❧ THE FIVE Books of the Famous, learned, and eloquent man, Hieronimus Osorius, containing a discourse of Civil, and Christian Nobility. A WORK NOT LESS pleasant than profitable for all, but especially the noble Gentlemen of England, to view their lives, their estates, and conditions in. Translated out of Latin into English by William Blandie late of the University of Oxeford, and now fellow of the middle Temple in London. Imprinted at London in Fleetstreet by Thomas Marsh. ANNO 1576. Cum Privilegio. decorative border incorporating the monogram of Thomas Marsh, printer (TM) TO THE RIGHT HOnourable the Lord Roberte Dudley, earl of Leycester, Baron of Denbigh, Master of the Horse to the Queen's Majesty, Knight of the noble order of the Garter, high chancellor of the university of Oxeforde, and one of her highness most Honourable privy Counsel: William Blandie wisheth perfect health with increase of honour. THe Histories of ancient memory do give sufficient testimony (right noble Earl) that many have been for their manifold gifts, and noble virtues right worthily commended to posterity. Some, for that they were the first inventors and finders out of Arts and Sciences: some, for that they ordained good Laws & statutes, for the restraining the unbridled desires of men, and the abandoning all barbarous cruelty: some, for their magnificence, bounty, & frank nature: some for their invincible mind, exceeding great prowess, puissance, & magnanimity. But how much praise, how great honour & renown hath been in all well governed commonwealths given to such as have been patrons of justice, mainteynours of learning, defenders of truth and honesty. For why, the fame of many worthy writers, the credit and estimation of learning, the love & honour due unto virtue itself and Godliness, had long ere this time been utterly put out, & raked up with their cinders, had not the patronage of Princes propped up their painful labours, had not some unmovable and royal rock been a sure defence and bulwark of liberal Arts, had not the gracious countenance of most worthy and noble men puissauntlye repelled the force and rage of impiety. In like manner the fames of mighty Kings had died and been intumbed with their bodies, the very Crowns & Sceptres of the most famous and noble monarchs, had been rusty & warpte with oblivion, had not learned men (yielding courteous acceptance to labours full of peril) celebrated and painted forth their memorable acts and noble enterprises. So that it may appear most manifest, that neither Princes may live clear and known to posterity without the pen and helping hand of learneds Art: neither men excelling in learning, would be either in life reputed or spoken of after death, without the countenance, defence, and patronage of noble Peers. Wherefore sith no small praise hath been given in all ages to patrons of learning, and also whereas learned men have yielded to their patrons such duty and observance as might be required at their hands: I do as little doubt, that your honour will refuse to entertain Osorius, who would become familiar with us English men, as it is most certain that this Gentleman for his part in these his books of Nobility, hath most highly commended you. For though Osorius do treat of Nobility in general, yet principally and as the greeks term it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he seemeth to describe the worthiness of your excellent nature and noble mind. So although there is no doubt but that all noble men will take the Patronage of him, yet he in this kind of argument being very precise and making as it were great choice of the excellency and surpassing clearness of many noble natures, seemeth to rest in your worthiness, and therefore coveteth greatly to creep under the banner of your protection. And verily it were an unseemly thing, that whereas Osorius is in Portugal highly priced, in all Spain praised, in Germany generally commended, in Italy honourably reported of, that he arriving in England (the inhabitants whereof being of all other Nations especially praised for their singular humanity, & great courtesy) that he (I say) arriving in a strange country, and turned as it were out of his coat, should masterless gad abroad, and not be harboured by some noble parsonage, and especially of such, of whom undoubtedly he hath well deserved. With which stain of dishonour, no gentle & noble nature willbe blemished, much less those which are placed in the top of honour and dignity. This being so, I most humbly crave of your Honour that not only Osorius himself for his own sake, may be welcome unto you, but also his guide, conductor, & interpreter, who hath (if not trimly, yet truly, if not finely, yet faithfully) expounded his learned and grave inventions. Which office of safe conduct, sith it is happened unto me, I do in our mother tongue most humbly recommend unto your Honour so well my charge as myself: hoping that as messengers of evil tidings are excusable, so he that happily bringeth to light any secret and hidden treasure, may accordingly be well entreated. At Newbery the vi. day of Ap●●● 1576. By your Honour's most humble and daily Orator. Willaim Blandie. Henricus Ferrarius Badisleius Guilielmo Blandeio suo. QVam prope Romanos super abat Osorius omnes, Dum sua Romano dat monumenta stylo: Tam prope te vicit nuper Blandeius Osori, Dum tua de Latijs scripta Britanna facit. Ampla quidem sunt haec verae praeconia laudis, Quam simul interpres, quam simul author habet. Si tamen in veris, fas est mihi dicere verum, Interpres verae plus propè laudis habet. Author ut inventum, sic libera verba tenebat, Arbitrij interpres non erat ipse sui. Eiusdem. Multi sunt apinas, quibus, trichasque Et nugas, volupe est, meraciores Omni scribere temporis minuto. Hinc est cernere, tot librariorum Plenas undique semper officinas Chartis, non obòlo, nec asse dignis, Nec flocco, aut nuce putrida aestimandis. Illas vix foricis suis libenter Quisquis munditiem appetit, receptet. Vix thure institor ornet, atque scombris, Tanta spurcitie scatent priori. At multo melius suos labores Blandeius modo noster elocavit, Rem scitu satis arduam, satisque Dignam, dexterit 〈…〉 Scribens: Nobilitas quid? unde? qualis? Queis authoribus orta? quos recuset? Per quos culta? quibusque debeatur: Perscite duplici docens libello. Vis plura? invenies satis disertum, Et (quae laus fuerit perennis) illi Hic, quem transtulit esse comparandum. Leonardus Lovelaceus. ARdua in excelsi defixa cacumine montis Nobilitas, radijs, undique clara suis, Aurea, inauratos attollit in alta capillos: Foemina de toto corpore, fronte Dea. Spirant mortales habitus & pectora, partes: Vires divinas, frons animusque docent. Divinis igitur, bene qui mortalia iungit, Et disiuncta uno corpore juncta facit, Hunc recolas, huius sacrata volumina voluas, Nobilitare solet Nobilitatis opus. Tantos Blandaei tu Lector blande labores Accipe, sint loculis scrinia sacra tuis. joannes Butterwike. ET meritò Blandaee tuos, tua dona, libellos Qui reserant verae nobilitatis iter, Vovisti egregio Comiti, cui tempus in omne Debetur verae Nobilitatis honos. Materia ille tui est operis Comes inclytus, ille Cui semper cordi Pegasis unda fuit. Et sibi sic animos devincit amabilis omnes, Temporis ut nostri iure vocetur honos. Perpetuos igitur superare laboris honores Possis, & tua post fata superstes eris. Non video quid plus tua dent tibi secula, vives Eternùm, foelix pectoris arte tui. Richardus Warnefordus. NOn dubito Osorij de Nobilitate libellos Tam bene materno qui facis ore loqui: Quin Blandaee suo te afflavit numine totum Nobilitas, studijs nobilitata tuis. joannis Wakemani Distichon. NE metuas (Blandaee) tuos ne blenna labores Obscuret, non est blittea vena tibi. Aliud. ●atta solet fatuas Blateronum rodere chartas, Blandaei blandum non morietur opus. Thomas Newtonus. MAgna est Nobilibus laus esse parentib●s ortum, Estudijs maius stemma decusque fluit. Maxima sed Pietas & vera insignia laudis Vendicat, haud una concelebranda chely. Qui tribus his claret titulis, ter maximus ille, Ter meritò foelix, ter venerandus erit. Percitus Aonio facundus Osorius ●estro, Haec panxit, calami dexteritate sui. Divite quem vena Glaucopis Athena beavit, Quique ardet Clarij totus amore chori. Quem iuga Parnassi lambentia vertice stellas, Quem capit alati fons pede factus equi. Grandisono cuius splendent monumenta cothurno, Praecipuumque tenent à Cicerone locum. Cuius voce loqui cupiunt, si voce latina Quicquam efferre velint, ipsae Heliconiades. Quo tellus tanto Lusitanica iactat alumno, Qui Tartessiaco condecoratur agro. Romulidis, Gallis, Germanis, notus & Anglis, Pannonijs, Dacis, atque Caledonijs. Verborum phaleris, Phrasibusque uberrimus, omnes Aequiparat veteres, exuperatque novos. Nec sapit obscurum genus aut ignobile stemma Sermo suus, suamens, docta Thaliasua. Ille, ille est nostri Phaenix & Tullius ●ui, Alpha disertorum dicier ille potest. Numine Blandaeus Phoebaeo concitus, huius Scripta Latina docet verba Britanna loqui. Perspicuè, nitidè, succinctè & Apolline dignè, Cunctaque plectro agili & blandisonante tuba. Cuius melliflua celebratur Osorius arte, Namque etiam hunc fovit Diua Minerva sinu. Vivite uterque igitur foelices, pergite plures Omine tam fausto scribere uterque libros. Thomas Newton. William Foster. AS no man's else, but Caesar's pen could Caesar's deeds indite: Who was himself right well enur'de both well to do & writ. So no man but of noble price, Nobilities acts may blaze, The vulgar sort of creeping worms, cannot come nigh her grace. How happeneth then that Blandie durst so great attempt to try, Where many are of greater birth, that could not soar so high? The cause is this (as I suppose) look what he wants in blood, His courteous manners, learned skill, and virtues maketh good. When these gay gifts of Blandies' breast this Goddess once did see, she cher'de him on and friendly said, thou art a trump for me. Let Nobles do as thou prescribes, their blood shall never fall, Do thou thyself, and be assured thy blood shall rise withal. THE EPISTLE Dedicatory of Hieronimus Osorius, written to the most noble and virtuous Prince Lewis, son to Emanuel king of Portugal. AFter I had obtained through your good means, & favourable help (Lewes moste renowned Prince) to have recourse again, unto my accustomed exercises of study, I employed myself more dilligentlye than I did before in the search of knowledge and wisdom. For in my first entry being moved only with the instinct of nature, I moderately followed my studies, whereby reaping at the length some fruit, I might impart part thereof, to the profit & commodity of my native country. But now whereas I have already proved sufficiently your bountiful heart and clemency, and therefore am always mindful of your honour and worthiness: it lieth me upon, to bend thereunto all the force & vehement intention of my mind, that I may in some case seem worthy to be reckoned of & esteemed, for knowledge & learning. Neither do I seek herein the praise of mine own wit, but that I may if not tender due thanks, yet declare my great good will, and dutiful heart, ready always and glad to accomplish your good desire. Wherefore I will in no wise 〈…〉 to set forth in this kind of writing the full meaning of my good disposition, and will bring to pass, that my observance towards you, shallbe known in all places. And I am fully persuaded, that whatsoever I do in showing my singular love towards you, wherewith I am maruelyously inflamed, it is notwithstanding in itself but smally to be accounted of. But it behoveth them not to be squeamish in giving a small & simple gift, who may not, through want of ability bestow of greater value and estimation: and they which in matters of greater importance cannot stand their sovereigns in steed, should not therefore by not giving a trifle, slack their duty towards such, whom they above all other honour and reverence: especially whereas in every kind of duty and courtesy, not so much the value of the reward, as the bountifulness of a true meaning mind is generally allowed of, and accepted. Whereas therefore the rather to discharge my duty towards you (most noble & renowned Prince) I have taken in hand for exercise of my style, after the manner and fashion of Aristotle to dispute of many questions, I thought principally to entreat of true Nobility. And because that so high & stately an argument, seemed unto me most meet for a worthy & noble parsonage, and for that these my discourses, and treatises of Nobility, were more curiously compiled, and with more laboured study, I determined to present them unto your majesty. And so much the more readily was I induced so to do, by how much the more eminently appeared in you, the glistering gleams of true, and ancient 〈…〉 deserve due praise and commendation, than there is nothing among men more honourable than the title & name of a king: & of them especially, which according to the will and pleasure of God useth their authority and jurisdiction, such as were truly the predecessors, from whom issueth the fountain of your Genealogy. If renown be obtained by virtue, who is more valiant than you, who more bountiful, who more endued with wisdom and policy? I omit to speak of the great love and amity betwixt your brother, and you, a king endued with much honour & Nobility, a just Prince and lover of his country: again of your great courtesy towards all men, & lastly (which is principal) of the rest, of your fervent and most earnest desire to set forth and advance Christian religion. But I will here stay myself. For I think it not at this present meet, the goodly gifts and induments of your mind to set forth and describe with due praise and commendation. Now therefore I am to beseech you (most valiant and renowned Prince) that you will vouchsafe to take these my travails courteously, and most graciously bestow some leisure & time in reading my doings (such as they are) according to your accustomed gentleness and clemency. Which if I may understand to be favourably received, I shall enforce myself t● wade farther, neither shall I with any manner toil be wearied, so that I may be assuredly persuaded, these my endeavours unto your highness not to be unpleasant. THE FIRST BOOK of Hieronimus Osorius, containing a treatise of Nobility, ordained by man, maintained and established by civil Policy. WHereas sundry seditious controversies arise between them who have received the like discipline, & are bound to observe one Law, no one broil is found more pestilent and hurtful, to any weal public then that, which is betwixt the Nobility and Commonalty. For this fire brand hath so wasted many flourishing and noble Cities, that the estate of the common wealth hath been thereby miserably mangled, than the which nothing can be imagined more hurtful, and poisonous to the common society of man. For if we call to memory what is reported in Histories of antiquity, we shall find no one City so happily founded & begun, which hath not been shaken and rent in sunder through civil dissension, risen between men of ancient Nobility, & the meanest sort of the rascal and peevish people. In so much that sometimes but very few had the government of the whole, again some other time, the multitude having violently excluded those few, furiously abused the Empire, and place of majesty. Which alterations, and utter confusion of all Estates, could not be without bloody, and cruel slaughter of many, neither yet without the pestilent and ruthful overthrow of Noble Peers. For what is he if he were more foolish hardy than the rest, which durst not attempt bou●olye the breach of laws, which durst not wickedly violate the ordinances of the forefathers, whose conscience would be any thing moved, if he saw the sudden change and alteration of all estates, if he might be persuaded thereby to be advanced to higher estate. I let to show in this place what mischief and misery this kind of sedition betwixt the nobility and the people hath wrought: whereas it is apparent that many worthy cities hath been through sedition & civil discord utterly wasted & confounded. For while the subjects have enterprised to displace the rulers & Magistrates, as though their government were rigorous and proud: on the other side while their Lords and Princes sought with all extremity to suppress the outrageous fury of the people: there is no fact so horrible, cruel, and odious, which hath not of both parties been practised, and having conceived great ranker and malice against each other, have been at such defiance, that to be revenged, they have to the enemy betrayed their common safety, and peculiar liberty. And for this it is the more to be marveled at, that they live under one law, and are diversly affected: so that there seemeth to be no occasion of their eager strife and contentious dealing. For in this one point which marvelously increaseth mutual love and amity, both of them, accord together, that is in defending their country, and they altogether want that which causeth great discord and enmity in the common wealth. For all displeasure, and deadly debate proceeding from envy and malice, is commonly found among such as profess the same art, and are entangled with the desire of the self same things. But there is no cause why men of high Estate should stomach such as are more base & of viler condition whereas their endeavours be contrary, and their minds not led with the like affection. For Noble men are inflamed with the desire of renomne and glory, but the multitude desire not so much to exceed other, in worship, as in wealth, in pomp, as in power, and ability. Therefore whereas they stand not for the like promotion, there is no cause why they should contentiously strive against each other: especially seeing that neither of them may attain his purpose and desire without each other's aid & furtherance. For neither may the subjects live in safety except they be defended by Rulers & Princes, neither may men of Honour and high degree, maintain their countenance without the people, which live under their wing & jurisdiction. So that the multitude is always preserved through the defence and power of Nobility: Likewise the Estate of Noblemen is of the People both through their travel amplified, and also through praise and admiration exceedingely magnified. Whereas therefore these both Estates should by the law of nature and man principally embrace the league of amity and concord: yet notwithstanding as it appeareth by the testimonies of ancient writers, there hath been no debate more spiteful and deadly, neither that hath more sought the utter ruin and subversion of many commōwealthes, then that which ariseth oftentimes betwixt the nobility and commonalty. Wherefore so often as I consider with myself so great and common misery. I am somewhat persuaded, that all these seditions for the most part do proceed from the intolerable pride of such, as have the prerogative of government. For albeit the head of the multitude is fraighte with fury, and their imaginations tendeth to outrage & madness: yet notwithstanding whatsoever mischieve they imagine, or take in hebe, is to be imputed to Rulers and Magistrates. For whereas the common and base sort of men are followers of the manners & conversation of their Rulers and Princes, no doubt the people would not be entangled with such lewd liberty, licentious lust, and wilful desires, except they saw Noble Personages immoderately delighted therewith here-hence it cometh to pass that the wicked life of subjects, which Noble men might by the example only of good living repress, is through their lose life, much more increased. And when the people's minds are poisoned with all kind of mischief, riot, & excess, no laws, no authority, no fear of punishment may stay their furious, & heady enterprises: neither any reason may persuade them, but that one time or other, they will desperately break out to the utter undoing of their Native Country. All kind of mischief therefore as from a fountain first springeth from the Peers & Noblemen, in whose power it rested to stay such unbridled desires both by severity of laws and ordinances, and by the good example of their innocent life. I cannot but marvel in the mean while, what moveth many men to make so great account of their gentility, that they think themselves worthy of such honour and estimation. For either Nobility by nature hath no renown, or pre-eminence annexed thereunto, or else the greater part of those who commonly are termed Noble & of gentle blood (whose minds are infected with many maladies) come nothing near to true nobility. For it were not to be doubted them, but if Nobility were known by exercising itself in some notable exploit deserving due praise and commendation, it would stir up the minds of a great many to embrace and love the excellency thereof: in so much that all men would willingly obey the laws, and submit themselves to the authority of their superiors. For there is no man which would not exceedingely be inflamed with the love of virtue, and all men would think themselves most happy and blessed, to be governed by the wisdom and virtue of Noble Personages. I have thought it therefore must appertynent to my purpose, to search out diligently the nature, original, right rule, and foundation of true nobility, & the virtues which be incident thereunto, in the inquisition whereof, it will eftsoons appear how much it availeth to dignity & worthiness, & what odds there is betwixt the counterfeit, and lively image of perfect Nobleness. But whereas this name of Nobility is, many and sundry ways to be interpreted, that only will I touch, which importeth the worthiness and dignity of Noble Parentage. THe first thing that may be questioned of, is to know whether that nobility may be accounted amongst those things, with deserve honour & estimation. For we may allege many arguments, which may seem to prove, that the Nobleness of birth and worthiness of Parentage, may neither contain in itself any superiority, neither by any means to be reduced to those things, which in them selves are termed good. For as much as appertaineth to our nature, and the common course of worldly wealth, we cannot conceive what gain may grow, by this wonderful show & admiration of Princely port. For as soon as we enter into this life full of lamentation and misery, we are all ruled & governed by the same kind of laws, neither is any man exempted and set free from an infinite heap of miseries, wherewith the condition and estate of mortal men is afflicted, we therefore make our first entry into life, with blubbering tears, and bitterness of sorrow, we from our nativity are wrapped in woe and misery, we sigh in sobs, and live in lamentation, and we in the end dolefully draw to death, through the continual affliction of much perturbation. But so far of from Nobility is it to be preserved from such plagues and scourges, the much more slippery and dangerous is that estate, & the end more intermeddled with mischief and misery, than any other estate of mankind whatsoever. For as every vapour ascendeth more naturally to the highest places: even so sicknesses, murders, subtle undermines, perils, poisons and a number other intolerable plagues & myschives do always pursue them, which are placed in highest rooms. But if any man ponder & weigh in his mind the natural qualities of the body, in the same truly shall he find nothing why noble blood should be preferred before base Parentage. For neither is he which is of gentle blood more valiant than he, which is of low degree, neither in his race more swift, neither yet in health more lusty, and of greater force. Nay rather the more daintily be feedeth, the weaker is his body made, the more apt to be troubled with extreme pain, in any kind of infirmity. If then the case standeth thus, that neither the favour of fortune, nor the comely feature of the body distinguissheth man from man, and as it were by distinct offices divideth them, than no doubt the diversity of man his estate is known manifestly by the qualities of the mind, or else it is no place else where to be found. For the perfect show of Nobility is to be seen by one of these three virtues, besides the which there is none whereby it may be perceived. But whereas we see the pathway to virtue open unto all men, and that Gentlemen descending of honourable families give themselves to all impiety, and other of low and simple parentage excelleth the rest in honesty, virtue, and integrity of life: me thinketh therefore that, that Nobility which is generally so much advanced is but vain, and grounded only upon the unconstancy of people's fantasy. These things no doubt may be objected against the worthiness of noble Parentage. But yet we must think it to be for some great cause, that all men willingly do yield the Sovereignty to someone house and progeny so that the general consent and agreement of all countries is to be taken for the law of nature. Which thing that we may perceive more plainly, I will begin with nature herself. Whosoever therefore will intentively behold the wonderful work of Nature, and the degree of all living creatures, shall find that every thing is not of like quality, but that some one thing in excellency of nature exceedeth other, and some other thing yieldeth unto other, in estimation and dignity. For so marvelously nature hath wrought in her creatures, that even as they one in form and shape differ from another, so they should in like manner be disposed diversly, and not endued with the like power and virtue: in so much that some should move, other be moved, some rule, other willingly obey. Principally therefore if you will more deeply ponder this matter, and advisedly weigh the glorious hue of Heavenly constitution, you shall understand the parts thereof not to be of like worthiness, or endued with the self same beauty and seemelynes. For it is most apparent that the Stars observe not the some course, neither are of like proportion, neither of like operation, in so much that by their influences we see the one as it were to have dominion over the other, and to receive of the parts more excellent and predominant light, power, and virtue. Further we may found the Element of fire which for the ex●ellentcy of his nature right worthtly hath the higher place, to rule the bodies moving upon the face of the Earth, whose properties are divers, and dislike each to other. To descend to the Earth and the creatures thereof, what needeth it to discourse how diversly they are disposed? Are they of one nature, are they all endued with the same quality and virtue? Neither is this difference to be noted in those creatures alone which are of contrary natures, but also in those which are of one kind and qualytye. For trees which are of one kind spreadeth not their branches in like fairness, nor every Stead doth his career with the like loftiness, neither every Lion is of like strength. Finally in all the works of nature, there is to be noted some variety and alteration of degree, place, and dignity. This excellency of nature never decayeth in the things that be everlasting, but in the things which for a time do flourish, nature most secretly through the quality of the parent conveyeth to posterity according to the saying of that worthy Poet. Good men and strong by course of kind, like issue do require, The Steer, the Stead, most times we see much like unto his sire. THerefore whereas the force of nature is such, & that the inclination thereof so much prevayeleth that it is seen in brutish things and creatures mere void of reason and understanding may not we think it hath imprinted in man some thing of greater excellency, who is made by God his provision reasonable, and lord of all other Creatures? I pray you is it not for great good cause that many are car●ful & have an especial regard from what Tree they pluck their plant, of what kind they choose their whelp, or their horse? And shall we think it a thing little to be considered, of what Parentage a man taketh his offspring? In good sooth if we would obstinately deny it, the thing itself would eftsoons appear, and convince us of error, For it is most clear and evident that every Region and Country doth keep the same accustomed manner & fashion. A note whereof may hereby be gathered, that nature hath so fastened her foot in every Nation, that it is not possible to withdraw them from thee, whereunto they ar● 〈◊〉, and that the manners of men are conveyed even to posterity. For example we see the Frenchmen with what fury and rage they run upon their enemies: again how quickly they are qualified, & found most courteous to their countrymen. This therefore is ●he nature & property of that nation hasty to be revenged, & easy to be entreated. The Germans have been evermore accounted a most cruel and a fierce people, who nothing dismayed die desperately. The Spaniards at this present as heretofore, are noted above other Nations to excel, for their diligence & industry in martial affairs, who evermore with a jolly stomach and good courage wageth battle. The Italians are preferred before all other in fineness of wit, & pureness of eloquence. So that there is no country which is not through the inclination and instinct of nature more apt to excel in virtue, or more prove to all impiety, with is through generation in all places continued. A more evident & clear proof whereof may be gathered out of some one stock & family. For this almost every where is seen and experienced, that those which are descended of a noble line, do embrace those virtues, which chiefly brought to their auncestores great renown and glory. So that as many as are of that lineage, are most commendable for their valiant stomach, other are notable for their liberality, some other achieve to great glory for their knowledge, wisdom, and policy. Whereupon it followeth that virtue is not obtained so much by study and industry, as gotten by nature and by the good blood of Noble parentage. And that we call true Nobility, for as much as it is nothing else then the glorious sparcke of virtue engraffed in some Noble and renomned family. IT hath been sufficiently declared that th● 〈…〉 true nobility co●●●ceth not in the opinion of man but cometh by natural descence. Which is to be understood in this manner: even as good grounds & fruitful fields are had in gerat estimation, not for that they are fields, but that they bring through their fertility great gain & commodity to the owner of the soil: even so we prefer that kindred especially, which yieldeth aboundante fruit of virtue and godliness. But who so now listeth to behold the perfect nature of true Nobility may look thereon with little labour. For gentility is a most glorious, and lively image of auncent progeny, most commonly garnished with excellent virtues. and for as much as every one which excelleth in all virtue add honesty, cannot attain the title of honour and nobility, this large definition is to be restrained by limitation, for neither may they, which the rather to attain knowledge and wisdom have abandoned all company and live in continual study be thought most worthy & honourable, although they be fornished with rare and singular virtues, and for profound knowledge in deepest matters be had in admiration, for that they do not earnestly employ the benefit of their arts and sciences to the avail and commodity of the commonwealth. Neither yet any Noble family hath been able at any time to win unto itself the title of honour & soveranty, for that many of that Noble line excelling in qualities of wit, to a void a Courtier's life, have addicted themselves to the dimensions of Geometry, or the rules of Physic, or the records and sweet Harmony of Music. If this be true, what kind of virtue is that through the clear shining whereof the Nobleness of any Kindred, the Dignity and Honour of any family may be known? Forsooth even that kind of virtue which extendeth itself to the common profit of all men, which a voydinge idleness is altogether occupied about the maintenance, and preservation of a Commonwealth: as for example puissance, and valiantness in warlike affairs, in time of peace the execution of justice and Equity, add to these the study of Oratory, the knowledge of the Civil laws, and whatsoever is of force, & appertaineth to the government of a Commonwealth. Nobility therefore is an high and honourable degree of ancient progeny from whence hath issued out such virtues as the Estate of the hole country hath been by them established, and the safeguard of all men kept and maintained. Of this honourable order there are two kinds. The one is general, appertaining to a whole City, the other special and concerneth any private family. In this manner we account Athens to be honourable, for that in that famous commonwealth were bred many wise sages, and valiant captains, which through their counsel and wisdom did rule and preserve the weal public, by whose puissance the enemy was repelled, by whose unconquerable prows & virtue their dominions were enlarged, by whom the country was with innumerable benefits endowed. In this manner Sparta is honourably reported of, by this only means wan Carthage so great reno●me, and for this cause Room the noblest City that ever was, marvelously triumphed. The self same rule is observed in every private family. For that house exceedeth other in honour and nobility, from whence hath issued and descended a greater company of renowned personages. Whereby it followeth that the force of virtue is found as exceeding in the one, as in the other: only this is the difference, the one is private, the other is public. To exemplefie this second point we have read of the Noble house of the Fabians, of the Claudians, of the Scipios, and Cornelians, all which have been honoured in all posterity for their prows and magnanimity. So ought we notwithstanding weigh both these parts before severed, that he is in no wise to be deemed noble and honouble and honourable, which wanteth either of them, the perfect is. It may not be therefore that in a blind, and obscure City there should be a family of any fame (for were it not a thing incredible, that such a commonwealth should be obscure & as it were overshadowed with darkness, wherein there dwelleth such a one, as may be termed a light of most divine and resplendent virtue, for so it should be accoumted not barbarous but famous) neither if there were in that commonwealth a member never so exceeding freight with especial virtues, yet could he come forth to light, and challenge due deserved dignity and commendation, shaking of the cloudy mistines, wherewith the whole country was overwhelmed. Therefore the chiefest benefit that nature can bestow on us, is to be borne and brought up in a country in fame and glory, the next good gift of nature is to bring our descent from some noble lineage and worthy parentage. Themistocles his answer to Tymodeus Aphydneus, most fitely agreeth to this matter: To whom it was disdainfully objected that he was not through his own virtues so much honoured of the Lacedæmonians, but only for that he was borne an Athenian. Thowe hast said, qd Themistocles for neither I myself if I had been borne in thy country Aphydnum, could ever attain so great renown and glory, neither thou if Athens had been thy country couldst thereby achieve to the title of honour and dignity. Which may in this manner be applied. For he which is obscurely borne and of low degree may not through the worthiness of any place be made noble, neither any of gentle blood shall have yielded unto him estimation dew to his birth and estate in a barbarous and obscure City. Noble men therefore have their due honours, in their own manor houses and country. But perfect and true nobility is not changeable through the alteration of place, but wheresoever it hath his being, and is deeply rooted and printed in men's minds, it is of all men honoured and magnified a like. For what is he amongst the romans (at what time the estate of that renowned City flourished in all prows and nobility) that had in admiration, or made any account of the Princes of Sicily, or Bythinia? On the other side the Barbarians did magnify the Romans as Gods. Therefore nobility may also be divided in this manner. The one most absolute and flourishing in all nations, the other tied to the place from whence it first proceeded. This nobility therefore showeth herself no farther forth than the bounds of his native country will stretch, rather vainly of the people commended, then deseruedlye honoured: But that nobility beautified with the glory of Princely parentage every where and among all men shall have deserved reverence. This caused Helena to think, that she being among strange people might use her accustomed liberty in speaking, who in this manner vaunteth herself. Who will as captive count, or servile her assign, who by descent doth come from Gods, and sacred line? IT is a thing most surely engraffed in true nobility, not to faint for any trouble, not to despair in any peril, not to languish in any woe, and grievous misery. Yea if fortune frown, if danger & death ensue, a noble mind will not be forgetful: So that nothing may a like show a gentle and valiant heart, than not to be vanquished: which is seen in sorrow, tried in trouble proved in persecution. Which thing Virgil wittily noteth unto us, where Queen Dido commendeth exceedingly thus, Aeneas. Forsooth I think, ne am beguiled, from Gods descends his line. There is no labour lost in examining the cause why he deemed Aeneas to be allied unto the Gods in birth and consanguinity. See what reason he yieldeth. A bastard borne of base degree, by dastardnes is known. Nothing might have been said more truly or with better proof. For even as patience in persecution proveth a noble nature, as valiantness in adversity argue than unconquerable mind. So truly timorousness in terror and danger, evidently showeth a man to be base, and of vile condition. Now finisheth he the commendations and prayeses of Aeneas. A grief it is to tell how he was tossed by cruel fates, what wars to him befell. IT seemeth a thing far passing the reach of reason the such a one, who abode stoutly so great a brunt, who valiantly overstoode so many dangerous skirmishes, to be no gentleman borne: whereas he declared before that baseness of birth & lineage, was known by fear, & cowardliness. Whereas then (to return again from whence we have digressed) Nobility is diversly sorted, that is the one more general, absolute, and principal, which not only receiveth his light from a country flourishing in all virtue, but taketh his offspring of a family, famous & much spoken of for equity, justice, and magnanimity the force whereof may be nowhere abased & diminished, grounded and fixed surely on some unspeakable virtue: The other not of such excellency, only professed in s●me one particular province and country, where is decayed the study of noble qualities, My meaning therefore is to describe the nature of the most principal and chief nobility. And to the intent that I may leave no one part thero●●●●●●●hed, I will speak of the original and beginning thereof grounding my argument on some other principle. WHat time nature took in hand to make man, & to frame in him a spirit much like to the divine nature, it appeareth with what provident, foresight, & judgement she finished so hard and great an enterprise. not for this cause and consideration only that mankind was endued with the self same gifts and qualities of the mind, and so knit and united together through the likeness of their nature, that amongst all other living creatures, none was so fit to keep and maintain society: but in this also that in disposing their affections diversly it was brought to pass that those which were by nature ordained to live in love and amity, should be thereunto forced by necessity: for whereas innumerable sorts of arts hath been devised, to maintain the common society of man, and no one may excel in all, it was not without the providence and divine decree of nature appointed, that some should seek out the hidden secrets of sciences, other some should bestow themselves busily in their faculty, whereby every one labouring in his calling earnestly might by the travail of other achieve to that, which by his own industry he should never attain. It may not be, because Hippias most arrogantly gloried of himself, that he through the sharpness of his wit, and quickness of his capacity, could understand all things, that therefore every other man should stand in like manner in his own con●eit: who besides that he attributed to himself the skill of all such sciences which contain all learning and wisdom, was not ashamed also to say, that in every vile and servile occupation he had an especial gift, that he through ●●●ninge did make the ring that he wore, the 〈◊〉 that courted him, and the socks that served his necessity. I say it were hard for any man were his wit never so quick and pregnante, to take upon him so many intricat labours: In so much that I think that Hippias could not acquit himself in the entermingling so many contrary sciences, who besides that he unreverently joined liberal arts, and servile occupations together, omitted the knowledge & skill of some things, whereby the estate of a common wealth is kept and maintained. To pass over many which might be spoken of, I found not where he maketh mention of chivalry, which is the only defence and safeguard of a common wealth. But it could not be that Hippias, now cutting out his cloak▪ then graving his ring, and sowing his socks, could have any leisure to learn the feats of war, & points of a good soldier. It is a thing therefore most needful that some should bear rule & sit in the place of majesty, by whose wisdom and policy the multitude should be governed, other some should give themselves to warlike practices, or to be cunning in some science through the perfection whereof they might in distress and danger be a stay to their country, other till the ground, other work at annile, all to the commodity of their native country. Whereas then it is very requisite that men should differ in degree▪ & dignity, in labour & industry, Nature hath providently wrought the variety of wits, of dispositions, & qualities. here-hence the sharp wit & deep judgement, the high and lofty mind proceedeth, wherewith some are especially through Nature's benefit endued. Who through their good constellation may both wisely foresee danger, and courageously repel imminente mischief. Socrates in the Book entitled Phaedro, calleth this excellency of Nature the gold of the Gods, whereby he is endured to think that they whose minds are thus beautified, are unto them allied, and fit of all other to be placed on the earth in the Throne of Majesty. Dame Nature therefore the mother of all things, hath placed them principally in highest room of dignity. Other some she hath not framed in such perfit wise, either for wit, prowess, and valiantness, yet hath she imparted unto them great strength and much courage, in so much they will not easily faint, but manfully observing laws and ordinances, and aid their country in time of danger. Other she hath made more simple of understanding, more could of courage, and therefore justly hath appointed them to toil in servile Arts, of which sort are they whom we term men of occupation. For so it is brought to pass by the wonderful providence of God, that whereas each man helpeth an other, and laboureth in the Vocation whereunto he is called, the estate of man kind is thereby happily preserved. And the diversity of man his inclination and disposition was known even from that time when men as Barbarians wandered in woods and desolate places, void of reason and all good civility. For at that time some one, beside the rest excelling in wit, knowledge, and industry, withdrew them through great persuasions from rudeness, to civil government, from barbarousness, to all manner of gentleness. The which thing the best learned have declared unto us under fictions and Poets tales. As when Orpheus is feigned to have drawn unto him, the woods and wild beasts by his sweet sound and pleasant Harmony. Amphion in like manner is said to drive at his pleasure whither him listed stones, and senseless things through the sweetness of his song. Whereby, it is given us to understand, that those men which for want of understanding were as blunt as blocks, were won by wisdom, and brought by the policy of other to much civility. By such a deed Theseus wan great fame & immortal memory. Who first assembled into one place the people of Athens miserably divided, giving them profitable laws and good ordinances. I will in mean time let to speak of those, who were long before Theseus, which erected and builded many Cities. Then was it to be seen how much the gentlemanlike and Princely mind was preferred before the base and abject courage. In those virtue was so much loved and marveled at, that they which had received so great benefit by such which excelled in virtue and honesty, yielded themselves with all submission to be ruled by their wisdom, in so much that when they were dead, they gave unto them divine honours, and embraced with entire love, their children and offspring. Principally they were moved thereunto, for that their benefits were fresh in memory, which were so great and many, that of duty they thought to tender thanks to their posterity. When afterwards they found, and had experiensed, that there was in the issue the true and lively image of the parent, not to be seen so much in the feature and making of the body, as in the quality and disposition of the mind, than they were stirred up exceedingly, not only for the love that they bore to their ancestors, as for the especial regard that they had to the Noble dispositions of their progeny, to honour that stock and family, to whom they did offer the sway and government of the common wealth most wilinglye. If then any man will demand at what time Gentilitye first began, he is to learn, that then it first entered, when men out of order were reduced to good order, by the persuasion and policy of such, as were endued with the excellency of good Nature and noble blood. Which degree of honour was given for two causes. First for the just deserts of parents, then for the great expectation and hope which they had in their offspring and progeny. For it was imprinted in the minds of men in time passed that the father which did excel in virtue, could not but leave a son endued with the like gifts: and the behaviour, manners, and disposition to declare the worthiness of noble birth and parentage which is most wisely noted by Euripides. In tender years a Princely grace, Is token sure of noble race. The opinion whereof so much prevailed with our forefathers, that who so descended from a worthy stock, him they hoped to see in process of time adorned with noble virtues. If so then the worthiness and virtue of any one man was had in such admiration, that he might challenge unto himself as his own right, the superiority, the same man little regarding these vain and transitory pleasures, derived the first original cause of his birth and Generation from the Divine Nature of the Gods. The cause why the common people was induced and brought to this opinion, proceeded not so much from ignorance and superstition, as from the great show of virtue which appeared in their life and conversation. For it seemed unto them a thing very likely and probable, that those sprang of a Divine Nature, which were endued with the excellency of virtue and honesty. here-hence arose those worthy wighes which Homer setteth out in his Ilias, among whom no one was found, which fotte not his pedigree, from the Imperial throne of Majesty. As for example, Hector the noble Trojan, who while he lived was the very strength and stay of his country, of whom Neptune warneth the grecians. Aye me, I fear the enemies force the Grecians to retire Will 'cause, for Hector raging wood, like flaks of flaming fire Did hither train his band of men, & saith, jove is his sire. Who after he was cruelly slain by the greeks, Priamus pinched with extreme pain, exceedingly commendeth to all men the manhood and valiantness of his son Hector, in so much that he made the Trojans constantly to believe that he was not begotten by any mortal creature, but that he was a God by kind. It were in vain to report how greatly some men of noble blood have contended of their lineage & pedigree, only to raise unto themselves a name and glorious title of immortality. Much like unto that which Achilles saith of Asteropeus the nephew of Axeus the flood. Asteropeus, I sigh to see thy doleful end, May Neptune's brood in field, with blood of jove contend? Admit Axeus flood did yield thee life: yet thou (Sigh Gods me got) of force to us must yield and bow. My father Peleus height, whom Aeacus begot, Who eke from mighty jove, his noble line hath foot. What may be gathered of this also that Tlepolemus did with such bitter nips revile Sarpedon of Lycia, being dangerously assaulted in the front of his enemies, because he feigned himself falsely to be the son of jupiter: who cleared himself of that vain vaunt not only in word but in deed also, when as he vanquished and slew Tlepolemus, a valiant and worthy wight the son of Hercules. For there was no such way for him to support his countenance, and to show the worthiness of his birth, as by vanquishing so strong and valiant a Captain. But some man will say, whereto serveth it that you tell us so many and sundry descents of Gods, and to mingle your matter with so many feigned inventions, and forged fables of Poets in a case that requireth naught else to be alleged but simple troth. In all that Homer wrote (that we leave other untouched) there is no thing to be seen or read, that may not be thought very ridiculous, and worthy to be rejected of all men utterly: In whom you shall find the Gods lamenting and howling miserably, great uproars and seditions stirred in heaven itself, great mischiefs committed, many as the Gods appointed, nay rather in despite of the Gods, cruelly wounded, pitifully plagued, and slain. It may seem therefore to some men, a thing most unfit to interlace the vain fantasies of Poets with the simple and plain reasons of Philosophers. This I say may be objected unto me. But if I may be suffered some thing to digress and go from the matter, I will answer easily, by disputing briefly of the study of humanity, these weak and unlearned assertions. And so much the rather I am moved thereunto, for that I often use the authority of Homer. I am truly of this opinion, that all Poets are sworn enemies to lies, and do utterly detest falsehood: but amongst the rest Homer especially was the searcher and lover of all truth and verity. Which opinion the most noble and wise sages of Greece have ratified, what time as by following the counsel of Homer contained in two Verses, they yielded up a right unto the men of Athens being then at great strife with the Megarenses about the title and possession of Salaminia. Men of great learning and judgement were of this mind, whose monuments and works are garnished with the high and stately style of Homer's invention: I say all such which excelled the rest in wit, in eloquence and learning fully accorded in this opinion. Neither is it expedient (which those most wise, good, and expert men knew right well) that in the Historian and Poet, the like evidence of troth is to be looked for. For in Histories are only set out the worthy acts of valiant men, that they should thereby live in perpetual memory. But Poets whose manner of writing is far unlike, many times applieth themselves to the ears delight and pleasure. The chief thing therefore that commendeth an Historian is to describe plainly, all superfluity being set a part, the act of what Nature soever it be, limited with circumstance of place, person, and time. But a Poetical description as it is most tied to number and feet, so the discourse thereof hath a greater licence & liberty. And yet there is a kind of truth looked for at their hands, which if they do not cunningly declare, they are not only of the learned judged ignorant, but of all men condemned and cried out upon. The duty therefore and part of a Poet is no less truly, then trimly, not less unfeignedly, then finely, no less approvedly, then pikedly, as with a pencil to describe the manners of men, to descry the fromphes of Fortune, and the whole estate and condition of man's life. Again, to set forth elegantly and in most decent sort, the Nature of honesty and virtue, the deformity of sin and impiety, what is to be embraced & followed, what to be detested utterly & abhorred. Whosoever then will take upon him so great & hard an enterprise, and can so acquit himself thereof that he may be thought to have omitted no one point of a good Poet, the same is not to be condemned as an untrue speaker, but commended highly as a Divine & learned writer. For who is he of so simple a wit and judgement that in reading the wanderings and doubtful viages of Ulysses, six hundred shipwrecks, the great golf and swallowing sourge of Charybdis, the roaring of Scylla, the danger in avoiding Antiphates, the grievous conflict which he had with Polyphemus: who is he, (I say) so beside himself that will think those things so set down and described by Homer, as if they were to be believed or might come to pass by any possibility. And yet men excellently well learned have wondered at him for his deep judgement and divine wit, who did express so lively the true & perfect image of Virtue, which would be vanquished by no terror, alured by no wanton enticements, pine for no peril, languish and faint for no woe and misery. In this manner Achilles is gazed on as the glorious image of puissance and magnanimity. In this wise Nestor is accounted most noble for his wisdom and policy. Neither hath he described these things roughly, or in a crabbed style, thereby to tire and loath the reader, which manner of writing Philosophers use, but with a wonderful, or rather with a philed phrase of divine eloquence, the rather to allure men to the study and exercise of virtue and honesty. What is he then that can charge or stain Homer with the blot of untruth, whereas he hath performed with such perfection the thing, which was at his hands in that matter required. If then at any time we allege him for authority, we do it wholly for this intent, to imitate as near as we may him, who through the sharpness of his divine wit and understanding was able fully to consider of every matter, and pierce the secrets of all things. Truly not for that end, that I did believe those things to be true, as they were set down by him, but that such in deed I supposed to be the manners of men, such to be the Laws and ordinances of Countries, such to be the nature and force of things, and all other matters to be of the like sort and condition, as they were by him in writing declared. Wherefore (to come to my former treatise of Nobility) in that he doth by writing express Achilles to be the son of Thetis, Memnon of Aurora, and Sarpedon of jupiter: his meaning no doubt agreeth with the mind and opinion of all wise men of that time, that they who for wisdom and virtue, did far excel the rest, might be judged not without the especial providence of the Gods to have been boar, and therefore to have been of their lineage, and consanguinity. And this was the chief cause that Theseus was thought to have been the son of Neptune, and Romulus borne of the God Mars. Alexander also the great did long time since delight to be called the son of jupiter, which opinion also grew of Scipio African. For the self same rumour which was raised before of Alexander, was vainly bruited of Scipio, which was, that a Serpent in shape monstrous, was oftentimes seen in his mother's chamber. Which being once of many men evidently noted, suddenly vanished, and was seen no more. here-hence arose this opinion, that many did think that Scipio his mother was great and conceived by the Serpent a child. But you will say, O notable & shameless lie. I pray you is there any man so void of wit, reason, and understanding, or so far from the faith of Christ, which willbe persuaded that these things are true? But yet this lie is grounded on a true and good opinion, which is, to think that the nobility of blood issueth from the excellency of good nature, and that the worthiness of virtue proceedeth from some noble and Princely parentage. Hereby it is evident, and most plain, and manifest, how greatly men of ancient memory did esteem gentle and noble families. Verily not without good cause. For if any thing were, that for the worthiness thereof deserved perpetual and everlasting memory, it issued from those noble personages for the most part: As it is a thing most clear and evident to him, that listeth to read the reports and commentaries of antiquity. Who knoweth not that the stock of Hercules so far excelled other in prows and virtue, that it did easily subdue the force and power of the Pelopidanes and wonderfully strengthened the state of Athens, ready to be overrun and destroyed utterly. So greatly was any noble family esteemed, that who so were descended by them, did think they were protected by the power of some heavenly garrison. What availeth it to show you of the stock & noble line of Perseus? Or what should it skill to recite the worthy Acts and famous enterprises of such, as have been of the race of Aeacus? If any one would call to mind how many and how great affairs, how strange and how dangerous enterprises have been done & wrought by the Athenians, should understand for the most part that nothing hath been among them either attempted, or accomplished, but by such, whose progenitors were in their life honourable, whose progeny after their death were honoured of the people. To omit to speak of Kings and Princes whom every man knows to have been of singular virtues, whose fame was sounded far and wide, truly Clisthenes, who first wrought the ruin and utter subversion of tyrannous government, Myltiades, Cimon, Themistocles, Pericles, and many more, whom to recite were over tedious, who took upon them most weighty affairs and hard enterprises, as well against the Grecians, as Barbarians, all those for the most part came of some noble line and princely parentage. The like is to be found amongst the Thebans, the men of Sparta and a numbered of other nations and countries beside. But let us leave these foreign and strange examples, and search the Histories of our own time. If you give yourself to the reading of holy scripture, you shall have therein contained what great odds there is betwixt man and man, and find many testimonies there specified in confirmation, and commendation of true nobility. And that I leave other unspoken of it is apparent that the stock of juda did far excel the Hebrew Nation in virtue, honour, and dignity. Who from the time they were happily delivered from the thraldom and slavery they sustained amongst the Egyptians, have been well approved for their great virtue and godliness. Amongst whom I will only note unto you certain. What time the Egyptian King did grievously torment the hebrews, neither would upon any condition release them as God had given them commandment, but rather increased their misery daily more & more: At the length according to his desert suffered just punishment, at what time God himself appeared unto him. For their lands were wasted, their fruits consumed through a great and terrible plague, then by the very appointment of God much blood shed, great cruelty committed, all tyranny practised. In conclusion the king being as it did appear well reclaimed by so many grievous & bitter scourges, permitted the hebrews to depart to offer sacrifice. The hebrews then departing therehence, and pitching their tents near the read sea, perceived some mischief imagined against them, otherwise than they looked for. For as soon as they passed the bounds of Egypt, it repented the king much, that he had set them at liberty. For he being puffed up with great pride did persevere in his former wickedness, in so much he purposed to pursue them with great force, notwithstanding knowing them to be protected by the hand of Almighty God. For whereas he was utterly overwhelmed with the outrage of his fury, could not perceive what plagues were appointed ready to confound him and his people, he prepareth therefore a great troop of horsemen, multitudes of footmen are mustered, and all delay being set a side he bendeth his main force against the hebrews. At that instant Moses besought God with earnest prayer and petition for the peace, and the happy deliverance of his people, and with that rod which represented the omnipotent power of Almighty God, which he always carried about with him striketh the Sea, and immediately he made a wide and open way for them through the midst thereof. For the Sea being subject and obedient to the will and power of God, was unto them in both sides as a strong wall, and mighty fortress, whereby they did securely pass without fear of imminente danger. notwithstanding so great was the fear of those hebrews (as it is reported in certain histories of the jews, for holy scripture maketh thereof at all no mention) they report therefore that such was their horror & dread, the albeit they were assisted by the power of God, yet with great ado were they brought to commit themselves to the dangerous passage of water. Moreover it is verified, that they which descended from juda, did manifestly show forth a great experiment of puissance and valiantness, who lingered not or drew back, but by the example of Moses with marvelous constancy adventured first the Sea, and by their stout stomach encouraged the rest to follow them. But what followed that great and notable confusion, wherein the wicked and damnable King, having his mind poisoned with most deadly rancour, and being blinded with most horrible impiety rashly adventured to pass through the Sea, and was with all his army swallowed up with the surges and gulfs of the same. Was not this people of juda ever afterwards more honoured than the rest, for their manly courage and valiant heart? thereupon it was decreed that among the twelve rulers and Princes (for out of several tribes were elected divers Captains) he should have the sovereignty which descended from the Tribe of juda, he should conduct the host, he should make peace, he should first offer sacrifice, his rule and authority the rest did obey. Whereby it is most plainly & evidently gathered that Moses had consideration of the nobleness of blood and nature, in that he assigneth unto one peculiar people the title and prerogative of honour and dignity. Out of this stock of juda sprang one Caleb who first won great glory, for that he gainsaid the most shameful oration of such as would again return into Egypt and had rather live in bondage and slavery under the Egyptians, then try themselves l●ke men in the field. This worth ye wight Caleb did spread far and wide the glorious renown of his virtue and constancy, by great exclamations working so effectuously in the hearts of the soldiers, that whereas through their former conceit their hope failed, and their hearts fainted through fear, yet he made them with a good stomach and jolly courage wage again battle, and exceedingly stirred them up to all virtue and manliness, whereas he might peradventure in that wicked and dastardlye, assembly, been most undeservedly torn and dismembered with cruel torments. This Caleb under the noble captain josua, being them four score and five years of age, behaved himself so valiantly that no one might be compared unto him in handling his weapon, or for his great skill in martial affairs. He was of that mind that he would bestow his daughter (being very beautiful) upon no man in marriage, except on him which could subdue a strong and mighty city of his enemies: and in fine, his brother's son vanquished the same. Herby it may evidently appear that virtue is accompanied with nobility. This glorious and peerless lordship rsonage had in choosing his son, no respect to the kindred, but to the virtue of the man. For the name of gentility taketh his beginning from no other thing then from the praise and due commendation of virtue. Yet this often times happeneth, that the glory and renown of virtue is surely knit and tied to the worthiness of birth and parentage. So that none could imitate so well or come so near unto Caleb in prows and virtue, as he which was nearest unto him through cousanguinity. What happened after the death of joshua? was not the whole charge of martial affairs, the sway, and government of the whole nation appointed to the tribe of juda? Time would not suffice me to recite and speak of particularly, each noble wight of this family that by his virtue merited everlasting memory. If then the definition and nature of true nobleness which I have set down, be evident & true, there is no doubt then, but that the stock and tribe of juda have attained the perfection of honour and sovereignty. From thence sprang up a number of noble captains, from thence issued out most wise and prudent fathers, from thence proceeded many excellent men for equity & justice, fromthence hath descended kings and princes right worthy and honourable, and amongst the rest (whom I pass over with silence) the most noble and holy King David, a mirror and spectacle of all virtue and godliness. To conclude only for the excellency of their virtue, as long as the estate of the jews flourished & continued prosperous the kingdom remained in this stock & family, but to omit these matters of antiquity, truly it is most clear and manifest that in holy scripture where the glorious works of our saviour Chryst are registered, there is regard made of honour and nobility, whereas in entering to speak to any on, their is mention made of his excellency and worthiness, as appertaining to him with whom we have communication. As for example when the Angel & heavenly messenger of God speaketh thus. joseph the son of David fear not: and again. jesus the son of David have mercy upon us. Moreover Paul speaking to the Romans, what time he would set forth the honour and glory of Christ as well touching his divine as human nature doth say that he in respect of his humanity is descended from the stock & house of a king. I have of a great many picked out a few examples only to avoid irksome tediousness. Yet notwithstanding it may appear by these few parcels, that nobleness of birth, & distinction of blood is by authority of holy scripture allowed and confirmed. Now I have to my simple skill showed sufficiently the first ground and original of nobility, deriving the foundation thereof from that good inclination which is through the benefit of nature printed in haughty minds which if it happily grew and by continuance of time come to perfection, it bringeth forth that nobleness of birth and parentage, which every where is so much esteemed and honoured. For it is a thing worthy to be noted (that we speak some thing of this also) how much antiquity setteth forth the glory and dignity of true nobility as a great proof & confirmation, through the testimony wherof-al worthy acts and noble enterprises are committed and commended to posterity. For those things which for want of memory have almost been forgotten, are most highly of us esteemed, so that we do much more admire them for their prows and vallantnes, then that we suppose many of our time not able with all labour and industry to ensue and imitate. here-hence doth arise that great emulation recorded in ancient histories) between nation & nation, while some do vaunt themselves to have been beyond all memory, again other seek to draw all renown of antiquity to themselves. The Egyptians did willingly yield the antiquity to the Phrigianes, and only excepting them they vaunt themselves more ancient than any other nation. The people of Arcadia proceeded to fictions, and feigned fables. They affirmed themselves in ancienty of birth to exceed the Moon. What shall I say of the Athenians? who did attribute so much unto themselves for the glory and title of antiquity, that they thought themselves only by that name of right most worthy to rule all Greece. For whereas the first beginnings of other parts of Greece were registered either in some memorable Chronicle, either in some worthy monument: only the beginning and original of the Athenians could by no steps of ancient descent evidently be traced out. Afterwards when they knew that they were beyond all the memory of man, they were of this opinion, that they sprang first of the soil of that land, and came not together through the assembling and meeting of any other people, but evermore from their generation inhabited their own and native country. And for that cause they adorn their head with fine nets or cawls garnished and wrought with Grasshoppers of Gould: signifying that as Grasshoppers are engendered of the soil where they are first found, so the Athenians came naturally from the place they do inhabit. For which cause they were called the offspring of their own land. They were therefore desirous of two names, as well to show and manifest that there was nothing to be found in their ancestors that was borrowed of Barbarians and strangers, as also to the end, they would be known to excel all other Nations for the prerogative of their antiquity. We also see in private stocks and families how greatly it availeth them which stand on the point of their pedigree to show the Records of their signory. For it seemeth a thing most reasonable, & cannot be denied that those families are of more honour, who have a longer time supported their countenance by virtue and honesty. And this is the cause that upstart gentlemen are so little regarded. Which opprobrious disdain commonly proceedeth from a contemptuous and proud stomach, and an untolerable loftiness, and yet not altogether void of good reason. For albeit Gentlemen which have been lately promoted, excel in virtue, wit, and policy, yet do not they carry with them such credit, yet have they not that door head, which especially in great families, and noble blood is to be esteemed and honoured. For even as we do chiefly reverence grey hears, and elder years, even so the ancient race of nobility should bear the sway, port, and authority. In which opinion notwithstanding certain bonds and limits are to be pitched. For as feeble and weak old age doth impair the force of reason, of memory, and understanding, and breedeth a disparagement of honour and dignity: so the true nature of glory and renown is with long time beautified, but with over much continuance bereaved of his accustomed light and beauty. Which how it happeneth I will hereafter show, now I am forthwith addressed to follow orderly my intended purpose. WHereas the glory & dignity of true nobility hath been declared by me with many excellent and worthy ornaments annexed thereunto, it remaineth to be considered whether it be expedient and profitable for the people to be governed by the will and authority of noble men. For it may seem unto many a thing most unjust and besides reason, that whereas all men are by nature desirous of liberty, and void of the yoke of bondage, they should be restrained of their freedom, and should be forced by laws to obey others, and not follow their own will and pleasure: especially whereas men of honour and high degree for the most part do most insolently abuse their calling, both through pride, and ambition, and are found captains to all mischief and cruelty. But that I may more plainly express the same, it is to be considered not so much that which may augment the weal of any private person, but rather that which may enrich the state of mankind, and preserve the same in wealth and felicity. For look what thing soever appertaineth to the preservation and welfare of all men, must needs be thought profitable to every singular man and peculiar person For it may not be that any one part or member of a common weal should be sound and perfect, where the whole body thereof is grievously afflicted and annoyed. But if any one part and member of a commonweal be greatly oppressed, so long as the estate of the whole be sound & perfect, it may the sooner be restored to his former felicity. But that we may the more plainly behold the pith hereof, it is requisite to view the estate of those Cities, which have been accounted most noble and honourable. Athens, after the death of King Codrus was happily preserved by the laws and ordinances which Solon made, who notwithstanding was reprehended of many excelling in wit & learning, for that he made the people peers, & gave to subjects sovereignty & unto the multitude over much liberty. The estate of that commonweal was sufficiently hereby argued of what time within the compass of xl years the government was spoiled by the wilfulness of the people, and yielded itself subject to the tyranny of Pysistratus. But after that they had set themselves at liberty again, and were no more subject to the tyranny of Princes, a great number of years both in Greece, and in the greatest part of Asia they held the sovereignty, rule, and government. Which power, and principality was soon tottered and brought to ruin, through the intolerable pride and ambition of some who sought to feed the humours of others, and to be accounted people pleasers. Amongst whom Pericles is named, who although he did excel in Oratory, and was wondered at for his sweet tongue & fine utterance, and was skyllfull in government, yet notwithstanding did not see what mischief he brought to the country when he made equal the Prince which the people, the subjects with Nobility, and by that means confounding estates together, did violate and break the authority of Areopagus. For no other thing is it, to make equal in liberty, the Nobles and common fort of men, then to give weapons to unbridled rage & lust, whereby it may work all manner of mischief. But will you see what evil and misery ensued, when the commonwealth was ruled according to the will and pleasure of the people? First a terrible scourge and miserable destruction was said on the necks of men for life and virtue approved, (which had preserved and increased the weal public) by obscure men and disposed to all kind of villainy. For in the whole commonwealth of Athens after the estate thereof was miserably rend in pieces, no one was to be found, which was moved with the love of virtue, again which did not conceive hatred and indignation, against his wretched, and ungrateful country. Where at length the misery grew so great and violent, that some were openly damnified and utterly spoiled of their goods and possessions, other some banished, many slain and put to cruel death, who had in their lives through great virtue and puissance, victoriously conquered the enemy, nobly defended their country. This calamity was great and intolerable, that the body of the weal public should be bereaved of his principal and most excellent parts, that the authority of the nobles was abolished, who would have wrought the remedy and preservation of their wounded country. Therefore whereas sage heads might not prevail, where cutthroats were counsellors, where fury and madness jetted up and down unpunished, no mischtefe could be imagined, no misery devised, wherewith that country was not overwhelmed and clean overflown. For when the city of Athens was assaulted with most terrible and cruel wars, and that all Greece had conspired against them, it came to pass by the fury and outrage of the people, that at the same time they proclaimed battle with no less danger against Sicilia, Nycias notwithstanding with many peers and noble counsellors persuading the contrary. Wherefore they worthily sustained in that lamentable siege of Syracuse, not only the loss of their honour, but the ruin of their houses, lands, and possessions and fell pitifully into great wo● and misery: and being at the length through sedition and civil battle utterly wasted & consumed with many bitter scourges & terrible afflictions, lost with great languor and heaviness miserably their former liberty. But after the thirty Tyrants were for their sharp and tyrannous government displaced, what was it that did scatter those goods carefully gathered, but the lose life, and immoderate desire of the fantic people? Whose fury and madness was such, that by no force or restraint of law, they could be endued to have any care or regard of the common estate. For when it was lawful for every odd fellow to rob the commonweal, thereby to augment his private gain, than fell they from labour, and worldly business to a slothful and loyteringe life, they repaired to stageplays and comedies, and used other vain pleasures, which decayed the love of vert●e, and did utterly extinguish and put out the memory of the Athenian renown, and their ancient dignity. Wherefore not many years after, that nation which had foiled so many armies of the Persians, which wrought some any noble acts, which obtained the Empire over all Greece, was by the Macedonians (an obscure, and unknown people at that time) subdued utterly, and confounded. The first and principal cause of this so great a calamity was the lewd, and licentious life of the people. Amongst the men of Sparta also (to speak some thing of them) many worthy and noble acts have been wrought by their Kings and Princes, as well against their enemies, as also with their subjects, profitable to their commonwealth, and meriting everlasting fame and memory. On the other side the Ephori who by the election of the people came to their office of dignity, did greatly annoyed & impoverish the inhabytauntes of their country, while they seeking greedily their own private gain and commodity, did procure the utter ruin and undoing to their native country. For what other thing do they which violate & infringe the positive ●awes, whereupon the safeguard of all men dependeth, then utterly overturn the common wealths estate▪ And whereas Lycurgus had ordained many good laws and profitable statutes, only to bring them to labour, honesty, and virtue: the Ephori many years after his time corrupted with voluptuousness and filthy lucre (which two are pestiferous and most hurtful to any common wealth) abolished his most excellent decrees, and caused his laws to be of none effect. Which fact caused their honour and dignity suddenly to fall to the ground. And when certain kings would establish a new the laws of Lycurgus, which were abrogated, and took counsel how to reform their dissolute life, immediately they were of the Ephori dispatched and cruelly murdered. So it came to pass that the common wealth of Athens which for a long time flourished in honour, pomp, and nobility, and was furnished with many father's excelling all other in the world in wit, learning, and judgement, and had defended it with great glory, was now through the fury of the subjects, made subject to all villainy and slavery. WHat should I need in this place speak of the Romans? whereas it is confessed of all men that nothing did so much overthrow the flourishing estate of that noble City as when the subictes rebelled against their rulers and princes. That Empire therefore which was first by the puissance of princes purchased, then maintained and amplefied by the Senate & Elders, was shortly brought to confusion through the seditious and troublesome people. For when the unsatiable desire of the fantic people waxed so extreme & outrageous, that it could be kept under by no lawful government and politic counsel & w●s given in hope of pray to uproars through the seditious orations of people pleasers, they feared not (so they might content & satisfy their unlawful lust and appetite) to violate and break the Law of God and man. This caused the Tribunes to be seditious, this encouraged them to the great detriment and ●ur● of the commonwele: to make laws touching distribution of grounds, even to the time of Gracchi which were the chief authors of those calamities wherewith after that time the common wealth was overflown. All whith stir and hurly burly as it were by fatal destiny grew daily more and more until the time of Marius, whose reign although it was very lamentable, yet did it open a way to much more mischief beside, until the government came to julius Cesar. You see the common wealth of Athens some time most flourishing, the kingdom of Sparta erst noble, the City of Rome a long time much renowned to have been happily begun, kept & maintained by princes & noble personages, which again were through the rash and unruly multitude miserably spoiled utterly wasted & confounded, Which great misery and intolerable mischief is not only seen in those Cities, but also in other places, for where the people hath lest to do in a common wealth, there the estate of that country is found most stable and parmanente. Whereupon it followeth that the government of the vulgar and common people is very easily overthrown, and scarcely endurth the time of one generation. But the rule of a king is not subject to often alteration, and doth as it were continued for ever. Some men will here object against me Alcibiades and Critias, who were the utter subversion & overthrow of their native country or else Pausainas who traitorously conspired against all Gre ce, or Silla and Cesar with many such like who were renomned for their honour and nobylity, but yet being entangled with ambition and out of measure Inflamed with the desire of rule, and authority, spared not to spoil cruelty their friends and countrymen. I must truly of force confess that many heinous acts have been enterprised, much mischief committed and wrought by such as were of high degree and authority. Neither the high and lofty stomach which is engendered through nobility of b●●●d, have been always encl●ned to equity and justice. Yet do I defends this opinion that no common wealth ●ath been at any time well governed by the people. For every noble wight hath always weapons in readiness either t● defend, either to spoil his country, as wisdom, wealth, knowledge, and fortitude. contrariwise the multitude for the mo●● part is headlong, unskilful, fearful, and ●●orous. They may therefore through their fury and madness hurt and wound their country, but being out in danger of utter undoing, they are able by no means to save it, or restore it being once lost and decayed to his for●●●●onour, and dignity. It is therefore, most clear and evident, that the estate of that country is lamentable, where people are preferred before their peers, and the ignoble and ●●l●born before the honourable. But when the case standeth thus that noble men do flow and abound in all virtue and nobleness, and are not only through the good inclination of thayr noble natures, but also through the love of virtue inflamed with justice and temperance, and daily study to do good to all men, and to knit (up all in one word) do deeply consider the office and duty of a noble parsonage, what is he were he never so vilanos a varlet or cursed caitiff with would not willingly obey their will & autoriti. Nay who will not rather persuade the body of a commonwealth to be geverned by so worthy and noble a counsel. For who soever is of so a le●● mind, as to think it not a thing most needful & profitable, to yield himself conformable to the protection of some one most wise and modest governor, who for his wisdom and modesty only deserveth commendation, is not to be thought a lover of liberty, but rather corrupted with the lust of licentiousness, and would by his riot and foul demeanour molest the quiet estate of the country. For there is nothing in the universal world that is more apt to preserve the common society of men then good laws with out the which no family, no nation, no country is ●●l, to stand and have any continuance. But you will say it is grievous and intolerable burden to become servile. Truly I am of that mind that no evil may be compared to servitude: but it is one thing to serve, and another to obey. For there is great odds between a lord and a guardian. The guardian is careful for the safeguard of those who are committed to him to be defended, the lord only doth respect his private commodity. Even so the loyalty and obedience of him that is free greatly dyfferethe from the bondage of him that is servile. For servitude is thus, when the slave wanting will & free election followeth the commandment and beck of his lord, and having no choice repineth at his lords authority. But it is the property of a liberal nature to yield all duty and reverence to them which doth excel other in knowledge and wisdom, and to whom for a long time have been committed the care and custody of many people. And as the sick man doth no manner of service to the Physician, but willingly followeth his advise and council, because he shall thereby be restored to health: and as the passenger obeyeth the master of the ship, and the soldier his captain: so it behoveth a multitude well disposed to yield themselves wholly into the hands of right noble and worthy personages. For the people through their dull wits and brutish nature cannot perceive what is profitable either to themselves, or for their country: on the other side the noble mind is not only the worker of present profit, but also through great foresight prevents imminent danger. Furthermore the people hath no taste or feeling of honour and renown, and glory, except they be by some straight law bridled, and therefore are most covetous and given to all impiety, and in the defence of their country are of no stout & hardy stomach. On the other side the noble blood is inflamed with the love of renown, and abhorreth dastardliness as a most foul & ugly vice, and in defence of a common profit accounteth great and dangerous enterpryces. Which by Homer (whose grave sentences I do often recite and willingly repeat) is in many places most plainly declared. For after such sort he bringeth in the king with sundry and divers kinds of orations persuading with the people, as though thereby his meaning were to give notice and intelligence to all worthy and noble personages by the recital of Agamemnon his praise, and worthiness, that they in like manner aught to excite and stir up themselves to strive with him for fame, and glory. But unto the rude and barbarous people if they turn their backs in battle, scourging and killing he denounceth. Therefore as the stomach and courage of a lusty horse doth most appear, when he yieldeth to be guided by the will of a skilful rider: And as we suppose our mind to be best settled, when will to reason giveth the sovereignty: And as we think a household to be well ordered, when it leaneth to the advised disposition of a wise and careful householder: So must we persuade ourselves that the good estate of the people is then best ordered and established, when they yield the free administration, and as it were the sway of government to true Nobility. ❧ THE second Book of civil Nobility. WHat the nature, force, order, & efficacy of true Nobility is (Lewis most noble & famous Prince) & how first being bred & fostered by worthiness of wit, and excellency of virtue, it attained the highest place of honour and sovereignty: and how the people in all antiquity was fully persuaded that noble birth and worthiness of parentage by blood and alliance, was joined and linked to the Gods, and how great and honourable titles & ensigns in all well governed common wealths were attributed and given thereunto: I have already not only by testimonies of excellent Poets, and manifest precedents of ancient Records, but also by authority of holy Scripture abundantly declared and confirmed sufficiently. And after I had put down in writing how much antiquity might prevail for the furtherance and setting forth of true Nobility, I declared consequently that they who were of high degree and noble parentage were not only borne to bear rule, and sit in the place of Majesty, but also that the security, safeguard, and preservation of the people was then best kept and maintained, when the whole government was yielded unto worthy & noble personages. But for as much as there is nothing in this world certain, stable, and permanent, but all things are frail, mutable, and much subject to alteration, it may not be that Nobility, and the glory thereof, should continued always and be everlasting. Nobility therefore (as most part of other things to the state and condition of man) is subject to mortality. Wherefore 〈◊〉 ●f ●ll 〈◊〉 ●hings, ●o o● nobility, there is a certain prime and youthly Estate, than riper years ensue, and old age followeth, last of all death wasteth and consumeth all utterly, so that no print or sign appeareth of ancient Nobility. We see therefore that many families which were in time past barbarous, obscure, and little reckoned of, are excedinglye stirred up and enkindled to purchase praise and win glory. Again other we see scarcely uphold the renown of their ancestors, other daily crack their credit more and more, and being thrown headlong down at length are extinguished utterly, which Glaucus by the mouth of Homer noteth unto us in this manner. O stoutest of the Graecian camp, why searchest our degree? Since that each mortal race most like is to the leaves in spring: Some, smallest breath & blast of winds then skattreth from the tree. Some eke amid the groves do grow, when trees their branches bring, So chance doth now men's state advance, now down doth headlong fling. I pray you doth there at this present appear in any place any small token of the progeny of old and ancient families? all those which have descended from Fabius, julius, Paulus, Metellus, & Scipio are together with the glory and pomp of the romans so vanished, and as it were buried in the pit of oblivion, that if any man which now liveth will affirm himself to be of their race, or joined to them in birth and consanguinity is a like skoffed at, as if he did defend the dream, and peevish fantasy of Pythagoras. After those noble and worthy wights whom I have already spoken of were extinguished, succeeded many other of like fame and estimation, who also through trace of time, & continuance of many years were utterly forgotten, again other after their time were advanced to honour, of whom no writer reporteth. Which thing happeneth for two causes especially. The first and chief cause is the brittle & frail condition of nature, through the mutability whereof it cometh to pass that the estate of worldly things may in no wise be perpetual and everlasting: but all things as I have before declared are full of changes and alterations: In so much that they either before they come to perfection are cut of through the malice and frowardness of Fortune, either through old age withered, wasted & brought to nothing. The second cause may be imputed to impiety itself and abundance of vices, which utterly extinguisheth the clear shining brightness of ancient families, before the course of nature doth so require. As experience teacheth in those who by overmuch winebibbinges impair their body's health, and through superfluity, & immoderatenes of belly cheer (as it were with a deadly poison) procure their own bane & utter destruction. Wherefore it is requisite and necessary to search out diligently the qualities and virtues whereby we attain nobility, so will the vices whereby it is lost and bereaved of his wonted grace and accustomed brightness, eftsoons appear. But here I may something doubt lest that this my discourse may seem to deserve just reprehension, because it may at the first show appear contrary to itself, whereas in our first entry this assertion we maintained, that no man was to be accounted honourable, except he did first descend from some noble line and family. Which if it be true, neither he which is borne of low degree and base parentage may by any means be honourable, neither he who descendeth from noble race, may through his own industry attain renown & glory, but defend only and maintain carefully the Nobility gotten and purchased by the manhood and puissance of his ancestors. These are the scruples and doubts wherewith some may be led to argue me of lightness and inconstancy. But I in good sooth am not he, which do believe those only which are commonly called Gentlemen to be by natural inclination apt to virtue and valiantness, whereas the pathway to prowess and virtue is open to all them, that do desire things in their nature most excellent and commendable. Notwithstanding to that end tended the drift of all my disputation that the gentle and noble blood is more than the other, by nature inclined to dignity & commendable acts, the worthiness whereof notwithstanding is surely grounded on virtue. For like as we attribute to the seed and carnel in the ground the cause and generation of the Tree: so we deem the worthy and noble parent, through generation, to pour on his posterity some part of true nobility, which then appeareth most lively and flourishing, when it is through good studies and exercises brought to perfection. And where we would have nobility to be highly esteemed and honoured, because it doth commonly excel in virtue: truly our meaning is, that Virtue which is worker and causer of so noble a quality, doth deserve great honour and estimation, which many times we see of noble men, let pass and forsaken, and of such exceedingly embraced, who are not commended unto us for their noble progeny. For no doubt it is not found true in all, that the lofty and haughty mind which is seen in Nobility doth eftsoons stir them up to the love of Virtue, neither would we have established that opinion, but that we chiefly meant, that was found most usual and general. Notwithstanding Virtue from Nobility fraighte and beautified with virtue, differeth in this one point: that the praise and commendation of virtue belongeth to every private & singular person, but nobleness is found more ample and large, and concerneth the honour and magnificence, of a whole stock and family. Therefore there may happily arise some late and new made gentleman endued with all kind of virtue, who also through his worthiness may bear such a countenance, that among all men he may only excel: yet notwithstanding because he is the first of that lineage, may not be reckoned among noble men. But after that many of the same family shall be found by his ensample to be inflamed with the love of honour and glory, then at the length that exceeding brightness of true and perfect Nobleness shall shine, and glister most gloriously. Therefore at the first he is called a man endued with much gentleness and courtesy, in no wise a noble man. That, that may be the difference which the Grecians make between one that is a noble Gentleman, and a gentleman. For the latter hath relation to the worthiness of the mind, and the other signifieth the honour and dignity of the race and family. Therefore as one we term not a number, but the beginning of a number: so that first man we suppose and judge worthy of chiefest honour, but yet no noble man, but rather an author & beginner of Nobility unto his race and offspring. Which name and title I myself know not, whither I may esteem far and in many degrees to exceed and pass the other. Wherefore that is most clear and manifest, that neither that is false which we before put down in writing, and this also which we now take in hand to explicate and set forth, doth bear with it credit of undoubted troth. For that famous man who through the excellency of his nature applied himself first to the study of renown and glory, albeit commonly he be not termed noble, when notwithstanding he hath attained great fame and commendation, and hath left to his progeny the tokens and ensigns of virtue doth seem to have laid a notable foundation of Nobility, and with his virtuous acts to have given a clear light, and purchased true fame to his posterity. Now therefore it remaineth that we know by what means this so noble advancing of his stock and kindred may happen to him who is the first raiser of his family to the high & princely place of honour & Nobility. No doubt (that I may answer briefly) by the same means whereby it is maintained and preserved. But it is said before, that Nobility is a kindred excelling in most rare and principal virtues. And those according to the opinion of Aristotle the most learned Philosopher, I account principal virtues which are occupied about the preservation of common society, through which also the safety and security of men is best kept and maintained. But he which through private education is very well trained, and well instructed with precepts of morality, may of good right be termed a good and virtuous man: but yet by other qualities he shall never procure great praise, and worthiness, except he apply them to the profit & commodity of the weal public. For if we were borne only for our own sakes and our own commodities, it were sufficient that we sought the advancement of our own selves, and the preferment of those which are contained within our own family. But whereas we are moved by the instinct of Nature to help and profit other, he seemeth best to have discharged the duty to him assigned, whose labour, study, and diligence hath been employed in matters of great weight and importance to the benefit and wealth of his native country. Not for that truly that the virtue of any private man should be despised and set at nought: for by his good advise and counsel if not all, yet some part of the common wealth as his own house & family is well ruled and ordered. But whereas the virtue and wisdom of this private and peculiar man is contained within the bound and walls of his own house, and extendeth itself no further, it seemeth good reason that the like honour and dignity should not be due to him, that is to some other, whose virtues are found more universal and general, and whose mind is more occupied with the careful cause of his common wealth. For all men would not generally accord to honour & reverence a few, except they did all manifestly perceive themselves, in cases of great extremity by their great pains and travail to be assisted. Therefore by knowledge of civil affairs and experience, there was made a certain entry to this kind of gentility. THe chiefest and most principal part therefore of civil government is justice, which hath in itself the greatest and most apparent show of virtue. The admiration whereof did in the beginning so greatly excite, & stir up the minds of men, that they surrendered their goods and possessions, into the hands of some especial peers, whom above all other they did honour and reverence. For thus, when we treat of virtue, we use to dispute. The time hath been when men like barbarians have lived in woods, open fields, and desolate places, without politic rule, & civil government: neither embracing religion nor by mutual love and duty showing their humanity. Nothing was done in those days, by due order of reason and discipline but most matters were executed violently, whereas frantic and furious headiness had the upper hand. When then robberies were rife, murders infinite, & those who in force and sturdines passed other, would afflict and trouble injuriously the weaker sort, and their whole life compassed with innumerable mischiefs, all they which had received the greater & more grievous injuries besought the assistance of some one man in wit and policy exceeding other, whom they perceived to be unto the rest as it were a lantern of justice, a mirror of mildness & courtesy. This Patron and supporter of right, when he had taken on him the charge of those silly souls miserably & suppliantly yielding themselves, & declared unto them the earnest desire he had to take away pillages & robberies, & to repress violent murders, & valiantly to revenge wrongful oppressions, and to sink under like laws both the mighty men & simplet sort: it came to pass that as many as tendered their peculiar liberty, and sought their own security and quietness, supposed him to be the defence and bulwark of their safety & prosperous estate, whose fame most flourished for justice and equity. From this fountain therefore and head spring of justice, issued out the power and authority of Kings, and the prerogative of princely government: here-hence proceeded the high degree of Nobility: here-hence sovereignty and the cause of all renown & glory was derived: so that there is no one stock more ancient or more excellent, than the pedigree of Kings, which through their own virtue and valiantness abandoned all barbarous cruelty, reducing the people to good order and civility. Whose most divine nature Hesiodus having in great admiration, in his Book entitled the Genealogy of the Gods, fetcheth the live and descent of Princes, from jupiter himself. Which opinion & judgement of his, hath been also received of many, in so much that they did most certainly surmise, that he could not but descend from the Gods, which most of all other excelled in virtue. For it is reported that AEacus, Minos and Rhadamanthus, were judged to be the sons of jupiter, they were so much of all men for their justice magnified: who as the Poets do feign are said to appoint laws to the infernal spirits. So much did antiquity, yea even among the devils and hellish hounds believe, that severity of Laws and force of justice was expedient and necessary to restrain the unbridled desires of a disordered multitude. Pittacus of Mytilene was through his perfect skill and experience in justice, advanced to the high estate of a ruler. Which thing also befell to Numa Pompilius being at Rome, for by upright dealing and supporting of justice, he was thought and proclaimed by the whole consent of the romans worthily to succeed Romulus in the state of royal majesty. What needeth me here to speak of Lycurgus, Draco, and Solon, that I omit in mean while to make any mention of Mercury, Phoroneus, and divers other, who have been long time before, which have wrought the safeguard and preservation of their Citizens, by prescribing laws and ordinances, and have thereby been advanced to great honour, & have purchased to their posterity perpetual fame and memory. Therefore to persuade ourselves that no one virtue deserveth the like pre-eminence, either is a like to be honoured, it is hereby to be seen, that each kind of virtue being void of justice hath lost his honour and estimation, whereas justice alone, secluded from other virtues, retaineth still his especial grace and dignity. For proof whereof I might allege a number of examples, but because I mean to use brevity, I will stand only upon two. Aratus of Sicyon although himself held no Empire, yet through commendation of justice got such renown that by the judgement of all men he might be compared with the chiefest of all that ever reigned or ruled. He in his life time was ever priest to wage battle against tyrants and wicked and disordered Citizens, neither refused he in the defence of the laws of his City at any time to venture his life. Aristides who was also long before the time of Aratus, was so highly esteemed and honoured for his preservation of justice, that Themistocles, though famous for his valiant Acts, was never more highly reverenced than he. Whereby it is evident & plain that there is no way more certain than this, to enlarge our honour and glory: Or no way the more readily commendeth our posterity to famous memory. NExt and immediately after justice, a valiant courage, which consisteth in dangerous attempts, is lifted up right worthily to the highest step of honour and dignity. For it is a matter of no small importance so little to esteem of life as to bestow it willingly and cheerfully for the safeguard and preservation of all men, and to refuse or fear for the wealth of our country no danger or terror of the enemy. Wherefore almost every man which is inflamed with the love of glory, and desireth greatly renomne, doth employ his labour most earnestly to the study of chivalry and martial affairs. For the records and ordinances of antiquity do plainly and manifestly show, that there hath been no glory so great, no renomne so honourable in any well governed commonwealth, as that which hath been attributed to valiantness and fortitude: Of purpose to provoke and prick forwards each manly wight willingly to take weapon in hand and to repel the injury and force of the enemy. On the other side there were for dastards even by very good ordinances most bitter taunts and reproaches most justly appointed. There was in old time among the Macedonians a law ordained, that he who had not in fight of battle overcame one, should in the sight of all men be trust up with a halter. The Scythians at their sacred and solemn feasts, would not have any man touch a golden cup, that was carried about, which had not in battle showed some sign of a warlike and valiant courage. To none of the Amazons was granted liberty to marry, except she had in war valiantly vanquished an enemy. Solon also made this decree, that their children, whose fathers had lost their lives fighting in the defence of their commonwealth, should be brought up at the charge of the common treasury. Which was most wisely used and practised in many other great and famous Cities. For most wisely was it thought of Solon, the wisest of the Grecians, that the security and preservation of a common wealth did consist in prefermente, and punishment. For by this, wicked and desperate persons are restrained, and by the other noble natures and flourishing wits are more vehemently stirred up, to the embracing of virtue, and honesty. It hath been therefore by divine providence established of our forefathers that in what kind of men so ever this virtue eminently appeared, the same should be with many worthy and noble ensigns and titles honoured: one the other side, want of courage, and dastardliness should be after the shamefullest manner as might be taunted, and reviled. Therefore whereas this was by law ordained, they seemed to have been of this mind and opinion, that all men which were endued with a more excellent nature and Noble mind, might be stirred up to the worthiness of renomne and glory: again hereby they purposed to disgrace cowards and white lyvered men, yea albeit they were by birth honourable and of a noble line. But what should I speak of the romans? For can any man be able to recite so many images of men of arms? So many garlands either given to them that first foaled the walls, or first entered their enemies Tentis, or to them that by main force saved the life of some citizen, or to them that triumphed over their enemies? Is any man able to recoumpt so many ensigns of virtue, so many prices of praise, as to prows and puissance were by the the Roman laws assigned? Therefore it is the less to be marveled at, if that City grew to her great, and large in Empire, wherein prows and valiantness was so well & honourable rewarded, that not only noble men, but also very many of the people were so inflamed with desire of renomne, that they in defence of their country never refused to venture both limbs, and life. And that I may of a great and infinite number call a few to memory, the two Decii by race and birth no gentlemen, yet for their rare and singular fortitude they aspired in the commonwealth to the highest degree of honour and dygnity: And in the end in the defence of their country consecrated themselves, as valiant and vo●●d vessels to glory and immortality. Lucius Martius even he which in Spain recovered the Roman Empire, then sore shaken and fallen ●owne to the ground, was borne of simple and poor parentage, yet through puissance obtained in his country great honour and a principal dignity. What should I recite Mar: Portius Cato, a man much commended for his wisdom and policy? To what end should I speak of Marcus Marcellus, who first gave Annibal the overthrow, and showed plainly that the way to overcome was by prows and valiantness? Again why should I omit Marius that worthy wight, and a thousand 〈◊〉 being no gentle men borne, which notwithstanding: through their passing skill and experience in feats of arms, were advanced to honour, and promoted to high estate, leaning to their posterity fame and immortality. Here hence the arms & cognisances of honour and nobleness, which even in these our days are borne, and had right worthily in great honour and estimation, did fetch their original, and first beginning. For when any man had in battle showed some notable point of a good and valiant soldier, he was by the General made a gentleman, and had some badge or token thereof assigned unto him, whereby his blood might be ennobled, through the praise and glory whereof his offspring might be in like manner pricked with the desire of fame and commendation. Therefore some have in their scochin so many Castle l●es engraven, as were by them in war won and vanquished, other some Rings, or Bands, or any other thing for the number of enemies, which they had in some doubtful and dangerous battle subdued. Other have in their scochyns stars signifying percase that they brought light and comfort to the miserable afflicted estate of their country, other some have other Cognizaunces representing puissance mannehoode, and valiantness. All these things we have alleged to this end, and purpose that we may understand plainly that fortitude openeth the way to worship and bringeth us to the beholding of the exceeding bright, and clear nature of true nobility. Many also through their liberality and frank magnificence, have as it were laid worthy foundations of honour and nobility: as by giving largely and binding unto them their neighbours and citizens, by bestowing on them bountifully, most ample rewards & great benefits. By this only way Tarquyne of ancient memory, being a banished and obscure man, won great fame and honour in Rome, and at length obtained there the authority of a King. By this kind of courteous dealing Pelops long before his time, being a mere stranger & barbarian, came to bear rule in that part of Greece w he alluding to his own name called Peloponesus. And that I may show you an history of later time Cosmus Medici's and Laurence his nephew were so much for their liberal and frank natures commended, that they thereby were made chief governors of Florence and were in all nations besides excedingelye magnified. Neither truly is their any virtue which doth more become a noble mind, or setteth for the more a worthy wight, either that winneth more praise & commendation, and getteth more goodwill, love and reverence: without which no man may maintain his own estate, or attain to live in any worshipful calling. And this seemeth to be their drift who by distinction say, nobility is a nobleness of birth and parentage joined with abundance and store of riches. For whereas the virtue of magnificence and liberality is chiefly seen in noble men) for most part of them are above other found most courteous and liberal and no man may be therefore commended, except he be furnished with worldly substance, most learned & wise men have though treasuer itself and the abundance of riches to be the very ground and foundation of liberality, and therefore as terms necessary to be included wyth●e in the definition of true nobility. Whether the force and true nature thereof, be fully therein declared, it is a thing whereon I mean not to stand, so that by that definition this may be granted, that the virtue of liberality to the enhauncinge of men to honour and dignity and the setting forth of their posterity is most expedient and necessary many not of our time only but also of ancient memory hath both through the excellency of eloquence, and their perfect knowledge of the civil Law, atayned wonderful fame and glory. For these sciences are right worthily reckoned among those, that have been not without great cause accounted the principallest stay in the common wealth, without which the estate of Policy, and the safeguard of common society, may in no wise long continue. For to no purpose and in vain do we abroad bid battle to the enemies, except our affairs at home be governed by the sound advise of prudent counsellors. Besides those whom we have already spoken of, many are made gentlemen either through the grace & favour of the Prince, or through the common consent of a free City. But this kind of promotion seemeth at the first show, not to be agreeable either to truth, or to the right and perfect nature of true nobility. For nobility either resteth upon opinion of men or is obtained by virtue, and the qualities, of the mind: either consisteth in nature and is derived from puissance and valiantness. wise and grave men have always made little account of wavering opinion and the inconstancy of people's Fantasy, But the commendation of virtue resteth especially in ourselves, neither can by any means be borrowed abroad. Again the force of gentle blood derived from our ancestors, and appertaining to us by natural descent, cannot be wrested hither and thither, by the jurisdiction and authority of Princes. For no easier matter is it for any man by the assignment and benefit of Princes to become of baseborn a gentleman by birth then to be suddenly changed from a fool, to a wiseman, from on that wanteth utterance, to an eloquent orator, from a whytelivered and fainthearted coward, to a venturous and valiant champion. Which also in bestowing the freedom of a City may be evidently known and considered. For if he (as many suppose) be taken and termed a Citizen which is bred and borne in a city: no reason is, why into a City should be received an alien and stranger. Thence it proceeded that Gorgias Leontinus skoffing at the rulers of Larissa, because they had received into their City many strangers, was wont to say that even as plastereres of any kind of stuff, would make mortar, or any thing of like sort: so there were some so cunning craftsmen in Larissa which of any kind of people were able to make citizens to inhabit Larissa. But I for my part do neither like of Gorgias his oppynion, nor of any other men's judgement which in like manner would stay the cause of advancing subectes through the kings and Princes most gracious favour, and clemency. For whereas all men which are of a more haughty mind and so●●y stomach, are marvelously inflamed with the desire of virtue, honour, and renown: if then you would frustrate the hope and expectation imprinted in men's minds of promotion, no doubt you shall make men slackly, and sclenderlye endeavour to become puissant and venturous, whose minds should rather be inflamed and set on fire. Then the which nothing can be devised more hurtful to civil government and discipline. For this hath been the purposed meaning of Laws and ordinances, and all well governed common wealths aught to have in them this practised and published, that men desirous to show their valiant hearts by dangerous attempts, albeit they are of their own nature apt to defend the rights and liberties of the common wealth, yet notwithstanding, they should stir them thereunto, through an earnest and ardent desire of fame and glory. For by this means the wealth of their country is most strongly defended, and the indifferency of Laws & ordinances best maintained. For what fouler shame, what greater dishonour can there be imagined then to have in the common wealth appointed unto famous men, for their exceeding great and worthy exploits, no reward at all? Either what reward may in any one point fully aunsweere and satisfy a noble mind, then to be received triumphantly of the people? Furthermore what is in itself more princely and more glorious, then to give unto virtue his due desert, and to yield to worthiness, honourable titles, & to true nobility the principality? that justice might not only by this means be happily kept and preserved, but also many thereby mought be alured to bend themselves to the study of vereve. For it is not in the power of the Prince (that now I may answer that which might be objected afore) to bring to pass that a boil and abject mind should be noble and honourable, which cometh not by grace and favour, but proceeding from nature, is fully made and perfected by the exercises of most worthy and laudable sciences. And yet a Prince may adorn and set forth exceedingly a noble & invincible mind with worthy and honourable titles. Which thing is not only right good and expedient, but also so requisite and necessary, that in the performing thereof there seemeth to rest the safete and security of the commonwealths estate. To approve this my opinion I could use the authority of most excellent men, and most skilful in the government of a common wealth, but I will allege only Plato, in whom, in his third book entreating of a common wealth Socrates by a certain fable, wherein many armed men were feigned, to arise out of the earth, persuaded the citizens to mutual love and concord. And then immediately proceedeth in his talk in this manner. give ear (quoth he) to the rest of the fable. All ye that live in one City are brothers, being straightly linked, and united together. But yet when God created you, he gave not to every one, the same property, and virtue. For they that were most meet to rule, were tempered with gold: Again those who in the defence of their country would valiantly assist the Peers of the realm, he mingled with silver: And upon such as applied themselves to tillage and other base occupations, he bestowed brass, & Iron. So it falleth out that you that have like beginnings commonly engender children like to yourselves. Notwithstanding many time's t● happeneth, that a golden father hath a child of silver, sometimes a silver father a golden child. Which thing in like manner is in the other kinds experienced. God therefore commandeth that Princes themselves should have such an aspeciall regard to search and inquire, with what metal their children's minds are tempered, that they should take heed to no one thing more diligently than that. So that if they found any Brass or Iron in their children's senses, they should not be by foolish pity hindered to assign them a trade convenient and agreeable to their gross and rude nature: In so much they should make them handicraftsmen, or clounes of the country. But if they find in them any gold and sil●er, they should bestow on them honourable rooms and vocations: in so much that s●me they should assign to the governmnet and ruling of Cities, some other they should appoint to aid and assist them, and train them up in the knowledge of martial affairs. And that they should bear always this in mind, that this was long sithence foresheewen by an oracle, that then the commonwealth should be utterly wasted and destroyed, when Iron and Brass did guide the stern. Plato in the person of Socrates disputeth in this manner, of the office and duty of a king. Who in all he hath said, uttereth great wisdom, but this latter part proceedeth no doubt from a more deep, and divine consideration: Which is, that all commonwealths shall fall to utter ruin and decay, where Brass and Iron, that is, where a gross and dull wit, destitute of judgement and wisdom beareth the chiefest sway in the commonwealth. And therefore he hath thought it expedient and profitable, that such as excelled the rest in wit, industry, and experience should be called from the cart, to the Court, from their private places, to govern the weal public. Again such as were honourably borne, if they did degenerate, should be disgraced utterly, and reputed as part of the people. And he thought this ordinance to be of such force, for the maintenance of a commonwealth, that he would have it kept with all reverence of all men, but especially of Princes, as a law made and ordained by God, for the establishment and preservation of common society. Which if it be true that the worthiness and excellency of virtue is to be magnified i● as ample manner as any wit is able to devise, that Prince that will give ear to Socrates, must decree that those me● must be forced to husbandry and tillage, which repined a● the promotion of those, in whom virtue abundantly appeareth. For if the honour, safety, and security of any common wealth is through virtue both preserved, and amplified, undoubtedly he which is an enemy to virtue, both decayeth the wealth of the country, and impaireth the honour belonging to the city, or place where he dwelleth▪ Therefore to return to our former purpose, a Prince can not bring to pass, that a base and abject mind should aspire to glory purchased by matters of greatest importance. Notwithstanding he may to a noble and valiant courage yield honour, by him duly deserved. Therefore a King doth not in any one point so much make a gentleman, as 'cause a noble gentlemanlike nature, and a passing valiantness of mind, through his bountifulness and courtesy to be famous and honourable. Therefore when any man hath by some great exploit shown his courageous and valiant heart, and when deserts and merits go before, than the Prince deeply pouderinge his approved prows and manliness, giveth to him some title of honour and dignity. Otherwise that shall in no wise be deemed true and perfect nobility, but a counterfeit show of nobility finely coloured, one●y confirmed by opinion, and inconstancy of people's fantasy. THerefore whereas it is clear and evident, that any stock and family is ennobled and made honourable by commendation of courtesy, and liberality, and also by the knowledge of such sciences, as hath been in all flourishing commonwealths had in great honour and estimation: It will easily appear by what kind of vice the worthiness of blood and parentage, is utterly extinct and disparaged. Truly by these which are opposite and contrary to the virtues afore recited. For although (as it was before declared) it happeeneth often times that they that come of an honest stock have no small aptness, and disposition to virtue, yet sometime it salleth out, and more o●ten truly than it is behoveful for the good estate and condition of men, that either the most virtuous and noblest men's sons degenerate: Or to speak the least, that good inclination that is engraffed in their Noble minds, by the hurt, and infection they take in lewd and evil company doth perish, and is stained with all kind of dissolute behaviour. Therefore when any one is of vile condition, and invreth himself to so lose a life that he maketh no account of virtue and honesty: he doth as it it were cast himself into a dungeon of darkness, and as much as in him lieth, steineth his blood, and utterly disgraceth the nobility of his auncestry. For like as many hath been through equity and justice advanced to great honour, even so injurious invasions, oppressions, cursed speakings, and cruelty hath been the overthrow of many great gentlemen, and honourable Peers, whereof the wretched ends almost of all cruel tyrants, may give sufficient testimony. For not only they were bereaved of their lives and dignities, but they all that were joined unto them by blood and consanguinity: In so much that the greater part of them died the like death, and the rest being spoiled of their goods and possessions, escaped death by banishment, yet slander and shameful obloquy they could not avoid. And that I may in this place let to speak of Phalaris the most boucherliest bloodsucker, and cruelest tyrant that ever was, against whom rebelled the whole multitude of the City Agrigentum, that I also pass over all other with silence whose manners were infected with the like barbarous cruelty: Truly all the blood and race of Pisistratus lost by this only way their government and principality. For Armodius and Aristogiton attempted that so great and notable an enterprise, not so much to redeem their country from tyranny as to be revenged of a notorious injury. For when the son of Pisistratus, could neither by his sweet, and sugared enticements, nor by his large, and fair promises, allure Armodius, being a passing five, and proper young gentleman, on whom he extremely doted in love, to sarisefye his more than beastly appetite: he devised with himself how he might be revenged of so proud, and scornful refusal. In mean season, the day came when at Athens there should be solemnized a great festival day, wherein certain virgins piked out for the purpose, should carry upon their heads after the manner and fashion of the country certain things of great holiness, contained in fine Wicker baskets. Hipparchus thinking that now he might have fit occasion to wreak his malice on Armodius, procured his sister to be one of that company. Afterwards when this solemn show was setting forth Hipparchus removed the sister of Armodius, as if she were unworthy of the place, that it might be known to all men, that she was not for any other purpose appointed in that room, but only that she by her displacinge might receive an open rebuke, and grievous contumely, which boiled in his breast against her brother Armodius. But this was no small dishonour among the Athenians which thing being taken very displeasantly by Armodius he broke his mind to Aristogiton his loving and trusty friend, and to other also, and conspired against Hippias Hipparchus his elder brother, whithe was then their king & governor, and flew Hipparchus himself. Although this conspiracy took not effect then presently, yet it animated and stirred up the Athenians, in so much not long after Hippias lost the kingdom, and they were restored to their former liberty. What should I speak of the Tarquin's? were not they for the self same cause banished Rome, because they dealt nothing by right but wrought all by violence, extremity, and cruelty. And therefore whereas Sextus Tarqvinius following the soul and abominable steps and wickedness of his father, had after many injuries wherewith he had wronged the romans, by force committed with chaste Lucrece a ruthful rape, he lived with his father, and brethren, as an outcast in a strange country. After the same manner Dionysius the later, when he was for his abominable life banished Siracusa, through the virtue and justice first of Dion then of Timoleon lived at Corinth with great shame, and no le●●e misery. So there are a number besides that have through their lewd life and dishonest demeanour, lost their honour and their Empire withal, gotten of their ancestors through great virtue and thereby have cast a cloud of Darkness over all their posterity. I will not any longer stay in this matter, whereas nothing is so plain and evident as that the heinous blot, and crime of Injustice maketh the whole kindred obscure, ville, and of no reputaion. Furthermore, what thing is more detestable and dishotnourable then dastardly fear? what thing more absurd, and unfitting with the nature of a gentleman? what thing I pray you proveth so much a wretch and a dastard, as that any man should so fear that he should step aside from constancy, or forget his estate and dignity, nor have his mind so well settled, that he shall seem to have a stayed advise and judgement? I shall not need to prove this by many examples, whereas it doth appear sufficiently that the honour of many nations through fear and inconstancy, hath been wrested out of their hands. And to what purpose should I declare the foul and unseemly vice of avarice, and other great blots and inormityes of the mind? through the which many right honourable and of high degree procure to themselves perpetual shame and infamy: and so shake and overthrow the worthiness of their stock and kindred that they seem to be desirous of nothing so much as to be made mates and companions of the vilest raskalles that may be. Whereas it is therefore manifest that nobility doth both rise and fall, and is much subject to mutability, truly as they deserve with praise to be lifted up even to the skies, through whose virtue, glory and renomne to the whole racei● purchased, even so are they right worthy of the hatred and indignation of all men, by whose blot and shame so great honour and worthiness is extinguished: for as much as they could neither through their good inclinations, neither by the laudable example of their ancestors, be stirred up to the love of virtue, being as it were wrapped within the bands of shame and volupte. Wherefore the folly of certain is to be pitied (if compassion may be had on pride and folly) who whereas they are not famous for commendation of wit, and have never in their life deserved any thing, and have never to any fruit or commodity born the estates of noble personages: yet they so flatter themsenlues with the bore name of nobility, as though they descended from Heaven above. I say they are greatly to be lamented, and their case is pitiful, who think themselves so happy and fortunate, when they are vexed with so many miseries of the mind, and some times of the body also. But it is a world to see their intolerable insolency, and then especially when they are in the Palaces of Princes. There servants, some go before, some in a great train follow, they themselves in their gate use a certain number much like as if they did move by meausre. But when they are let in of the porters, and that they cry round about, room for the noble men, then think they themselves more happy, then can by words be uttered. No man is ignorant, what a solemn matter it is made if any one of them, that take themselves great worthies, and not so borne, but I ween made of some of the Gods, happen familiarly to go in company with some one no gentleman borne, they cry out, all the solempnitye is defaced, and the sacred order of nobility is violated & utterly decayed. Why should not I (saith he) stand on my pantable and delight in myself being borne as I am of a noble house? why have you not then a mind worthy that noble race from whence you come? thou hast through thy beastly life, and overmuch licentiousness stained the honour of they ancestors, which they through virtue won. They were advanced to an high and ●cr●●table place in the common wealth, for that they excelled in valiants of the mind, integrity of life, liberality and bountifulness: i● o●●n the other side, through thy cowardliness, thy vicious and filthy life, through thy slenderness of skill and knowledge in every matter hast made thyself equal with the people. To conclude therefore what is in thee, wherein we may perceive any show and resemblance of ancient nobility: Sir (saith he) whatsoever your make of me, I am a gentleman borne. Didst thou never understand, thou ignorant and peevish person, that any stock or lineage is set forth & beautified by virtue, & virtue not beautified and set forth by lineage, and that all nobility proceedeth from the excellency of virtue and honesty? but what thing is more vain, than the bore and naked name of nobility, if you take away the ornament of virtue, and the fruit that is reaped of true glory? but though virtue be separated from worthiness of birth, notwithstanding there is nothing in the whole life of man more excellent, nothing better to maintain common society, nothing more consonant and agreeable to nature which is always of itself most amiable & beautiful, and wheresoever it is placed remaineth constant, nor at any time can loose his worthiness and dignity. But I pray you let us understand how this gentleman by name only would bestir himself if his country were in great danger of the enemy, or afflicted cruelly with civil dissension. In this cause valiantness and policy prevaylethe, & not the vain ostentation of cognisance and arms. I am sure, you must of force yield and give place to gentlemanshippe lately made, which you so much disdain, if with long experience in common affairs and singular virtues, you see it defended and underpropped. Nay saith he I will maintain the same countenance honour, and estimation, wherein my ancestors lived with great fame & commendation, and let these upstarts keep their own houses and apply themselves to those occuptions which their parents professed, & their fathers before them followed. Assuredly you have spoken full wisely & pleasantly. Your meaning is that we should in a tempestuous & perilous time, & when the estate of the common wealth is dangerously assaulted, follow the folly of certain gentlemen delighting always in Feathers & feast, & neglect the advise and counsel of right worthy and valiant men. But I could wish you were persuaded of this opinion, that you do a great and wonderful reproach to your ancestors, from whom hath descended to you, this so great a show of honour and Nobility. For truly he that was first raiser of your royalty, and the chiefest cause that you are in this estate and countenance, was an upstart and new made gentleman. Therefore whereas you in this manner taunt and revile them which are most like to your predecessors, and do disdainfully rip up those reproaches against them, which may be turned back upon your own friends, you do not only bring that to pass the through your shameful behaviour you stain and diminish the praise of your ancestors, but also ungratefully and most unkindly you demean yourself, whilst that with scornful speeches you debase and extenuate the worthy renown of them, of whom you first received this outward show of honour and dignity. But I will omit to speak any more of those lusty and lofty gentlemen, who having nothing in them worthy of praise and honour, standeth so much upon their worship and gentility: to whom fitly may be applied that saying of Dionisiodorus of Trezene in Greece, who oftentimes was wont to utter this sentence of great efficacy. Who braggeth so much of their line and pedigree, as a foolish and untoward progeny. Notwithstanding I would have the greatest reverence & duty that may be, given to true Nobility, which is through the excellency of virtue advanced to high degree, which also in virtue reposeth the chiefest stay & only felicity. Again I could wish that those who so coldly follow the steps of their ancestors, and play the parts of gentlemen foolishly, should be plucte down the stage, & as they are most worthy, to be hissed, and skoffed at of all the company. AFter that I have reproved their brainsick dealing, who utter bitter & contumelious taunts against such, as are of late through their wisdom & virtue preferred to the estate of gentlemen, they themselves notwithstanding being defiled with all kind of wickedness, now it remaineth to be called in question, whether of them are to be preferred, or more commended of all men. They, who have through their virtue & honesty purchased to themselves great renown, praise, and commendation, being stirred thereunto by no example of their ancestors: or they, who do earnestly follow & embrace those virtues, which chief shined, & were highly commended in their forefathers. For it is a doubtful and perplexed question, and probable truly on either side, in so much that either of them may be defended by argument. For the new made gentleman may defend his cause arguing in this manner. I have applied my mind to the love of virtue, I have been inflamed with the desire of renown, not stirred thereunto through the example of my forefathers, or provoked by the fame & glory of any ancestor. Again, I have achieved to the place of dignity, not by the help and furtherance of any other, but by mine own industry. I have advanced to honour my name & blood, which was before obscure and little reckoned of, and I have given an example and light to my posterity. But you sir, who are descended of an honourable line, and came of a right gentleman's house, have had great furtherance to the attaining of renown & glory. First examples at home pricked the forward, so did that countenance and estate that thy ancestors had: then thy education and training up gentlemanlike, last of all the expectation of men, which joined together forced the as it were by necessity to embrace virtue. Neither is the commendation so great which you have gotten through the imitation and following the acts of your ancestors, as the reproach and rebuke would have been, if you had not manfully endeavoured to be like unto them in glory & renown, which were of your own house and kindred. Therefore you have done nothing with praise and commendation, whereas you were thereunto brought and forced by necessity. On the other side, I had by no means stained my blood, if I had remained base and obscure, especially whereas I wanted all those helps and ordinary means, wherewith you were greatly furthered to the attaining whatsoever you took in hand. Whereas therefore I being urged with no necessity, but alured with sincere love of virtue, disposed my mind to do things of great importance, sounding to my great credit and honour, and that I performed with no small praise and commendation, being hindered, and as it were entrapped with many lets and impediments: and I passed through the pikes of envy, which is a common enemy to them that raise themselves to honour, through my honest and virtuous usage: I see no cause at all why I should give place to ancient Nobility. And this is the language of a lately sprung gentleman. But what on the other side saith the gentleman borne? Will't thou then contrary to all law and equity dispossess me, of praise and commendation, which in so many ages of men hath been confirmed? Dost thou well perceive and consider that the inheritance of that worthy renown, which my ancestors obtained doth no less belong & appertain to me, then the manners, the lordships, the farms▪ & the residue of their temporal goods, which to me as the true heir, hath fallen by law? what should then hinder me, why I should not account the fruit and benefit of this dignity and worthiness among mine own proper goods? & that I should with all earnest endeavour keep possession thereof? That if the case so stand, now thou seest, how many & sundry times this inheritance of praise hath been increased afore it came to me. For as often as it hath happened that any one of my stock and progeny brought to happy end any worthy exploit, so often know thou well that this portion of praise and inheritance of honour, was increased and amplified. Therefore I may challenge unto myself as mine own right all the valiant acts of my predecessors, for as much as tracing their footsteps I earnestly bend by self to be like unto any of my ancestors in those things which tended to fame & glory. Thou art therefore to be commended only for thine own virtue, I am not only through mine own industry to be honoured, but also to be preferred for the puissance and magnanimity wherein my forefathers excelled. But concerning domestical glory, in that you say gentlemen are necessarily stirred & forced to the attaining of virtue, nay truly we see very many contented with the honour attained by their parents, and there to rest seeking no further, because they account it sufficient to enjoy praise and commendation gotten by other men's travail. Whose purpose and intent although I mislike, yet this I set down as a clear ground, that noble men are stirred up by no means so much to worthy attempts, as by haughtiness of mind, and loftiness of courage. These arguments, & many more may be brought to confirm either opinion: so that it is a matter very difficult to judge, whether should be preferred before other, if their virtues in equality match each other. For if we compare honesties, & examine & wayghe their virtues in fit and equal balances, his virtue seemeth to deserve greater admiration, which first by his own means grew to some estate and countenance, creeping out of a buy corner and obscure family. But if there be somewhat to be given & attributed to men departed, and their memory, who have well deserved of the common wealth, as reason requireth and laws command, be after their death to be kept with all heedeful care and diligence: they who following the examples of their ancestors, & are wonderfully bend to excel other in prows and manliness, are before the other and not without good cause preferred. For not only their own industrious travail, but their predecessors good demerits are to be pondered. This is therefore a doubtful controversy, which I leave to be decided of other. To me it is sufficient, to have declared, which may perhaps seem without my discourse most manifest and evident, that the nobleness of birth, and the worthy estimation of any stock and family, issueth from the clear fountain and wellspring of Virtue. THE FIRST BOOK of Hieronimus Osorius entreating of true Nobility, to them only incident, that profess the faith, and true Religion of Christ. I Was right sure (Lewis most mighty & victorious Prince) when I had fully appointed to publish and put in writing these my inventions, that it might be, that this my travail would highly offend the learned. For some men will judge me over bold and presumptuous, that I do descriue or handle a matter of so great value and importance, as the like men of excellent learning & judgement hath hitherunto scarcely taken in hand or enterprised: and it willbe no less offence and grief unto other, that I shall not in any point, neither for the majesty of matter, neither for the excellency of philed phrase, and gorgeousness of style, be able to deck and beautify an argument in his Nature both high and stately. To conclude, some find in me the lack of experience, other require a finer head, other could wish more ripeness of understanding. Whom I will briefly shape an answer, before I enter into the discussing of any question. Truly for my own part, although I was never so far in love with myself, or so pricked with the desire of praise, that I have challenged any commendation, for that I have by wit compassed, or through the excellency of any learning achieved: yet I thought it the part and property of a noble natured young man, earnestly bend to the study of most worthy knowledges, not to rest contented with things of mean account, but desirously to pursue & hunt after the highest matters, and those which are entangled with greatest difficulty. For no man ought to think it impossible to be the best learned, and to attain the second place, to them only it is granted, which with a jolly stomach, and lofty mind, purpose to be peerless. For this lesson we learn by an old Proverb. The short shooter never hitteth the mark. For if men might enterprise no kind of study, but that which they deemed might with small labour be obtained, I think no man at any time should have been but meanly learned, much less endued with the perfection of knowledge. For, neither do I think Plato himself, when first he set his hand to paper, to have thought his labour should have had such happy success, as afterward he got through great practice, & daily exercise. Neither Demosthenes in his first entry, had any such confidence in his wit and learning, that he thought, he should afterwards excel Pericles. Neither Cicero, when he first applied his mind to the study of Rhetoric was of this opinion, that he thought he should be a father of eloquence, a light of learning, and such a one which for the grace and wonderful gift of Oratory, might triumph as one that had won the victory. But when they were stirred up by the instinct of an excellent nature and noble mind, that they should attempt studies more great, than were at that time agreeable to their reach and capacity, they got by this mean to be exquisitely learned, and attained thereby the highest and principal point of knowledge. And what may be said of those to whom is granted but a mean measure of learning? Can they (I pray you) have retained that place, except they had hardily presumed to follow and trace the steps of them, which in learning were of deepest judgement? Otherwise truly it would not have been so well with us, that we could attain so easily knowledge of us desired, or so happily discharge things of us attempted. Wherefore it standeth greatly upon all such which are as it were through love, enamoured with the excellency of any one science, not only to endeavour earnestly for that which is chiefly desired, but also to centinue their study further, that they may with less pain, & labour be brought to the attaining their intended purpose. Now therefore whereas it is diligently discussed and tried out, that there is no man esteemed or reckoned of, except he doth endeavour with all study to attain things in their nature most excellent and commendable, they are not to be aroused of boldness, which bestow their labour in the search of high causes, nay rather their lithernes, and unmanly courage is greatly to be reproved, who dare not venture to do the like. Neither their talk withdraweth me from writing, who peradventure do look for any other kind of eloquence, then that, which the nature of the argument will require, and the slenderness of my knowledge will permit me in this dispute to follow. For if no matter should be discussed & entreated of, but that which might be learnedly amplified, plentifully enlarged, and eloquently declared, there should have been no monument extant at all, of any such things (which I say not) could be by any tongue uttered, not not by reason comprised, or by the imagination of man, but in part conceived. For there is no man endued with that excellency of wit, and judgement, with that wonderful gift of eloquence, that can dispute worthily or exactly speak of piety, true religion, of the holy, hidden, and secret mysteries of Christianity, lastly of the unspeakable Majesty, and omnipotency of God almighty, of which we shall for the most part entreat. And truly there is no cause or reason, that those should deserve the name of modest and discreet men, which are through the greatness of any argument at the first discouraged, & therefore through such conceit fainting, take rather in hand other matters, than such, which should concern the worthiness and honour of Christian religion: there is not only reason why they should not purchase praise of modesty, but also why they should justly incur the blame of impiety. And therefore all learned men who have earnestly embraced true godliness and integrity of life, hath fully accorded in this opinion, that they have thought it an intolerable offence, to bestow their study upon any other thing then that, which should set forth the glory and dignity of true religion, when notwithstanding they knew for a certainty, that no man's eloquence, were it never so exceeding wonderful, could effectuously declare so high knowledge, most ample matter importing. They have therefore wrote many books, whereof some are finely & curiously penned, other in rude and barbarous Phrase, yet greatly to be had in estimation, for the substance of profound matter, and most fervent zeal of piety and godliness. Furthermore many of those writers have utterly despised all manner of picked eloquence, and figures of Rhetoric, as trifling and childish toys, and nothing confine or agreeable with the worthiness and dignity of Christian religion. Wherefore we must the rather be contented if we do not perfect any thing as we would, either may not attain that with we have long desired: Whereas the examples of other excellently well learned, may in this case satisfy us, & also the exceeding deepness of knowledge may be unto us no small occasion of let & impediment. Neither is it any whit impertinent to forewarn you, that such matter happeneth in handling holy writ, in dyscussing whereof the pureness of the latin speech is not observed: especially among such, which bind themselves to no straight law, and had rather open the meaning of any hard & obscure matter plainly although not so smoothly, as darckely & elegantly. Neither doubt I at all, if any thing be set down of us in these books unproperly or grossly, which notwithstanding shall be avouched out of holy scripture, that I shall thereby deserve reprehension, if men not affectionate may judge therein. But I show herein my imperfection (Lewis most renowned Prince) in that I do at all fear the censure of other, in these things which on your majesty I bestow alone. For I do assure myself, that your highness will take in good part these my doings (such as they are) more for the great good will, which especially moved me to writ, then for any skill therein contained. And that I do so much presume, the excellency of your good nature, the nobleness of your bountefull heart always to be remembered, doth give me no small occasion. For when I wrote unto you my book entitled of Nobility established by civil policy, which was of me compiled nothing learnedly, wherein no elegancy, or fine point of skill was showed, I found that my goodwill and earnest desire was unto your grace acceptable, not only by the plentiful rewards and great gifts abundantly on me bestowed, but also by that which you spoke very honourably sounding to my great praise & commendation, which I in deed have more, then of any other, by a great deal accounted of. For I assure you, though lest of any thing I desire praise, yet I was therewith moved with exceeding joy, whereas I hold this as an infallible truth, that the good opinion of a prince so great and virtuous, doth surmount all titles of dignity which might redound to man's glory. I have now therefore compiled a new work, more ample, & of greater force, then that which was in the other two books disputed: principally moved thereunto through an ardent and earnest zeal, which I bear unto godliness, then especial to declare my diligence, and dutiful heart to your royal majesty. And albeit they have one name, and bear the like inscription, yet the argument which we at this present do handle, is far differing from that, which was uttered, in that our brief instruction. For we disputed there, how some lineages through a good disposition of nature, embraceth virtue, which if it happily grew, and by continual and daily practise come to perfection, it bringeth forth that excellency of nature, which we call nobleness of birth. In which discourse truly, when first after the manner and order of Logicians, we defininge nobility, and dividing the same into certain parts, endeavoured to express and declare the force and nature thereof, than we spoke of the first beginning and antiquity thereof, not omitting whatsoever is in any old monument reported of such, who hath sustained any labour or peril, for the love and true honour of virtue. Lastly whereas the estate of Nobility, (as of all other things incident and appertaining to the estate of man, is variable and much subject to alteration, we have there taught, by what means honour is obtained, and contrariwise, by what vices it is blemished and bereaved of his accustomed light and beauty. And the drift of all our disputation and reasoning was this, to make it known unto all men that nobility as upon a chief pillar resteth on virtue, and that the Pillour of virtue being shaken and overthrown, nobility itself falleth to the ground. But because all that virtue whereof then especially we did entreat, although it have at the first a great and glorious show, yet doth it not reach unto that absolute perfection of virtue that we would gladly attain, but wholly consisteth in the practice of Policy, rather by the opinion of men upholden & advanced, then set forth through the true, clear, and divine light of perfect holiness, I have thought good, the ground and beginning thereof more deeply considered, by diligent study to search and trace out, what is the full force, and nature of true and perfect virtue: that, that being considered, and manifestly known, we might evidently behold the figure and image of that nobleness, whose substance is pure, whose qualities perfit, whose figure most delicate and exceeding beautiful. For seeing that nobleness of birth proceedeth from virtue, it standeth with good reason, that we should take those to be the worthiest and noblest houses, which hath sprung of that constancy, & inviolate godliness, which is not through vain pomp, and glorious ostentation ratified, but through sincerity of good life, and upholding justice, generally allowed and confirmed. In this work therefore distinguishing that virtue which consisteth in opinion, from that which is true and perfect, we purpose verily to describe the excellent qualities of that nobility, which by the benefit and ordinance of Almighty God is given to them, that profess Christianity. But forasmuch as virtue in his right nature may not be known, except it be fully agreed upon, what is that sovereign good and chief felicity, whereunto during our lives we direct all our devices and doings (forasmutch as virtue is nothing else but a ready way guiding us to the chiefest and perfectest end of all those things, which possibly we can in man's life desire:) therefore whereas the last end must be known, before we may understand what virtue is: first of all we w●ll endeavour to declare, what is that last end purposed to man, unto the which we are by nature ordained, and from whence all honour and dignity hath flown, and wherein chief is put the state of man's felicity. For we cannot so much as by imagination seclude nobility from virtue, and except virtue work to some good end and purpose it aught not to be called properly by that name: It remaineth therefore that without the knowledge of man's felicity no kind of nobility can in any wise be found or perceived. Furthermore whereas it is the property of a Noble mind and excellent nature to climb higher, and to advance his mind to the beholding of things in Heaven, and not regard the vain shéewe, of transitory pleasures: it is apparent that he is most noble & worthiest of honour, which desireth some one thing most principal and excellent. Therefore I am determined in this first book to declare what felicity, is also to tret of the estate & dignity of man, lastly of his decay, fall & great misery: that by this means I may have occasion to declare unto what dignity & worthiness he is restored, & what honour through Christianity he hath attained. But now I am instantly to beseech you (most renowned Prince) that you will tender these my doings with like gentleness and clemency as you have alway most graciously favoured such which have born towards you a faithful & loyal heart. For I shall think my labour well & sufficiently rewarded, if I may understand that this my good will was unto you acceptable offered in dilating this kind of argument. Wherefore that we may repeat this matter from the beginning, it is manifest that all men hath fixed before their eyes some certain mark or end, unto which they direct their doings, & whatsoever is intended in this life. And all men with one voice call this last end a life blessed, flourishing and happy, devoid of all kind of misery, and abounding with all kind of felicity. But where in this felicity consisteth, there hath been always among mortal men a very great and a continual dissension, in so much the most part of men hath not accorded in one opinion. For such as every man's Fantasy is, such an opinion touching the chiefest and sovereign good doth he embrace. For at the beginning they that gave themselves over wholly to carnal and sensual delights, neither could with their eyes behold the most excellent part of themselves: they either in riches, or lustefull pleasures▪ supposed that last desired end of man to be reposed. For some of them did verily think that in abundance of all external commodities felicity was contained, and those commodities which (only their understanding was able to reach unto) by store of wealth they saw procured. Some other when they were not able to conceive any greater delight, then that which with a sweet pleasure moveth the senses, supposed felicity to be replete with all kind of joy and pleasure, and therefore did with all earnest endeavour seek to embrace the pleasure of the body. But they which were afflicted with any grievous calamity, either tormented and shaken with an incurable malady of the body or were vehemently oppressed with adverse fortune, such placed the whole perfection of blessed life and chief happiness in the sound and perfect health of the body, and in such means as could rid and dispache them from all such distress and misery. But the intolerable error, and exceeding folly of such seemeth rather with banings and curses, then with words and arguments to be refelled, as a thing more worthy of condemnation than confutation. For who seeth not their furious madness, who, sith we consist of body and soul only make account of one part of themselves, and that truly which is in nature far inferior to the other, & that which is common to us with brute and savage beasts: But the other part they do neglect which is everlasting, and hath in it imprinted the figure and true Character of the divine nature. Again other there are (that we leave this abject and vile kind of people) who being endued with more understanding, and conceiving much more of the works of nature do covet with all care and industry to achieve to the titles of honour and dignity, for there is by nature engendered in us a certain sparkle of excellency and noble courage kindling in us a desire of honour and principality, which in those men that are of a princely mind doth most evidently appear and show itself. And yet these in this one point are much deceived and greatly miss the mark, for they frame their life according to the opinion of the unlearned people, and repose the chief point of true praise and commendation on the vain brute and estimation, of the foolish and rascal multitude. Lastly they are greatly to be reproved for that they desire pre-eminence and authority, as the last reward of all their life. For that last and sovereign good whereunto we should direct all our acts, aught to be constant, certain, & permanent, not variable brittle & of small continuance, neither such as the common people, shall determine, or confirm by their sottish reason, and brutish testimony. Again by what reason may we deem that the mark, and end of all our doings, which for itself sake is never desired, but is ever referred to some other more absolute and perfect end. And truly it is daily experienced, that all they that desire exceedingly to be in authority, and to be placed in an honourable seat in the common wealth, do ambitiously seek such office and promotion especially for three causes. For some desire high estate for that when they are of a great power, they may have a free recourse to all kind of pleasures, and want no other commodities necessary, and incident to the life of man. secondly other covet the place of a magistrate that they may thereby be thought good and endued with some notable virtue. For commonly good opinion is conceived of his prudente policy, and excellent virtue, which sitteth in place of great authority. For the vulgar people suppose that honourable offices are not bestowed on any man, but for some especial virtue and singular honesty. Lastly, they which are of more wisdom desire to have the rule and government of other for this only consideration that they might in their office and government show forth magnificent bountefulnes, & in part such virtues unto other as with which their minds are fraught, and singularly furnished. For he that desireth to reap that fruit that he aught to do of justice, integrity, and constancy can by no means purchase the same in more ample wise, then by that high degree of honour and dignity, in which he may not only much benefit and profit himself, but in greatest affairs may be a great aid and assistance to all those citizens and neighbours with whom he is conversant. Therefore whereas some wait for a place of honour to the end they may live licentiously, either that they might in deed through pre-eminence show the true pattern of perfection, they of all other are most ignorant which suppose in either of their desires accomplished that to be contained, that of us only is, and aught to be desired. For as much the last desired end hath no further relation, but each thing for that ends sake is desired and laboured for. Wherefore all kind of pleasure, perfett health, and such like are to be numbered among the lowest and basest sort of good things, if they deserve such name or title at all. For we may moderately sometimes desire authority, more moved thereunto through reason then provoked by ambition: that we may further the weal and profit of other, not that we should think them the reward of all our well living. But I leave to speak any more of the Fantastical opinions of the people, that I may march on apace towards them which have professed themselves guides and instructoures of other in matters touching honesty, and the good conversation of life. Yet I promise' not to cite all, for it were an endless labour to recount so many opinions as are in the mounments & works of Philosophers delivered unto us. But I will pass over them with silence, whose judgement hath nothing differed from the opinion of the common people. For truly whereas they had defiled themselves with all kind of abomination they having their sight dusked with a dark cloud of filthiness and shame were able to see nothing but that which appertained to the lust and pleasure of the body, or to outward gain & external commodity. Wherefore I will let to speak of Cyrenaickes, an obscure sect of philosophers Hierome of Rhodes, Aristippus, and the Epicure in whose books are contained both their opinions. For it is unmeet that they should by any means be accounted among them that are famous and renowned for their wit and learning. THerefore that we may understand what the opinion of the most renowned Philosophers hath been, it is apparent that the Academics and Peripatetics have said and affirmed that the nature of good things are divided into three kinds. In the first part they account those things which poolishe & adorn the mind: which again is sorted into two parts. For one sort furnisheth the mind & prepareth it to the search and knowledge of many things: the other instruct and inform the will of man to all kind of virtues, whereunto we are led and induced by wisdom's prescription and moderation. In the second place they account health and whatsoever may keep and preserve the body in his good estate and perfection. Lastly all those things that happen unto us by fortune and casual adventure, they place in the last and lowest degree. But when all these good things are happened upon some one man, they think then, that blessed life is complete and perfect. But so that virtue be embraced, and the same continually exercised, and put in ure: but the good gifts either of the body or of fortune, they should to that end retain, to make them servants and handmaids of virtue, which should wait upon her at every beck, without the necessary helps whereof virtue (for all that) could not commodiously, and well discharge her duty. And Aristotle the best learned, & Prince of Philosophers doth after this manner declare by definition what felicity is. It is (saith he) an action of the mind, consonant and agreeing to the prescript rule, of the most excellent virtue, exercised all the whole term and space of the life of man. And this opinion is likewise that, that great and excellent virtue can in no wise shine and show forth his force, if the body be either afflicted with any grievous calamity, or the mind disquieted through the injury and malice of froward Fortune. Neither is he by any means so to be persuaded, that he may suppose that life worthily termed a happy life, which in process of time may drive a man to woeful wailing, and fall into miserable estate and extreme calamity. He hath therefore determined that whatsoever we shall do and take in hand in this life, shallbe to this purpose that first the most excellent virtues of the mind should be sought for, and embraced, than he that desireth to obtain felicity should be so well provided of worldly substance, that both he may in this life maintain his countenance with credit, and that the continual practice of virtue do not cease by the means of poverty and miserable penury. And that the power and ability, which the qualities of the body and fortune do yield, should to no other thing have more especial relation, then to the maintenance of true worship and honesty. And verily these things, because they seem to be so said, that they may most fitly be applied to the life of man: they are almost so generally by every man's opinion allowed, that no man's judgement at this day is more universally received. For he giveth to virtue the prorogatiue, by the shining and clear brightness whereof, all men well trained and brought up, are chief guided. But when he saith that other good things both belonging to the body, and depending on fortune are not to be despised, than he seemeth to be one that fawneth on the people, and pleaseth their humour and fond delight. In which opinion notwithstanding how many gross errors be, he may easily perceive which with diligent and deep consideration will ponder this matter. By the exercise (saith he) of the most excellent virtue, blessed life is perfectly accomplished. If the case stand thus, then let us understand what manner a thing that virtue is, the cause efficient of so wonderful and great blessedness, either by what means it is obtained, or how we may distinguish honesty which is perfect and absolute, from the false and pretended colour of honesty. For I could never yet guess how virtue could be understood, except the nature of the last and sovereign good be first plainly and manifestly known. For virtue is nothing else but a perfection of reason, leading us to the attaining the last desired end of blessedness and felicity. And then reason (say they) is most perfect, when like as one that leveleth his shaft or dart at some mark: so reason beholdeth some purposed end, as it were a mark, whither it directeth every action. Therefore the excellency of true virtue by no means can be perceived, except the end unto the which it should readily bring us, be perfectly known. The which thing Aristotle himself hath taught: forasmuch as before he would any thing at all entreat of virtue, he took in hand to express and declare what felicity was, that that being known, the nature power, and efficacy of true virtue might eftsoons appear, the which notwithstanding he could in no wise perform. For I would willingly learn of him, what manner a thing that felicity is, for the attaining whereof, I should refuse no labour and travail. Here he reckoneth the virtues of the mind, the qualities of the body, the goods of Fortune, the which being obtained, felicity is attained. And in the first place he reposeth the duties that proceed from Virtue. Now truly manifest it is that this is a strange and preposterous order that the last desired end should be known by Virtue, not Virtue by the last desired end. But let us grant him that, that at length we mought perfectly see into the nature of Virtue. Virtue (saith Aristotle) is a constant affection of the mind, obtained by free election, consisting in a certain mediocrity, and the same being directed by the right rule of reason. But I pray you proceed a little further in this matter, for as yet I perceive not what virtue is. What mean you then by the right rule of reason, which is to us by you delivered in the definition of virtue. That is it (saith he) in another place, which being obscured by no kind of darkness without any difficulty seeth that last end unto the which all the doings and actions of our life aught to be referred. Now thou dost turn me over again to the searching out of the last desired end, which that I might plainly perceive from the searching out of the same, thou didst put me over to the consideration of virtue. I pray you what other thing is it to turn round in a circle, if this be not? First you say that virtue bringeth us to felicity. Then again you so describe felicity, that except first we perfectly understand the nature of virtue, what felicity is, we cannot so much as by conjecture imagine. This therefore maketh me to stand in a muse: for neither do I understand what virtue is, neither whither it tendeth. But to leave these crabbed and difficult matters, it shallbe very profitable to know whether that felicity which Aristotle would frame, be such a thing as we might happily at any time attain. For if it be of that nature that it cannot be obtained, neither that any may possibly compass, because of the inconstancy and frailty of man's estate and condition, what shall that description of happy life profit the common society of man? Moreover whereas all things in the whole universal world do commonly at the length come to their end and perfection, no doubt it were an error intolerable to think, that only man, for whose sake all things which we see with our eyes were ordained, should never come to his prefixed felicity, which Aristotle must confess, being thereunto driven by necessity. For whereas his opinion is that felicity is to be obtained in this life, and withal giveth such power and pre-eminence to Fortune, that with a boisterous blast of her displeasure, our happy estate may be shaken in sunder and utterly overwhelmed, he seemeth thereby to make men ever in a wretched and miserable case. For who is he to whom any privilege or immunity is granted from those mischiefs, wherewith we see this life oppressed and continually afflicted? Is there (say I) any man so free and exempted from misery, but that sometimes, will he, or nill he, he tasteth of the cup of calamity, or at the lest may not dread such discomfitures with the which the happy life (if it may be so called) may be both obscured and utterly lost? For all men which live on the face of the earth took life chief to this end and purpose, that they should consume their days in tears and mourning, and spend the greatest part of their life lamentably, languishing in great woe and misery. Neither in any age or memory of man could there ever so much as one man be found, unto whom by many degrees there did not more evil, then good betide. Solon for his wisdom the most renowned Graecian, being demanded of Croesus' King of Lydia, whom he judged to be of all other most happy, answered, one Tellus an Athenian which had begotten in a Country abounding with all commodities, children excelling in goodliness of parsonage, and strength of body: and afterwards defending his Country manfully, ended his life with great glory. Also he added to Tellus, Cleobis, and Biton, borne in the City of Argos, who when they had marvelously showed their good nature and dutiful obedience to their mother departed this life. For their of their friends with dancing and singing. For they thought it most convenient to weep and mourn at their nativity, being the beginning of all misery: and contrariwise to death as to the end of all wretchedness, they thought rejoicing was most agreeable. But what need I to this effect and purpose discourse any more examples? For not only by the testimonies of ancient writers, but also by infinite examples within the time of our own remembrance it may be clearly perceived, that no man hath ever lived that hath not been very often times distressed with cares, vexations, dangers, and an infinite sort of diseases and calamities. Yet there are some recorded by learned writers, not many, which have been of the common people thought happy: Such as Metellus of Macedonia, Caesar Octavius, Lucius Silla were: and one or two more, which might be reckoned with these. But they that writ of the misfortunes which diversly happened unto them, they that make report of their adverse and crooked fortunes wherewythall they were oftentimes tossed from post to pillar, give us most certain and evident notice of the intolerable burden of man's misery. For they that in their worldly affairs had very good and prosperous success, could not escape those hard brunts and inevitable calamities wherewith man's life is compassed on every side, what may we think of all the residue, which by all men's confession were unhappy and miserable. But admit Fortune were unto any man so favourable, and bountiful, that she would heap upon him all commodities that possibly he could in his life require: commonly we shall see him have some Tragical end, being either forlorn as a Caitiff, or trussed up like a Trayter. The which thing happened to Polycrates of the isle of Samos, who when he had lived in great prosperity, during the space and term of all his life, was at length taken of his enemy, bereaved of his life, and spoiled of all his goods. What should I here speak of the death of Cyrus? What should I make mention of the ruthful end of Cambyses? What should I call to memory the heavy, lamentable, and doleful death of Pompey the great? To what end should I recite a number of other, who have yielded sufficient matter of most pitiful lamentations in tragedies and other solemn stageplays? Whereas daily the course of common life giveth us to understand that there is in the whole earth no kind of living creature more subject to all kind of miseries, then man. If therefore according to Aristotle's opinion these good things either of the body, or fortune, to the full furniture of a blessed life are required: And the evelles contrary to them, make our life wretched and miserable, no man (I assure you) can be accounted happy. For their is no man but is sometimes greatly disquieted with horrible mischiefs, or at lest (which is to the same effect) dreadeth not day & night all misadventures that may hap to man, much like unto those, which are said to be in hellish torment. Above whose heads great stones of flint most ready still to fall do hang, and seemeth falling aye to crush their pates with all. Therefore that man of so great judgement hath bestowed all his diligence in vain, by setting forth unto us such a felicity, which all men would wish for willingly, but no man can attain possibly. If so be that he, that excelled all other in wit, in industry, in judgement could not readily see what was to be desired in this life: What may we think of the rest, whose judgement was far unlike, whose cunning and knowledge in the searching out of high and subtle qestions was far differing, such as the stoics were. ANd the chief of this Stoic sect was Zeno, a man both sage and continente, who thought himself through virtue sufficiently able both to withstand the pricking griefs of sorrow, & to escape the threatening thunderbolts of froward fortune, because he was very well armed with only virtue, for the body he set at nought, and measured felicity only by the qualities of the mind. Notwithstanding he taught such kind of doctrine, which no wise man will believe, except he be wedded unto his opinion (for often times many do stand in argument more that they might seem constant, then being thereunto induced by reason and understanding) I say he maintaineth such kind of learning, which may in no wise of the learned be defended, and is skofte at of the ignorant. For he would that the mind of man should be so firmly stayed and grounded upon constancy, that it should at no time so much as one jot be moved. For he thinketh it an heinous fault to be tormented with grief or care, to be inclined to gracious favour and mercy, to be inflamed with any desire, to be provoked with wrath, hatred or any perturbation of the mind. In this condition of life, void of all affection, which the greeks call impassibility, he thinketh the sovereign good contained: so that he which hath attained it, may be taken for a man absolutely wise, a King, a blessed and happy man. Again as touching the rest, them as sots, as servile men stained with all kind of dishonesty he contemneth and nothing regardeth. First and principally therefore whereas he placeth felicity in the dignity & worthiness of the soul of man, so that the virtue thereof can by no grief of the body or pinching pain and calamity severed from that blessed and happy estate of life: Herein he hath disputed more stoutly and valiantly, then wisely and truly. For whereas the mind is through the conjunction of mutual love fast tied and united to the body, truly it can sink into no wise man's head, as long as they remain one, if the body be through calamity afflicted, but that the mind eftsoons languisheth and is disquieted. If therefore the stoics opinion is to be followed, teaching us that the heaviness & dolour of the mind worketh man's misery, then must it follow consequently, except they will wrist the truth from us by violence, and tell us that senses are deceived in things most clear and evident, that no man were he never so wise can attain felicity, in trouble and vexation of body. For if we wanted our senses, and that our body itself were not of our nature, than a man of mean perceiverance might be persuaded, that he whose body were tormented with fire, were nevertheless happy. But where as we consist of body and soul, how can we during this life suppose that to be felicity, which hath regard only to one part of us, and in miserable distresses leaveth the other? Especially whereas by the necessary operation of nature when the body feeleth pain, the mind suffereth the same. Therefore men of great wisdom and judgement hath not affirmed without great consideration, that the appetite of anger and desire hath been engraffed in our minds for two causes: that the minds themselves should have good regard to preserve those bodies whose guides and keepers they aught to be. That is to wit that they should by desire for bodily sustenance covet things meet and convenient, and by anger should eschew and avoid things hurtful and dangerous. Therefore whereas wrath and desire are in us by nature, it cannot be againesaide, when there is a show of any exceeding good fortune, or great evil imminent or likely to follow, but that our minds stirred up with a kind of more vehemency are either more ready with joy and pleasure to gratulate that which happily cometh to pass, either more still and pensive to bewail that, which hath unfortunately chanced. And whereas this terror of fear (that I omit to speak of any other passion) hath once by the wrestling of nature assailed the mind, it hath straight ways utterly overthrown the stoics felicity which consisteth chief in security. And that they conclude all matters with their own arguments, what can be showed out of their writings which may profit us at all? no dow nothing. For they bereave us of the use of reason: Whereas they do utterly abandon, and as it were pluck up by the roots all kinds of affections given us by nature wherewith sometimes we are quickened to the exercise of virtue. How clear and apparent that is, I leave at this time to speak. For there is no man so very a dolt, but seeth how contrary it is to man's nature: and they that would drive into our minds that astonishment, which the stoics call tranquillity do not determine man's felicity, but do utterly extinguish and bury in us all kind of humanity. That therefore that is so manifest let us omit. And let us consider how profitable to the preservation of the civil society of man that opinion is. Put the case that a rumour spread of the enemy coming doth wonderfully terrify the Citizens. The whole City being astonished with fear taketh great care how they may put from them the evil which may ensue. In this case, the governors and chief rulers will look unto the common safety, the most courageous and lustiest men they will appoint ready in arms, garrisons they will set in order, all the rest for the power and abylitye that every man hath will diligently bestir themselves to drive from their bounds the force of the enemy, which as a mischief and that no small mischief they make account of. But this great wise man in that general fear and horror of all his country, will not be by any means he, which more will esteem of this terrible tumult, than his own private study and contemplation. For why should he for a sort of silly simplemens' sakes withdraw himself from the study of wisdom? he will not do it in any wise. Nay which is more he will not so much as change his countenance in that great hurly burly, of the whole city. All this time he deludeth their doings, accounting them very simple and ignorant which dread that as a great danger and mischief, which he supposeth not to be accounted among the number of evil things. At the length when he doth see the siege laid against the whole city, and the city to be set upon with main force, and that the chief rulers resist with might and main, he cannot refrain from laughing to see the citizens with whom he dwelleth tremble and quake for fear, sometimes to run all on a heap, sometimes to run giddily hither and thither, and to try and assay every way how to remove and put away the force of the enemy. Nay a wise man would think in ihiss pitiful plight and common misery he should take arms and presently encounter with the stoutest of his enemies, not for that he lightly thinketh it a great and perilous mischief, as through reason and judgement he is lead and induced to believe the same. But let us know (I pray you) to what end and purpose this Stoyck should take weapon? For wise men are never noted to be rash in their doings and hasty, and what they take in hand proceedeth of great judgement and consideration. Therefore for what cause chief should he take weapon in that kind of enterprise? Tell me I pray you, should he for the assisting his neighbours and poor countrymen? But for that cause he esteemeth them only miserable, for that they are ignorant, and carried away with vanity and error of opinion. Again that by the glimpse and outward show whereof, he seeth them stricken into such a damp of fear an evil thing, he can in no wise account. And albeit he confesseth it be a sharp shower, yet not to be so much regarded that, for the peevish opinion of a sort of fools it should be so exceedingly feared. Therefore lasely and slothfully, not manfully and courageously doth he think that in that perilous conflict and bickering he should behave himself. Then I pray you what great fruit bringeth this wonderful wisdom? or where shall he show that so singular stoutness of an invincible mind? I do think at the last this will be the end of this tragical matter: when he shall see the City beaten down to the ground when he shall see all the treasure, goods and substance of the Citizens driven & carried away before his face, he must show himself such a one, as whom no sorrow will daunt or dismay, no poverty pinch, no calamity crucify, but rather he vaunteth himself to be in bondage a king, in extreme want of all things a man stored with wealth, in grief happy, in misery flourishing and in good estate. And that he might prove the same, and withdraw his friends from folly, in which only, he reposeth the chief misery that may hap to man, he framth certain horned, crabbed & sophistical arguments, whereby he would give us a cert●yne salve for the most fond opinion of his, thereby meaning to prove death, banishment, poverty, lack of ofpringe, contumelious reproach, bondage, not to be accounted evil. All these things to confess the truth, are lustily and lostely spoken, but the common socetye of men reapeth at all no fruit or commodity thereby. For if a man be furnished with no other kind of skill and wisdom than this, it is not possible he should by wisdom prevent the imminent dangers of war, or with a valiant force or courage resist them that be present. But peradventure you will say. This opinion availeth much in things appertaining to civil affairs. In what causes I pray you? In public matters? How can he uprightly execute the office of a judge or magistrate which maketh no difference of things done in house of parliament, or in place of judgement, which judgeth him worthy of as much punishment which hath but lightly offended, as him, which hath most wickedly and abominablye destroyed his father. What shall I stand in shewing you that in private causes which happeneth between man and man, it profiteth nothing at all? For how is it possible that he will have compassion of the impotent, pity the afflicted, succour the poor, which holdeth him that is merciful a man base minded and servile. Again may we think him apt to rebuke offenders and wicked persons sharply, either to reward bountefullye men living virtuously, which is utterly moved with no sense of love? or hatred. And that I may knit up all in one word, what shall he profit the common sotiety of man, which forgetteth himself to be a man, and in a manner divorceth himself from humane nature? For the affections of the mind are to be cut of by reason, not rashly to be plucked up by the roots. For the one is good and a profitable way, and by wisdoms moderation may be obtained: the other may in no wise be compassed, and if it might, yet it were not so much to be desired. For all manner of virtue of what kind soever it be, is at it were key cold and feeble, which doth not spring out of a mind stirred with most earnest provocations of industry and diligence. For whereas all kind of duty is framed and fashioned by the mind, he can do nothing lustily, valiantly, forcebly, whose mind is not kindled and wonderfully inflamed with ardent desire. And whereas they take it for a thing already granted unto them that every affection is contrary to reason, that no wise man will grant: whereas they see reason itself prescribeth laws to all affections of the mind, and showeth them how far forth it is lawful for them to ranige. And therefore according to reason we sometimes wax angry, & choleric, we hate, we love, we pity, we fear many things that may ensue, we grievously take present mischances, we are stir red up with great desire, we are moved marvelously with joy and pleasure. Which affections when they exceed measure, they are to be restrained with the bridle os reason and understanding, not to be extinguished and put out utterly. Therefore the motions of the mind do not impugn re●son, whereas they for the most part by her rule and government are lead and ordered. Certes, like as in the sea such quiet and calm weather is not to be desired, where with the flood may not be with the least puff of wind troubled, but rather such open air, whereby the ship at the stern may sulk the seas with a merry gale and prosperous wind: even so there is to be desired in the mind, a little puff and as it were a blowing billow to hoist up the sails of the mind whereby the course thereof may be made swift and certain. And even as askilfull and courageous horseman doth not alway delight in a soft & gentle pace, but sometimes giveth his horse the spur: to the end his stead should move more lively. So by reason sometimes the perturbations of the mind are stirred and pricked forward, that we might more cheerfully dispatch our business. Therefore what can we make of this felicity which a man by no means may obtain, & if it could be gotten, it nothing furthreth the good estate & condition of men. And whereas they argue the only virtue accomplisheth a blessed and happy life: they seem not to understand what the nature of that word is, for virtue cannot so much as by imagination be conceived to be any things else, but a thing perfect & in his kind absolute. But what force of with be it gotten by never so much study and diligence, is of that power and nature, that is able to con● 〈…〉 that infinite greediness and desire (that is by nature engrafted in our minds) of things both many and wonderful? Again by what virtue (I beseech you that I may leave other things untouched) is a man ab e to diminish or stake the fervent zeal of tracinge out the truth, wherewith they are most tormented which would fain be accounted perfect wise men. Either hath there been any man a live, which hath attained the skill of all arts, which hath understood the reason of all natural causes, which hath had the knowledge by wisdom to rule and govern a common wealth? All things are hidden so in the exceeding deepness and bosom of nature, that there hath been at any time no question so plain and easy, whereof profound learned clerks hath not given divers and intricate judgements. For how hard is it to open effectually the argument we now entreat of, and presently have in hand, and (I assure you) we are not able sufficiently to discourse of the nature of the body & soul, which plainly proveth what slender perfection in knowledge & learning we are able to attain unto. Therefore how may this wise Stoic have through virtue his contentation, when he infinitely desireth the science of those things whereof he is ignorant, neither only doth covet the knowledge of those things which he seeth with his eye, but also would understand many other things whereon his mind runneth, whereas he himself is not able thoroughly and perfectly to know the nature of the least thing that is. But then we suppose that the estate of the mind is perfect, when the mind itself is so fully fraighte with virtues, that there is nothing else which it may desire. No man I think by this time doubteth but that the chief and sovereign good cannot consist in single and bore virtue (which the stoics so highly extol) when neither in virtue are contained all things which to the estate & maintenance of a man are required: nor our mind with virtue alone can rest contented, especially desiring those things that by no means that man can work, are to be attained. For all humane things whether they be external, or else worthy enduements of the body and mind are streyghted into a little and narrow compass: but our mind hath bred and naturally engraffed therein this affection and disposition ever unmeasurably and insatiably to desire some one thing of great excellency & worthiness. And easier may you with a little drop of water quench the fiery flames of Aetna, then slake the unquenchable thirst of desire that naturally possesseth the minds of men. In consideration whereof wicked & naughty persons, are not to be rebuked because they have infinite desires, but because they desire things unlawful and abominable. For it is given unto us by nature to have unsatiable desires, but to have wicked desires that proceedeth from a disordered custom, and lewd conversation. For truly neither he which doth endeavour with all study to achieve to honour and worship keepeth order and measure in the desire of honest things. But let us feign & imagine some one to have attained that felicity which Zeno hath reposed in only virtue. Let him be exquisitely learned in all sciences. Let him be marvelously spoken of, for his exceeding and great virtues. Let him have (if it please you) all those good things which are within, and without the body, for as much as both the Academikes, and Peripatetikes are of this opinion, that these things are to be reckoned of, and had in estimation, as the instruments and handemaidens of virtue: As strength, puissance, goodliness of parsonage, soundness of senses, perfection of health and many other of like nature: then riches and substance, gentility, honour, children flourishing and endued with all noble qualities, friends not wavering, but tied with an assured knot of perpetual friendship. Last of all (if you think good) that the Epicure may not so much as bend his brow against us, let the abundance be granted unto him of all pleasure, with that which the body, & the mind might be delighted: again let him have cause neither of fear, or lamentation, if it may be possibly attained through man's counsel and providence. This man (say you) may be thought of all other most happy, as who aboundeth in all things which appertain to glory, prosperity, and pleasure. But if you would demand of this good fellow whether there were any thing else which he could find in his heart to possess, no doubt he would cry out, if he mean not to gloze, and use feigned speech, that he living in this plenteous store, and abundance of worldly glory, felt himself nevertheless content, but moved with farther desire. Zeno immoderately with open mouth exclaimeth upon this man, reviling him as a peasant and mad man: chief for that he cannot master and qualify that motion of the mind, through the power whereof he is moved to desire infinitely, then for that in the abundance of worldly wealth he professeth himself still oppressed with penury. Whom for all that if you indifferently judge, you aught to pardon. For put case his mind with those good things should rest contented, which can come to pass by no reason. For if you should power into the mind all those good qualities that might be procured by man's travail and industry, you could not by any means satisfy the unsatiable capacity thereof. But admit it satisfied, yet notwithstanding shall it be inflamed continually with the desire of immortality. But this saith he, no wise man will desire. Which hath appointed unto himself such bounds and limits, that he ordereth his life by the rule of nature and not of desire. As though it were besides nature to live ever: Or as though there were any thing more agreeable to nature. To prove this, wherefore are we pensive and careful of those things that happen to us after our deaths? Wherefore do we desire offspring and the succession of children? Why do we think it a worthy thing to be commended to our posterity? Why are most pregnant and flourishing wits moved with the desire of perpetual fame and glory? Assuredly this affection proceeds of no other cause, then of the desire of immortality. For whereas man being a creature endued with reason and understanding plainly and evidently seeth that, that is not to be thought to appertain to perfect blessedness, which is variable & subject to alteration: knowing also for a certainty, that those things which may be lost or taken from us are much disagreinge with the nature of felicity, he dreadeth death, and is stirred up with an egree motion of the mind and moved with a wondered instinct of nature, to covet the fruition of immortality. And being yet uncertain to attain the same, is during this life tossed and turmoiled hither and thither, and employeth thereto his whole study and diligence, that by all means he possibly may, he mought preserve himself from utter destruction and final decay. Some man therefore holdeth himself most happy if he leave behind him after his death a perfect portraiture of his own name: and one that shall be as it were himself in in another person. Some man striveth excéedingelye by sententious sayings and worthy monuments of an excellent wit, by noble and valiant Acts to purchase to himself continual fame and memory. Some other in erecting great and sumptuous buildings seeketh thereby to commend himself unto posterity. Which giveth a sufficient note, that even by nature's instinct and forewarnig all men tremble and quake at the memory of death, and then do by all means sheewe their desire of perpetuity of life. Therefore whereas the nature of man is such that it cannot have on earth any long continuance (for all kinds of estates are equally subject to death, and the way to the grave (as Horace saith must once be trod) for this cause all men generally do apply thereunto their whole diligence, after death at lest wise to leave some representation, or counterfeit show of life. How can it therefore be gainsaid but that a creature desirous of everlastingenes, must needs be strooken with great fear and terror of death? And seeing that no man in this life can attain his joy and hearts rest (for how can the mind have his contentation having not obtained that, for the which it so much longeth) it doth evidently appear that we are created to some other greater and more excellent purposes. And therefore is it that our minds are not satisfied with those good things that happen in this life, because all things here are of no estimation, and streyghted into a narrow compass in comparison of those, which we through a secret working and inclination of nature are prove to desire. But to the knowledge of those good things which only are accounted the chiefest and by all means possibly to be desired, two ways there are that may conduct us. First of all the very desire of the mind itself will open unto us plainly what it is: then our birth and the consideration of our generation will more plainly show us, what it is that we desire. For we must not suppose any other end to be proposed to each thing we desire, then that whereunto nature itself being not corrupted or depraved is bent and inclined, neither from any other fountain aught the end of blessed life to be derived than from that, from which we first borrowed the beginning of life. FIrst therefore it is requisite to understand what that appetite of desire is, which is so deeply imprinted in the mind of man. We see all men for the most part do avoid as much as in them lieth the things that are displeasant, and painful and to desire inordinately that which may stir up delectation and pleasure, to make great price of riches & ability, to be inflamed with the love of learning, the which if many through their dull and barrayn wits do not attain, yet they can do no less than love and honour the learned man, in so much that him whom they see furnished with most excellent arts and sciences they think most like, and semblable to immortal Gods. Again daily experience doth show us, that all men are enamoured with the beauty and worthiness of virtue and honesty, in so much that wicked and evil disposed persons are moved and alured with the perfection thereof, and being taken in a trip wax ashamed at their offence, desiring rather to be accounted honest and virtuous, then lewd and ungracious. To conclude all men are of that nature that they are not contented having attained one kind of those things which are termed good, but they would be fully freight with all together and clean exempted from all fear and grief of the mind. Again they immoderately desire to have all those good things reach to the highest degree of perfection and to have them continued and remain for ever. But what is this else then to desire to be like unto God in estate and condition? For the omnipotent and divine nature of God is such that it aboundeth in all felicity, and being replenished with his unspeakable wisdom and virtue, & separated from the contagion of all corruption reigneth in a most glorious kingdom, blessed & endless. They therefore that would enjoy the things that in perfectness and principality exceed all other, and would with an ardent desire covet an eternity and perpetuity therein, wisheth himself as it were to be of the numbered and company of Heavenly saints. What should I here speak of the earnest zeal of religion by nature given to us men in general, which stirreth up all men by all ways and means to love and reverence the omnipotent Godhead of him that ruleth this world, and by many outward signs, but yet most certain tokens to declare that they are wonderfully inflamed with an earnest desire to se, & have the fruition of him. Doth it not manifestly show, that there is in us some divine and heavenly nature, which withdraweth our minds from the desire of things earthly and transitory, to the beholding and admiration of divine and celestial things? for no creature in the whole universal world desireth any thing whatsoever it be, except it be agreeable to his disposition and nature. And if there were any man that hath given himself as it were prisoner unto lust and sensuality & were so entangled with the pleasure of this life, that he reckoned not of the life to come, yet this one thing would apparently show him to be endued with some heavenly wisdom, in that he could never be satisfied sufficiently neither with any pleasure, nor with any store of worldly substance. In so much that no riches was able to satisfy Croesus, no kind of pleasure could content Sardanapalus, no worthy exploits in martial affairs was able to quench that unsatiable thirst and desire of glory wherewith Alexander the great was so much inflamed. Of whom this is most truly written. The youthly Macedonian Prince one world could not suffice. All which may fully persuade us that there is nothing under the Cope of heaven that may content the infinite desire of the mind: whereas all worldly things are brittle, mortal and mutable: but the mind of man coveteth great things, things permanente and eternal, and by all means seeketh to aspire unto immortality. And whereas it doth often times through evil custom decline from the right way, and seeketh nothing else but that which is frail, and subject to mortality, and in the abundance of these earthly and transitory things reposeth blessed life: albeit he obtain all that he desire, yet never can that which is sufficient be gotten, and to late shall he understand that he hath desired rather a false and counterfeit, than a true and perfect blessedness. And like as we say the fire, the water and all things else have a certain end to the which (if there be no impediment) they be by a certain natural desire carried: so also to man, God is proposed, as an end, whom by the instinct of nature we desire: and of whom they which are partakers shallbe most happy and blessed, replenished with all kind of perfect joy and pleasure. The which will more clearly appear, if we set before our eyes, the original and beginning of man's creation: which if we advisedly consider, we shall find therein all things right excellent & perfect. But the birth and generation of man, must not be ftche from Poet's fables, or grounded on the opinion of Philosophers, the which albeit we must needs grant were of excellent wit, and learning, yet being in a time over whelmed with error and blindness, could not behold the truth, and in steed of truth, they defended and maintained those things, wherein through palpable ignorance they were grossly deceived. Therefore we will omit their opinions uncertain, and disagreeing among themselves, that out of no other books then holy wryt, we may fetch the truth itself. For in it is contained the true and perfect Philosophy. And first of all me thynks it convenient after the manner of Poets in this cause to cry & call for the aid and assistance not of the Mufes, or Apollo, but of the highest, and most mighty God that he will so wash and cleanse me from all spot of crime. that I may be able uprightly, purely, and sincerely, to handle so great and wondered ssmieties. THe most excellent power, and majesty of that heavenly mind, which being most high and evelastinge, we condignly reverence and adore, as our God, and as the everlasting fountain of life, as the maker and creator of all things, when it did seem gaod unto this wisdom to deal liberally, and to impart his benefits to many for nothing showeth so much the goodness of God, as his (free beneficence) in the beginning he created the invisible world, beautified with holy angels, who beholding always that incomprehensible light and brightness, do live in everlasting blessedness. Unto which estate of glory and immortality, all came not, but only they that delyghtinge not so much in the exceeding beauty of their own nature, as rejoicing in the Prince and giver of all light and brightness did think with themselves, that the castle of their safety, and the end of their blessed life, was to be reposed in their lord and maker. For they that being to much enamoured with the beauty of themselves, did fall to the neglect and contempt of God, and laying a side due reverence of their Lord and creator, thought all goodness to proceed from themselves, yielding to their own nature as it were a certain Godhead, being for ever deprived of that passing clear light, whereof they were most unworthy, they were thrown down into the place of perpetual and everlasting misery, and into the dark dungeon of that night that shall ever continued. But after God had made the Heavens and wonderful work thereof, which no eye hath seen, than he framed this world most beautiful and of exceeding fairness, garnishing it with all pleasures and commodities. In the making whereof, he used no other engine or devise, than his own will & pleasure. For with God, the word is the fulfiller of all works. And thus God bringeth to pass by his great providence those things at the length, which he hath appointed before all worlds. But first some man will ask of me this question. To what purpose, and for whose use, that most high creator and Lord of all things, hath made this so beautiful workmanship, this so excellent form and shape of heavenly bodies, this so large and spacious greatness of Sea & Land? For it is not the practice of his infinite wisdom to do any thing in vain, & to no end and purpose. For whose sake then did he after a most wonderful order, frame that most goodly & seemly substance of things dislike in nature, yet agreeing among themselves? for his own sake think you? because he would have a trimmer habitation, wherein he might more commodiously dwell? But it were not only a wicked thing, but a point of extreme madness, to think so of that most blessed mind, than the which nothing more perfect and absolute may be imagined, the virtue & power whereof is infinite, to have needed any earthly & bodily tabernacle, or that all times before he wanted some what to thee accomplishing of perfect blessedness, or to the fullness of his glory: or that God could be enclosed within any certain room or compass. What then? were these things provided for the Angels, & saints of God? In no wise: for they being severed & free from all fellowship and conjunction of the body, desire nothing else but to behold their maker, neither can they reap any commodity, or conceive any pleasure of things beneath in these low parts. And to think this substantial workmanship was made cheiefly for unreasonable creatures, or for the use of trees, & plants, it were a thing to absurd. For, were it not a thing far unfitting with the majesty of God, to have framed so great and wonderful a work for brute beasts, and creatures void of reason and understanding, and therefore joined unto him by no kind of affinity and likeliness? God hath not therefore devised this so goodly a frame for himself, for Angels, for the fruits of the earth, for living creatures void of reason, but for man made of body & reasonable soul, & consisting of both those natures conjoined, that he might both with his outward senses view the excellent workmanship of the world, and also conceive in mind deeply the exceeding glory & greatness of the workman. Wherefore all the world with the beauty & pleasure thereof, was ordained for the profit and utility of man. first and principally that he might have a dwelling place, wherein not only the body should be nourished & comforted with divers & sundry fruits of the earth, which it abundantly bringeth forth for the maintenance & sustentation of all living creatures: but also that the mind observing through understanding & judgement the works of Nature, with the variety, pleasure, and delectation thereof, might by a proper & peculiar food, which chief consisteth in the manifest seeing of the truth, be fed and receive his solace and contentation. That when the order, settled rule, and constant government of so great a work, should stir up exceedingly the mind of man: it might also induce him to the contemplation of the chief and principal workman. So that the goodly proportion and frame of the world might be a school and a certain way and trade of learning, whereby man might be taught to honour and worship his lord & maker. And thus it is clear & apparent, that the most high & mighty God hath for man's sake made and created fruits and commodities, which the earth with wonderful plenty yieldeth, sensible creatures, all manner of soils whatsoever, the seas overwhelmed with a gross and foggy air, the heavens, the firmament, the stars, by whose gentle movings, much good happeneth to all living creatures. Man was not as yet created, when God had prepared for him so beautiful, so rich, so bountiful a kingdom. At length when the world itself was fully finished he made man his body of earth, and be breathed thereinto a soul finely fashioned, according to his own Image and similitude. Here may you see manifestly the original and beginning of the most excellent & noble soul of man, which being derived and taken out from no other thing, than the spirit of God, and being enclosed in the body as in a worthy vessel, retaineth a divine form, pure, and devoid of all filthy corruption Then the body was not infected with any vice, whereby reason might be disturbed, or the mind itself with darkness overwhelmed. The first man therefore knew all sciences, understood the causes of all things, was sufficiently learned in the rule and discipline of life, being instructed by no other teacher than God himself, the giver of all knowledge & wisdom. And he did not only excel all other creatures in the comely shape & feature of his body, but he was far beyond them all, in the amiable, and the most excellent and divine shape & form of the mind. For both parts thereof were with so singular & passing clearness enlightened: & also united with such concord & agreement the scarcely any surer concord, or any more decent and seemly manner of comeliness could be imagined. There was in the mind no error, no motion in the sense, whereby the rule of reason might be disordered: whereas reason itself, as it were in a perfect & flourishing commonwealth, so in a peaceable & quiet estate could very easily restrain all raging affections. The mind therefore had no kind of let, and impediment whereby it might be hindered from daily contemplation. But the understanding & capacity of man being flourishing, quick, & bend to the search of high matters, when it had found out and discussed the nature of all things that were contained and as it were hidden in the air, the sea, & earth beneath, it was not satisfied with those things which were under the circle & sphere of the Moon, and with those things which might be seen, but would needs pierce the clouds, and search the nature of heaven itself. And being thus made of so excellent a disposition and nature, was also endued with those virtues which exceed the common state of man, by the exercise and fruition whereof he might be the more assured always of the love and grace of his lord & maker. For the character & figure of true & perfect justice, which prepareth the mind to all holiness, & is the most surest bulwark and defence thereof was deeply imprinted in him. There was therein a firm and assured constancy of virtue, & the exceeding perfect shape & comeliness of honesty itself. Again he had his wit tied to no kind of necessity, neither partially inclined to any cause, nor intermeddled with any kind of affection or perturbation. To be brief, God having showed himself so liberal & bountiful towards man, he made him precedent & chief ruler of the earth, & appointed him a Princely place for his habitation. The Greeks call it Paradise, a garden flowing with most pleasant springs, most delectable, and decked with great store & variety of sweet smelling flowers, most fit to live in, in all felicity & pleasure. In this most pleasant seat man was placed, that by that place which they say was high and mounted aloft, he might learn not only like a ruler and governor, wisely to guide the stern thereof: but also thereby be admonished with discrete government, & free liberty, to take upon him the charge and rule over all other living creatures. In the ordering of which kingdom he followed not a written law, but the law of nature: that is a most perfect order, & agreeable to the divine nature of God, which they term the chiefest and most sovereign law of all other. Furthermore there was a promise made, a reward appointed that if he did administer the government assigned unto him godly & righteously, he should enter into that heavenly kingdom and everlasting bliss, the which in this life he would so much desire. This was the first estate allotted and appointed to man, this was the first beginning & foundation of that Nobility, whereunto man aspired: in which no man can note any thing, but that which is right honourable & worthy of high estimation. Whereby it is evidently to be perceived what a miserable mist of darkness averwhelmed the minds of them, which having their soul created by the providence of God, (& to speak the uttermost) as it were proceeding from the nature and substance of God himself, suppose notwithstanding their felicity to be reposed in things transitory and subject to change and alteration. It was therefore most wisely said of ancient Philosophers, and of the stoics especially, the beatitude and happiness is nothing else, but to live a life correspondent to the law of nature. But being ignorant what best did agreed with the nature of man, it consequently followed, that they could not prefectly know what did appertain to the nature of blessed life. Therefore that great oversight and blindness bread mischievous errors, and was cause of many wicked and desperate opinions. For look unto what opinion any man of himself was lewdly addicted, that end, and felicity he unto himself appointed. For they that knew not part of themselves to be immortal, and supposed the sense of the soul to be extinguished with the body, hunted after with all diligence and pain nothing else but things transitory, and appertaining to their bodily substance. But they that saw somewhat, although through a mist, thought not the desired end of man's life to consist in things subject to inconstancy, and mutability, but rather in the qualities, and riches of the mind. In this point truly they said well. But let us understand what qualities and riches they meant. If those which are borrowed and derived from no other but of God almighty and are by his grace powered into our hearts, nay remain always in God himself, in this opinion there is no odds betwixt them and us. But if they defend this learning, the felicity consisteth in the virtues of the mind, which through the study & diligence of many are attained & after this manner dame all to be chiefly in themselves, herein they show how ignorant they are of their own natures, & are found also most wicked and blasphemous against God himself. For they seem not to understand that the soul is not of itself, but took his beginning of God, who refer the desired end of all their life not to God, but to their own proper wit, & understanding, and being impudent and presumptudusly minded, all their actions in their whole life which they aught to dedicated to the honour of Almighty God, they confer and bestow upon setting forth their own fame & glory. If therefore true felicity, and the end of our life is to be fixed in the cause and giver of life, there is no man so blind, or self-willed, but may easily perceive that he is to be of us chief desired, as the last end of our actions, by whose benefit, aid, and help, we came into the world, whom through a marvelous and exceeding inclination of nature we fervently desire, we entirely love, we deservedly reverence, worship, and magnify. Let us therefore eftsoons turn, and be speedily converted unto that fountain of all good things, that is everlasting & can never be drawn dry, from whence we came, by whose grace we live, & are preserved in our good estate. For it is not to be doubted when we have ended our life in this world, we shall at length enjoy an endless & most blested so that all that restless desire wherewith our minds were inflamed, shallbe satisfied, neither shall we have any thing else justly to require. We must therefore refer all our doings and actions to this end, that we may at the length have the fruition of the highest and ever living God. For if pleasures do in any wise appertain to perfect blessedness, then shall we with him enjoy stable and permanente pleasures, and those which in no age shall decay. But if our sovereign good rest in Sapience, then at the length shall that insatiable desire of tracinge and searching out the truth be satisfied, when all darkness and obscurity being taken away, we shall not only contemplate & behold the perfect and true nature of each thing, but him that is Lord and Ruler of nature itself. And if long life maketh us happy, that is only to be termed long life which is immortal, and not that which through age and continuance of time is consumed. Lastly if they justly think that quietness and security must be a part of the definition of felicity, (for they hold this opinion that our life is happy and blessed when we are assured of those good things wherewith it aboundeth shall long continued.) If therefore without security, we cannot so much as understand what happiness is, there shall we be sure to be released from all cares & vexations, when no terror, no sudden motions shall disquiet us, when we shall have the most high and mighty God the buckler of our defence, & the preserver of our safety. But now I will briefly conclude & knit up those reasons, which occasioned me to fall into this kind of disputation. This was set down by us as a ground and principle, that virtue was a certain perfection of the mind, directing us the right way to our last & chief desired end. Again felicity (as it is declared) is no where to be put but in God alone. Then it followeth by good reason, that no quality or affection of the mind can be said virtuous, except it be ascribed unto God. Wherefore if neither felicity, neither any thing which it containeth may be thought frail & mutable (for it were a gross error to think those things happy & blessed, that vanish away suddenly) but assuredly men passing their times as they that are tossed in a trouble tempest, or sea of wavering affections, no doubt men in no wise may be thought happy, except they be daily by the grace & favour of God stayed up, & protected. Again it is of all men confessed, that virtue is the mean whereby we are conducted & led to felicity, and therefore that is not to be taken for a virtue that doth not join us to God, and is not referred to him alone. And therein only consisteth the worthiness of true virtue, where all other are in no wise to be esteemed as virtues, but the shadows & false counterfeits of virtue. For by what reason should we give the name of virtue unto that, which hath not prefixed before it an end of blessedness? Aristotle affirmeth that Diomedes, was in no wise puissant either showed any point of manhood and true magnanimity, when the Greeks being put to flight he remained behind alone, and had rather with danger of his person stand against the force of Hector, then to bear the ignomy of a Turnebacke, & ran away. I pray you why so? Was it not a noble act and worthy of great honour, when Diomedes, being relinquished of his friends and countrymen, himself alone or with a very few, stood to his tackling, thinking it better to die manfully, than to live wretchedly, making more account of his glory and estimation, then of his safety, and preservation? No doubt it was very well done (quoth he) but for that Diomedes in his enterprise sought not so much true praise, as the vain brute of the people, (for he feared much lest that Hector in the midst of his glory would the more triumph, if he might say, he had put Diomedes to flight) he therefore purchased not due praise of virtue. In like manner Aristotle judgeth of Hector, for that he openly confessed that he took great care lest that the men and women of Troy would spread any rumour sounding to his dishonour, and therefore would more boldly and courageously venture his life in battle. This man of singular wit and learning, judged them not to have deserved the title of true honour and virtue, for because they did not respect true & perfect honesty, with he thought should be considered as the principal and chief end of our life, and therefore removeth them from that order and degree that virtue purchaseth: and placeth them in a second room, in which he reposeth that counterfeit image of virtue, which bringeth us to do our office and duty through an ambitious desire of glory, and is contained within the compass of law, and civil discipline. The end therefore (according to Aristoteles opinion) proveth every Act to be honest, or dishonest, ignoble, or honourable. For one, and the self same action may be taken in hand, whereby sometimes great estimation, sometimes no small discredit and shame is procured, according to the diversity of the intent and purpose. Whereby it followeth necessarily that they only may be termed stout and valiant men, which having respect to the true end of virtue, worthily die the death: and they that regard rumors and vain reports of the people, and for that refuse not to endanger themselves, are to be esteemed as vain and light: but they that through some naughty and unlawful desire, or some lewd and vicious perturbation of the mind, are stirred up to do some valiant enterprise, are of all other to be holden most wicked. Whereby it is concluded that neither Hector, nor Diomedes were to be commended for their prows and puissance, and that Achilles, and Paris, were not only not valiant, but worthy of all shame and dishonour. For the one in defence of an infamous, and wicked marriage came forth into the field, the other shed so much blood, and made that great slaughter of his enemies, only to quench, and satisfy the immoderate anger and rage of his mind. Aristotle may be with all convinced of the ignorance of true magnanimity & fortitude, whereas he could not, being overwhelmed with the like cloud of blindness, understand what felicity was, from whence the constancy and stability of virtue, and the decent seemliness of honesty issueth and floweth. But you will say he hath written many things of God, shewing therein great wisdom and learning. I know that very well. But (I pray you) what place hath he assigned him in the making and creating of all things appertaining to man? For whereas he denieth the world ever to have been made, in deed this one only office he appointeth to God to move the world about the Pole with a wonderful swiftness. By the conversion and turning whereof, the changes, and courses, Generations, and corruptions of a●l things under heaven are made. Again there were many of great learning and judgement which supposed the world to be ruled not by fortune, or any means casual, but by the divine providence and ordinance of God. But not so, that they either thought that virtues proceeded from him or that the desired end of our life should rest in him. Therefore what avail their inconstant opinions of God dusked & defaced with so manifold errors to the consideration of our last desired end? For if they confessed an eternal & everlasting God, forced thereunto through beholding the marvelous and exceeding beauty of the world, and the wonderful order of heavenly bodies, yet for all that, they did not due honour unto him, neither did put in him the hope of a blessed and happy life. Therefore none of the whole pack of them, either could behold the end of our life, or could perceive in their minds the perfect form of virtue, desiring rather the shadow and counterfeit, than the plain and lively image of nobility, representing it more in a glorious ostentation and brag of words, then fullfilling it absolutely in their manners and life. To conclude, if that only may be justly judged true virtue, which bringeth us to perfect felicity, it is most clear (which also hath been proved sufficiently before) that, that only is to be taken for virtue which lifteth up our minds intentively and with great affection to the beholding of God everlasting, the beginning and end of all things. Whereupon this may also consequently follow that all honour, and true nobleness receiveth light and beauty of that most excellent and notable virtue. But all nobility whatsoever, if it do not issue and spring out of this divine virtue, albeit it hath a fair show glistereth gaiely, nevertheless in very deed it is vain & mutable, neither can it participate the nature of perfect and true nobility. And no doubt that race and kindred, in which that heavenly kind of virtue appeareth, may not so much be thought to fetch his descent & genealogy from men, as to spring out of some celestial and divine generation. Therefore after I have declared the fall and misery of the first man, I will manifestly discourse unto you, the worthy notes and properties of this divine and celestial kindred. For the declaration of that calamity and disstresse wherewith the first parent of all mankind being oppressed fell, will contain the cause of that error, & cloud of ignorance, wherewith the minds of men overwhelmed, so many ages lay hidden in darkness, that neither they could behold any heavenly light, neither sufficiently consider the worthiness of true Nobility. Whereby it came to pass that Nobility being utterly extinct in steed thereof succeeded an abject mind, and a vile estate, rude, base, & barbarous. After these so many and wondered miscryes be laid open and evidently known, then will it more clearly appear by what means we were again restored to our former dignity, & how we again recovered the name & worthiness that we afore lost. TO return therefore to man, he (as it was, declared before) was placed in the earth, to the intent he should be lord & owner thereof. Again that he should govern all living creatures, & behold the heaven above with all godliness, and dutiful reverence. He had therefore a Princely jurisdiction over the earth, he served only the Lord of heaven, & being a holy one wholly dedicated to God, he was the expounder of his holy will and pleasure: and the chief Prince & first parent of all mankind. Who having in body a most comely & goodly parsonage, in mind notwithstanding attained to honour due to celestial creatures, in so much that through a heavenly inspiration, he could foreshow many things to come. And thus naked he wandered in that sweet and delectable garden. For neither wanted he any kind of vesture to cloth himself, whom the sharpness of no kind of weather could grieve & offend, neither had he about him any stain, & unseemly thing, for the covering and hiding whereof, he might be careful. And he had a law given him that he should exercise that free will that was given unto him in the practice of virtue, that at length he might by his own demerits deserve to be of the numbered and company of heavenly saints. And the law was that he should not presume to touch the fruit of a certain exceeding goodly tree which contained the knowledge of Good and Evil. God gave him this commandment not that he disdained that man whom he had manifoldly blessed, should have the understanding thereof, but that by that means he would the better foresee and provide those things which appertained to his good estate, and preservation. For he knew right well, that if man were set at liberty, he wooulde straight way work his own confusion. So therefore God did moderate his liberty, that he again might restrain the same by a very necessary and expedient law. Neither did he so much forbid him to eat of that fruit, as that he should not slip in to that, which by that fruit was meant, and signified. For whither this was signified, that he should not meddle with those causes, or search by his own industry to attain the knowledge of those things which his capacity could not reach and comprise: Or that he should not in the choice of good, and refusal of ill, use rather his own judgement, than the will and pleasure of the almighty, by whose wisdom he should yield himself to be governed: or this that he should not incline himself to the love of those good things which are mixed and intermeddled with a number of evils (For in the scriptures to know, is earnestly to desire and follow:) Therefore I say whither he gave that commandment to man that he embracing that sovereign good, that is not intermeddled with any evil, should utterly refuse other good things which appear fair and pleasant, and yet are corrupt and poisoned, what more wholesome precept and commandment might have been ordained more profitable for man? For our wits are utterly confounded, and cloyed with the search of those causes, the exceeding deepness whereof our wits may not be able to compass, and in any affairs to follow our own brain, and not to be lead by the wisdom of God, it is a most undoubted token of our fall and utter confusion: but to be lead away from that good thing which is most principal, and chiefest of all other, being deceived with the sweetness of any vain, and transitory pleasure, is to be holden generally as a thing dangerous, and deadly. This was the estate of our first parent, which should have been most happy & blessed, if he had not been acquainted with that huge, and cruel monstruous beast, that hath brought to all nations pestilent infections, and utter decay. For when that Prince of darkness understood, that author of all sin and wickedness, ●nd chief captain of those angels, who (as we have declared) puffed up with pride, would through their own power be like unto the immortal and everlasting God, and therefore fell into the lamentable and pitiful pit of perdition. I say therefore when the devil saw man made of earth, ascend unto that place of glory, from whence he fell, he through envy waxed hot and imagined all kind of crafts and subtleties, to destroy and utterly overthrow the state of mankind. Taking on him therefore the shape of a serpent, assaulteth through guiles and feigned sleights the woman, whom he thought to subdue with less labour, for that she was frail and the weaker vessel. He therefore enticeth her, & with sweet and sugared words allureth her to the eating of the fruit forbidden. Bearing her in hand that as soon as she should take a taste of that most pleasant apple, she should eftsoons be inspired with that heavenly knowledge of good and evil. The woman therefore being marvelously alured with the fairness of the tree, and also inflamed above measure with the desire of that heavenly science and wisdom, was easily induced to drink that cup of deadly poison, offered unto her by that most pestilent Serpent. Thus the woman neglecting the commandment of the most high God, and gracious giver of all goodness, by whose favour and mercy she received life, and was endued with many gifts, followed the counsel of her most deadly enemy, inviting also her husband unto that woeful, and bloody banquet. This was the original and beginning of the misery of man, this was the root of all evils. here-hence proceeded death & immortality, which afterwards increased more & more and with most cruel tyranny oppressed all the world. For as soon as man had yielded himself by sufferance, to be corrupted with the filthy contagion of that foul fault, that evil immediately ran to the veins: and searched even the very bowels of the body, and at one time did slay & murder both body and soul. Which the siely and wretched soul of man incontinently felt, when it perceived itself separated and haled from God, from whence it took his beginning, and by whose divine power it maintained life, & when it understood that the body was not to feel harm or injury by sharpness of air, and at lengeth should be bereaved of life, after it had passed through divers distresses, & most bitter and grievous lamentations, and sorrows, and of death and mortality these were certain and evident signs and tokens, troublesome motions in the body, which declared the minds inconstancy, affections subject to no rule of reason and understanding, and vile, changeable and wavering desires. For this was most justly decreed, that he which had broken the commandment of his lord, and most impudently and wickedly stood against his will and pleasure, in like manner should have those which before were obedience, rebellious and contrarily disposed, assaying most desperately to invade and overthrow the fortress of reason. And whereas two things especially belonged to man, that is to excercise himself in action and contemplation, and therefore was endued with a reasonable soul, that in what soever he took in hand he should wisely govern every affect of the mind and employ all the power of his soul in the searching out of heavenly wisdom: he in both these parts was deeply wounded. For the mind, when the clear light thereof was extinct, wherewith it before glistered gloriously, lay now overcast with darkness and obscurity, and the whole order of life being as it were with dark night overwhelmed, was well-nigh put beside his rule & sovereignty, so that although in that darkness some glimpse of light appeared, yet could it not thereby be guided to the end desired. For the reasonable, soul was miserably afflicted and wounded deeply, and diversly tossed mith troublesome storms of the mind, which it could by no means resist. Then shameful filthiness showed itself before, that time unknown, by the ugly sight and monstruous aspect whereof our first parents being dismayed, shrouded themselves in dark woods, and covered those parts with leaves of trees which they felt to be most striving against reason and understanding. herehence came all kind of corruption, here-hence roof all foolish & vain opinions. Fron this fountain sprang all vile and wicked d●sires: from thence came griefs, vexacious, all carnal and fleshly lusts which easily wryth and wrest the fraielty and weakness of the mind whithersoever themselves are bend and inclined. And those miseries that happened to the mind, were also imparted to the body which was appointed to endure most painful toils, and labours, and at last to suffer the bitter pangs, and pains of death. And in few to conclude, man was in such case left, as they are that being removed from high degree, & from a singular hope of further preferment, are cast headlong down into extreme misery, and wretchedness. For he was spoiled of all his ornaments, expelled Paradise, estranged from his own house, his own country & the goodly fellowship of the heavenvly wights, and that which might grieve him most of all being shut out from the love of God, which was afore ratified unto him by assured covenant and promise, the residue of the whole race of his life he spent in continual tears, and in calamity, and misery most intolerable. And whereas briars and brambles (which by the commandment of God, the Earth brought forth to his pain) pricked his body: yet much more tormented was his mind, being wounded with the remembrance of his heinous contempt, and transgression, and with the secret knowledge of his fault within his own conscience, which kind of remorses, and griping griefs would suffer him to take no delight in worldly pleasure, and did continually draw aside all his cogitations to the desire of his former felicity, & the sensible feeling of his present misery. So that this heaviness & heart breaking which now happened, proved manifestly the tree to be of great virtue and efficacy. For now had he by his own deed sufficient experience, how much misery grew unto him by his mischievous act, and present evelles so wrought with him, the better to know prosperity, when we happen to fall into some adversity. This was the miserable wretchedness and lamentable misfortune of our first parent, into the which he fell headelonge, in that, yielding unto the temptation of the serpent, he forsook his sovereign Lord and God. Neither did he only undo himself, but also utterly spoiled his posterity. For whereas by course of generation we descend from him which is himself sick & diseased, it cannot be chosen but that we should draw near unto him in the similitude of infirmity and heinous offence, and being corrupted with ill blood derived from him, we should be borne infected with the quality of the same nature. Therefore all posterity hath suffered through him a grievous, and deadly wound. For whereas our understanding and reason is not a little decayed through the incurable malady which we have fallen unto us, from our first parents, as part of our inheritance, it cometh to pass that all our affections and passions of the mind like as wild beasts uncheined, wax outrageous & not able to be mastered, not suffering the mind in a quiet stay, but disquietinge the same with infinite vexations. The silly mind therefore troubled with fear, and lustful desire, and miserably plunged with divers kinds of maladies, and distemperatures, is so into contrary sides plucked, and haled, that it is almost besides itself, in so much it is lead whither any wilful and licentious pleasure, and pestilent appetite will bring it. The image therefore of our first father sufficiently expressed in this so great changeableness and frailty of mind and body, did sow in us the seed of all other mischiefs, with afterwards did invade the children of men. For first of all when those outrageous affections had by little and little diminished & overcome the power of our understanding, then was it apparent that man his countenance advanced and lifted up to heaven, now being disgraced was more prove to look on the Earth, and being thereon fully fixed, reposed all the confidence and stay of his estate in vain and worldly goods. Therefore the love of honesty, the glory and honour of true nobility must of necessity decay, and be extinguished utterly by the neglect and contempt of that chief and sovereign good, in which remaineth the sum and perfection of all true honour and godliness. But when the use and custom of sinning increased, & daily grew to greater force, and was found more abundant, it came to pass that no horrible act could be imagined, whither it proceeded of lust and concupiscence, or of raging fury, and impudent boldness, wherewith man defiled not himself. Neither did it suffice him to commit all kind of villainies whereby faith and the league of common society might be hindered: but he fought against God most high, by polluting his religion, and violating his holy laws and ordinances. For whereas their minds were overwhelmed with darkness, they could not easily comprise the nature of any thing except they had a certain warrant from the eye, either some other external sense of the body might give them knowledge thereof. Therefore seeing they could in no wise understand the majesty of God, & had bend themselves to the beholding of the Sun, the Moon, & the Stars in whose beautiful and clear aspects they were exceedingely delighted, they began to honour and worship them as though they had contained in them the divine majesty and Godhead. From thence they eftsoons fell, (for the mind being clogged with the multitude of iniquity could not stay in the Stars themselves) and not only to mortal men, but also to brutish creatures (as long as by them they reaped any fruit or commodity) they ordained divine honour to be attributed, & when they were dead, altars to be erected and dedicated unto them. What should I recite the Egyptian Serpent? What should I make mention of the wicked and horrible honour done unto Osiris, and Isis? What should I call to memory the rest of their Idols, bearing the image and likeliness of brutish and unreasonable creatures? Again it were to no great purpose, to understand of the ceremonies or rather revels of Bacchus, with as it may appear by the word itself, were with a certain furious rage & madness done and celebrated. To conclude what should I rip up the rabble of that vile and stinking religion, which hath abused the simplicity of all natures, and defiled all people not only through licentiousness and outrageous wickedness, but also by bloudsheddinge and detestable murder. As though it were lawful and no offence, if it were done by show and colour of religion, to abandon all honesty and shamefastness: which was both in the ceremonies of Venus, and Bacchus usual, and in many of the rest solemnly practised, in so much that such horrible and detestable cruelty hath been shown, that their Altars hath been oftentimes imbrued and stained with man's blood. The which thing verily hath been practised not only among the Barbarians, but also where learning and humanity hath been professed. For both the Rhodians who for credit of learning were supposed to have Minerva their Patroness, did offer in their yearly Sacrifice a man to Saturn. And almost all the Grecians, before they would march on towards the field, would after a most detestable and horrible manner defile the Altars and Temples with manslaughter. And the Romans though not often, yet sometimes with men offerred up in sacrifice, thought good to appease the wrath of their Gods. Wherefore little is it to be marveled at, if the Thracians, the Frenchmen, the Scythians, and other Nations, at that time void of all humanity and good civility, embraced and well liked of those Sacrifices, by the instigation and motion of evil spirits, which consisted in murder and effusion of blood. And to speak of Diana honoured in Scythia, which was never satisfied with blood (that I might let pass the other cruel Gods of the gentiles) it is manifest that the Princes of Phoenicia in the great calamities of their country, were wont butcherly to kill for sacrifice that child which they most entirely loved. The Ecclesiastical Histories do witness also that this was the manner in Scythia, that parents laying aside all good Nature, and fatherly love and pity, were wont to appoint, and as it were consecrated their children to the fire. But what do I stay in this matter, whereas it is delivered unto us by the hands of many writers, that almost no sacrifice was done by them without some notable and great impiety. In fine it came to pass that a wonderful immunity and liberty in sinning, followed that outrageous fury and wickedness. For whereas it is the property of true religion to keep men within the bounds of duty, after that, that religion was published & allowed which did not only set at nought all duties appropried and belonging to honest shamefastness and good humanity, but also brought men to this opinion that the Gods were pleased in unlawful lusts, in bloudshedinge, in wilful and horrible murder: now it could not be chosen, but that all men in general thus desperately set, should defile themselves with all kind of beastliness, and detestable villainy. In the end it came to pass that sin taking root, and beginning of the depravation of nature, then increased by use, lastly perfected and confirmed by unclean and vile religion, should work the utter undoing, and overthrow of all mankind. But peradventure some man will say what of all this? do you think in that great wrack and decay of virtue, to have been remaining not one sign, or relic of true nobility, neither any one man of those ancient times, to have given himself to the study and love of honesty? I cannot deny but many in that common misery of man have been alured through that counterfeit show of honesty, and have been after a sort stirred up to the exercise and practice of virtue. There was no doubt, there was the image and character of God imprinted in the mind of man, disgraced through sin not clearly put out, and utterly extinguished. And when thou hearest the image of God, thou must not think I mean any such picture as might be painted by Protogenes in a table or curiously set out in colours by Apelles, or any other resemblance of any thing made in ivory by some exquisite craftsman, which might represent the lively image of God, For the image of god is nothing else but the imitation & following of his virtue, as near as a man possible may. And that is, a provident wit, able to comprise many things, quick and sharp, containing within itself all seeds and causes of virtue. Therefore whereas we are by the handy work of God thus made and created, nothing is more agreeing to our nature, and constitution, then true worthiness and honesty. And if so be that we had been from the beginning free from the infectious contagion of sin and iniquity, and delivered from all fond perverse opinions, and from all heinous and deadly offences, virtue itself would have easily won us to the love of Godliness. But whereas the multitude of those so many mischiefs conspiring together seeketh the spoil of this image of God, it is most commonly lead away from the good inclination of nature: and then falleth out that contention and as it were civil broil, in which reason enlightened with a certain glimpse and similitude of divine nature oftentimes victoriously triumpheth: but is many more times lead captive and yieldeth to beastliness and sensuality, yet so, that it leaveth some certain signification of dolour and grief in that striving and as it were drawing back, it is carried away from virtue and Godliness. Which manifestly proveth that the sparcke and grace of virtue may be through some lewd lust and outrageous concupiscence enfeebled, but never subdued. For no man hath ever been so exceedingly given to licentiousness, either so drunken with the dregs of sensuality, but as soon as that wavering and wilful pleasure (the misty vapour whereof had bleared the eyes of his understanding) was vanished, waxing heavy, crucifying himself through sorrow and lamentation, he was in conscience grievously tormented. Which the young man in Plautus sufficiently testifieth, for he in this wise complaineth. All those things knew I perfectly which thou didst them declare I had in mind imprinted fast, how I did never spare To spend & spoil my father's goods, to stain their ancient name That glory purchased to our race, and eke renowned fame. I knew what best did me beseem, ne could it put in ure, Such force did Venus work in me, so did she me allure. Whereas he maketh mention of the force of Venus, it may plainly appear that he noteth unto us those evil affections and the inconstancy which we received of our first father which also grew and was increased, through the sin of all posterity. Again where he invaieth against himself miserable and wretch that he was, and by an inward consideration of his offence conceiveth grief, herein he showeth some sparck of grace and heavenly wisdom which delighteth in nothing except it be honest, and righteous. There are who can deny but there are in us by nature remaining (that we return from whence we have digressed) the sedes of virtue, the fervent and earnest zeal of honesty, the desire and love of true nobility. Yet notwithstanding such hath been the frailty and weakness of man his nature, such hath been the calamity of man through sin received, that although very many through a good inclination of nature have attained a certain apparante show of virtue: yet very few have embraced the true and perfect form of honesty and virtue. For albeit they affected a certain kind of worthy renown, yet what true worthiness was, they knew not, when they never looked up into heaven, whence we ought to fetch all true and perfect virtue. And how could they behold the heavens? whose minds were fully fixed on the earth, supposing they should direct all their devices either to the gathering of worldly pelf and riches or to the attaining of such praises and glory as the people pleased to bestow on them. I pray you therefore what have those jolly fellows, and great wise men gotten. which lived so many years ago? what hath most noble & valiant Emperors compassed by their worthy and great enterpryces taken in hand for the titles of honour and glory? may we think they have bestowed all their industry, labour, and travail, in the seeking of glory and renown in vain? No doubt in vain. For they carefully embraced that virtue, that was fair and goodly in show but in deed a counterfeit, & a vain shadow: For all men although they had before their eyes a certain resemblance of virtue yet could they not keep themselves safe & free from the common plague and infection that annoyed generally all mankind. Neither could they be delivered from these strange maladies of the soul wherewith they were miserably entangled, whereas it was not in their own power to help themselves: and God both the fountain, and last end of all virtue, by whose only virtue, they might obtain it, they did not with the eyes of their mind sufficiently behold. Therefore there reigned in that age no true virtue but the false and counterfeitly form of virtue: no true and perfect worthiness, but the vain shadow of worthiness: no true desire of renomne, but a pretenced, unruly and fond lusting after fame and glory. All which truly were not so much incited with the excellent, & delectable shape of honesty itself as that they might mount up to the state of honour, and with admiration be reverenced of the people, did take in hand those notable and famous acts. That if it so be that they which seemed somewhat to put to their endeavour to their attaining of virtue had not the fruit of their labours, what may be thought of the rest, who having broken the bands of piety, honesty, and godliness, did unto nothing so much bend themselves, as to enterpryce all horrible facts and villainies, thereby to fulfil the immoderate and outrageous lust that they had, to make proof of all things. IN time past jury only kept itself within the compass and bounds of duty, being linked and streyghted in with the laws and precepts of God, and with most pure and sincere religion, and a long time free from all abominable superstition, of which it is written▪ There is no Idol in jacob neither carved image in Israel. The lord their God is there. And in another place: God is known in jury, and his holy name in Israel. This Nation did diligently exercise itself in the study of Holiness, and hoping for the life to come, practised as much as in it did lie, all manner of piety and righteousness. Notwithstanding the nature of true and perfect Godliness was not expressed in their law, but such a kind of honesty, which might seem to have been not absolute and entire good, but rather an unfinished and rude shape of honesty. Not doubt it restrained men from many wicked, and wilful enterprises, it withstood furious madness and impiety, it did severely and sharply punish offenders, yet did it not lead and guide any man to the perfectest and highest step of virtue and wisdom. For they were provoked to the love of virtue, not by the inciting and allurement of virtue itself, but partly by dread and fear, partly by prefermente, appointed for such as did surpass all other in innocency and integrity of life. For whereas they saw in the first ordinance & establishment of the Law, flames of fire flash out in every part of Heaven, the Earth, and air to quake with the vehement and terrible ratlinge of thunder, strange lightnings fall from the firmament, through the flakes and flames whereof the highest mountain on every side was set on fire, besides the dreadful sound of the trumpette, the wonderful smokes and thick misty clouds, and the rest of those terrible aspects which manifestly declared the majesty of the godhead itself present: thus being marvelously daunted with fear, and stricken with astonishment, with loud voice they call upon Moses. Speak thou (say they) unto us, and we will eftsoons give ear unto thee. Let not the Lord speak unto us, least haply we die. But unto all this what answereth Moses? He biddeth them to be of good courage, and giveth them to understand the provident will of God. Fear you not (quoth he) for God is come to prove you, and that you should stand in awe of him, and that you should sin no more. Which in effect soundeth thus. As yet you are not by the will and appointment of God free from wicked desires, & from other evil affections of the mind: neither are you such which of your own good nature will be brought to honesty and Godliness. This terror therefore God hath stricken into your minds, that at the lest by that means he might restrain you from your wilful and wicked ways. But with what rewards doth he allure them to the exercise of virtue? Even with the same almost doth he entice them, the which the rude and ignorant multitude doth so much desire & wish, with plenty of corn, with abundance of riches, with sound and perfect health of the body. But if that be only to be termed virtue, which not constrained by fear, but by a mere voluntary motion doth her office and duty, and taketh any worthy enterprise in hand not for the attaining transitory things in this life, but because it directeth itself to God the final end of life in deed, then how may that he deemed a virtue which is by fear forced and wrested out, whose end and felicity is put not in the true worshipping of the everlasting God, but in the careful coveting of worldly commodities? I would not have those hereby signified, who having more experience of the frailty of man his nature, right wisely understood that they could not of themselves perform those things that were commanded in the law, except they should seek refuge at God's hands, the only stay of ruling & guiding their lives aright. For they that far passed all other in rare and singular wisdom, had no confidence in their own natural strength, and did put their whole trust in God, and being confirmed with the power of the holy spirit, came to the highest perfection of virtue. Who notwithstanding were few in number. All the rest, who either leaned to much to their own reason and understanding, or for worldly respects did their duties, could by no means purchase renown, to virtue due and appertaining, neither could any long time because of the infirmity and imbecility of their minds, continued in good living, nay rather fell headlong into great and horrible impiety, being entangled and snared with wicked desires, and the enticements of most filthy pleasures. Besides this many of them when they had defiled and polluted themselves with the foul and shameful stinking sin of any superstition whatsoever, they were in that desperate state and condition, that no outrageous & detestable villainy could be imagined, which they willingly would not commit, in so much that they would throw their natural children into flaming fire, in honour of their false & feigned Gods. Of this so great and notable impiety, fury, and madness, many holy and worthy fathers complain, but especially jeremy most lamentably above all other. For example, when he speaketh in the person of God thus: They have brought their wickedness into my house, in which my name is called upon, that they might pollute it, and that they might build altars in Tophet, which is in the valley of the son of Ennom, there to destroy their sons and daughters with fire. And again, This place shall not hereafter be called Tophet, and the valley of the sons of Ennom, but the valley of murder, And I will bring to nought the Counsel of juda and Jerusalem in this place, and I will cut them with the sword in the sight of their enemies. These words spoke jeremy. But it is not necessary to rip up the rabble of those mischiefs, with the which that Nation was infected, through the corruption whereof, true belief was decayed, and religion subverted, the law of God brought in contempt, and by the means of lust and superstition, trodden under foot. It is sufficient that we understand that not so much as in that nation, but only in a very few, there remained the desire of true and perfect virtue, and that the greatest part of them yielded themselves thrall to more impiety of sin & wickedness, than any other men. Neither is the crime to be valued alike in him that hath had no kind of instruction and learning, as in him, who to all kinds of virtue hath been by the laws of God trained and directed. That if neither reason to men, nor practise to the virtuous, nor the law to the Hebrews, had sufficient force in itself to the attaining true and perfect commendation and glory annexed to virtue, and nothing else in things appertaining to man, is left to put us in mind of virtue: it followeth by good reason that all perfection & worthiness of true virtue and nobility lay hidden and extinct all that time of our ancestors, neither that there was any place in the world, whither the abomination of sin, as a certain deadly and pestilent infection did not creep. Verily this was that huge and monstruous kingdom of sin and death, which had a long time oppressed all Nations, of the which the holy Scriptures in so many places complain. There is no man (saith the Scripture) which loveth justice and righteousness, there is no man that seeketh earnestly after God, all men are gone astray out of the right way, there is not one man living that hath done his duty, to conclude all the world is oppressed with the tyranny of sin, and the cruelty of death. This also: All men are occupied in the study of vanity, they are carried away with dreams and feigned fantasies. They embrace nothing but that which is void of wisdom and honesty, and full of all error and damnable impiety. That also is a most worthy saying, wherein the glory and flourishing estate of man is compared to grass, and to the flower of the field, which if any boisterous blast shall happen to shake, it is so scattered that the lest sign thereof may be no more seen and perceived. Much like unto the saying of Esaie. All flesh is grass, & all the glory thereof, is as the flower of the field, the grass withered, the flower eftsoons vanisheth away, but the word of the Lord endureth for ever. All which evidently prove, that there was no lively & perfect image of dignity and worthiness, after that fall of the first man, nor any absolute kind of true and right renown, nor any form at all of true Nobility, when all the world was universally overwhelmed with all kind of sin and abomination, and all things over spread with darkness, had lost their beauty & seemliness. ❧ THE second Book of Christian Nobility. NOw sufficiently (as I think) it may appear, that the nature of true and perfect virtue and nobleness, hath these many years passed lain hid in darkness: whereas the chief, and sovereign good was to most part of men utterly unknown: whereas the pestilent and tyrannical reign of sin had enfeebled the force of man's reason: whereas their right worthy attempts, who in wit and industrious travail excelled other, stretched only so far, to practise and exercise one only kind of virtue, and that not in deed, but in word & show goodly and glorious: whereas they also that had understanding of the law of God, through weakness and imbecility of mind, infected with most pestilent and pernicious errors, were occupied & conversant in all kind of filthiness and abomination. General therefore was that plague and misery, universal was that fire brand and flame, which a long time ran through the whole world, that darkness was common & every where, wherewith all those means to attain renown and worthiness were covered and obscured, till the time came which by the secret purpose and provident will of God, was before all worlds declared, at what time man kind should be delivered from so great misery and wretchedness. For when the Son of righteousness appeared, who dispersed the foggy mist of error and impiety, that afore darkened the minds understanding, and gave a clear and heavenly light to the silly & miserable estate of man: Men began with their eyes to behold the true seemly shape & form of honesty. Then began they to be inflamed and stirred up to the attaining of praise & glory incidente only to true and perfect virtue, being by the holy spirit of God directed, & established. Who truly was not so much incensed against man in the correction & punishment of his heinous transgression, that he would clean blot and race out of his memory the most excellent image of himself, imprinted in man. But rather for the exceeding greatness of his offence, used a mild and gentle chastisement: and also appointed to man such a pain, as whereby he sought not severe revengement of his impiety: but to apply to his disease, a wholesome medicine and remedy, & to recall him again to virtue & honesty. But it was necessary by the law of righteousness, that some, whose weldoinge through their intolerable pride and stubbornness, was not to be hoped for, should feel the whip & scourge of severity, only to be a terror unto other: and they being an example unto them, it fell out that many returned from their wicked ways, & by that means the number was far greater of those that might rejoice in the love and mercy of God, then complain of his sharp and severe judgement. To conclude after sin and wickedness was once committed, all means possible were devised, to heal the festered sore, by sin procured. There were laid forth menacing threatenings, there was sent among men death and destruction, general overwhelming of waters, great waste & hurt by fire. Again, there happened strange sights & prodigious monsters, to fear and terrify the minds of men. Further the broils and tumults of war, the utter ruin and subversion of countries, had this meaning to strike into men some remorse of sin, and to withdraw them from their wickedness & abomination. On the other side the commodities of this life, the law set down by the finger of God, the institution of holy religion, God's promises, his exceeding benefits, were to reduce men both to their duty, & to the purchasing of their own health & safety. God therefore of his entire and fatherly clemency, goodness, and mercy, provided for the safeguard and preservation of man his estate by all kind of means, whether they were▪ ordained for his chastisement, or for a means to allure him to virtue & goodness. But after that the extremity of his sickness so much increased, and his wickedness waxed so great, that his wounded soul seemed almost incurable, the chief and principal of all Physicians, applied unto him another sovereign medicine, and gave unto him an especial preservation, not only to repair that which was impaired, and lost by disease, but also fully to restore his former health, with further increasing the same with strength, and all other necessary supplies. This no doubt was the wisdom of Almighty God, the eternal son of the father eternal, begotten in such wise as no tongue can declare, the perfect image of his father's glory, the fountain & wellspring of life & immortality. He therefore who had in the beginning of the world, imprinted in man the shape and liklines of himself, hath loosed him which was bound with fetters of sin & death, & compassed about with all kind of misery & calamity, and hath by his singular & divine providence restored him to his former liberty. First therefore it was expedient and necessary that, that abominable and most heinous offence wherewith mankind generally was infected, should be washed away: and that the violating and defacing of the religion of God should be by some holy sacrifice or satisfaction ransomed, & that the filthy stain by wickedness and sin received, should be cleansed, and clean taken out. That at the length man being thus delivered from the bondage and tyranny of sin, might recover the worthy titles of his ancient dignity and renown, and in the end attain the glory of life everlasting. But no such sacrifice could possibly be found, by which so great impiety might be purged, or the just judgement of God satisfied, or the stain received, quite and clean taken out, and washed away. Therefore we all defiled with sin, subject and thrall to most woeful calamities, soiled with the suds and filthy froth of all kind of dishonesty were borne to perpetual and everlasting misery. This should have been our wretched and unfortunate estate, except our most bountiful & merciful Saviour Christ, had beholden us most miserable and cursed caitiffs with the eyes of his mercy, & had of his singular gracious goodness, taken upon him the true form and shape of man, and retaining still the majesty of his godhead had after a wonderful order united and joined thereunto the nature of man. Therefore the Lord and Ruler of all the world, at the bending of whose brow the Heavens and Earth do quake and tremble, to the intent he might bring man (lamentably lost, and expelled out of the territory and pleasant place of Paradise) to his native soil, and country again: he descending from the highest heaven, was conversant here with us in Earth, in such sort that he neither laid aside the rule of Heaven above, nor yet did seclude and separate himself from the sway and government of the whole world beside. By this league and mutual conjunction of the divine and humane natures, sin that had taken deep root in man was incontinently pluck up by the roots: the rule and authority of death was abridged, and for all manner of wickedness with the purest and holiest sacrifice that mought be, satisfaction was made. For what more holy kind of sacrifice could be invented, then that which was done and celebrated by the Highest Bishop, who was by the ancient Prophecies of the holy Fathers said to be a Priest according to the order of Melchisedech? Who made sacrifice not with sheep or calves, or any offerings by the vain superstition of men allowed of, but with his own most precious blood. Who that he mought keep us from that death and destruction that did hang over our heads, was content for the general salvation of us all to let those things light upon his own head, and for our sakes to offer up himself a pure and undefiled sacrifice. Who suffered himself to be scourged with rods, and to be hanged on the cross, that he might hear the punishment of our general offence, and appease God's wrath against us with the sacrifice of his sacred body. O exceeding greatness of God, O plenty infinite, and unmeasurable of the benefits of God, and wonderful largnes of his gifts, heaped and powered upon us. He the maker of all things, by whose power all things both above & beneath were framed and finished: who ruleth and disposeth all things, the exceeding glory of whose majesty the Heavens cannot contain, did lie enclosed in the womb of a most blessed Virgin, and took upon him the very true and perfect shape of a man, that he might place man in some degree and divine perfection. This was that which many hundred years before was foretold by men inspired with the holy ghost: to wit, that time would come, that God covered with humane shape, should use the office of an instructor and teacher, & should deliver unto us the wholesome discipline of virtue and godliness. For Esaye writeth thus. All nations shall run to him, and much people shall go, and they shall say, come ye let us ascend up to the hill of the Lord, and to the house of the God of jacob, and he shall teach us his ways, and we shall walk in his paths. And in another place he uttereth such speech as if God the father should impart his mind and counsel with his son. In this manner: I have appointed thee to be the atonement betwixt me and mankind to be á light to lighten all nations, to make the blind to see, to set him at liberty, which is fast tied in chains. Again in another place the son of God speaketh thus of himself. The spirit of God resteth on me, for that he hath anointed me, and sent me to instruct the meek in spirit, and to remedy them that are afflicted. Baruch the Prophet calleth him God, from whence hath sprung all knowledge, and wisdom. And a little after this, he saith: he hath appeared in the Earth and talked with men. And joel doth with these words stir up all Godly men. Rejoice O you sons of Zion, and be glad in the lord your God, for that he hath sent you a teacher to instruct you in all righteousness. Therefore after that the voice of that heavenly doctor, in darkness gave light, & had instructed mankind with the rules of true religion, and the discipline of wisdom, and had taken away the greedy minds desire of human a●d transitory pleasures, and had sheewed them that nothing in Earth was greatly to be feared, not death, which killeth only the body, but doth not so much as touch the soul: not want of children, lack of friends, poverty, and such like, which if they ircke and grieve the carcase, yet nevertheless the good estate of the soul, which is immortal, they cannot hurt, and had taught them afterwards to embrace charity, liberality, temperance, when he had deeply imprinted these things in the mind of man: and had confirmed the hearts of his followers and auditors with an assured hope of immortality, and inflamed them with a fervent desire of divine perfection: who can doubt but that now, not an image and show of virtue, but the wonderful excellency of perfect virtue alured them, that were borne to renown and after a marvelous sort inflamed? What shall we say? In that he did not only teach them is exercise themselves in all honesty and godliness, but also confirmed their strength whereby they might be able constantly to perform those things that he afore had taught them. Which also by holy Oracles and Prophecies was afore showed. The eyes (saith he) of the blind shallbe opened. It is not to be understood that the holy Prophet did prophecy these things only of bodily eyes. For all those things that have been declared unto us through the instinct and inspiration of the holy ghost by those excellent men, are not to be applied to the body, b●t referred to the mind, and soul. Again it followeth. The ears of the deaf shallbe opened. He calleth them deaf, which hath shut their ears, to the intent they would not understand the will and pleasure of God, of whom jeremy speaketh. Behold their ears are uncircumcised, and they cannot hear. Notwithstanding Christ of his mere mercy hath brought to pass, that the deaf with their ears should receive good instruction. I pray you what followeth afterwards. Then shall the lame leap as the Heart, and the tongues of the dumb shall sound forth the praise and glory of God. What is understood by the lame, they are not ignorant, which are but young and simple scholars in divinity. For they are lame that have any kind of let or maim in their soul, by the impediment whereof they are stopped in the race of piety & godliness: who can neither endeavour by force of strength nor by any means so deal by swiftness of running, that they may obtain the reward of virtue. Therefore consider and ponder with yourself how manifoldly the soul of man is blessed by him that restored the liberty of man and browghte him out of danger and captivity. Who gave sight to the blind, opened the ears of them that were deaf, gave swiftness to the lame, so that like Hearts they are able to run up to the tops of the highest mountains, and make engines to destroy Serpents. Lastly infants, sucking babes, and dumb men can utter Hymns of praise, and songs of thanks giving. But in this chief God did deal with us most liberally, that whereas we were before altogether lost and forlorn, & no part of our life void of miserable wretchedness, now by the great goodness and help of jesus Christ, we are restored to our former felicity. And yet his benefit in this one point far exceeded all other, that he poured into man largely his wisedomt and grace, and with continual care and study preserved his holy law, not ingravinge and curiously carving the same in tables, but most deeply imprinting it in his heart and mind. For now nothing letting the mind, being in great felicity and blessedness, it did wholly yield itself to all kind of righteousness, and celestial discipline, the virtue and power of the most high and everlasting God showed itself most lovingly unto the soul of man being his own image and liklines, which he in his creation had endowed with all grace and virtue, and now appeared, and gave unto it a clearer light and did inflamed it with an earnest desire of heavenly wisdom. And if the Law be nothing else but a right and perfect rule of reason, assuredly that reason which not only by nature, but that which is much and far better and by the priest and ready help and power of almighty God was made so perfec that it might easily apply itself to follow the will and pleasure of God, it can not be gainsaid but that it containeth the law of God. For thus it is written in the Prophet Hieremie. This shallbe the covenant which I will make with the house of Israel. After those days faith the Lord, I will give them my law to possess the bowels of them and will write it within their hearts. And this law is Christ himself even he which is called the wisdom and power of God the father, who is to mortal men an example of rare and excellent virtue, and the only means to govern their life by, being always present with those minds which of unpure he made chaste & holy and be kindleth them being stirred up with the motion of the holy spirit of God, to the desire of immortal glory. And whereas by the capacity & understanding of man there can be nothing comprised greater than the power, majesty, and godhead of Christ, which we know is present always with us, by whose grace we are moved to embrace true and perfect virtue, certes there is notonge so eloquent, no discourse of man so copious, and so rhetorical, that can declare sufficiently, or effectually set f●th the exceeding greatness of the mercy, and ●lemencie of God. And now me think I see (most renowned Prince) that I have through a certain boldness, incidente to young men, rashly and adventurously taken upon me so great an interpryce, as I shall not in any one point happily discharge. For I am entered into the discourse of those things as it were into the deep, and main Sea, with the profoundness whereof all eloquence, and oratory of man must needs be confounded and overwhelmed. But what do I speak of the understanding of man? The heavenly Powers themselves, can scarcely through their divine and angelical utterance, worthily handle matters of so great importance: so far of is it, that the tongue of a mortal man, often defiled with unpure and unseemly speeches can with exquisite learning describe the wondered benefits of God, bestowed on man. For is there any man endued with such singularity of judgement, that he is able to conceive, much less express in words in what manner the Son of God hath taken unto him the shape and form of man, and with so wonderful a link of conjunction, united his and our natures, that being very God, was perfect man, that he might cleanse and purify the whole generation of man, from every blot & blemish of sin and might keep them safe, holy, and undefiled from all kind of wickedness? further what kind of eloquence is able to express the misery of the cross, which Christ himself provided, and prepared as a bulwark and engine to undermine and overthrow the force of our enemy who can set forth as the worthiness of the matter itself requireth the unconquerable vertu of him with the which he struck to the ground, and crushed in pieces that venomous serpent, into whose power all th● generally were fallen, and extinguished the far stretched kingdom of death, and banished and put to flight all superstitions, and barbarous behavours. That in mean time I omit that, how he was raised from death and bearing with him the spoils which he being the victor and conqueror in all battles procured to himself with wonderful glory entered into the throne celestial, that from thence forth he mought bring under his authority & eternal jurisdiction all countries, and nations. Also that I omit to speak of that kindling of fire of the holy spirit, wherewythe the Apostles minds inflamed with a rare and singular constancy, declared things secret and heavenly, and filled the whole word with Christ's holy name. All these things strike into our minds a wonderful admiration, and through their exceeding greatness bereave man of his reason and understanding, and maketh his tongue to folter, and stagger. Therefore it is a great matter and difficult, and not only exceedeth the slenderness of my simple wit, but is a thing, which cannot be compassed by man's reach and capacity to utter and declare any one part of those things, which not the doctrine and tradition of men, but the wisdom of God hath inspired into our minds, notwithstanding: that should have been considered, before we had in our first entrance as it were passed forth out of the heaven. Now truly whereas we have boldly launched into the deep, we must hoist up our sails. Therefore leaving that argument which we have before dilated so farforth as it was lawful and we durst presume, we will by God's aid and assistance briefly speak of those things which concern the worthy titles of a Christian name. ANd first as touching virtue if (as it was of us before declared) that only is to be deemed a virtue, which proceeding from God, always is referred to God, and to him directeth all her actyons: and evident it is that the heavenly and celestial kind of virtue did only proceed originally from the doctrine & mighty power of Christ, and it was powered only into the minds of them which were the true followers of Christ: it consequently followeth that one lyin Christians the perfect light of true nobility appeareth. For this is the only virtue which weakened all the strength and cut a sunder the sinews of sin which restored to the former beauty the most excellent and divine substance of the soul, defiled with all uncleanness, which did make strong and lusty the feeble strength of the soul with a marvelous swiftness and constancy far passing the opinion and credit of men, which hath aliened all our cogitations from all humane and transitory pleasures, to the study of holiness and pure religion, and hath laid open a sure and ready path way to heaven. Let any man (if it so please him) compare that kind of virtue which was in the Grctians and romans both, that was to outward appearance worthy great renoumne, with the nobility of a Christian man, he shall eftsoons perceive what great odds and difference there is betwixt them both. Their virtue attained by man's travail and pain resteth in things vain and transitory. The virtue of Christians given to them by the frank, and free gift of God hath a most assured hope, fixed in God. Their virtue hath respect to temporal treasure, and the glorious glistering of wordly pleasures (which in short space perisheth and comes to nothing) the virtue of Christianes' respecteth only the things that no time shall consume, the things that are heavenly, and everlasting. Their virtue darkened with the contagions of sin, and brought low creepeth on the ground: but the virtue of Christians being pure, and undefiled swiftly, and confidently flieth up to heaven. Their virtue with a wavering hoop and faint courage thinketh on their glory. The virtue of Christians, resteth & stayeth on a most form and assured hope of immortality and thinketh certainly to enjoy the true fruit, and effect of glory. Lastly their virtue puffed up with most light and fantastical opinions stirreth up among simple and fond men great admiration. The virtue of Christians illumined with the true light of holiness, and sanctimony, ravisheth wise men with the desire & love of true & everlasting worthiness. To conclude in the one, may you see a certain half dead image of virtue: in the other virtue herself, furnished with all necessary helps, and beautified and setforth with all her due titles, and ornaments. Again he shall easily understand, wherein they both differ, which will give himself to the understanding of their effects & operations. For he that will examine and diligently consider Christian liberality, meekness, and temperance, and the offices, and duties that springe out of their other virtues: and will compare them with the actions that proceed out of human virtue: shall find that the soul of a perfect christian man, is an holy place and Temple in the which the eternal Godhead of the blessed trinity inhabiteth. For so he himself testifieth. I and my father will come to visit him, and we will make with him our abode and mansion place. And else where. I will make my habitation among them, and will walk up and down. And Paul in many places calleth the minds of Christians the churches, and Temples of God. Therefore whereas God himself hath made his seat, and dwelling place in the minds of them, that trace the steps, and tread the pathway of Christ, that his aid and assistance being always priest, and at hand, he might inflame them with an earnest desire of following his divine virtue, it is a ridiculous thing, co compare the bore show of any humane virtue, to a virtue so exceeding excellent, But now touching nobility what should I say? For if it be true that the wise and learned suppose all nobylitye to springe out of virtue, and do think the fame to be nothing else but a race, and kindred illumined with rare & singular virtues, truly that stock a family that is fraught with divine virtues, cannot be thought but to issue out of a divine race and progeny. And therefore we do not timorously, and staggeringely, but with a loud voice, & bold courage say that the whole generation of Christians fetch their pedigree from God himself. Who have not their generation in that manner as the race of those famous worthies that Homer writeth of. For they, when some of them excelled other in any notable and famous Act, did easily challenge unto theimselues a feigned nobility, referring the first beginning of their whole kindred to the false and wicked Gods of the Gentiles. But we Christians truly call our father not jupiter, or Bacchus, but the high, almighty and everlasting God. Neither can any man, without an heinous, & intolerable offence, doubt of this so worthy and famous gentility, seeing it is made evident and known unto us by so many and so immunerable testimonies of holy scripture. First john the holy Prophet of God, doth say that those which hath received the faith of Christ, have received this special benefit, that they are made the children of God. In so much that they are not in any wise to be esteemed of that line, to the which by consanguinity they are linked, or of that race into which by adoption they are received, but are to be reputed and referred as the offspring, and children of God. Behold (saith he in an other place) what benefit we have received of God in that we are called the sons of God. But what saith Paul? In how many places? How notably, how rhetorically, doth he dispute of the excellency of nobility. As where he calleth Christ our brother, where he sayeth that by the mere bounty, and free grace of the holy spirit, we are adopted into the kindred and family of God. whereas he with vehement speech calleth that universal creator of all things, the father of us all. But can you require a greater warrant than his own testimony? I will declare (saith he) thy name unto my brethren, and in the midst of thy holy Temple will I praise the. And in another place. You must not call upon any father in Earth, for one only is your father in heaven: finally this. I go up to my father and yours, my God, and your God. It were an endless labour to collect and gather together all authorities that ratify and confirm this divine kind of generation and kindred. But I have said enough and to much all ready, especially whereas I hasten to speak of other matters. But this I suppose not out of the way to warn you of that they are not diverse families and kindreds in which we repose this holy and godly nobility. For although they are by blood severed, by estate and condition diverse, by reason of distinct places infinite: yet after they are into one place assembled, to the intent they should show themselves valiant soldiers under their chief, and general Captain Christ, they are incontinently tied together, & united with one blood of kindred, and consanguinity. For they have now laid aside all alliance and proximity of blood, by which afore they were severed, and being adopted into the house and kindred of God, in which there is no distinction of birth, they are now equal and all a like Gentlemen. For after that they being inwardly sanctified by the outward element of water in the holy sacrament of Baptism, for most part had renounced the old use and custom of sin, and had laid aside the prince and image of our first father, and leaving their former life, and being as it were borne again, began to enter into a new life, there was wrought incontinently a new disposition of the mind of man, and there did springe up and arise therein a wonderful perfection, and excellency of nature: so that no●e no sign of man's infirmity was left. Therefore that birth day of ours we aught not to solemnize wherein we are borne in to the world, being by nature appointed to all kind of miseries, and woeful calamities, but that day (I say) we aught to celebrated with wonderful joy and pleasure, in which the light of heavenly grace was offered unto us, & our salvation and liberty by the gracious goodness and benefit of Christ our blessed saviour, procured. For we are not so much to be called the children of those Parents by whose means we enjoy this wretched and mortal life: as the children of God himself, of whom we have this kind of life, that is full of divine perfection, and by whom at length we shall obtain immortality. Therefore although a kindred be made of them that are now joined together, but were distinct, called, and chosen almost out of all Nations, differing in place, in manners and nature dislike, although they are all called to the participation of this most holy covenant, yet one kindred of all kindreds is made, having the very self same holy rights, the very self same root and original of their gentility. The first beginning of our race and kindred (as it is afore declared) is God himself, at whose beck all things were made, & are preserved in their good estate, unto whom all things are carried with a desire passing man's cogitation & credit. For he was the author of our generation, he blessed us with most excellent gifts, and called us to the inheritance of immortal glory, he enriched us with all heavenly and celestial ornaments. What thing can a man devise in his mind in estimation and worthiness more excellent than the man should be raised out of the slime of the Earth, to climb to so high a degree and estate of dignity. Let any man therefore (if him listeth) vaunt of his badges and cognisances, let him bring down the line of his noble race from the very first founder of his nobility, let him with words of very light credit▪ advouch Hercules, or some one of the worthies to be the chief and first beginner of his house and kindred, or if he may purchase credit thereby, let him descend from the race of jupiter himself, so that we may truly call the eternal and everlasting God our father, which truly we may be bold to do, whereas we retain within us enclosed the spirit of god, which is unto us a pledge of this our divine and spiritual nobility. For no more assured and more substantial testimony can possibly be spoken of, than that gift of the holy Ghost most bountefully bestowed upon Christian men, with which they are inflamed, with which as with an earnest desire of celestial things in all kind of virtue, they are made vigilant which purchaseth to the soul, security, joy, and a wonderful charity. This assistance of the holy spirit is of that sort, that it will not suffer us to be of weak and faint either courage, or hope. Of the which that we might the better entreat, the very Etymology, and worthiness of the name of a Christian is to be declared, the beginning of which name I will somewhat more at large express. And whereas that is commonly known, it is not needful for me to give noryce thereof that the name of Chryst, implieth a certain unction and anointing. forth very same signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek, that Vngi in latin, which in our tongue is to be anointed. THere was in time past an ointment of great holiness and virtue, white wonderful solemn ceremonies made, wherewith they that were ordained Pryestes, Princes, and Prophets were wont to be anointed. And that it was lawful for no man to enter into priesthood, either to take upon him the majesty and authority of a King, except he were anointed with this holy ointment, it is a thing more commonly known then that itne death by any man more amply to be discoursed. And how Prophets should have the same, poured upon them it appeareth by the histories of kings. For there God commanded Elias to anoint Ahael and jehu, and to created one king of Syria, the other of Samaria Further he addeth. Thou shalt anoint Helizeus the son of Saphat and appoint him a Prophet in thy room. It was not therefore at that time lawful neither to execute the office and duty of a king, nor to enter into holy orders of priesthood, nor for Prophets sometimes by divine inspiration to foretell things to come, or to interpret any difficult or secret mystery, except they had been before with this oil anointed, and consecrated. Not truly because there was that virtue in Cassia or Cinamome or other sweet odours tempered with oil, that without them we should think no man able to attain honour and soveragnetye. But no doubt there was another kind of oil secret and spiritual, where of this compound devised by Moses, was but a shadow and outward sign, without which no man could as his estate required govern a kingdom, no man uncorruptly exercise the most holy function of priesthood, no man through the divine spirit of prophesy,, foretell things to come. For no other thing is this kind of oil, but the aid and assistance of the holy spirit always at hand, and a heavenly gift by God's gracious goodness bestowed upon pure and undefiled minds, by the power whereof many abiding here in earth, have after a sort obtained, the estate and condition of heavenly wights. This is that ointment wherewith Christ was washed from top to toe as it is written. The spirit of God resteth upon me, for that he hath anointed me. But Daniel doth not only prophecy of the anointing, but showeth that it is limited within the space of three score and x weeks within which time it should come to pass that the stain of sin should be clean washed away, and the guilt of impyetye satisfied, and the chief of them which are called holy, should be anointed not with any such oil, wherewith the body might be for a short time through the sweet smell and pleasant savour delighted, but whereof the soul should receive endless comfort, & everlasting joy, and pleasure. Which is more plainly in another place declared in this wise. Whom God hath anointed (saith he) with the holy ghost and virtue And whereas all those functions which have been of old time in some sign signified, & bestowed on divers men, were after a most excellent order and all at ones to be bestowed on Christ. For his everlasting kingdom, his most high priesthood, was by divine oracles foretold and he was called many hundred years afore the excellent Prophet: seeing therefore he was after a wonderful order to be magnified with all glory, and to be advanced above all men to the highest estate of honour: meet it was that above all other partakers of the same inheritance, and glory, he should be anointed. As it is written in the book of Psalms Thou hast loved righteousness and hated iniquity, therefore God even thy God hath anointed the with the oil of gladness above thy fellows. A drop of Myrrh, and Cassia hath distilled from thy garments. He therefore abounding with sweet smells, and precious ointments, and therefore called by the name of Christ, being appointed king of kings, and advanced to the highest dignity of priesthood, partaker of all determinations and purposes of God, & being the dealer and worker in them, so governeth all things, that he obtaineth for us at God's hands peace & atonement, and inspireth into our minds all good lessons and precepts of wisdom & things far beyond the reach and capacity of man's knowledge. Therefore all those worthy titles of Power, holiness, and spiritual perfection in this one name of christ are contained. Seeing therefore of that which plenteously abounded in Christ or king, some part was also derived unto them that walked in his ways, and followed his authority whom he calleth brethren, companions, partakers of all those good things that should be given unto himself, therefore of good right the name of christ was applied to them, and they were termed Christians, either because they worshipped Christ, or because, they were partakers of the same anointing. For thus it is written in john You have the anointing from the holy one and you know all things. And again shortly after he sayeth The anointing that you received of him remaineth in you: no need have you of any man to teach you, but his anointing shall teach you all things. Whereas therefore the virtue and efficacy of this annointment is such that it is able to create kings, to make Priests & to inflame the hearts of all men with heavenly motions: it is no doubt, but that all true Christians are partakers of the perfection of all those worthy and honourable functions: for they are not only kings, or chosen to be pryestes as john writeth in his Apocalypse, but they have also a wonderful knowledge of the hidden and secret mysteries of God. For more justly may you call him a king (that here I might omit to speak of the incomparable riches of that eternal and spiritual kingdom) which useth the restraint of the Law of God to moderate his lustful desires, and to bridle the evil affections and vices of the mind, and directeth all his actions to the princely precepts, and royal rules of Christ then him that liveth in Princely authority, and like a vile drudge, is a bond slave to shame and sin. Moore justly may you call him a priest whose holy and devout prayers doth far, and by a great many degrees excel in respect of the perfection of pure religion the sacrifice either in morning or evening used in old time: then Caiphas who with sinful hands, did celebrated most detestable and horrible sacrifices. Moore justly may you term him a prophet which by the instinct of God, knoweth many things which are above man's capacity, and knoweth the ready, and most certain way to salvation, than Balaam, who being blinded with desire, saw not destruction for him prepared. Divinely therefore was spoken that Godly saying of Moses, when he disputed of the worthiness of Christian men. You are (quoth he) a chosen people, a Princely, or peerless Priesthood. See how he joineth with the dignity of a king, the authority of Priesthood. For he by no means would have those authorities severed. For he cannot with a good conscience exercise the function of a priest, who can neither justly rule himself, nor wisely govern other. Neither he that Princelike maintaineth justice and upright dealing, can want that honour that to a priest is properly belonging. Not so truly, that he which liveth virtuously can incontinently administer holy rights. For we should so make a confusion of all offices, and all degrees of authority should be taken away, than the which thing nothing can be more pestilent. But yet shall every man be a priest, that is a follower of righteousness, to use that kind of holy right, which is to offer up his own body, a lively sacrifice, holy, and pleassnge God: and to offer up due honour and reverence proceeding from a sincere and pure mind, and understanding. What then followeth? A holy Nation, a conquering people, that you might show forth and preach virtues proceeding from him, which out of darkness hath called you into a marvelous light. Now in that he saith Holy, which was taken out of darkness, and called forth into marvelous light, that is to the knowledge of divine and heavenly things, it is the gift of the Holy Ghost, with his power and virtue, inwardly illumininge our minds, and stirring them up, and bringing them to the chief things of all. And that this is the peculiar token of a heavenly gift, and concerneth the authority of Prophecy, who seeth not? For the function of Prophecy is nothing else, but a declaration made by the holy Ghost of hidden secreces, the searching and finding out whereof is above the reach and Nature of man. seeing therefore many things that far exceeded man's senses, are brought to light by God: do we doubt, but that there is imprinted in our minds a certain excellent gift of prophecy, and a most certain foretelling of many things to come? For what else is faith wherewith we are all sealed, and whereon we are all grounded, but an assured hope of those things which we trust to obtain, engrafte in our minds by God himself? So falleth it out that by the instinct and secret working of God himself, we promise ourselves those things which far exceed the cogitation of man: which out of doubt appertaineth to the office of prophesying. Therefore this name of Christians, is commended unto us by no base gift, and authority, given thereunto by Almighty God, but by most excellent and honourable titles. For so it is aided and assisted by the holy ghost, that it hath sufficient ability to obtain Princely jurisdiction, to have a most excellent priesthood, and to be lifted up by the virtue and power of a heavenly mind, to immortality. But now sith we have already spoken of the beginning and worthiness of so holy and so excellent a name: I must also in few words entreat of the antiquity thereof. Not to that end truly as though it greatly availed to the worthiness of Christian kindred, how many arms and cognisances of our generation we can account, or how long continuance of time it held the possession of gentility. For seeing that it fetcheth his beginning, and taketh his first offspring and Original from God, it feareth not the envious report of new made, and late sprung Nobility. But lest we should seem to exclude not a few, who in this kindred were the very chief, and whose excellent virtue was renowned in many places, I thought it expedient to entreat also of them. For there is no cause why we should fet the first original ground of this name from the Acts of Antioch, in which City first (as it is mentioned in Luke) the name of Christians grew to be common. For although this name than first was commonly received, yet in deed, long before JESUS was conversant with us in earth, the worthiness and excellency of this name was used among men. For Christians are so called, either because they follow the doctrine or government of Christ: Or else this name proceeded from that heavenly motion and anointing: Or as I rather suppose both these things availed to the first invention of the name, both because they were wholly priest to follow their master Christ, as though they were by oath bound thereunto, and also were partakers of the self same anointing. For who is so mad that he dare out of this kindred, to thrust out Moses? Who had rather take upon him reproach and contumely of Christ, then to have plenty of all Princely wealth and sumptuousness? Who dare deny jacob, who with great devotion worshipped Christ on a ladder? Or Isaac, who as a Sacrifice offered up to God, was a shadow of Christ's his punishment? Or Abraham which beheld the day of Christ, and by the sight thereof conceived a great and wondered pleasure? Or to conclude, who will suppose David to be razed out of this lineal descente of Christian kindred? with whom the covenant of Christ to be borne of his line, which was sometime made with our forefathers, after a most holy manner and fashion was renewed. But what manner of man was David? Such a one as in the whole order of his life declared himself to be a man excellently furnished with all Christian virtue. It were an infinite labour, if I should go about to recite them all that were before the law, and under the law. This one thing I say and affirm, which by every man's testimony is confirmed, that there was never in any age any man commended for singular godliness and virtue, but he which withal his heart embraced Christ. Those things that he should do, the Prophets stirred up thereunto by the holy spirit foretold. Most holy kings have had their hearts set on fire, with an earnest longing and desire after him. A figure of him many men furnished with all kind of virtue by many signs, expressed and signified. And even as when in a manner of a triumph he was brought into Jerusalem, with an innumerable company and multitude of people, whereof part which went before with their garments strewed the way, and part that followed after with a wonderful clapping of hands, signified gratulation and hearty rejoicing: yet one general voice of them all was heard, setting forth to the uttermost they could his unvanquishable virtue. So those worthies of ancient time prepared the way unto Christ, and their posterity followed Christ, with a most ardent desire: and by the general voice of them all the praises of their only King and Lord, are lifted up as high as heaven. This was that example which was proposed to Moses to follow. Behold (saith God unto him) and do according to the example which in the hill is showed unto thee. And not only to Moses, but unto all them in whom singular godliness & divine wisdom appeared, who through Christ the only refuge of all humane affairs, have obtained all those worthy indumentes and qualities of the mind, which made them in fame and report flourish. Who, as they were by faith persuaded, they hooped would come: whom already in mind they beheld as present: and according to whose will they kept themselves within the bounds of duty, in exercising themselves in all godliness and purity of life. And so to pass over that, that they did not altogether lack the sight of him, For not so seldom as ones he offered himself to be seen of those most holy men. As to Moses both in many places, and especially in that fire and flame of the Bush: As to Esaie being placed in that Princely and heavenly seat: As to many other whom to reckon it is not easy. That here therefore I should not declare how many of them beheld Christ covered under some certain form: that truly is most evident that they all examined all their actions in their whole life according to the rule of Christian discipline. But when a man considereth with himself, that Moses humbly lifted up his hands unto God, and beseeched him to appease his wrath, and grant mercy and pardon for those that were then the enemies of God, can any man doubt but that he conformed his life to the commandments of Almighty God? That I should with silence pass over other, who most stoutly and valiantly, and with a marvelous contempt of death with singular meekness, and lowliness of mind, and with other great ver●●es have showed themselves worthy followers of the rule and discipline of Christ. For what needeth me declare the acts of every particular person? He that shall look into the life of Samuel, he that shall consider the acts of Ezechias, he that shall behold josias, and all the Prophets: he that shall consider all the residue of the like condition and nature, shall plainly perceive, that they referred all their actions in their whole life, rather to the end of the law that is Christ, then unto the law itself. If therefore it liketh us that Christians should therefore be called, because they follow the prescript rule and discipline of Christ, no man can doubt but that they also who foresaw that Christ should be borne, and reposed all the hope of their salvation in his doctrine, and his gracious goodness, may well and truly be called Christians. Or if you had rather the name should be derived from anointing, there is no cause why we should doubt that this worthy name was also to be applied to them. For thus is it written of Abraham and his children. touch not my anointed, and against my Prophets devise no evil. Whom God calleth anointed it is evident enough that he meaneth that anointing not of the Law, but of the holy spirit, and for that cause they were called anointed. But to what purpose should I speak any more ●f this gift of the holy Ghost? Is it not a thing manifest enough that no man after that scourge of our first father's offence was laid on the necks of all mankind, could do any one action proceeding from true and perfect virtue? Therefore whosoever have performed the perfect duty of virtue and holiness, they have obtained that, not by their own power, but by the aid and assistance of God. For whosoever even in the memory of those men, distrusting his own wit, and helps of nature, flieth to God, and hath piteously beseeched him of mercy, and favour, he hath eftsoons tried the greatness of his gracious clemency and goodness, and hath felt his mind afore stricken with sorrow, and miserably afflicted, to be revived with God's help and assistance, and to be stirred up to all manner of virtue. Nothing therefore worthy to be remembered, neither in the governance of the public weal, nor in the religious and devout observance of sacred and holy things, nor in martial affairs, hath been brought to good effect, except the mind of some right Noble parsonage, have been stirred and moved thereunto, by the especial instigation, and furtherance of the holy spirit. Whence proceedeth that saying? powered upon jepthe was the spirit of the Lord: Upon Samson fell the spirit of the Lord: There lighted upon Saul the spirit of the Lord And other such places infinite, contained in books of holy Scripture, and for ever commended to posterity. Can any man then doubt to attribute unto them the order and dignity of true Christians, who received the same gift of the holy Ghost that we ourselves did, and which supposed that all the means and procuremenses of their salvation rested only in Christ? By whose only grace and favour they could attain that worthy calling which they have obtained already. For no other refuge is there for the miseries of man, nor from any thing else can there be showed forth any hope of faluation. All they therefore that refusing the base condition of servility and bondage, so far proceeded that they obtained the spirit of adoption, are of our kindred & consanguinity, are to be accounted our forefathers: and Abraham himself is also our father. And we are rather descended from him, seeing that the similitude of him came unto us, and with like godly affection resemble his faith: then they that think themselves to come of his race and line, and yet by that this example which was evidently seen in their own kindred and family, are not restrained from their wickedness, and ungodly life. For seeing that in this spiritual kindred all things are to be drawn from bodily sense, to the excellent nature of the mind, it skilleth not greatly of whose blood you are begotten, but whose steps you follow in the ordering & disposing your life. justly therefore were the minds of them repressed, and beaten down by the forerunner of Christ, which were puffed up with a vain opinion of Nobility. Say not (qd he) we have Abraham to our Father, for God is able of these stones to raise up sons unto Abraham. Then after in vehement words he threateneth them. Now (qd he) the Axe is put to the root of the tree. They were surely stricken with an axe, with which they were cut of from their gentle blood. And we again are engraffed and fast joined thereunto. They therefore which supposed themselves to descend from a noble line, being brought to a very base estate, are justly and by good right taunted with these reproachful words. A wicked, and adulterous generation, a generation of Vipers: and other such words to like effect. But we that were of an obscure and basebloude, are translated into the house of Abraham, and in the account of our ancestors we reckon all those kings and Princes. Yet perceive they not that, silly wretches as they are. But as they call themselves Jews being not so in deed, so do they boast in the name of Abraham, whereas from the dignity and worthiness of that most flourishing kinread many hundred years ago, they were thrown headlong, and now like vagient persons and outlaws, wander up and down being excluded out of all places, and bereaved of all other external commodities. We (I say) we are the true jews, so that we maintain the worthiness of our ancient stock, with just and upright dealing, and with an honest and godly conversation. For although we circumcise not the flesh, the circumcision of the mind we willingly embrace. And although we keep not our Passeover, making solemn sacrifice with the blood of a Lamb, yet we worship Christ offered up for ourselves, and being marked with his blood, we have an assured confidence, that thereby all pestilence is clean put away. And although we abstain not from leaven, yet we are afraid of the infection of the old sin and wickedness. And what need many words? All these Ceremonies of our elders in old time appointed with all reverence we think aught to be received. Yet all things as the true dignity and worthiness requireth, we suppose ought to be drawn from a bodily and corporal sense, which now, the time so requiring is utterly buried, and to be applied to a spiritual virtue, and efficacy, inwardly working. And that juda, we have the chiefest of our name and kindred, of whom this is mystically written. juda thy brethren shall praise thee, thy hand shall lie on the necks of thy enemies, thy father's sons shall worship thee. The which prophecy that it appertaineth to Christ no man in his right wits will deny. Whether therefore are they which follow the bore shadow of the old law, and refuse salvation by the loving kindness of God ordained, and by the law declared, to be called jews? Or they rather that with all Godly reverence observe the secret wisdom of the law hidden under the letter? Further whether is it meeter to affirm those the offspring of Abraham, that have degenerated from his virtue, and have showed themselves stiff-necked, and rebellious toward God, or those rather which have loved to maintain the glory of Abraham, and with a most ready goodwill have embraced true religion? As therefore those excellent men were renowned and made noble, by the pureness and sincerity of a Christian life, so also we that trace their footsteps do obtain the praise and name of a Jew. Therefore now no odds in kindred, no distinction of sacrifices, no dislike condition of life, is left. Forasmutch as all things, which afore time were at deadly debate and variance, are now linked together with the fast bond of necessary affinity, by the mighty reconciler, and entreater for peace, who hath not only reconciled things divine & human, but hath also brought to perpetual agreement, and concord the most diverse intentes and purposes of men, and hath of a condition of life jarring and keeping no concord, made a pleasant consent and harmony far beyond the expectation and credit of men. If therefore Abraham be of our blood and consanguinitye, who should let us to suppose them to be contained within the same worthy house and family who lived a great while before him, and were partakers of the same faith & the same religion. But why do say before him? When as rather from the beginning of the world we may bring down the line of this worthy petegrée. To what purpose should I here recite those holy men by nature appointed to all excellency, and pre-eminence? Of which sort Abel was, whose blood after he was murdered and slain, made such a loud cry, that it pierced Heaven, and came to the ears of Almighty God. Also what manner of man was he which of God was taken up into Heaven, and no more appeared in earth? What manner of men were a numbered of other, whom (as Moses witnesseth) God himself advanced to nobility? Therefore what is more ancient, what of longer continuance than the nobleness of this Christian kindred? Which even from that time wherein the beautiful and goodly proportion of the world was first framed, hath been had in high estimation: which being continued with a singular trust & faith in God, with notable virtue, with marvelous sanctimony, and holiness of life remained in the state even until the coming of Christ: & now by the gracious goodness of Christ is plentifully stored with all those goodly qualities, all which afore, with a constant mind and hope, trusted through Christ it might obtain. For what can want thereunto, to the setting forth the true praise and glory thereof? For if honour through virtue be attainted, them truly in this Christian kindred great honour by virtue procured, and the clear light of perfect renomne appeareth. If for the glory & fame of most excellent men the stock is to be commended, innumerable is the multitude of them which by their continual exercise in virtue and godliness have kept possession of this nobility. If high advancement by antiquity be procured, there is nothing among men of more antiquity, than this kind of nobility. But because it will not suffice that we dispute of virtue in general, except we touch also some particular branch thereof: we shall not do much amiss after that we have generally spoken of the singularity and excellency of Christian virtue, & declared the antiquity of Christian nobility, now to discourse of every special member thereof. Not truly of them all, for that were an infinite labour: But of them only which especially seem to lay open an entrance to worship and renown, & make the way plain and ready to perfect nobility. That if nobility be a kindred furnished with excellent virtues, and they be called the most excellent virtues with which they that be adorned seek not their own private gain and commodity, but are careful for the common estate, of which sort are justice, liberality, and stoutness of stomach: truly by this means only evident it is that the chiefest nobility is only in Christians: because they only are freight with those virtues, whereby their kindred and family doth purchase true renown and famous memory. And that I should begin with that virtue that is counted the chiefest of all: they only can maintain justice, who are letted with no greedy desire, who have not their minds disturbed with any motion of anger, who are not to be moved with any man's hatred, or malicious dealing, bredinge offence, who to conclude seek not to be pleasers of the people's fantasy, but have their minds supported & stayed by an assured persuasion in their conscience of their honest and virtuous conversation. For as long as the mind is disturbed with wrath, concupiscence, or any other evil affection, it cannot easily be stayed from desiring other men's goods, or offering to other force and violence, or by any other means, to use wrongful and injurious dealing. And he also which respecteth the brutes and reports of the people, and for that cause useth just and upright dealing, is not in deed therefore a just and upright liver, but hunteth after praise, and commendation by a pretended show, and vain ostentation of justice. For seeking to get himself a name by honest and sincere behaviour, so long as he shall have witnesses of his usage and conversation, he will keep himself within the bounds of duty: but when the fear of infamous obloquy shall cease, he will make no stay at the violating all manner of laws for his own profit and commodities sake. Wherefore as they whose minds are fixed on the earth, and are tossed with sundry troublesome motions of the mind, which are doted in love with worldly pelf, and in them think all things to be reposed, can by no means abstain from injury: so they whose minds cannot be vanquished with desire, and are free from the corruption of evil affection, who despise all worldly and transitory pleasures, and look upward to heavenvly things, will in no wise abuse their neighbour, through any kind of injurious dealing. For I speak not of them that have no point of Christianity in them but the bore name, being in deed farthest of from all conscience and honesty: but of those only that are true Christians & frame their manners according to the prescript rule of Christ. For how shall a man think him to do injury, who neither will follow his own desire, nor burn in raging lust, nor yield to any other affection of the mind? Can any man think that he may by bribes be incited to do that is wrong? Not surely: he despiseth, and as things of nought esteemeth all wealth of the world. What? Shall he stand in awe of sharp and cruel punishment? Not truly. For in vain may a man use towards him menacinge threats, which esteemeth as much of the shame by unjust dealing procured, as of the punishments that may be laid upon him. Yea (but you will say) he will do wrong by the means of hatred for some offence conceived. Not verily. No hatred can be greater then that which he will always keep against sin and wickedness all ready conceived. Neither will he against any thing conceive such offence, that he will thereby purchase the offence and displeasure of his Lord and father in Heaven. And in one word to conclude, what injury can that man find in his heart to do who in all his life endeavoureth to seek the goodwill of all men. Who thinketh it an heinous offence to maintain hatred, and a wicked and abominable fault to revenge injury. Who that cometh most near to the bountiful goodness of God) is most of that mind that he supposeth we most do good to our enemies. For it is a quality most properly incident to God to show mercy unto them that are most unworthy, to let his light shine upon wicked and sinful persons: unto the vilest sinners of all other to give abundance of worldly commodities. Who doth not assign to any man the pain due to wicked persons, as soon as he hath committed any heinous offence, neither doth he fling him down headlong to the place of everlasting misery: but giveth space to repent, and of his wondered clemency calleth him home to amendment, that at the length after his return home again he may take mercy upon him. And so desirous are they which follow the rule and discipline of Christ by imitation to express the gracious goodness and mercy of God, that in the same they repose the w●●le somme of religion. Therefore neither provoked with taunts they are any thing moved: neither vexed with slanderous reports they are kindled with anger, nor provoked with injuries they go about to be revenged Nay rather, which is a great gift of God, they suppose that trial to be laid upon them, that they by a heap and multitude of good turns, should turn the edge of their enemies malice, and that they should desire the safity and good estate of them of whom very wickedly they are oppressed with wrong. Do you think then that they can be provoked by any means to do wrong, who neither can be overcomed with desire, nor daunted with fear, nor stirred up towards any man with immoderate hate & malice? who even to their enemies show all duty, and courtesy? who to conclude think themselves then to have made the greatest gain when the have generally procured every man's commodity? for what should I here speak of liberality? seeing that is most evident, that all the lessons to conform our life by, which of the chief and most excellent doctor were given unto us, do appertain to the setting forth of mercy, and bountiful dealing. For he doth not with more earnest endeavour instructed us to exercise the office and duty of any virtue whatsoever, nor more often beateth into our heads, nor with more earnest and vehement speeches beateth down any vice, than the foul vice of avarice and cruelty. So that when he proposeth before our eyes the severity of the last general judgement, and declareth who are to be choose and called into heaven: who again to be thrust down into the place appointed for the wicked, and into utter darkness: he reckoneth up no other duties, but those that proceed out of courtesy, and liberality. Neither poureth he out threats, namely against any, but cruel and uncourteous men: You did not (saith he) harbour me when I was a stranger, you did not clothe me, when I was naked, you did not visit me when I was weak, and all the residue of like sort. Which truly we must not think so to be taken that through other virtues there is no access to glory and renoumne: or that other offences are not to be punished with most sharp & bitter punishment. What is the cause then why he doth not reckon up other offences. Wither for that cause, that as there is no virtue which moor resembleth the goodness of God, than courtesy and liberality: so nothing more detestable, more odious, more repugnant to the pleasure and will of God, than the vice of avarice & cuttethrote cruelty. Therefore when he had declared the order of the last judgement, no need had he to recite all kinds of duties but those he would only contain in his treatise which are simply the best in all our life especially to be practised. For nothing can be done in earth that is more acceptable to God than to belpe them that be in misery, to give succour to them that be afflicted, to show mercy to them that be perplexed and dismayed, with good turns to help a great numbered, to deserve well of all men in general, there is no more present remedy to cure all the maladies of the mind, there is no more expedite and ready way to heaven. Albina they therefore that are not only in name Christians, but in life and conversation conform themselves to the rule and discipline of Christ, exercise especially this one virtue and suppose that they ought with continual earnestness of desire to embrace the same, and in the same they think reposed a great strength, and pillar of their salvation. Then think they themselves to follow his rule and example, which made us partakers of heavenly and everlasting riches: when they bestow all their whole substance upon the general profit and commodity of all men. Now consider how great the excellency is, how great the honour and estimation of Christian liberality? the common sort of men think that they have gotten sufficient praise for their bounty and frank dealing if they gratify other men in that, wherewith they abound out of measure. And the most part of men do into so narrow a compass and into such straightness draw the office and duty of liberality, that they suppose they own nothing to any body, but unto themselves and unto them that by consanguynytye and alliance are linked unto them. And if they bestow good turns upon other, they bestow them upon such that are like, & through the possessions able manfully to requited them, & more abundantly than they have at their hands received. But they that have wholly given up themselves to the rule & disciplyn of Chryst, do not only in abundance of wealth, but also in adversity and when they live porelye perform all duties to courtesy & liberality appertaining. Further they think no man an alien whom they can by any means help. Lastly of all they are not so much disposed to deal frankly with them that are able to make them sufficient amends, as with them who for their great necessity, and want are not of ability to make requital of a benefit received. Neither are they of that nature and disposition that they will only lay out their money and leave other good acts undone, as giving good counsel, and good example of virtue and applying to all good things their industry and diligent. But whatsoever with their wit, labour, study and pain can possibly be attained, they will take in hand, so that they may do good to other men thereby: neither by venturing their lives will they at any time stick to save other men harmless and free from danger, especially them that profess the name of Christ. For so great agreement is there among them in the profession of true religion, that are instructed with the laws of God: such a fryendly league in all honest & virtuous actions, and to conclude such a perfect and firm knot of love and friendship, that none of them more esteemeth of his own estate then of the estate & condition of other men, It is not therefore to be marveled that the number of them was so great which to relieve other men's necessity and want, have spent all that their fathers have left them: seeing that many to do good unto other men have most manfully and courageously lost their lives. And what need I in such a numbered reckon a few? for in the first beginning of the church these duties of love and charity were generally embraced, and now they are not of all men forsaken. For there are not a few which do not only despise all riches, and wordly substance but also if the case so required would be contented for other men's sakes to lose their lives. For the clear light of Christian virtue and honesty hath always appeared. Sometimes it hath been more general, and led very many into the right way. Sometimes it hath conducted but a few, yet always hath been well accounted of, and shall as long as the world continueth, keep his wonted honour and estimation. For it did not proceed of men: but God himself did therewithal establish man's mutable estate, and brittle condition. Therefore there will never want some which will not more esteem of their own private commodities, then of the safety and preservation of all men. In so much that they will bestow with a right good will their lives, so that thereby all men generally may reap some fruit, and commodity. And this one thing as each thing else, deserved great admiration: That men being by Nature linked in love, yet it hath so fallen out, that they being entangled with vices and troublesome affections of the mind, very seeldomlye have applied themselves to the maintenance of perfect friendship. And therefore so many hundred years scarcely two or three couples of friends have been found, that have continued in a firm and stable league of friendship. Of whom also we have notice rather by the feigned Fables of poets, and by a general opinion conceived of our elders, than a certain proof, by testimony of sufficient credit. But after that the minds of men were able to behold the exceeding brightness of his heavenly doctrine, so grrate consent of love was incontinently among men, so firmly were they united in prrfecte friendship, that no man would hold any thing in several, as his own proper goods: but each man bestowed all his worldly substance to the use and commodity of all men in general. But why do I say worldly substance, seeing it is manifest that the goodwilles of all men were so linked together, that no man thought good of any thing, but all men did allow thereof, no man desired any thing, but that, that was expedient and behoveful for the safety and good estate of all men. Luke saith: One was the heart and mind, of the number of them that believed in God. Neither did any of them account that which he possessed to be his own: but they had all things common. Here you see that worthy and excellent kind of friendship, that through the opinion of Virtue is procured: (a bore pattern whereof resembled as it were in a shadow in Poets Tales, struck into men a great admiration: unto the which scarcely two or three couples of men have attained) not embraced only of a few, but wonderfully maintained of all the whole multitude of Christian people. For so firmly were they in minds united and joined, that they did not only live after one manner, and under one law, but all generally were of one mind and one will, and desire. To conclude only in Christians the perfection of true friendship appeared, the clear light of unfeigned love shined. For even as we note in many a certain endeavour to be virtuous, but we see in no man the perfection of Virtue, that hath not a taste of Christian religion: so although many have had the outward show and appearance of friendship, yet the lively and natural shape of true friendship only in Christians hath been to be found. For seeing that friendship springeth out of Virtue, it must of necessity follow, that perfect friendship should remain only in them, in whom perfect Virtue is reposed and put. But let it in this Book suffice of justice, liberality, and friendship the fountain of liberality in few words to have entreated. The residewe of my discourse, in which I must dispute more at large of Christian fortitude and magnanimity, because of the peevish and perverse dealing of them which cannot find in their hearts to yield unto Christian men the commendation of that Virtue, I will remit, and put over to the process following. THE THIRD BOOK of Christian Nobility. THe most excellent and worthy properties belonging to a Christian name, that is justice, and liberality, have been declared of us in the book next afore, not with such eloquence, and in that kind of lofty style, as the weightiness of the argument did require, but as the slenderness of my skill would permit me in that dispute to follow. It remaineth therefore (Lewis most puissant Prince) that we in more ample manner speak of fortitude, and the unconquerable courage of the mind, the worthiness of which virtue is such, that by no flourish of eloquence it may be sufficienrly described. For they that have not been dismayed at the terror of death, they which have with most valiant courage suffered bodily torments, they that would for no manner of grief be disturbed in mind, and do any thing to stain their honour and estimation, have been always had in great admiration. For whereas we all in general think life to be sweet, and do follow the enticements of Nature, who so despiseth death, overcometh undoubtedly Nature itself. And truly how much admiration, and worthy renown hath in all Nations been attributed to this contempt of death: Hereby we may have an evident token, that no virtue is in the books and monuments of learned men so much commended, no virtue with like praise extolled. The just and temperate men are after a mean sort commended, but stout and valiant men are placed among the stars themselves. Socrates which was in his time the only mirror and example of continency and sobriety, purchased by no kind of virtue so worthy fame, as by that his constancy which he used in retaining his former dignity, when by the severe sentences of the judges he was condemned to die. They themselves which abiding a very hard Fortune are thrown down, being spoiled and bereaved of all their substance, and void of solace, if in extreme desperation they do themselves to death, although in that kind of death, there is a certain suspicion of dastardly cowardice (because they hasten their dying day not so much for shewing their constancy, as for avoiding of misery) yet they themselves which so of their own voluntary disposition departed from life, are oftentimes wonderfully commended. For so much is the virtue of the mind accounted of, that the counterfeit show thereof stirreth up admiration. Which if it so be, who can with words express the stoutness and valiantness of Christian virtue? For if the wits of them that have most professed eloquence, when they would with trim speeches, and rhetorical words, describe the praises of any human virtue, are sometimes overwhelmed with the weight of the matter, to what kind of eloquence can be so wonderful, or so excellent, whereby a man may be able with filled phrase and piked speech, to set forth the worthiness of so great a virtue? But I albeit by reason of any wit or exercise am able little to do, seeing that I have taken in hand so great a matter, lest greater should be my blame in giving over the same, than my boldness in taking it in hand, as far forth as my poor ability will serve, I will endeavour at large to discourse the excellency of this so noble a virtue. ANd first we aught to consider what great diversity there is between the fortitude now specified, and man's valiantness and magnanimity. First of all if you respect the end, they that for Christ's sake venture their lives, obtain the true end of virtue: but they that propose unto themselves riches or fame, and glory, depending on the voice and consent of the unlettered multitude, and respect not the true sovereign good, they are rather to be accounted men puffed up with a vain desire and ambition, then valiant and courageous men. Further many offer themselves to danger not with judgement, and prudent advise, but being pricked forward with a certain rage and fury of mind, conceived either of hatred, envy, or some other earnest and hot affection. But Christians whereas only wickedness they deadly hate, toward the men themselves they bear a mind void and free from all manner envy, rancour, and other lewd and wicked affection. finally they never take upon the many dangerous attempt, but being moved thereunto either with a very earnest hope, or with a desperate fear of their present estate. For none of them except he had some certain hope to escape danger, or gain some private commodity, or else were passed all hope of escaping, would think it good to come into danger: but our men in many places have been led to their temporal bane, and death of the body, having free election if they would, to live in pleasure: so that on one side no hope of life was offered, on the other side, if they would forsake their opinion, they had proposed unto them many things whereby they mought live a pleasant life: yet notwithstanding they marching forward to a certain and assured punishment of most cruel death, refused all pleasant enticements of life, and neither with threats, nor fair promises could they be driven from their profession of faith, and Christian piety. And again of what force is that, that of so many as are contained in the memory of man, very few have been found which by learning, exercise, and continual study to do well, have come to that perfection, that they with a willing mind could suffer death: upon a sudden there began to grow an innumerable multitude not only of men and women, but also of children, and almost infants, which have for the faith of Christ suffered stripes, death upon Crosses and Gibbets, burning fires, and to conclude most cruel kinds of death, with invincible minds and willing hearts. When all the rulers of the world, and Lords of the earth bent their main force as it were, and ventured life and limb to the intent all religion and fear of God should be utterly rooted out of the hearts of men, when the Devils themselves, authors of all mischief and wickedness, stirred them to cruel tyranny, whom they had with most unclean, and filthy superstition as it were, led captive under their authority, when most strange and terrible tortures were devised to the utter overthrow of Christian discipline, when violence and horrible cruelty was practised in all corners of the world, where the faith of Christ was ever heard of, when all these things were invented to the subversion and overthrow of Christian Piety: notwithstanding such was the virtue of true Nobility, and Christian magnanimity, that it did not only with constant, perpetual, and invincible defence of Christianity courageously withstand the assault of the enemies: but also most willingly and cheerefullye offered themselves in Christ's quarrel to the sword, to fire, and faggotte. They were lead away to execution, and cruel tortures: whips, gallows, gibbettes, and torments never afore heard of, were prepared for them. Neither could those butcherly bloodsuckers, grown through villainy into outrageous fury, satisfy their cruelty, if strait way they should have bereaved of their lives those innocent Lambs, therefore with prolonging their cruel punishment they went about to repress that kind of contumacy, springing not out of presumptuous pride, but out of rare and excellent virtue. Neither were those horrible cruelties practised for the love they boar to their own religion, but only for the envy and malice they boar to their excellent virtue, through which they saw all their thundering threats to be scorned at, and utterly despised. Yet their Christian stoutness could neither be vanquished, nor daunted, and dismayed, nother with threats, nor with tortures, nor with any never so exquisite punishments. And when the Tortures, yea the torments themselves also began to slake their force, yet those worthy wights remained still in the same constancy and stoutness of courage. But when again, after a little space, these butchers returned with all cruel means to tear in sunder the bodies of Saints, those right holy men came with a mind after a wonderful manner confirmed, and newly emboldened to the same punishments. Neither was there in the mean time any one word uttered of them, but that which did exceedingly set forth the laudes and praises of our Saviour Christ. Therefore what more excellent and worthy matter then this may be in words contained, or in mind conceived? It seemeth to every man a just matter, and occasion of honour and glory, to be patient in the midst of torment and persecution: but these men did not only suffer death patiently, but willingly and with a glad and joyful heart did bear the cross of all kind of trouble and affliction. For the assured hope of triumph in Heaven, both diminished and abated the bodily pain, and filled the mind which great joy and gladness. A rare example of valiant courage is with praises even to the sky extolled. But in this race and kindred of Christian people neither the consideration of age, nor the imbecility of Sex, nor of blood, or degree, could be any let or impediment to this worthy glory and renoumne. For to what end should I make mention of those which were the best and chiefest in any kindred: whereas children, and virgins innumerable have refused for Christ's sake no punishments of cruelty whatsoever. How many bondmen that they might preserve and maintain the free liberty of the mind, have set at nought the bitter pains of most sharp punishments? How many soldiers (which kind of people most commonly abhorreth altogether the study of virtue, and sanctimony) have more esteemed of death referred to Christ his laud and praise, than all manner of garlands & triumphs? What should I recount the Mauricians, Sebastian's, Catherines, Agathes, & the Gordians: whereas it doth sufficiently appear that the multitude of them hath been innumerable and all most infinite, that have attained the praise of the excellent virtue: the external show and image whereof men endued with excellent wits, have after long exercise scarcely obtained. All which may be to us a sufficient argument and token, that this kind of fortitude and confident courage far differeth from that, which is in the rules and monuments of ethnic Philosophers contained: which was powered into the minds of Christians, not by secular learning, but by the gracious gift and goodness of God: being the worthiest of Christian name and nobility, and the most certain and assured testimony of Christ's most pure, and holy religion. Notwithstanding some there are who prefer before our men in virtue, and valiant courage I say not such as Cato, and Brutus were, whom some honour as God's immortal, but Cleombrotus, who in his rage cast himself down headlong from a high tower, or Empedocles who furriously raging with the like madness threw himself into the flaming fire of Aetna, or some other foolish and desperate person. Therefore our men to wit, Cornelius, Cyprian, Laurence, Steven, & Paul himself being most holy men, and excelling in all virtue, are by no means reckoned of them in the numbered of stout and valiant men. Further a certain malapert, saucy, and wicked writer in books in which he hath contained the history of his own City, and many questions pertaining to the state of a commonwealth, in the Hetruscan tongue thought not good to dissemble what his opinion was touching the religion of our sacred and holy profession. For he reporteth that the faith of Christ and his holy religion hath utterly destroyed the prows and valiantness which was wont to appear in men of old time. And therefore he imputeth the fall of the Roman Empire, the decay of fame and glory, the overthrow of chivalry, to this most pure and holy religion of the most high and everlasting God. Then afterwards only to curry favour of the Godly, he affirmeth that the great decay of nobility came to pass not through the depravation of religion, but through the default of interpreters, misconstringe and evil understanding the same: whereas notwithstanding he is not able to show what crooked sense of interpretation that was, that ministered matter of so great mischief. But that leaving behind him the sting of his malice, he mough seek some shift to escape by means whatsoever, he salueth a grief most justly conceived, with that remedy and medicine most foolishly applied. I would willingly have some compassion over him, for that he is dead, if he did not now corrupt many more with his vile and pestilent writing, then in time passed with his lewd life most reproachful and subject to to contempt. But for as much as his books though he be dead, do so greatly slander Christian nobility, I will not doubt, being (as I trust) defended and protected with the aid and assistance of Christ to combat with the spirit and ghost of this wicked person. Which notwithstanding I do not for the desire I have to encounter with another, but only to withstand their brainsick and wicked dealing, whose minds are alike dusked with error and blindness. For this mischief is spread far and wide, and hath greatly infected many with pestilent contagion. This therefore first would I demand of him, what he noteth in Christians, that he may by any means deem worthy of contempt? For if so that it argueth a valiant and noble mind to cotemne the pomp and vanity of worldly pleasure, being lifted up in such manner, that it thinketh of nothing, but that which is both heavenvly and excellent: then truly nothing may make more for the honour & advancement of Christians, who having full knowledge and understanding that they are of the fellowship and company of heavenly wights, do judge no worldly and transitory thing worthy of estimation, imployinge all their travail and labour to the attaining true honour, and immortality. If fortitude be accompanied with invincible patience, who would not wonder at the courage of Christians, when he shall consider that virgins themselves, for the name of Christ have desired most cruel punishments, and all manner of bodily torments. how grossly was Leaena the cost commended, which being rent and torn with many tormenes would not detect them that were privy to a certain conspiracy? What praise won Anaxarchus for the like matter? How greatly was Thraso of Syracuse commended for that he would not be forced with any kind of punishment to procure the death of them that were partakers of one conspiracy? These men undoubtedly Matchiavele himself (for so this notable writer is called with whom I have to deal) may not deem in any wise worthy of contempt, because they had no knowledge of true religion, which he in no wise would have to be magnified: and were notwithstanding partakers of traitorous attempts, the means of descrying whereof he supposeth worthy of great commendation. But how obscure is their constancy if it be compared with the valiant courage and magnanimity of Christian men? For if you respect the cause, they for hate of the tyrants by whom they were annoyed patiently endured their cruel punishments: our men for the love of Christ, of whom they had received wonderful benefits, thought all torments easy and tolerable. If you weigh the exceeding greatness of the torment, & the continuance thereof, you shall find them not common and usual as theirs were, but new and strange tortures were devised for Christians, which as long as might be, mought tear their live bodies, and wonderfully beat and bruise them. Furthermore, they when they were driven to extreme misery, and state of desperation, seemed outwardly to bear an external show of their former worthiness, and haughty mind: Christians when they had free election to accept that they best liked of, yet not with unwilling minds they exchanged a glorious and honourable death, with a life stained with ignomy, and shame. If you regard the number, it is a ridiculous thing to set an infinite number, against a very few. Dost thou then despise this wholesome discipline, out of which hath been yielded so many notable, and worthy examples of virtue? Canst thou constantly affirm, that the minds of men are induced to think beastly and abjectly of themselves by this doctrine, which hath with stoutness, far beyond man's credit, armed the tender nature of women and the feeble age of childred: which hath stirren up so great a multitude to an earnest desire of praise and glory? What perverse & overthwart persuasion of mind is this? that thou shouldest have in admiration the vain shadow of virtue, and shouldest suppose true virtue worthy of no estimation at all. But no doubt here-hence proceedeth this great error. Thou dost behold only the external form of the Cross of affliction, that excellent virtue that under the form of the cross lieth hidden, thou dost not behold. For the dull capacity of a simple understanding overwhelmed with darkness, and with filth defiled, is not able to abide the brightness of so clear a light. For the doctrine of christ (as Paul saith) seemeth to wicked and desperate persons to have a show of ignorance and to much humility: But to them that are of a mild spirit, and confirmed with the grace of God, it showeth a fullness of heavenly wisdom, and most excellent virtue. For even as in the person of Chryst all men behold that face wherein as it was by the prophesy of Esaie foretold, there was no forced beauty, nor seemliness, and yet all men saw not the glory of that divine nature which john beheld, even so many through the like blinds and want of understanding contemn the life of Christians void of all wordly pomp and are by no means able to behold the excellent brightness of Christian nobility. But as concerning the Roman Empire (that we may say some thing thereof, albeit it seemeth a thing far from our intent and purpose) hath not this fine fellow which is so expert in all matters of policy, read in most learned writers, that even Cities themselves have their changes and courses: and that all comonwelthes do as it were by the course of nature rise and fall? Neither, that it is possible that any thing under the Moon should be immortal, and continue for ever. All things as they have a beegynning so necessary it is that they should once decay, and through the cruelty of death dispatching every thing perish and come to nothing. For how many Cities, how many countries and nations are beaten flat to the ground and covered with moolde, which long ago most of all flourished, both by reason of their far stretched Empire, and glory and renoomne, purchased by famous and noble acts? who hath overthrown the dominions of the Assyrians, and Persians? who hath wasted the wealth of the Athenians? who hath abrydged the power & pomp of the Macedonians? Truly no other thing can be alleged as 'cause thereof but the natural course of the world, than the which nothing is more brittle and uncertain. For if Cirns had not utterly extinguished the Assyrians Empire, if Alexander had not as it were crushed in pieces the power of the Persians, if the Macedonians & all Greece by the wars of the Romans had not been utterly vanquished: yet notwithstanding it must be granted of necessity that all these empires should have been destroyed with some other power, or declyninge with age at last should have perished and decayed. Wherefore it falleth out that no wise man doth wonder at the utter subversions and destruttions of common wealths: and on the contrary part they think nothing so worthy admiration as the continuance of a City established & endued with great principalities. And therefore they suppose the question is rather to be asked why Sparta so many years continued in the self same manner of government, and in the self same order of discipline, then why the glory and wealth of the Athenians so soon decayed. And this also is so much the more wondered in the romans common wealth by how much more this City excelled all other that ever were in worthiness both of glory, and dominion. For many things easily bear up themselves: but the highest things by their own poise & weight, are come in sunder, and fall down to the ground. Therefore whereas this fareth it with all Cities and countries, that no wise man wondereth at their fall, but thinketh the cause of their long continuance with great study to be considered of as a thing very incredible, This man well skilled, as he himself thinketh in civil policy, lamenteth the decay and ruinous fall of Rome, and as though it should have been perpetual, except it had been hindered by the religion of christ, he argueth of crime the son of God himself. O thou man in madness exceeding all other. dost thou ask what other thing hath decayed the wealth of the Roman Empire? First I answer that as that City was happily erected then grew to a more perfect state, and by noble acts, flourished them confirmed with laws, and ordinances, came to a perfect ripeness of Dominion and was wonderfully advanced: so was it necessary that it now yielding to stooping old age should at the length have (as it were) a last day to live in and should feel the heavy stroke of the hand of death. Furthermore this I affirm that all those good means by the which the Empire was first established, & by the which it mought have been maintained in the same estate, long before the birth of christ was lost and out of their hands. Canst thou in any wise think that when immoderate delicacy and riot, when unsatiable desire of riches had once by invasion entered into the manners of the Romans, when no account at all was made of the authority of the Laws, and Senate: when the minds of the rascal multitude by the seditious and brainsick orations of certain desperate persons were tickled with hoop of ravin & spoil with violence and force to bereave the wealthier sort, of their goods and substance, when cruelty armed with impunity, with slaughter & effusion of the blood of the citizens, with gore blood staunched the City: when they that in feats of Arms most prevailed, did bend their thoughts not to seek the liberty of their country, but their own private advancement: when with all these weapons the body of the common wealth was wounnded, do you think that it could by any means be brought to pass that the commonweal could long continue? Add thereunto (if it like you) Saleable Elections, judgements ransomed, mats of Provinces, extraordinary and infinite aucthorityes, the charged of the commonwealth committed to certain men carried forth headlong with a hasty desire of rule and principality, you may understand, that it could no otherwise be, but that the wealth of the City utterly decayed, it must needs come to ruin. What should I in this place declare the bloody broils in the times of Scylla and Marius? which infinitely plagued and vexed the City and with all manner of cruelty dismembered the same, and at length by the infection of the dissension even to posterity continued, laid open a gap to the government of Tyrautes. Dost thou then doubt but that the City being gashed and mangled with so many wounds, should at the last be covered with mould, the citizens with salt and bitter tears wailing and lamenting at the funerals thereof. And therefore if it be demanded of wise men what time Room fell to utter decay they will aunsweere (I suppose) that even from that time wherein the old order of discipine and government was abolished, that common wealth began to be of no reputation. For they linger no longer about the consideration of the event of any thing, which most certainly gather the things that follow after by the causes that go before. If you ask them that lack wisdom and experience they will strait way elleadge that tyrannical government of Cesar. For there is no man so besides himself that will think after the utter abolishment of laws, the loss of liberty, and the overtourninge of the whole state of policy, that any one spark of the old common wealth remaineth. But I pray thee what toy took thee in the head that thou didst impute the overthrow of that Empire to the manners of Christians? whereas not only the cause of that calamity, but the event itself was many years before the birth of Christ our King? And if any man ask the question after tyranny had the upper hand what wasted the wealth of Room, taken from the whole City, and bestowed upon one man, first I will repeat those things that I before rehearsed; that all those worthy qualities whereby the people of Room obtained their ancient renown, and large Empire, a great while began to decline, at last fell headlong down to the ground. For then immediately in steed of frugality, outrageous riot, in steed of enduring hardiness in war, an exceeding tenderness and niceness both of the whole body and mind: in steed of dread, and awe of the laws, impudent boldness, unsatiable lust, immoderate desire, vehemently assaulted the minds of the romans: and stirred up men that bore goodwill to their country to uproars, and civil broils. Further this I affirm that the barbarous demeanour of their Emperors, and their overthwart nature, joined with immoderate riot, and unbridled lust, did as it were cut them of from all their prosperity. Neither is there cause why I should here recite so grievous plagues as wherewith the commonwealth was afflicted, seeing that it is evidently known that many for their cruelty, and horrible facts have been slain, both of their Citizens, and of soldiers, and oftentimes of them that envied them their place, and high authority. But when the custom of killing of Rulers grew to be familiar, and there was not only counterwaites and treachery devised against wicked tyrants, but against discreet, and moderate governors, and that the name of rule and Empire wanted due reverence, at length the matter grew to that pass, that nothing was so vilely reputed of as the Emperor of Rome. In the end when the authority of the Senate, and people of Rome was extinguished, and the knowledge of Souldiarfare together with avarice excessively increased, it fell out the soldiers for a booty in ready money to be paid, did assign afore hand to whom they listed the Imperial Crown. Therefore whereas they had respect neither to virtue, neither to nobility, but as it were making a bargain of buying, & sale unto him that promised most, sold the Empire, every vile caitiff & lewd varlet had free access to the sway and government of the whole common wealth. Therefore whereas the people of Rome were governed by such heads, it could not be but all those things should fall to utter confusion, whereby that common wealth was wont to be renowned. Especially seeing that oftentimes, lest there should want at any time an occasion of civil dissension, there was appointed in diverse places, many Emperors, if they were to be called Emperors, and not rather strange and prodigious monsters. Therefore the wealth of the romans partly by civil discord, and horrible dissensions wasted, partly drunk up and consumed by the means of great and terrible wars, which throughout the whole world was waged against the Roman Empire, was subject to common thraldom & misery, of all things incident and appertaining to man. And here (I pray thee) what cause hast thou to accuse the name of any thing that is called Christian? For if the doctrine of Christ had wrought in the manners of the romans, contempt of laws, riot, wantonness, immoderate desire of rule, most eager and vehement dissension of Citizens among themselves, if to conclude, it had induced them to violente dealing, fury, & rage: then moughtst thou have justly and truly said that, that had bred in the state of Rome all these mischiefs. For they be those horrible vices, that have plagued and destroyed not only Rome, but all other Imperial Cities. But if nothing be more repugnant to Christian manners, and conversation than the vices afore rehearsed, with whom nothing agreeth, but that which is just, and upright, tending to quietness and temperance: which most reverently account of modesty, and innocency, and above all mischiefs hate civil discord: which abhor all troublesome and desperate enterprises, yet wilt thou be so sottish & impudent, that thou wilt seek with this slander to deface the dignity and worthiness of Christianity? Can there any manner of discipline more confirm and establish civil policy than that, which teacheth justice, equity, meekness, love of our country, and constant affection of virtue? And all these things truly in the manners of Christians are found in degree of most excellent perfection. I could recite how many Christian Emperors there have been by whom the Empire impaired and falling to decay, hath after innumerable calamities been reared up again, and restored to his former estate and dignity. I could show that the borders thereof have been more amply enlarged then ever they were before, by the most earnest maintainers of Christ's religion. To conclude, I could by force of reason constrain them to grant that those miseries which afterwards lighted upon them, happened not through the love, but through the contempt of Religion. But because I make haste to the end, this one thing will I say, that death pursueth not only all men, but also all human arts and sciences, all nations, and estates of government: and they all at last fade away, and are overwhelmed with the loathsome darkness of sloggishe oblivion. Only it is the kingdom of Christ, which can by no force of enemies be overthrown, by no worldly wealth overborne, by no civil broils and dissensions at any time torn, and rend in sunder. The riches of the Persians are clean consumed, the mighty power of the Grecians is utterly overturned, the Empire of the romans is beaten down, & hath had a great fall. All things that either are, have been, or hereafter shall have being, after one sort or other shall perish and come to nothing at the length: but the kingdom of Christ with all goodly ornaments enriched, world without end shall flourish, and shall abound with immortal and everlasting glory: by sacred Oracles it hath been foretold, the power, of him is an everlasting power, which never shall be taken away, and his Kingdom it is that shall never be dispersed. And in an other place, It hath pleased me therefore to show forth signs of him, because they are great, and his marvelous things because they are strong, and his kingdom, because it is everlasting. And that saying also. Thy kingdom is a kingdom of all worlds, and thy rule from generation, to generation. Also that which is recorded in the history of the kings, is to be understood of this kingdom. For in this manner God talketh with David. Thy house shall be sure, and thy kingdom shall continued for ever. Which also may be gathered out of Luke God (saith he) shall give unto him the seat of David his father, and he shall reign in the house of jacob, and his kingdom shall have no end. Let therefore men of simple understanding leave of wickedly to complain of the ruin and decay of the Roman commonwealth, let them not wickedly and ungodly lay the blame of that ruin and decay upon the goodness of God. Let them at the length understand the only the name of Christ is such, as no age or time can extinguish: to wit, whose glory, praise, virtue, worthiness, riches, power, are immortal, & heavenly. And whereas all other things are frail, and brittle, they have determined and appointed to them a short race of life to run. Only therefore the names of Christians leaning and resting upon the stays and props of the aid and assistance of God shall flourish for ever and ever. IT followeth that we say something of fortitude and chivalry, the practice & use whereof he deemeth to be unfitting & far unfit for the profession & conversation of Christians. For how agreeth (sayeth he the contempt of glory, which is wont to be prescribed to Christians, with the excellency of this virtue. For no man except he be stirred up with the desire of renomne, will think good to take upon him any strange and dangerous adventures. Now whereas he affirmeth that no man can be valiant except he be induced thereunto through the desire of fame and glory, I do not doubt that those Philosophers will easily grant that, which have both written books of contempt of glory, and have delivered unto us many rules & principles of prows and valiance. For if they had supposed that of those things, one had destroyed the other, they would never have been so mad, that by the self-same reasons, and means, men might be dissuaded from the desire of glory, and incited to the study, and love of virtue? And they defined virtue to be that, which did not depend on the vain brute and report of the people, but which took in hand great and noble enterpryces only for the love of honesty. But this jolly fellow so argueth, as if the only desire of praise should prick men forward to virtue and there were not much better provocations of virtue, and industry, with which good men's minds, night and day urged and alured, took upon them dangerous attempts, both with a right goodwill, and with great care and pain. As the entire love of our country, the great care of our honour, and estimation, a reverent duty both towards the laws, and also toward religion itself. All which things are most perfectly contained in the rules & institution of Christians. What if they be most desirous of praise? yet will any man be either so mad or impudent, that for this cause he will seek to discredyte them, and stain their honour. They are truly far of from the desire of vain praise, yet wonderfully inflamed with the desire of immortal and true glory. They set at naught the report of men, yet they are earnestly bend to true praise, which is contained in the testimony of Christ, beholding all things. They desire not to have men the beholders of their matters, for as much as they know when they attempt any worthy acts, the angels of heaven look upon them. This is the property of a noble mind, of a gentlemanlyke and haughty courage not to hung upon the opinion of the ignorant multitude, to neglect all things here below and to view and contemplate things heavenly and spiritual. For what he calleth abject and base I cannot well perceive. For if he think that pride and insolency, cruel and brutish behaviour, minds lofty and disdainful, and marvelously puffed up, argueth a noble and valiant courage: then grant I that there is nothing more vile and abject than the stock and generation of Christians, which doth forsooth with earnest endeavour watchfully apply the study of temperance, mildness and lenity. But if all virtues as the best learned men have testified, and declared, are contained in one link of love, society, and conjunction, neither can there be among them any repugnance, so far of is it, that the praise of mildness and modesty should be opposite and contrary to manly courage that by no means they may be dislinked, & fevered. Therefore no man can be valiant except he be both mild and moderate. For he is much deceived in opinion which thinketh the force of the mind stirred up not with desire of Equity, and humanity, but with hot desire and furious rage is rather to be called manhood than cruel egrenes of a savage beast. But this notable author that instructeth Princes how to undo their country which teacheth them to establish the wealth and estate of their kingdoms not so much by equity, and courtesy, as by guileful policy and cruelty: let him truly call by what name he will that furious dealing far passing the usage of the barbarians themselves in villainy, and tyranny, so that no man in his right wits will assent to so fond and wicked an opinion. But we will never be so wood and frentick, that we will say that, that meekness of mind which the holy scripture calleth humility, whereof he was an example unto us that was also a pattern of notable prows, is any impediment to fortitude itself. For whereas all virtues are as it were with glue fastened together: then truly especially meekness of mind and valiant courage. For each of them proceeding out of a noble mind are almost of like honour and estimation for it is no greater sign of a valiant courage to be able to withstand the force of his enemies, then to refrain his angry mode: & to subdue all troublesome affections, and by no grudge of offence to be removed from humanity and constancy of mind. Therefore there hath not been any man lightly famous for valiantness, but he hath purchased praise by mildness and courtesy. How great was the glory of Themistocles who sitting in counsel with the Grecians, was of the other captains contrary to order of civility bitterly taunted? but he thought good not to restrain their lavish speeches with yielding taunt for taunt, but wisely to appease them with patience and sufferance. What should I speak here of Pericles? what should I rehearse julius Cesar, and many other, who did no more earnestly seek to get them a name by martial prowess, then to win commendation by courtesy and patience. On the other side as each man is of a more shrinking and dastardly courage, so is he more disposed to anger and cruelty. All those barbarians which can by no means be trained up in the precepts of fortitude have been counted so cruel that our usual speech hath ascribed the name of barbarousness to cruelty itself. What should I show you here of the nature and qualities of women? then whom, as nothing is more feeble and weak, so nothing more swiftly carried to revengement of injury? For if mildness and curtesi-do not at all dim the light and exceeding brightness of virtue, but issuing out of the like haughtiness & generosity of mind, is a great ornament to fortitude: is there any man so void of reason, that Christian mildness he will term cowardice, repugnant and opposite to the rules of fortitude? what perverse dealing? what an ungodly mood (a mischief and sorrow come to it) is this? that we make light account of those things that are true and perfect in our men, the bore shadow whereof in other men we have in admiration? they have always been counted of a noble and valiant courage, who being girded and nipped with taunts & provoked with injury are not kindled with wrath. But our men, of Christ have learned this lesson, that they should requited with courtesy reproachful words, and injury with good turns. Then some man may say unto me: whereas christians are so gentle and merciful, they will never drive back from their bounds the force of their enemies, neither will resist villainy with duty of sword, but they will with a good turn requited all outrageous dealing. Who so allegeth this, little considereth distinctions of duties, neither considereth that distinct and divers things are meet & convenient for destinet & divers persons, places, times, & causes. For Christians themselves who in private grudges & injuries embrace mildness & patience, they in common distresses & dangers are most eager of all & are most earnest and vehement maintainers of the common safety and liberty. Especially whereas the state of religion is impugned. For they think in this case all sufferance an intolerable offence, and patience to be a horrible fault. Of this mind was Moses the beloved of God, whom the holy scriptures do testify and declare of all men to have been the mildest, who notwithstanding with singular valiance vanquished the host of his enemies, and appeased the wrath of the majesty of God offended, with the sharp punishment of many. David also was of like nature whom about other the scriptures do highly commend for his exceeding gentleness. He nevertheless vanquished and put to flight a great and puissant host of enemies, and put to the sword huge multitudes of Alienes and strangers. Even so, many Christian Princes being most disposed to all kind of humanity, have matched the glory of Martial prowess with the praise of lowliness and courtesy. What? Hath not Christ himself sufficiently taught us by his own example, how far forth we should use lenity, and again when we aught to take upon us the person of severity, when with whips he severely and sharply punished them that committing sacrilege, polluted the holy Ceremonies? Therefore there is no cause why any man should contemn Christian meekness, whereas it is so joined with true fortitude, that nothing can be more firmly and surely tied thereunto. For they both issue and flow from one headspringe and fountain, and the one wonderfully beautyfieth and adorneth the other. Now let us come unto the last argument of this notable writer, wholly consisting in religion, and in those old Ceremonies with all wickedness polluted and defiled. For he thinketh that bloody sacrifice, and slaughter of beasts, to have such force, and efficacy, that was able upon a sudden of timerouse persons to make fierce and hardy. And us that neither use any such bloody sacrifice, nor imbrue our altars with the blood of four footed beasts, nor look upon the bowels and entrails of beasts, he supposeth by this inconvenience happening by the means of our religion, to be deprived of many necessary means and furtherances to the attaining of virtue. Here truly I know not what might be added either to the rage of his impiety, or to the blindness, and folly of his mind: for to compare horrible superstition with the most holy religion of the everlasting God, it is an offence past all satisfaction, and abominably wicked: but to think him that can behold with a countenance void of quaking and trembling fear in the butcherly mangling of beasts, like to prove a valiant man, it is a plain argument of extreme madness. For if we shall follow his counsel, why do we not muster all the butchers we can get? Why do we not also press forth to battle hangmen, for they of force must be more cruel than other, which quarter and cut up the bodies of men. That they forsooth with that Noble courage that they have gotten by thrusting in their arms elbow deep in the blood of beasts, and by sharp punishment of condemned persons might desperately venture among the thickest of their enemies, and keep us safe & harmless from all imminent danger. What if I show that all things contained in those sacrifices and ceremonies did tend to timorousness and cowardice, nor that there was in them any thing to embolden the mind of man? First those prayers of theirs in old terms and solemn words appointed to be said, what a deal of trouble and fear did it contain? In which if they should happen any whit to stumble and stagger, if any thing were uttered in words out of course, or with signs & tokens of sinister hap they thought all the Gods of the people of Rome would be incontinently angry and highly displeased. Further what a great fear was cast on those men, entangled with that old wives superstition, when each thing in the sacrifice did not fall out to their minds? When the entrails threatened unto them some dreadful and doleful destruction? But when it so chanced that they should at one time offer up many sacrifices, and it happily so fell out, that the bowels of one beast gave those signs whereby men supposed that the Gods did promise' that all things should prosperously and well succeed, and the bowels of other, portended some doleful events, it must needs be that their minds should hang in doubt through wonderful fear, which could neither be animated and encouraged with the entrails betokening good fortune, because of their variety and inconstancy, nor again despise those that betokened ill luck, because of that religion which they were so misled in. What say you to strange sights monsters, the answers of Birdgazers, and Soothsayers, what great force have they to rebate and appaule the courage of men? When nothing happened either by course of nature, or casual chance, that they did not interpret to be done by the singular provision of the Gods, pretending some great plague, or calamity. Therefore either the flying of birds, either trembling of the Earth, or a thunderclap on the right side, or any other such monstruous matters &, sometimes prodigious things feigned, did wonderfully terrify & fear poor miserable men. What should I recite the dauncinge of the Sun? Which being forced, it would not suffer them that were superstitious and very much given to halsoninge to conceive any firm and assured hope at all. And if by any chance chickens happened to refuse their food, and that matter being once hard, sunk into the minds of the soldiers: they as though forewarned of the Gods themselves of some great ill that should betide them, being astonished, with that which they made so religious rekoninge of, and being troubled and dysmaied with doubtful fear encountered with their enemies. In many places therefore it is recorded that many hosts have been put to wrack, & slain, because with ill luck, & ill chivinge they were conducted against their enemies. Which thing truly is nothing to be marveled at. For they being wholly addicted to the religion, to believe that without the especial provision and power of the Gods, foreshewinge some great scourge and plague, chickens refused to eat of a sop cast among them, and for that all their courages began to quail, and their hands through fear wax chill for cold, and they themselves did not with wonted hope and courage march on to battle, it must needs be that they should have some notable overthrow. And by that means it was brought about, that all men that were wonderfully given to that kind of religion, whom they termed fanatical, were troubled with continual fear, and care of the mind that bred continual doubt. What, if many very valiant men moved with the lest and lightest strange sights that might happen in many places have given great token & sign of fear? The Lacedæmonians (that we also speak somewhat of the Grecians) when they took any war in hand, and the Kings according to the manner did make sacrifice in the uttermost bounds of their country, if by any chance they were hindered that they could not accomplish or finish their sacrifice, they incontinently led their host's back home again. And whereas the Lacedæmonians observing the guise and fashion of their country were trained up to endure hardness, & to practise feats of arms, yet they become so dastardly by the means of their affiance in that filthy superstition of their abominable sacrifices, that they at such times would dimisse their soldiers. Further if any great noise should chance to be heard, all their counsels & devices tending to the maintenance of war were utterly forsaken, & clean laid aside. And to proceed: what other thing (I pray you to let pass the Lacedæmonians overthrew the wealth of the Athenians, but a certain peevish old wives superstytion? for when Nicias undoubtedly a valiant captain, was together with Demosthenes made chief conductor of the navy, & general of the whole band, & laid siege against Siracusa, & had certain intelligence of the City being defended with their own strength, and by the help and assistance of all Greece beside could not be taken: and Demosthenes was earnest with him to remove the navy from the havens mouth, lest the passage being stopped by their enemies all the whole force of the Arhenians which was in that navy contained should after a most miserable sort be spoiled & slain. Nicias himself liked well of his advise, yet did not put in ure the good and wholesome council by the means of a fond religious fear. For during the space of a few days about that time, the light of the moan (as at certain seasons it must needs happen) was eclipsed by reason of the earth betwixt the moan and their sights. That Nicias thinking a rare and strange matter, thought good to defer the same to the interpreters of secret holy mysteries. They returned answer, that it was not lawful within thirty days to scour the seas with their navy, or to take in hand any other great enterprise: In the mean time the men of Sycil with huge heps of earth dammed up the mouth of the haven, and placing there many mighty ships stopped up their passage. Therefore that navy of theirs, in which was contained the flower of the youth of Athens, & the whole force of the Athenians, when now in vain they sought to break through the navy of their enemies and endeavoured to pass out of the haven, by that fond superstitious persuasion of Nicias was most miserably scattered and beaten down and all the whole nobility had by dent of sword their bloody bane and destruction. Will't thou say then that those ceremonies, those filthy and oldwives superstitions did instruct men and train them up in prowess & chivalry? which make men stout of stomach and courage tremble, which mislead their minds from constancy, which hinder their devices that tend to common safety? dost thou in this manner show thy dutiful heart towards Almighty God, by whose means and gracious goodness we are disburdened and delivered from so wicked, so unclean, so frantic and mad superstition, that thou darest presume to prefer the same before the religion of Christ? For if the minds of men instructed with precepts of Christian religion are thereby made cowardly, and dasterdly, and by those old and unclean ceremonies (in which Godly honour was done to the Idols of wicked men) they were incited to valiantness, surely they seam to be preferred before the rules of our religion. But consider with thyself the foolish, mad, and erroneous opinion thou hast held. They which have truly tasted of Christ's religion are not moved with the flying of birds, the scrychinge of shrechowles', nor the entrails of beasts, threatening some doleful event. They are not troubled with earthquakes, with thunderclaps, with any prodigious and monstruous wonders. To conclude there is nothing that can daunt or dismay the mind of a Christian man. For he is so trained that if he should see all the world egrelye bent to battle, if he should see all manner of dangers devised and prepared against him, if he should see every thing round about set on light fire and almost consumed,, he notwithstanding through an assured hope and confidence, should remain unchangeable, neither be discouraged through the terror of any mischief. First because he believeth that he is guarded and defended with a mighty and puissant army. For he readeth in the holy scriptures that there are garrisons of Angels which defend the Godly from all injury, and in time of need qualify the outrage & force of the enemy. For jacob knew himself with this strength to be fortified when he declared that he saw the tents of God. Again when the Syrians army was even upon Helizaeus ready to devour him, and his servant strooken with great fear cried for help: fear not (saith,) Heliseus, and be of good courage, for our number far exceedeth theirs. And it followeth in that holy history. And when Heliseus had made his prayers to god, he saith O Lord open the eyes of this boy that he may also see. And the Lord opened the eyes of the boy and he saw, and behold a mountain all covered with horsemen and fiery chariotes that compassed Heliseus round about. And that no man may think that God dealeth but with few in that manner, it is written else whereof all them which with a pure and undefiled heart embrace righteousness, and honour God in all singleness and simplicity. The Angel of the Lord hath pitched his tents round about them that fear him. He therefore which doth faithfully credit those testimonies. and doth undoubtedly believe that he is by the power of God protected, can in no wise tremble with fear, but with a lusty and bold courage will use that saying that in another place is written. If tents stand up against me my heart shall not fear. If a battle rise up against me, in him will I put my trust. And that place also. These in chariots, they in horses, but we in the name of the Lord have our hope reposed. They being vanquished were slain, but we being of good courage carried away the victory. This hope therefore (I say) will not suffer the family of Christians to be weak and fainthearted. Further the cogitation of immortality, and a certain foreknowledge of glory to come, what force hath it to the confirmation & establishing of their constancy? Caesar reporteth that the French men were marvelously stirred up to all prows and valiantness through an opinion that the Druids did persuade them to be of, which was that the souls of men were not subject to death but after their departure passed from one body to another, and therefore casting a part all fear of death, they valiantly took in hand weighty and dangerous enterpryces, not making account of life. Whereas they were persuaded that death was nothing else but the change & alteration of life, and passing of the souls from bodies to bodies. And is it even so in deed? The ancient French men through a most vain opinion, grounded upon a vile fond superstition, feared no manner of danger: and shall Christians fear death, who believe not through a slender opinion, but through a constant trust and affiance that after they have departed this life they shall obtain most perfect blessedness? For what is more manifestly known in Christian religion, then that all they that embrace justice and godliness, after that they are loosed out of their bodies, as it were out of bonds shall as it were fly up into heaven, that they might obtain world without end everlasting glory? Again what is more deeply printed in our minds then that the bodies which are now utterly consumed, shall be again restored, and being with celestial and heavenly brightness illumined, shallbe again united to the souls with so firm and sure a league and band, that it can be by no means violated and broken: that we being after such an heavenly sort renewed might enjoy all perfect & eternal pleasures both in body & soul. He who in this point is fully persuaded (believe me) will never unwyllynglye and with a grudging mind depart from this life intermeddled with so many miseries & calamities. Lastly what should I speak of the infinite & wonderful love with the which they that are truly entered into christs holy profession, are every day more and more nflamed? This undoubtedly is most evident that our minds are by no means so much incited and stirred up to hazard & adventure our lives, as by love and charity. For to him that is in love nothing seemeth hard, and all things are most sweet and pleasant which are enteprysed for the attaining that thing which is unto him most dear and tender. In so much that he not only contemneth death, which seemeth to all men most terrible and dreadful, but sometimes persuadeth himself most willingly to desire the same. That if love lightly begun betwixt man and man, and grounded on very small causes hath such force, that it causeth the contempt of death, what may be thought of the excellency of charity, which is through the gift & grace of the holy spirit most liberally powered into pure and undefiled minds? by the force thereof Christian Nobility supposeth all the sweet pleasure of life to be reposed in labours and perils, despising all pleasures of the body, and the brittle estate of honours, and all abundance of worldly wealth. And being greatly inflamed with the desire of Christ, it cannot be removed from Godliness, neither with threatenings, nor with terrors, nor with strange and new devised punishments. To conclude this love maketh a man think that all torments which he suffereth for Christ's sake, whom he tenderly and earnestly loveth, are light and pleasant. Furthermore nothing is so much desired and wished for of Christians as for the religion of the everliving God, to lose their lives, in the midst of the most exquisite torments of the body that can be devised. Which truly is not to be wondered at. For whereas love turneth aside the cogitation of the mind from fear, it must needs be that perfect and godly love is armed with a wonderful stoutness and constancy of mind. Therefore which of these two relligions would sooner allure men to the embracing of Virtue? doth that think you which holdeth the weak and frail nature of of man always in suspense, through the vain and foolish credit they give to the little strings that are in the entrails of beasts, to the flying of birds, to the hyvinge of Bees, and to such other feigned monstrous devices: or rather that religion which so establisheth and confirmeth the minds of men that they would not be dismayed if the whole world should be turned upside doven? Further that religion which with fond superstition sometimes doth hinder the course of perfect exercise of human virtue? or that which with constancy proceeding from virtue far passing the credit of man, strengtheneth the weak and soft nature of women, and the tender years of young children? Finally is the religion to be embraced which is not able to fortify the minds of men with any assured hope? or that rather, which showeth forth the help & assistance of God, with a most certain hope of immortality, with an especial love towards almighty God, and with an earnest and fervent desire of him, who hath taught us the perfection of heavenvly wisdom and perfectly instructed us to despise all worldly and transitory vanities. But what need I convince with many arguments either the impiety or madness of this most detestable & vile caitiff? whereas both of those are so clear and manifest, that nothing is more easily noted and espied. His wicked impiety appeareth in that he would seek in such order to stain the honour of Christians, which he would never have done, if he had conceived any good opinion of the Godhead of Christ His madness appeareth in that he with so false, so fond, so ill codcluded reasons confirmeth his wicked opinion. But I know I have longer stayed in this process, then per adventure need required. Which if any man think worthy of blame, I would partly he should pardon my grief wherewith against him I was wonderfully stirred: And partly that he should think that that was not altogether impertinent to my purpose. For whereas I enterprised to set forth the honour and dignity of Christian nobleness, and the Tuscan writer in a most barbarous kind of style endeavoured to obscure the same, I thought good not to dissemble, especially sith that I perceived the number of them which either stirred up by his writings, or of their voluntary motion, were partakers of his wickedness and fury were, far and wide dispersed. Now therefore whereas I have refuted their broad and lavish speeches, and have declared that which was clear and manifest, that no dastardlye fear and baseness of abject minds, but all things right worthy and excellent were to be found in the profession of Christians, and the whole order of this most holy discipline did excit men to valiantness of courage, and contempt of death: it was not beside my purpose, making mention of fortitude that consisteth in martial affairs, to refute in few, their kind of discourses, which detest generally the noble knowledge of feats of arms, and all worthy chivalry as a godless & wicked thing and quite repugnant to Christ'S commandments. first therefore I can conceive no reason why they should despise warfare when it is ryghtfullye begun, and taken in hand in the defence of religion, whereas we see it wonderfully extolled in innumerable places of holy scripture. Which they do not deny, but what say they? many things (say they) were contained in the old law which rather for the times sake were tolerated, them worthy due commendation. As to make a divorce, to take usury of foreign countries, of which sort they say is to make war upon our enemies. But what semblance or similitude hath either usuoye, or divorces with martial affairs? For they were not commended, but tolerated, because of men's weakness and imbecility. But he that durst presume not to obey, when commandment was given to wage battale, committed an offence so heinous, that he could redeem the same by no satisfaction. For in what place read we that it was decreed that he should other abide a pain, or be subject to a curse if any man, whereas after the first offence his wife committed it was lawful so to do, did not departed from his wife, or exacted no usury of foreigners and strangers? But in many places we have well noted, that men ravished and replenished with the holy spirit, have decreed that they should die the death which through cowardice refused to come forth into the field. But what should I in this place make mention of Deborah, who being inspired with the holy Ghost, curseth them which for as much as in them lieth, take not in hand the wars of the Lord: and invegheth against their cowardice in sharp and vehement words. Again they lay to our charge circumcision, the offering up of a lamb, old sacrifices, which were in old time with great devotion kept, and after the coming of Christ lacked their wonted reverence. As though warfare did any whit appertain to the ceremonies and mysteries of holy things, and were not rather ordained for the preservation of the common wealth? For those holy rights, in which were foreshadowed the express signs and tokens of justice and salvation to be procured by our high and mighty saviour Christ, after the coming of the thing itself which was by those signs declared: were by good right and just desert abrogated and disannulled. But this cannot be thought of the noble knowledge of feats of arms, for as much as it is not comprised under the nature of ceremonies, but embraced for the maintenance and preservation of the common safety, and wholly appertaineth to civil policy. And to confounded those things which are to be distinguished, it is either the property of extreme madness, or an argument of wondered temerity, and rashness. And whereas the estate of the commonwealth cannot be established, but it must needs be stayed, and as it were propped up with strength and force of arms, for as much as all things in time of peace to be practised and exercised, are under the tuition and defence of martial prowess: he that taketh away the knowledge of feats of arms, worketh the overthrow of the common wealth. Which thing if it had happened through Christian discipline, then mad men moved with some reason, might lay to our charge that some commonwealth by means of Christian discipline was overthrown. Which slanderous accusation how wicked and vain it is we have afore declared. For Christ would not that the estate of civil policy should be overthrown, but rather established and confirmed. And therefore as he hath not wrested the sword out of the hand of a Magistrate, so neither would he have a soldier to want his weapon. To the intent that the Magistrate, being armed with authority of laws, might with severity of the same laws, suppress wickedness, annoying the members and inward parts of the common wealth, & the soldier clad in armour, might with dint of sword repel and put a side from the commonwealth all imminent danger. For this cause john never exhorteth men from applying themselves to the knowledge of feats of arms, but prescribeth laws unto soldiers of harmless usage, and temperate behaviour. And Paul calleth those magistrates the servants of God which with the sword punish wicked and desperate persons. Truly nothing were more heartily to be desired of a Christian man, then that all men would refrain themselves from wickedness and sinful lust. But forasmuch as that cannot always fall out, and in steed of continency, unbridled lust, in steed of justice either foreign force, or civil broils use to arise, then of necessity either the force of the enemy is with weapons & main strength to be beaten back, or the outrage of our citizens with sword to be repressed. That say they is contrary to Christian charity. As though any kind of cruelty were greater than to be dissolute and negligent in a general distress and misery. Chryst hath commanded that we should be revenged of our enemies. Not doubt it is the property of perfect and absolute virtue, when privately we sustain wrongs and injuries to show a singular and wonderful patience of the mind: but when either the common wealth and safety of our country, or the honour & estate of religion is impugned, them against outrage and villainy to take an invincible stomach. Chryst hath especially commended unto us peace. No doubt that peace he hath commended which he himself gave us, which doth not consist in pleasant rest and quietness that man's nature is prove to desire (for who can suppose that he hath granted unto us that kind of security when he suffered his own discples to be tossed as it were with troublesome waves of man's outrageous fury) but that peace by the which we were reconciled into the grace and favour of God, which had conceived great wrath and indignation against us, and to whose religion our wilful aypetytes were moste repugnant. These enmityes therefore and dislykinge between us and God, Christ (as Paul testifieth in many places) with his own precious blood hath done away, and hath purchased for us a peace continual and everlasting The which we may then especially enjoy, when we most vehemently and eagerly fight other for the safety of our country or maintenance of the saith of christ and his religion. Unless peradventure we suppse that Abraham wanted the benefit of this peace, at what time he gathering a band of men of his own domestical servants encoutred with a huge and puissant host of his enemies, and valiantly far exceeding the estimation of man vanquished four mighty Kings: and his enemies, being part of them slain, the other part put to the worse, he carried away the spoil Or if we think likewise of Gedeon, who being guarded only with three hundred men of war slew innumerable multitudes of his enemies. Again what think you of josua Moses his sucsessour? what of jeptes? what should I rehearse many other noble men, honowred as well for their fervent zeal of religion as magnified for their worthy exploits in martial affairs? May we think that they did offend God when they most valiantly set upon their enemies? Or shall we not rather say that than especially the peace of God took effect among them, when in the cause of righteousness against Godless they waged battle But what have we to do (say they) with those examples of antiquity? They were Hebrues, but we are Christians. And are you still of this opinion, that you will exclude out of the numbered, and from the worthy calling of Christians, those holy men who as I have before declared were right good & true worshippers of Christ and had received the same gift and grace at the hands of God that we ourselves have received? for what other thing signifieth that outcry The sword of God, and Gedeon? & a gain that place. The spirit of god was poured upon jephthe and other like places innumerable: but that not without the mighty power of Christ so great wars could be taken in hand and dispatched? Further what signifieth that out of heaven battle was waged against them & the stars continuing in their order, and in their proper course fought against Sisara, but that the hosts of Heaven under the charge of Christ their captain, whom the holy scripture calleth lord of hosts, do fight for the Godly against the ungodly and wicked? Therefore there is no cause why we should lightly make account of those examples of virtue, left unto us by those most holy men for a memorial to continue with us as long as time endureth. For they are not to us strange examples but properly belonging unto us, and familiar, as done by our own ancestors, to the imitation whereof we must at length stir up our dull natures. For I would not have any man so weake-brainde, to think that contrary to the will and pleasure of Christ, which we know assuredly to have been done by his holy aid and assistance, and to the accomplishing whereof it is most evident that the valiantest men of all have been with his voice almost excited and stirred up. For to omit Histories of ancient time, Constantine the Emperor overcame Maxentius not so much through the multitude and number of his soldiers, or strength of his host, or his skill and experience in warfare, as by the furtherance and help of Christ, whom at the very first onset he so terrified, that after a most shameful sort he put him to flight, and made him ready to seek his own destruction, & in the end compelled him to drown himself in the channel of Tiber the river. The which marvelous and wonderful terror Christ himself struck into the hearts of his enemies. For whereas Constantine at that time thought very well of Christian religion, he saw almost at the very instant when he should encounter with his enemy, the air being most fair and clear, the sign of the Cross shining marvelous brightly, and heard a voice sent down from Heaven, declaring unto him that he should obtain the victory, if he would follow the cross as the ensign and flag of God most high & everlasting. From hence proceedeth the ground and 'cause that kings and Princes especially in their Ensigns have a cross. In this sign Constantine not only obtained victory, but reposed in the same the cause of immortality, and everlasting glory. Having that sign carried before him, he put to wrack hosts of his enemies innumerable, and did most largely extend the hands of the Roman Empire. WHat should I speak of Theodosius? Who had such a conflict with Eugenius, that he might easily perceive that by the help of Christ himself present with him, he got the upper hand. Which Emperor truly in one point was much to be marveled at For at such time as others cherished their bodies with sleep and delicious meats, he confirmed his mind with prayers, powered out to God with an earnest and Zealous affection. Which his godliness and devotion a singular good effect followed. For as soon as the banners being displayed, he came hand to hand to bicker with his enemies, suddenly there arose most vehement and mighty whirlwinds, which overthrew his enemy's host, and rebounded with great force their darts, slonge at Theodosius his host, upon their own heads. This noble victory Claudian recordeth, for in this manner he writeth unto Theodosius. O too too dear to mighty God, to whom from caves below In armour clad cold winter storms Don Aeole out doth throw Whom souldiarlike the welkin serves, to whom at trumpets sound The Winds obey, as though conspired their enemies to confounded. Again what may be spoken of Carolus Martellus? is it to be thought he could, being at the first a man of small power and ability, have raised himself to so great honour and glory, without the aid & assistance of Christ himself present? Especially sith he hath done those valiant acts that by man's power could by no means possible be achieved. It may seem peradventure unto many in credible, that is written, three hundred seventy thousand Arabians were in one skirmish slain, through the only valiant dealing and happy government of the said Marcellus, and in that time when that nation was most strong and puissant, and had subdued and spoiled all Spain & Africa. But unto me truly nothing seems less to be wondered at. For there is nothing so hard to overcome, or so well fortified and defended, which a most noble mind inflamed with the love of God may not utterly overthrow, and beaten down to the ground. Charles the great bourninge with the like zeal, made most sharp and vehement wars against the enemies of them that professed the name of Christ, and for the wealth of Chrystyans never refused any danger what soever. Therefore his great virtues by the which as by certain stairs he climebed up to heaven, are commended to immortal memory, by all manner of worthy Monuments. Long after him many other Princes Italians, and French, being inflamed with the like fervent zeal of religion, Godfreye being their captain general, a man much renowned aswell for his singular stoutness of courage, as for his rare & exceeding sanctimony, banishing the Turks and Saracens recovered Syria & Cylicia, & all that part of Asia, and in the end with main force and with a strong army won Jerusalem, for deliverance whereof they relinquished all those things which in man's life are dear and pleasunt, and took upon them unmeasurable toil and labour. In whom I know not whether I should more admire their princely puissance, or their unspeakable virtue and godliness. For their valiantness was so great, that they subdued the Barbarians driving them out of the borders of Syria, which were so strong and many in number that they had in their minds purposed to extinguish and raze out of the memory of man the very name of a Christian Their exceeding great virtue and godliness did appear in this, that being neither urged by necessity, nor provoked by injury, they made war upon all the enemies of them that were called by the name of Christians: to the intent they might reverence and tender due honour unto such monuments as Christ had left behind him, and to the footsteps of Christ imprinted there in the ground, for the more lively remembrance of the benefit of Christ bestowed upon us, and also to take away, and blot out utterly that old infamy and reproach wherewith Christian people were somewhat stained before, as concerning the most holy place of his sepulchre, which had been spitefully abused by the Barbarians. WHat should I entreat of the worthy and noble acts of the Spaniards, with most stout and courageous stomachs, and rare and singular godliness done and accomplished? Which were of such sort that no wise man can otherwise surmise, but that they could not possibly be contrived without the present help and assistance of Christ, for whose love the whole nation of the Spaniards did cheerfully adventure and hazard their lives? For when as the power and strength of all Arabia and Africa together making a road, and rushing into Europe had subdued the Spaniards by sword, and murdered most cruelly an infinite numbered of men: a very few persons in numbered, of them that were left alive, after that great ruin and wrack gathering themselves together, did so valiantly withstand and keep back the force of their enemies, that they delivered a great part of Spain, and set them again at liberty. Their successors also not long after followed the ensample of those their ancestors in such sort that being but a few in numbered at that time, when as Africa did use very oft to send in great strength of men to succour and aid the Saracens than dwelling in Spain: they did not only withstand the forcible invasion of so huge a multitude, and valiantly abide their violent force, but also at length they drove all the Barbarians clean out of Spain. The which noble and valiant act, your grace's grandfather Ferdinand the King, (Lewis most noble Prince) was wonderfully commended and praised of all men, as a man of stomach unconquerable and excellent man, for all qualities every way singularly to be honoured. But if a man should ask the question, how it came to pass that the self same people which had brought under their subjection Spain, then flourishing and in good estate, was afterward by the remainder of Spain, expulsed and put to flight: he shall find no other cause thereof, but an earnest zeal to set forth the religion of Christ, which afore truly was almost extinguished, but after that general scourge and calamity wherewith those our countries were afflicted, was wonderfully stirred up and renewed. They therefore set on and urged forward, with that wonderful fervent love of virtue and godliness, when they adventured to do all manner of worthy acts in defence of Christ's holy name, those things they accomplished deserving everlasting memory. It would be an endless labour for me to rehearse in how many places they have put to flight and vanquished a marvelous number of their enemies with a small band of men, how often by most evident signs they have perceived that helps and supplies came down from Heaven unto them, which was plainly to be seen in Alphonsus the first king of Portugal, and the chiefest of your name and kindred. For that man endued with right excellent virtues, and such pyetye as exceedeth common credit, having consumed his whole age in most holy wars taken in hand for the honour and dignity of true religion, and seeing on a certain day himself with a very small band of men ready to encounter with a huge and mighty host, he he held in the element the image of Christ being round about it enlightened with a shining brightness, with which sight he was so encouraged & animated, that he overthrew and vanquished five kings in one day. Moreover what should I say of his son Sanctius? whose other valiant acts at this present to omit, that deed of his truly was notable, whereby he purchased to himself a memory of a name for ever to continued, in that, when a strong and mighty army of Moors invaded Portugal, that passing along from thence they might bring under their jurisdiction all the whole country of Spain, he did not only abate their courage, but with rare & singular valiant stoutness, he brought them under, and as it were maugred them together. It is needless for me to rehearse and speak of the ages and times of other kings, lineally descending of their race and progeny? For this truly appeareth plainly by the records and testimony of our own Chronicles, that there was almost none among them all, that in his time procured not unto himself worthy praise and commendation, as well for his valiant courage, as for his piety and godliness. Wherefore when all the worshippers of Mahomet were with great conflict in war subdued, & expelled out of the king of Portugal his territory, they led forth their host, not so much for number as prowess invincible, and invaded the coasts of Africa, where after they had gotten most famous victories, and subdued many cities, they held by force of arms a great part of the Moors land. Truly it is no easy matter to express with how hot and lusty courage our countrymen dealt in those conflicts, who ran into the midst of their enemies host, that a man would have thought they had earnestly desired death. For they right well understood that the race of this life is soon run, and therefore they referred all their thoughts, to that immortal glory which is prepared for all them that manfully and in a good quarrel departed this life. And so being incited & provoked with that most assured hope of immortality and earnest zeal they hear to the advancement of true religion, sometimes they wished nothing more desirously, then that they might vow to spend their frail and short life (which shortly after they must deeds yield to nature) in Chrstes quarrel. So that at length it fell out by their means and working that all those countries which for numbered of people, and violent invasion might else have swarmed and increased through all Spain, were now so cut of, that they stand more in fear of our force and weapons bend against them, than we have any cause at all to be dismayed at their fury and outrage. And to conclude, what a noble act was this of theirs, that they sailed over the great main sea with a wonderful long and fearful navigation, and by force of arms passed through almost all parts of the West, East, North, & South? To what purpose should I rehearse here how they overcame and how the won the mightiest towns that were in Arabia, Persia, & Aethiopia? how hardly & with what great difficulty they ended those warrres wherein they overcame India? how they discomfited and put to flight on the seas, navies maruaylouslye well furnished, & huge and mighty hosts. How the whole Power that the Turcks were able to make about those parts was put to wrack and utterly vanquished through the puissance and valiantness of our countrymen. And are all these things (think you) of that nature, that they could be done without the most priest and ready help of the eternal God? Certes, I for my part will never think so well of the virtue and passing politic wit of your father Immanuel that noble Prince for prowess and chivalry far passing all other within the compass of our memory: I will never so much marvel at that singular forecast and wondered virtue of your brother john, a most just & merciful Prince: To conclude I will never be far in love with the stoutness of our countrymen and their peculiar and natural inclination thereunto, that I will suppose they were able to do such worthy acts by means of wisdom and strength, but by the providence and mighty power of God Almighty. For our countrymen were never able to overcome neither the Moors in policy, nor the Persians in strength, nor the Turks in chivalry, nor the Arabians in number. And yet only by the earnest zeal to piety and godliness and the most sincere profession of Christ'S religion which hath always most plainly appeared in our countrymen, they have been overcomed and their power scatterred. This is the only thing that hath increased the wealth & estate of Portugal, that hath purchased to our kings & princes everlasting fame and glory, and hath by long custom taught an infinite numbered of Aliens and strangers to submit themselves to their rule and dominion. But what should it avail to use more examples in this matter? saying that nothing is more clear & evident aswell by the testimony of holy scripture, as also by a great number of other things for memories sake lest in writing then that, that kind of war with either for the preservation of common safety, or defence of religion is taken in hand so acceptable to Christ, that it is directed by the present assistance of his mighty power. Wherefore if Christian religion be no hindrance at all to the knowledge & exercise of martial affairs, but doth rather wondered set forth and confirm the same: in as much as it taketh away all fear and dastardly cowardness through the assured hope of immortality and maruailoslye stirreth up our minds unto the attaining true glory: than it followeth by good reason that the christians more than all other are famous not only through the praise and commendation of integrity, innocency, temperance, liberality, & justice, but also that they far exceed all other men in renomne of Chivallrye, and all other laudable properties of virtue. For that is to be set down as a sure ground and principle which was heretofore declared that, that only is to be termed a virtue, which directeth itself unto that sovereign good, and last desired end, for whose sake all other things are to be wished for: and that also which is directed and guided by God's holy will and pleasure, not by mannes own wilful appetite and fickle fantasy. So that it may easily be gathered hereby, that they never showed any notable stoutness of courage in war which sought after shadows of false renomne, but true fame & glory the could not obtain. Only they that seek after christ beholding always the true end for whose sake to come into peril and danger of venturing life, & limbs they think it not only honourable, but most sweet & pleasant are in deed truly to be judged stout & courageous, and full of magnanimity. THe conclusion of all is this, that we should diligently consider, and deeply ponder with ourselves how great the dignity and majesty is of this Christian kindred which God himself the high prince, and ruler of all, purging the same from all contagion of sin and impiety, hath made his by adoptyon, and hath advanced it to all worthy titles of great renown, and hath powered thereon such gifts as shallbe immortal & never decay. Which is not linked to any mortal affinity or alliance, but acknowledgeth God as an only governor & parent. The which Christ our mighty and blessed saviour hath so united unto himself, that he hath imparted therewith almost worthy and heavenly indumentes. He hath also made us partakers of his spiritual unction: he hath bestowed upon us kingly, & priestly authority: he hath inspired into our minds knowledge of Heavenly things, & hath instructed us after a wonderful order, & by Heavenly secret working in all manner of virtue. He therefore that seeketh praise, worthiness and renown, must endeavour all he can to attain Christian virtue, must earnestly embrace true justice, absolute liberality, perfect temperance, and other virtues which our lord hath prescribed unto us: and must retain that fortitude, unto which the worthiness and excellency of that name is duly and fitly applied. For what thing else in the life of man is permanent, highly advanced, worthy great honour and estimation? Nay rather what is not unconstant, low in estimation, vile of condition? For whether we respect the uncertainty of riches, or the wavering condition of honour and human glory, or the painted show of kindred and nobility: or lastly the counterfeit and deceitful resemblance of humane virtue, we shall find nothing that may fully satisfy our hearts desire, or delight our minds with any such pleasure as long may continued. For all these things are vile, transitory, mortal, full of error and contemptible vanity. Only the worthy titles of Christian nobility are highly esteemed, immortal, of divine perfection and excellency. Such as no force can undermine, no continuance of time drown in the pit of oblivion, no kind of calamity utterly extinguish. And although man's base and abject mind be in no wise able to aspire unto so great honour and dignity: yet they which through the help & gracious goodness of Christ have severed themselves from the society & fellowship of men & are now adopted into the household & family of GOD, being stayed by the help & assistance of God, shall most easily bear and maintain that their honourable port. For although they be conversant here with us in earth, yet all things appertain to them, which are due to heavenvly wights, & they are now after a sort reckoned & accounted in the numbered of the Gods immortal. The Epilogue. THus have you received of me (most renowned Prince) a present, not truly with wit and learning polished, in either of which because I know my defect, I am right heartily sorry: but yet meet and convenient both for that trade of life which you apply yourself unto, and also for your noble and haughty courage. For being as you are wonderfully furnished with the virtues of courtesy, liberality, constancy, and fortitude, that is surely among the rest of your moral qualities worthy singular commendation, that you frame and measure all your devices conformably to the rule of Godliness and Christian religion. For the nobility os your house and family, coming as you do, of the race of noble kings by lineal descent, doth not so puff up your mind with pride and insolency, but that you suppose much more glory and worthiness reposed in the worthy calling of a Christian, then in those glorious titles. Neither so took you in hand noble acts, as though you should respect therein the laud and praise of the vulgar people. Neither with that mind and intent did you expose your life to many perilous dangers, that you might thereby purchase a reward of mortal men. But being as you are of haughty mind, in all things which you bring to pass both with singular forsyghte and providence, and also with wonderful courage and stoutness, whether they appertain to civil government in time of peace, or to martial prowess in time of war, you give most manifest notice and signification, that you set no store by humane things, but do with most earnest endeavour and intention of mind affect those things that be Heavenly and everlasting. Therefore not without just desert of yours, all good men love you, all nobility with reverence behold you, all Spain with all manner of praise and commendation extolleth your name. So that there is no man that knoweth your majesty, but you have him bounden unto you, either for your gentle & courteous usage, or for your rare & singular wit, or for your wonderful earnest motion to virtue and godliness. And although hardest of all be the condition of approved virtue, forasmutch as it is no easy matter to be answerable to the expectation of men, all ready by reason of worthy acts conceived, yet such is the haughtiness of your Grace's mind, that you can most easily pass and overcome the opinion of all men conceived of you. For Christ our mighty and blessed Saviour will never fail you at your need, sith you refer all your worthy acts and enterprises to his honour and glory, but will protect you with his mighty power, and will endue you with such honour and glory, as shall for ever and ever continued. FINIS.