ROOM for a Gentleman, OR THE SECOND PART OF FAULTS Collected and gathered for the true Meridian of Dublin in Jreland, and may serve fitly else where about London, and in many other parts of England. By BARNABY RICH Soldier.  Malui me divitem esse quam vocari. 
LONDON Printed by I. W. for jeffrey Chorlton, and are to be sold at his shop at the great North door of Paul's Church. 1609.   

TO THE RIGHT Worshipful and Honourable dis posed, Sir THOMAS RIDGEWAY Knight, Treasurer and Vice-Treasurer at Wars in his majesties Realm of Ireland.  
ALthough I do not think these idle lines to be a fit present for your judgement and wisdom, whom the Arts have adorned with knowledge and science, but that I shall rather seem to enjoin you to a penance, then give you any manner of content: yet (sir) having had former trials of your courtesies towards me, I will number this amongst the rest of your favours: you see the best gratification my ability can afford, is but a few paper words, and betwixt kind words that be written, and kind words that be spoken, the difference is small. I would be glad to arm them with some better merit, and to endeavour any other thing that might be more acceptable unto you: in the mean time, I shall acknowledge myself more beholding unto you, to vouchsafe me a reading, than my little skill is able to merit by writing. I will not make any further ostentation, neither will I light a candle to the sun, but will rest,  
Always at your disposition BARNABY RICH.   

To all those Gentlemen, that are worthily so reputed.  
GENTLEMEN, that you might the rather know yourselves to be Gentlemen, I have endeavoured these lines, wherein I have distinguished of Gentlemen, both currant and counterfeit: I call them currant, that are well known to be Gentlemen by descent, or have been otherwise advanced by desert▪ either by service in the field, or by any other virtuous endeavour, ●ending to the general good of the common wealth.  
I call them counterfeit, that do usurp the name & title of gentlemen, that are lately crept out of a thatched house, or from the dunghill, by scraping together a little pelf, that have neither pedigree, virtue, nr honesty, whereby to make claim, and yet will intrude themselves and take more upon them than becometh baseness. I hope I shall neither offend the honest, nor discontent the wise: for the rest, if they be a little rubbed over the gall, let them kick in God's name. He that cannot endure the reprehension of Sin, let him never go to Church, and he that cannot abide to hear folly reproved, let him never read Books. But as mistress Minx is many times sick, but she cannot tell where: so there be some would fame find fault if they could tell how: but for him that is of the reprehending humour, here is matter for him to work upon. My lines are like the shoemakers leather, that if a man complains of a strait shoe, they will swear one days wearing will make it reach, again, if they be too wide, they will say the leather will shrink in the wearing: so my lines according to the disposition of the Reader, may be made either too short or too long: for although I have fitted them to mine own fantasy, yet I know I cannot fit them to every man's humour▪ In the same pasture where the Bee ●●eazeth on the flower, the ox feedeth on the shrub: so readers some like Bees, and some like Oxen, do convert things indifferent to particular qualities, for what the one converts to honey, the other turus to gall. Xenophon was wont to say, that if beasts could paint, they would portray God himself like a beast: so the ignorant sort, that will draw all things to their own appetites, and but to what themselves do affect, will make those expositions of any thing they read, as the writer himself never thought upon: and as they will not let to dispraise those things that they could never conceive: so they will praise that again which they never understood. We have too many of these expositors, that can wrest generalities to private applications: I would b● glad to bless myself from them: but if I cannot escape them, my ●●re is the less, because it is not my case alone, when it is general to as many as have had to do with the printing press.   

Room for a Gentleman, Or the Second Part of FAULTES.  
IT hath been holden for a great blessing of God, when the sword and all other weapons of war, are turned into Ploughyrons; but we do not consider that war is the minister of God's justice, either for contempt of himself, neglect of his Religion, or for the wicked life of worldlings; it is the surfers of peace, that hatcheth up war, and it is the fins of the people, that draweth the Soldiers Sword, for wars are but as a Corrector to the disorders of peace, it is as fire to the metal that wants refining, as a physician to a body overgrown with gross and corrupt humours, it is the scourge of Security, the plague of Timeritie, a miserable necessity in nature, and a necessary Corrector of times infirmity.  
War, stirs up the blood, it calls courage to the field, and it is the Theatre where on Nobility was borne to show himself.  
Peace breeds Cowards, it effeminates our minds, it pampers our wanton wills, and it runs headlong into all sorts of sin.  
Wars, upholds our right, Peace will put up wrong, and what we honourably win in war, we cowardly lose again▪ in peace.  
Peace, fills the world with pomp, war abates the edge of pride, Peace feeds Folly fat, makes virtue lean, and it armeth cap-à-pie, all manner of inormity; war spends the pelf that Peace hath miserably scraped for. And what should I say, war like a storm that comes rattling in the sky, doth cleanse and purge the air infected with the misty fogs of peace: war hath had his beginning with the world, and it will never have end so long as there is a world.  
Valiancy hath an eye to war, and war hath the like again to peace, and war should not be undertaken but to the end to have peace; and as peace is the parent of prosperity, so it is the nurse of pride, and draweth after it the very corruption of manners.  
In the time of peace, a favourite shall ruffell it out with the wealth of a realm, whilst Soldiers in the time of war are ready to mutiny for want of pay.  
In war, those are only dignified that are found to be valiant, or otherwise approved to be of worthy reputation, peace preferreth Carpet Knights, and such as will scratch at dignity without desert.  
The Soldier, who in the time of war savoureth of sweat, (the true testimony of exercise and labour) in the time of Peace, is all to be spiced with perfumes (the witness of effeminate and womanish nicite.)  
As long as Carthage waged war against Rome, so long were the romans in daily exercise of Arms, vigilant and watchful, fearing that which after followed▪ but Carthage being once razed and brought to destruction, the youth of Rome being at liberty▪ and freed from all fear and care of War, set loose the bridle of pleasure, and having no stranger against whom to exercise Arms, they converted their weapons against their own bowels, arrearing civil wars and seditions amongst themselves, which brought the romans liberty to ruin: for which cause S. Augustine in his book De Civitate Dei sayeth, More hurtful was the City of Carthage after her destruction, then during the whole course and season of the wars, which the romans had with her, for whilst they had enemies in Africa, they knew not what vices meant in Rome.  
Adrianus in the time of a general peace, would yet undertake several journeys, sometimes into France, sometimes into Germany, otherwhiles into Asia, but still causing his men of war to march with him, lest being idle, they might likewise grow effeminate.  
I might heap together a great deal of matter, if I should speak of those miseries that do attend & wait upon war; but if I should enter into a particular description, how many vices are hatched up in the time of peace, I might quickly spy out matter wherewith to begin, but never find time when to make an end; we have such daily innovations, aswell of Follies, as of fashions, that our ancestors (I perceive) were but bunglers at vice, they had not the wit to grace a sin, nor to set it forth to the show, their conceits were but dull and blunt, they had not the frisking wits of this our age: but I will not entangle myself in that Labyrinth, to speak of those follies that are already past, I am come to a fragment of the time present, t● a forward Sprig, that is already sprouted and sprung from this little pretty moment of our calm and quiet peace.  
The wars that were wont to stir up men's minds to strive who should march in the foremost rank against the Enemy, who should give the first charge, and who should make the first approach to enter the breach, this little time of peace hath converted to a base alteration: for now all our strife and contention is, who shall sit above the salt, who shall go next the wall, who shall stand foremost in the herald's books, and who shall go before, and who shall come behind.  
We call it a happy peace, & we bless the time withal, when our Arms are set apart, when our Ensigns are fyrled up, and when our Drums and warlike instruments do serve to fetch home May, or are hanged by the walls: but the wars of Westminster Hall, are then in their greatest fury, and the encounters there maintained and continued, not against an open foe to our country, not against a Traitor to the Prince, or against a rebel, or a spoiler of the common wealth; but the neighbour against the neighbour, the friend against the friend, the brother against the brother, & sometimes the father against the son.  
These wars are unnatural wars, and these wars will never be dissolved, but are like to grow every day more violent than other; and I wonder all this while we have had no hot Alarms about this precedence, and taking of places; for it is grown to a general controversy, not only amongst the inferior fort of those that would fain be reputed to be Gentlemen, but likewise amongst the better sort of those that be known to be Gentlemen by birth and others that by their places and professions are gentelized, and worthy to be so esteemed, as hereafter shall be declared.  
I will not meddle with those of the decayed order of Knighthood, amongst whom there hath likewise fallen out some contentions, the unworthy sometimes comparing with those that be worthy; for I do make a difference in reputation between Knight and Knight, and I hope hereafter to show a reason why.  
But to come to those intruders that do extort to themselves places and dignities that belong to others, who neither by birth, nor by descent can challenge the place or title of a Gentleman, unless (perhaps) countenanced by some petty office, or otherwise have raked together some yearly revenue, more than all their ancestors were ever able to leave to their heirs▪ and not attained unto by virtuous industry, but gotten sometimes by deceiving the Prince, otherwhiles by prejudicing the common wealth, & most times, by exacting & oppressing as many as they had to deal withal, but under these pretences, they would usurp to themselves a kind of pre-eminence, to throng & thrust before those that are their betters both by birth and quality: and this malapert sauciness maketh them to be the more hateful to as many as know from whence they are descended.  
It is not the giving or taking of places, that either giveth or taketh away virtue, nor every man that is invested with an office, is not therefore by and by had in the better reputation, but if they be so desirous of estimation, they must endeavour by their own labour & industry, to heap to themselves so precious treasure, when courtesy & affability are known to be the instruments, whereby the hearts of the people are won.  
And as this thrusting and striving for places, is a common sickness amongst men, so the infection is far more violent amongst women, and hath prevailed so far, as (I think) it be past cure, for not one amongst them, being willing to give place, but every one endeavouring and striving to take place, they are ready to scratch for it, and to take their rooms perforce, & will not let to render reasons to maintain their right; one makes her plea, my husband is a Squire, and I will give place to none but to my Lady; an other will say, my husband is a Doctor, and why should not I go with the foremost: one stands upon her own pedigree, and derives herself from some ancient stock or family, another vaunts of her husband's office, another of his wealth, another of her chains, jewels & silken gowns, and of so many other vanities beside, that if their husbands should fall to dealing in those quarrels set abroach by their wives, they would never be determined without bloody noses.  
But what women be those that do most generally stand upon those terms, or that will soon press to be thus forward, but those that be of the basest birth, or have been otherwise noted and detected of infamy?  
I do not meddle with Ladies all this while, for although these upstart women be full of injury, yet Ladies that are descended of gentle parentage, are full of courtesy, they are not vengible the one against the other, they are not proud, they are not slanderous, they are no tattler, to carp at those things that belongs not unto them; now Ladies in these days (a great many of them) are none of these great vaunters, to brag of their worshipful parents, of their fathers, of their grandfathers: they would be much ashamed in any proud humour, to go search the herald's books for their ancestors Arms, or to seek out from what stock or lineage they are descended.  
But what do these men or women gain, that do stand so much of their tiptoes? that do take the matter so highly upon them, and are so ready to perch before their betters? they do but be▪ piss their own credits? they raise up dust to hurt their own eyes, for it makes others to hearken after them, what they were by birth, how they have been brought up, what their conversation hath been in times past: and there will be inquisition made, not only of themselves, but of their parents, first what they were, from whence they came, & how they have lived, for wise men takes no knowledge of our riches, but of our virtues, not of our offices, but of our honesties, not of our dignities, but of our deserts; not of our proud and lofty looks, but of our kind and courteous behaviours, but howsoever it be befitting unto men, O what an ornament it is to a woman to be of a mild and modest disposition?  
And yet I cannot commend this counterfeit sobriety in her that will sit and simper, and spend a whole diner-time, in speeches, strained and delivered like oracles, that will be drawing out of a welcome, whilst a man would have eaten his dinner: no, I rather commend her that hath a little verbal quickness, a nimble spirited wench that can laugh when she list, weep when she list, chide when she list, that can be sick when she list, and well again when it please herself, that when she is up and ready in a morning, her day-worke is done, that is fit for all companies, that hath a sweet touch with her tongue, a quick loose with her lips and 'tis no matter though she do sometimes lie; for if she be married, a lie well told may sometimes please her husband.  
O what a precious sight it were to see a woman that were but young in years to be sober and modest, glory and admiration attends her in all her actions? & it were good in her that were old likewise, because in an old woman, the contrary were abominable, b ut where should we find such a woman ready made, unless we should bespeak her of purpose, and then we should pay more for the fashion, than the whole frame would be worth.  
If a man should but strain his pen a little to write in the general praise of women, and should paint them forth with so many perfections as nature doth not usually bestow in these our days, as many women as did but understand of this description would wonder and be inquisitive what women they should be that were so magnified, and if they did not reward the writer with a mock, his best recompense should be, to be thought a mere dissembler: but he that should but blaze the abuse of any one particular woman, and should write in an obscure manner, not naming what one it were that he had thus displayed, every woman that did but hear it, would take it to herself, and she would not be persuaded, but that it was so meant.  
The precious jewels that were wont to garnish those women, that were most honourably esteemed of, were the excellent ornaments of modesty, of sobriety, of bashfulness, of silence, of chastity, and such other, but now those are best esteemed, that are most impudent, that are most audacious, that are most shameless, that are most uncivil; and what shall I say, that are many ways more masculine than men.  
It is strange again to see some women that do stand upon their wisdom, that do stand upon their honour, that do stand upon their honesty; and yet will seem to uphold and maintain those women that are immodest in their manners, lascivious in their life, filthy in their communication, odious and hateful in all their demeanours, that have been noted of incontinency, and well known to be infamous: and yet those women, that a man would think they were made all of virtue, (& without doubt, some of them no less good than they seem) they will notwithstanding hold them company, take them up into their Coaches: nay, they will imitate them, sometimes in their garish and light attire, that are many times more Curtisan-like, than either modest or comely: sometimes again in their impudent boldness of behaviour, that were more fitting for my Lady Greensleeves, then decent for those women, that are of any good sort or reputation. Amongst the Romans, it was accounted a great reproach and infamy, for a woman to be praised by any man, either for her beauty, or for her feature, or for any quality that was not corespondent to virtue▪ but Thucydides accounteth those women to be most honest, that were least spoken of either in praise or dispraise.  
Saint Augustine speaking of the light behaviour of women, doth rather allow of that maiden, wife or widow, that will exercise her accustomed labour, (though it be on the Saboth day) than he doth of that woman that is a dancer, that must surrender herself to be felt and handled by those men, that are not only unchaste in their embracements, but many times ungodly in their appetites, and filthy in their desires.  
I might take occasion here to speak of Fashions, it was wont to be a disease amongst Horse, but now it is become a general sickness amongst men and women; and yet I think Fashions be good for somewhat, for of my conscience it driveth a great number to Church, that goeth more to show their own pride, and to learn the new Fashions that are broughtin by others, then to mend their own manners, or to level their lives as they are taught by the Preacher.  
Diogenes laughed them to scorn, that by intercession sought help from the Gods, and yet continued in a dissolute and in a lascivious manner of life: and me thinks it stands with reason, that grave shows and light attires can never hang well together.  
When the Cretans were unnaturally entreated by the romans, they did not pray unto the Gods to plague them with pestilence, with war, with famine, and such like, but that they would send amongst them new Fashions, new inventions, & new fangled follies, which they knew to be a greater plague and punishment, than any other that might befall them: And Anacharsis was put to death for seeking to plant strange fashions which he had learned in his travel.  
For those women that be good & godly (as I know there be a great many) they will never be displeased though I blaze the abuses of the ill; for those other that be bad, if they be angry I care not, and for her that hath a guilty conscience, if she find herself to be touched, let her begin to chide first in God's name.  
It is written that Crates used to scold with common women, which he knew to be of mischievous and vengible tongue▪ which he did of purpose, whereby to enure himself to bear all reproaches with the more patience: And Diogenes, to much like purpose, walking through Athens, and finding the statues and Images of many woe thy men which had been erected for their well deserving in the common wealth, went unto them all, one after another, begging gifts and ask of alms: and being demanded what he meant to beg of dumb Images, he answered, I learn hereby to take denial patiently.  
Now if there be a woman that is sick of the spleen, and a little to ease her stomach, will needs pronounce herself guilty before she be accused, I am furnished (you see) with precedents enough to teach me to be patient, & to bear all reproaches that may be imputed against me, by the most bitterest and spitefullest tongues.  
A woman of virtuous life is never offended at any report that is ay●ed of her; for if it be true (she being virtuous) it must be to her praise, if false, her life and manners will prove the reporter to be but a liar, & her own innocency is enough to protect her against any depraver.  
But I am out of the text that I meant to take in hand; and here a man may see what it is to hit into good company, I am gotten amongst a company of women, a●d now I am loath to depart; but I must take my leave of them for a time, and follow my undertaken Subject.  
I remember, I was about to speak of a many of wranglers that were striving for places, and disputing for dignities, but fearing I might be accused of sacrilege to steal out of the Gospel, I might remember here where it is written; When thou art bidden to a Feast, sit thee down in the lowest room, that when the goodman of the house cometh in, he may say, Friend, sit up higher, and so it shall be for thine honour, etc.  
It is a great virtue in a man, to be an upright judge of himself, for as it is the first Chapter of Fools, for a man to think himself to be wise; so it is a sign of as little wit, to think better of ourselves then there is cause.  
Bucephalus, Alexander's horse, in an ordinary saddle, would easily admit any man to ride him, but being appointed in his royal furniture, would suffer none but Alexander to mount him: so there be some that in a mean estate (such as their fathers held before them) have been known to be lowly & tractable enough, but being after crept into an office, or a little advanced, whereby they might proule for pence, they know not how to behave themselves, but do think that pride, disdain, & currish demeanour, are the only compliments belonging to Gentility. And this is it that armeth them with this sauciness (I mean) to take place of their betters whereby they become injurious, and in time might grow to a matter of quarrel, when amongst persons of reputation, honour is preferred before life; & every injurious action not repulsed, is holden by the opinion of all magnificent minds to be dishonourable, infamous and reproachful.  
It should not be amiss therefore, but rather behoveful, that we might be informed what injury is, whereby we may with the more facility, both moderate our selves, and learn to repress it.  
I do not go about to incite men to unadvised or needles quarrels, but to inform the true mean how to shun offences, or being offended, how to repress an injury, with a due respect, both of honour and a christian consideration: Injuries are aswell offered by words as by deeds; in words, by unseemly speeches, as in giving the lie, or such other like; in deeds, no less by depriving men of their reputation & right, as in depraving them of their due by any other meane● I might speak of infinite wrongs to be offered in both these kinds, that might draw to blows: but I will let them pass, for I hold it no less expedient for wisemen to know when it is time to put up, as when it is time to draw their weapons.  
Virtue alloweth a just Revenge, and admitteth the defence of property and right: yet true it is, that the law of God willeth us to be of that perfect patience, as not only to endure injurious words, but also quietly to digest and putup all other wrongs that are offered, what, or howsoever: but very few men have attained to that perfection in suffering wrongs and injuries, as the Law of God requireth: there is nothing more intolerable to flesh and blood, then to endure wrong; let Divinity and Philosophy too, persuade what they list, for impatient cruelty, making hot spurred youth his Agent, doth think no man capable of glory, that is not apt and ready to revenge.  
And here Cicero, to aggravate the matter, tells me, That it is as great injustice to put up an injury, as to do awrong: But if it be injustice to put up an injury, why then it is a virtue to Revenge, but Revenge proceeds of Anger, for Anger is the mother of Revenge, and what affinity may be between angry Revenge, and doing of justice, I think is as much as is between doing of right, and doing of wrong, and so by consequence as is between virtue and vice.  
I know not how to reconcile these matters together, but for him that is injured I think the surest way is to revenge himself by patience, for he that is armed with patience, to endure and suffer wrong, punisheth more in not punishing, than the hastiest Executioner that is most speedy in revenge.  
Perhaps (now on the other side) it may seem contrary to the courage of man, to relent when they have done a wrong, but rather to persist, and to uphold one wrong with another, the less with the greater: if we could then but examine the matter with a christian consideration, it would appear that he that doth persist to do evil, doth still endeavour to condemn himself.  
Who will impute him to be worthy of infamy, that is cowardly stricken by another, or that is oppressed by advantage by any manner of mean? nay, who will not rather condemn him that offereth such an injury and acquit him to whom it was done?  
And who will not laugh to see the sauciness of some little worthy persons, in whom there is neither virtue, desert, nor any other merit of worth, but a little audacious boldness, and yet will perch and presume to take that place that is an other man's right?  
To conclude therefore I say, that infamy is due to him, that willingly doth a dishonourable wrong; but no reproach at all to him that taketh it.  
But to the end that men might know their own places, both what they ought to take, and how they ought to give, it shall not be amiss to distinguish of Gentry, and to show the difference between Gentlemen and Gentlemen; from whence, and how it grows.  
I say there is a disequality in Gentry, for virtue being (as it were) the first step to Generosity, he that can burr vaunt of the Scutcheons left unto him by Ancestors, seemeth himself to be very destitute, for the more high he fetcheth his petigrie, the less reputation he meriteth himself, if he cannot continue that honour, left unto him by his Ancestors.  
Whilst we do hunt after a fantastical glory, we do abandon the true; for the ground of honour consisteth in virtue.  
Marcus Marcellus builded a Temple in Rome, which he called the Temple of Honour; but so seated, that none could enter it, but they must first pass through the Temple of Virtue.  
It might be demanded, why noble blood should be preferred before base Parentage (as they call it) for neither is he that is of Gentle blood more valiant than he that is of low degree, neither in his race more swifter, nor in health more lusty▪ nor of greater force; if then the case standeth thus, that neither the favour of Fortune, nor the comely feature of the body, distinguisheth man from man, and as it were, by distinct offices divideth them, no doubt, the diversity is known by the qualities of the mind.  
Gein Ottoman brother to the great Turk, being a prisoner at Rome, it was told him, how Ferdinando was nimble and quick in running, leaping, vaulting, and such other exercises of the body: Ottoman answered that the slaves and base borne of his Country were endued with all those qualities, and that the Princes & mighty men, were only famed & renowned for their valiance, their bounty and liberality.  
An excellent answer of a Heathen, and it is truth, the Gentility as it is a glorious image of ancient progeny, so it is commonly garnished and replenished with singular virtues, far exceeding the common sort.  
Seneca adviseth, that who would judge of a Gentleman, that might be reputed worthy of that name, must first strip him out of his gay clothes, he must set aside his livings and titles of honour, with all other favours of Fortune, he mustalso imagine himto be with out a body, nor he must esteem nor value nothing, but the excellency of the mind. If Gentlemen in these days should be brought to these Balances, and none admitted worthy but those that hold out weight, there would not be such a thronging and thrusting as there is, the boards end would be more pestered th' en the first mess.  
I hold not him that from a base estate is exalted by a Prince's favour (without desert) to be a Gentleman▪ for a Prince at his pleasure may make a man either rich or poor, but to make him either good or bad, belongeth only to the grace of God, but not to the Prince.  
A Prince may then make a man great, but he cannot make him good, he may give him honourable titles, but he cannot give him an honourable mind; and albeit that Gentlemen of late preferment, may excel in virtue, wit and policy; yet in this minority of years, they may not compare with families of noble blood, and long descent: for even as we do chiefly reverence grey hairs and elder years; so the ancient race of gentility, is especially to be esteemed and honoured, and a new made Gentleman, with what quality so ever endued (yet being the first of his house) must give place to the other, that are of more ancient lineage and more honourable descent, provided always, that those that are digressed from the virtuous endeavours of their honourable ancestors, let them be reputed as degenerate, and unworthy to challenge either place or title: for he that doth swerver from the steps of his ancestors, he staineth the name of his family.  
The romans and the Lydians had a Law, that those sons that followed not their father's steps in virtue, but lived in a licentious and vicious manner of life, should be disinherited, and their lands and goods bestowed of the most honest of the race: And we see many families, that in times past were obscure, and in small account, are now enkindled and stirred up, to purchase praise and win renown, by their own virtuous endeavours: we see others again that have descended from old and ancient families, that by their own vicious and wild demeanoures, have cracked their own credits, and have extinguished the glory of their predecessors.  
By a Gentleman born, it is meant, he must be descended from three degrees of Gentry, both by father and mother (for this is the opinion of the Heralds) otherwise they are called Gentlemen of the first head, night-growne, mushrooms, startuppes and such other.  
Nobility itself (as some would describe it) is a commendation proceeding from the deserts of our ancient Progenitors: but to speak truly, both according to Divinity and Philosophy, there is no true Nobility, but that which proceeds from virtue.  
Faith is a rich treasure, yet without works it is dead; so Nobility is honourable, but without virtue it is base. jacob and Esau were brethren descended from one womb, yet the one was noble by virtue, the other ignoble by vice: so Titus and Domitian were both sons to the Roman Emperor vespasian, but Titus was called by the Senate, The delight of the world, and Domitian through his execrable tyrannies was named, The monster of humane kind. Nobility without virtue, is like a Knighthood without desert: and as there hath been many noble Families, excelling in virtue, & quality of wit, so there hath been Cities of honourable account, namely, that of Athens, worthily famed & renowned, where there were bred many wise sages an d 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 courage & virtue, their dominions were enlarged.  
I might likewise speak of mighty Rome, that was sometimes mistress of the world, it was then accounted a great glory to be reputed a Roman: but as (by the opinion of her own writers) she had her original from a base and a bastardly generation, I mean, from the fugitive Troyans' that escaped the burning town, and slaughtered heaps of their betrayed Countrymen: but her glory hath been sithence obscured, and (as it were) overshadowed with darkness: but I wonder that our English Nation, for the glory of antiquity should be so fond to recount their Genealogy fro m such a desteyned progeny: a fugitive people, a craven generation, hunted and ferrited, from place to place, from country to country, from region to region: their City of Troy itself three times sacked, yet to prove our descents from thence, we do mingle our matters with so many feigned inventions, as it might seem strange unto wisemen, but more absurd to interlace the vain fantasies of Poets with matters of truth; and that it might the better appear, I will set down the story in as brief and short manner as I can.  
Leomedon the son of Dardanus, the feigned son of jove, a false perjured Prince, for whose offence (as their own histories makes mention): Troy was first overflown by the raging of the sea, after that visited again with a most deadly plague; which could not be appeased but by the monthly gift of a Virgin, to a sea-monster, as they fell out by lot, till in continuance of time, it lighted on Hesione the daughter of Leomedon, who was rescued & freed by Hercules upon conditions formerly vowed, protested and plighted by oath to be performed by Leomedon to Hercules: but Hesione being delivered, the sea-monster slain, and the City freed from all encumbrances by Hercules: Leomedon now again falsifying his promise, Hercules to revenge the disloyalty of that twice perjured prince, first sacked the City of Troy, where Leomedon saving himself by flight, Hercules carried away with him prisoners, Priamus and Hesione, the children of Leomedon, who after Hercules being departed, returned again, and having re-edified and new builded the city, was a second time assaulted by Hercules, who having slain Leomedon, and now again taken the City; Hercules that was magnificent in all his enterprises, enlarged Priamus, and established him in Troy to succeed his father; who yet again erected and builded that infortunate City which flourished in pomp and pride till his son Paris, (who nothing digressing from his unfaithful progenitors) in a treacherous manner stole away Helena the wife of Menelaus, king of Lacedaemon, who had both honourably feasted, banqueted and entertained both him and his company: in revenge of which fact, the angry greeks arriving before Troy with a mighty Army, after ten years' siege, and a great slaughter of Princes, with other valiant men, by the treason of Aeneas, together with the consent of his father Anchises, & Antenor his confederate; the City of Troy was taken, miserably burnt and defaced, the country ruined and wasted, the aged king Priamus miserably slain, and the whole Trojan estate utterly overthrown: thus writeth Dictis Cretensis, that served with the greeks against the Troyans' during that ten years wars, who maketh a large description of the disloyalty of the Troyans', & (in mine opinion) not without just cause; for although Virgil in his Aenidos doth write more favourably in their behalf, it is to be considered that the romans deriving themselves from the Troyans', Virgil himself being a Roman, doth therefore labour so much as in him lies to colour out the unfaithfulness of the Trojans, and would likewise derive the Trojan Princes from the line of the Pagan Gods, which they themselves had deified; but if Dardanus were the son of jove (as their writers do report) his Son Leomedon that proved perjured, faithless and untrusty, did far digress from any sacred disposition: so did Paris, that was Priam's son, who showed himself rather to proceed from the issue of a devil, then from the line of a God, as it appeared in his behaviour, both to Oenone; who before had saved his life, and again with Menelaus, that in such a princely sort had entertained him.  
And what shall I say of our great Grandsire Aeneas, from whom the romans would so fain derive themselves? and from whom (as some of our English writers would persuade) our British nation did descend? let us see what Virgil himself doth testify of him, whose pen is stained in the finest manner, to blazon forth the glory of Aeneas, yet doth he not describe him to be the son of a common strumpet begotten by old Anchises of Venus, whom the romans have diefied together with their great Goddess Flora, another bird of the same wing: but Aeneas, after he had betrayed his country, he himself with the rest of his treacheious companions, were forced to wander at the sea, robbing and spoiling, attending what Destiny would bestow of him, landed in the end upon the coast of Africa, at new built Carthage, where he likewise falsified his faith, and betrayed Dido, and so leaving Carthage, in the end arrived in Italy, where, by menacing threats mingled with fair promises, together with corruptions & gifts, he made such discord & dissension in the country, by means whereof such horrible slaughters of the people were committed, that dispossessing the quiet princes thereof, he established himself in the kingdom, reigning there until he died, after him, his fugitive son Ascanius reigned, and his brother Siluiu Posthumus succeeded him, that was afterwards slain by his unblessed Babe Brute, who for that fact was banished Italy, and (as some writers would have it) after he had troubled many quiet countries, arrived in England, the called Albion, from whence they would derive our English Petigrie: and this descent is not lightly accounted of by those that are of little understanding, as though it were such a dignity to be reputed the posterity of a harlot's brood: I like not the conceit, and I hold it to be as fabulous, as that of Dioclesian the Sirian Prince, who (as some of our English Chroniclers do affirm, committed thirty of his daughters to the sea in a small vessel without Pilot or guide, who chancing to land in this Isle, called it Albion (after one of their own names) and after this arrival of these thirty sisters, they were carnally known by Devils, and brought forth a propagation of Giants, which were afterwards slain by Brutus.  
A ridiculous tale, and for matter and circumstance, fitter to furnish the Legenda Aurea, then to be inserted for matter of truth in a Chronicle history, and it may well become the romans to brag of their predecessor Aeneas; but for us that be English (me thinks) there should be small pride to depend of that antic generosity, that is so basely descended: and again, comparing of histories, there is no possibility, how the tales can hang together: for the fictions of Poets, they are no grounds for Historians to build upon, and therefore to return again to our first purpose, I say, there are degrees of gentry, aswell as of dignities & honours, and that one is so much more a Gentleman by birth then another, by how much his Gentry is more ancient, more renowned, more manifest, and more mighty, which may be said, not only in respect of birth, but likewise in respect of virtue.  
Gentlemen be of three kinds, the first in respect of blood, for so the vulgar sort understands it; the second, in respect of virtue, for so the philosopher doth teach it: the third, in respect of both, and that (say I) is true Gentry indeed.  
Gentry by blood belongeth but to the body; but gentry by good conditions, hath relation to the mind: but when a man is gentle both by birth & virtue, I see not what may be added unto him: yet some would have a third supply of riches & wealth, but riches can add no degree to a Gentleman, and he that would draw gentry from wealth, is injurious to the graces that are given us from the heavens.  
But wealth is a ready instrument to put in practice certain virtues belonging to gentry, namely, bounty, and liberality: otherwise riches are rather a disgrace then a grace to a Gentleman, that doth not bestow them bountifully, as is befitting his estate.  
Yet those that be of the scraping humour, will sometimes pilfer a Text out of the holy Scripture, which, wresting into a wrong sense, they will allege for themselves, that their greedy heaping and gathering together, is but a christian-like care, that every man should have to provide for his family.  
These scraping excuses are fitter for Churls then for Gentlemen, (and yet me thinks) Simonydes shifted himself prettily, who being demanded, why he began to grow so miserable in his latter years, to fall a hording up of riches, when he was ready for the grave; to acquit himself from a covetous disposition, answered, because (said he) I had rather have goods to leave to mine enemies when I am dead, then to stand in need of my friends, whilst I am alive.  
I cannot forget to give Dionysius his due commendation, who being advertised of one that abounded in wealth, and yet lived a sparing and a miserable life, he commanded the party upon pain of death, to bring in his riches, and to resigneall that ever he had to be disposed at his pleasure: the party that durst not directly contradict what the King had commanded; made semblance to deliver all that ever he had, but secretly reserving a small portion to himself, wherewith departing into a remote place, he after lived with that little pittance, (which he had concealed in a more bountiful manner, than ever he had done before when he was possessed of his greatest abundance; which being certified to Dionysius, he sent yet once again for him, and giving him all which before he had taken from him, he said; now thou knowest how to use riches, take what is thine own, for now thou well deservest them.  
I might conclude, that if the enjoying of wealth & riches, be matter sufficient, to make a man to be gentilized, it were then a wild thing to be a Gentleman, because they are seldom attained unto, but by oppression, extortion, deceit, fraud, & such other corruption▪ there are comprised under the title of Gentry, all Ecclesiastical persons professing religion, all Martial men that have borne office, and have had command in the field; all Students of Arts and Sciences, and by our English custom, all Inns of Court men, professors of the Law: It' skilles not what their Fathers were, whether Farmers, Shoemakers, Tailors or Tinkers, if their names be enrolled in any Inn of Court, they are all Gentlemen.  
The profession of Arms being honourable, every ordinary Soldier that hath served seven years without reproach, aught to be accounted a Gentleman, and by the laws of Arms may challenge the combat of any Gentleman, in defence of his reputation.  
A Gentleman having aspired to any title or dignity in the field, and in respect of age, or of any other infirmity is retired to his own house, or to any other resting place, ought nevertheless to enjoy that title and reputation, which he had formerly gained.  
Amongst Students, there be many, that to attain wisdom and knowledge, have betaken themselves to continual study, and have thereby attained to singular virtues, and for profound knowledge in many matters, be had in admiration: but that kind of virtue that extendeth itself to the common profit of all men, that is altogether occupied about the maintenance of the common wealth, hath his first preferment, but those that do but employ the benefit of their studies to some particular purpose, or to their own private gain, must give place to the former. The true martialing of sovereign honour, to place every one in his right degree, and to give him his due; the Divine is first to have preferment, for the Minister of the word of God ought to have the chiefest and most honourable place, especially when they be such as they ought to be, as Saint Paul writing to Timothy: They deserve to have double honour (faith he) where they read or preach the Gospel, & where their works and manner of living are conformable & agreeing to their doctrine. And as Saint Hierome saith; Great is the dignity of Prelates, but greater is their fall if they be wicked.  
But this honour thus rendered unto them, they can not challenge as their proper right or due appertaining to themselves, for that Prelate that is ambitious of worldly honour and estimation, doth rather smell of the Spirit of Antichrist, then show himself to be a follower to our Lord and Saviour jesus Christ, whose prescriptions are humility: for he that exalteth himself, or desireth to be great amongst you, let him be brought low (sayeth our Saviour) let him be your servant.  
It is manifest, that in Matthew and Mark, he reproveth the ambition of the Sons of Zebedie, who ambitiously desired the one to sit on his right hand, the other on his left; and as Christ elsewhere condemneth the ambitious affections of such as ambitiously desire to exalt themselves, and to seek superiority: so doth he in like sort condemn all other, what or who soever, that are so puffed up with pride and arrogancy, that they disdain to give place and reverence to those that have jurisdiction and magistracy in the Church of God: and there is no less pride and contempt in those that will refuse to give honour and reverence to him that is in authority to bear office and rule in the ministry, than there is in him on the other side, that doth ambitiously desire to rule, but not to profit the Church; the which, so far as my little skill will afford me, may most aptly be applied to the Pope & his shavelings.  
But he that hath any spiritual charge, or hath the cure of souls in the Church of God, I say with Saint Paul, He is worthy of double honour, and he that diligently preacheth the Gospel and conformeth his life according to his doctrine (I say still) we cannot reverence him enough, nor render him too much honour.  
Our Saviour himself would in no wise take upon him to judge between the brethren that came unto him about the division of their land; neither is there any example in all the New Testament, where any of the Apostles (after their calling) intermeddled which matters appertaining to temporal Magistracy, but applied their whole endeavours to the preaching of the Gospel; the ancient romans had that observation, for they would in no wise admit that their Flamius, nor any other of their sacrificing Priests, should bear any rule or government in the common wealth, but that they should only exercise themselves in the service of their Gods: but this prohibition was not done in any disgrace, whereby to abate or diminish the least jot of their honour or estimation, for king Dridanias' censuring of professions, which might be most worthy, gave the highest degree of honour to the Priests, that did daily offer sacrifice in the temples of their Gods.  
If the Heathen did thus much exalt and dignify the reputation of these profane Priests that were but dedicated to the service of Idols, and Pagan Gods, what estimation, what reverence, what honour may we render to those that are the Ambassadors of the Almighty God? that are sent unto us with the glad and joyful tidings of our salvation? that are our Fathers to begetus to jesus Christ, by the preaching of his Gospel? that are his Stewards to dispense his holy mysteries amongst us: to whom we are not only to attribute honour, but for whom we are also bound to pray: if they do not make themselves unworthy of it by their own contempt, by their covetousness, by their pride, and by their ambition, as there be some that have set themselves opposite to the ordinance of the Church, that have set the holy scriptures at a jar, that will many times make the gloze to overthrow the Text, that will cry out for Discipline, yet will obey no Discipline, that will take upon them to teach all men, yet they themselves will not be taught, that are angry against Bishops, and would not have them to be Lords, yet are become so Lady like themselves, that they would have every one a new fashion particular to himself: these are to proud in their own conceits, these be they that disdaining to yield to authority▪ do show greater pride in their contempt, than the other can show in their most ambitious desires.  
Saint Paul writing to Timothy: He that desireth the office of a Bishop, that man desireth a good work: I hope the office of a Bishop is not altogether without authority, and that authority in the Church of God, is not altogether unworthy of honour: and where Christ prohibited his Disciples, that they should not be called Rabbi, that they should not be called Doctors, etc. by the opinion of the most learned writers, those words of Christ do not condemn superiority, lordship, or any other like authority, but the ambitious desire only; neither doth he say elsewhere, that no man should be great, or bear rule amongst them: but his words are; He that desireth to be great amongst you, let him be humbled, And Timothy notwithstanding those words spoken by Christ, calleth himself the Doctor of the Gentiles; and Paul in like manner writing to the Corinthians, calleth himself their Father.  
Now as the holy Scriptures exhorteth the professors of the Gospel to be humble & meek, so we ought to render them the first title of honour, and to give them precedence in the foremost rank, especially to those that do not ambitiously desire it. Lo, hear now the difference between the Disciples of Christ, and the followers of Antichrist, the one refuseth the preferments of the world, that are offered unto them by the Devil, and contenteth themselves with their vocation in the ministry: the other with the Pope, accepteth of all that is offered, & besides their ecclesiastical promotions, they hunt after temporal jurisdictions, & other proud titles of the world, to uphold and maintain their pride and ambition, for the better manifestation whereof, I think it will not be out of season to remember a jest, that was merrily broken by a plain Country fellow, upon one of the Pope's Chaplains, the Bishop of Cullen, who passing on a journey sumptuously mounted, and gorgeously furnished, both himself and all the rest that were in his company, was encountered by a rude country fellow, who coming to the Bishop, after he had bluntly saluted him, he said, my Lord, I have heard speaking of Peter and Paul, and of some others that were reputed to be good and godly men, I may well commend their goodness, but I will never praise their wit, for they were glad to amble about the country on foot, for falling followed (perhaps) with some poor thread bare fellows like themselves, but I see God hath provided for your Lordship better than for them, or your wisdom is the more to provide so well for yourself.  
The Bishop that heard himself to be thus prettily nipped, returned this answer; but sirrah (said he) you mistake your text, you think I take more state upon me, than is befitting an Apostle; but let Peter & Paul go or ride how they list, I am not only the Bishop of Cullen, but I am over and beside a Prince Elector: and for this state that you think I take upon me, as you think it to be too much for a Bishop, so I know it to be too little for a prince, and thus you are answered: you have answered well (said the other), but good my Lord but one question more, if this prince Elector, that you speak of, do happen to go to the Devil for his pride, what will become of my Lord Bishop of Cullen?  
We might make the like demand to the Pope, who notwithstanding his humble pretence to be servus servorum Dei, yet he assumeth to himself the dispose of the whole world, & not contented with that neither but he further taketh upon him to have command both in Heaven and Hell, to let in, and shut out, as it pleaseth him: but because his intolerable pride is well enough known, I may be the more sparing: it was the bounty and liberality of princes, that first begat this ambition in Popes: so, ambition was it again, that first destroyed Religion: but for the true professors of the Gospel (I protest) I think it a sin, to carry any ill conceit against them, whose prayers unto God doth so appease his displeasure towards us, that he many times forbeareth to punish us, when we have worthily deserved it: and as the prayers of Moses did rather procure the victory against Amalecke, than all the sword that did accompany josua to the fight: so I believe that the petition of one godly man, delivered with a confident zeal, is of more effect than the prayers of a multitude, that are but breathed in words, and are rather uttered from the mouth, then proceeding from the heart.  
Having thus placed the Divine in the foremost rank; the Soldier is next to be preferred: for honour cannot be wanting in those men of valour, that have restored to their country their blood, which their country first gave unto them: if we stand upon birth only, than the most ancient, whether in Nobility or Gentility: if we stand upon desert, than the martial man, he that doth deliver his country from the servitude of strangers, the oppression of Tyrants, that doth countermand the miseries of civil dissensions, that doth restrain the pride▪ and ambition of aspiring traitors, that doth enlarge their territories, defend their liberties, uphold and maintain justice, and make honourable defence against all invaders.  
The Soldier is the man that holdeth the whole world in awe, and is not only a sure defence against foreign invasions, but likewise against domestical rebellions: we need not in this case to seek after far fet precedents, when we have home examples enough of our own, who hath not heard of jack Straw, jack Cade and of Ket, with many others now of later times in Ireland, that if the soldiers sword had not been of greater virtue, than a writ out of the kings Bench, to have brought them before my Lord Chief justice, they would neither have made appearance nor have paid fees.  
I say then, that the execution of justice lieth in Arms▪ but (me thinks) I see a Lawyer laugh at this, for those that be of the sorrier sort of Lawyers, will in no wise that the Soldier should be a maintainer of justice, for that they only would arrogate to themselves: but for the better credit of the matter, I will salute my Masters of the Law with a few words delivered by S. Ambrose, and thus they follow.  
Valiant men that do defend their Country, and protect the Weal from spoil and ruin, do the office of true justice; Soldiers do protect the common wealth, and they defend it from all sorts of spoil, either foreign or intestine, but only, they cannot save it from the spoil of the Lawyers.  
Having thus placed the Divine and now the Soldier, in the third rank are to march, those that do compose and compound laws and ordinances, for the maintenance of right and civil society▪ amongst these the venerable and reverend judges, and all other that are established in office and authority under Princes, but especially, if they execute their places with honour and honesty.  
The Lawyers will never think me to be a good Sergeant Maior, to martial them thus in the Rearward, that would rank themselves with the foremost; especial, in the time of peace, for they take themselves to be the only Agents of a happy government.  
It is our wickedness that maketh the Lawyer necessary; so necessity is it, that maketh him honourable, & therefore he is not to march in equal rank, neither with the Soldier, nor with the Philosopher.  
The principal office of the Law is, in the time of peace to command things honest and virtuous, and to forbid what is dishonest and vicious; but what can the Lawyer do with his prescriptions, before there be a settled obedience, which is first to be established by the Soldier?  
It is truth, the Lawyer and the Soldier could never thrive both in one shire, and therefore no marvel though they cry out with Tully, Caedant arma togae, for, these do not only love to sleep in a whole skin, and are afraid of knocks, but under the pretence of honouring peace, they would both excuse their cowardice, and would arrogate to themselves a supreme authority, to be the principal pillars to conserve and uphold peace; and because Tully would have it, that weapons should give place to the gown, they would from hence conclude, that the Soldier must give place to the Lawyer; but as good luck would have it, Tully himself in the same book of Officis, hath bequeathed a double honour unto those men, who armed do make war, and robbed do govern the common wealth: and the Poets have feigned Minerva to be armed, signifying, that Captains and Soldiers, should be as wise in counseling, as courageous in conquering as politic in keeping, as valiant in getting.  
But to put all questions out of doubt, and that the Lawyer should not think himself disgraced, by giving place to the Soldier, I will prove by sufficient instance that the profession of Arms is more honourable than the profession of Law, and so by consequence the Soldier is of greater worth and excellency than the Lawyer.  
The affairs of war is a knowledge behoveful for the greatest Monarch, when a king is not so much renowned for his crown, as for his skill in knowledge of Arms. The nine Worthies of the world, were Martial men, reputed honourable for their prows, not for their knowledge either in Law or Philosophy though the knowledge of them both be of great excellency.  
Although all the gifts of Fortune are to be despised in respect of learning; yet there is nothing so glorious, as to be called a great Captain, or a worthy Soldier: and it was very neatly answered by him, who being demanded by his friend, whether he had rather to be Achilles or Homer; asked the other again, whether he had rather to be a Captain or a Trumpeter: letters are but the ornaments of Arms, and learning is more necessary for a man of War, then for any other profession.  
The adventures undertaken by war, the true provocation is glory; but he that savoureth not the fruits of letters, hath as little feeling in the greatness of glory. A man that is ignorant in Arts, can never excel in Arms, and as Plato sayeth; Happy is that common wealth, where either the Prince is a Philosopher, or where a Philosopher is a prince: so it may be called a fortunate war, where the chief Commander is a great scholar, or a great scholar is the chief Commander.  
What made the romans to become so famous, but that their Captains and Commanders were as great scholars as they were warriors? it is not exercise in war, that maketh every man fit to be a Captain, though he follow the profession never so long, especially, if he be unlearned; yet there is none so unapt for the war, but if he be lettered, it so much the more helpeth his experience.  
A man that is aged (let his years be never so many) yet he seeth but the things that are done in his own time, but the learned man seeth not only his own age and experience, but whatsoever hath been done many hundred years past, yea since the first Writer took pen in hand: and therefore aswell amongst Soldiers, as amongst all other professions, the unlearned must give place to the learned, for no memory can compare with writing. And as amongst the unlearned, he that hath lived fourscore years, must have more experience, than he that hath lived but forty: so he that seeth by books the accidents of a thousand years, knoweth more than he that by living a hundred years is able to attain unto.  
I might infer examples of excellent Captains of old time, which all enjoyed the ornament of letters, with the prows of Arms.  
It is well known that Alexander had Homer in such reverent estimation, that he laid his Iliads always under his bed's head; and he applied diligently not those studies only, but also the speculation of philosophy, under the discipline of Aristotle.  
Alcibiades in like manner increased his understanding, aswell by letters, as with the instructions of Socrates. What diligence Caesar used in study, his own writings do sufficiently make manifest.  
Scipto Affricanus would not go without the books of Xenophon.  
I might further speak of Lucullus, Scylla, Pompeius, Brutus, and of many other both romans and Grecians, that were famous Soldiers and great Philosophers, & how conversant a matter it hath been in times passed for Arts & Arms to march together in one rank.  
This might suffice to prove that the dignity of the soldier is not bestowed upon him gratis, or (as it were) without desert; but that it appertaineth unto him by property and right, and but according to his own merit; than who is more fit to manage the affairs of peace, as he that hath an able judgement to know what is fit both for peace and war.  
But it hath been a former question, & disputation hath been had many years sithence, what profession might be thought to be most worthy; and sundry men have hereupon given their several censures.  
King Oridanias' was wont to say to the Sicilians, that to the sacrificing Priests of the Temple, most honour was due; whereby it may appear, that the religious from the beginning were had in reverent estimation: & it was not given them without some consideration, for as it is recorded, the Priests of Diana were limited to their several seasons, the first wherein they might learn wisdom, the second, wherein to exercise it themselves, and the third, to instruct others▪ Brias king of Argives, gave most honour to the Philosophers that read in schools. Numa Pompilius amongst the Romans, was of opinion, that he was worthy of most reputation, to whom had happened the victory of any famous battle and that was fortunate in war.  
But Anaxarchus the Philosopher, ordained amongst the Phenitians, that in a common wealth, such should be especially honoured, who in the time of peace entertained the state in tranquillity; and in the fury of war, was found to be a valiant protector of the limits and liberties of his country, concurring with that of Tully, who likewise preferreth to the highest degree of honour; those, who armed do make war, and robbed, do rule and govern the common wealth: but because this little pause of peace, hath even almostlulde us in that security, that now the soldier hath hanged up his armour a rusting by the walls, they would likewise hang himself a rusting with his Arms, I think it not amiss therefore to give him a little furbushing, though not to cast him into any counterfeit colour, or so to varnish or gild him, whereby to make him more bright by Art then he is of himself by Nature: a little therefore to rub out the canker, that time hath already begun for to eat, I will make him as well as I can, to glister and shine in his own virtue.  
War is a minister of God's justice for sin, God is not the author of ill, but the chasticer of abuse; he ordereth the will of Princes to punish or revenge: the Soldiers as obedient Subjects, are the Minister to perform: if power were not to maintain Princes proceedings, the Prince might sometimes be dispossessed of his Estate; cruel hands would be laid on the Ministry, yea, the Lawyers would be pulled from the Bar, and the judge plucked down from the place of justice; so that in peace the name of a Soldier restraineth the rebellions, and in war, maketh subject the proudest resister.  
The Soldier referreth himself to the will of the prince, the prince is not disposed but by the direction of God, who since he is the governor of every action, I dare avow they are not vicious.  
It may be objected, that in the proud attempts of Princes, the Soldier is still present, not respecting the cause so much as his own profit.  
This were a hard position to be objected against Lawyers, but the Soldier being a subject, is tied to follow his Prince: but in injurious enterprises, I know there are Soldiers, that are as contrary to the war as he that is most ready to reprehend: who by proof and not by guess, do conclude of the event of the battle when the cause proceedeth from a wrongful ground.  
But let us speak of Soldiers in their minorities, when they first become to be apprentices to Arms. In the choice of a Soldier, we do not only regard the ability of his body, but the quality of his mind: for if religion, circumspection, prevention, counsel, experience, zeal, fidelity, resolution, continency and care, be not in him that should enter the profession, the charge is ill looked into; neither is such a one to be admitted, that is not thus accomplished: then if a Soldier of judgement be had, when he is employed, how lives he in the field? first, in the fear of God, not assured of his life from one hour to another, surely tied to all virtuous actions, abstinent in diet, diligent to please, careful to correct, dutiful to obey, tired with travel, hands, feet, legs, thoughts and all, toiled, occupied, and employed, so that neither leisure serves him to be idle, nor the severity of his Captain admits him to run astray: such Soldiers should be, and thus they ought to be employed, and if there were not some such, the name and title were hardly bestead.  
For those imputations wherewith Soldiers are charged, to be rash, rebellious, cruel, mutinous, incontinent etc. they are but scandals maliciously imposed: for first, if they were rash, their success would be more infortunate, then commonly it falleth out.  
If rebellious, and not to be governed, without doubt, Alexander had not conquered so many countries, subdued so many kingdoms, and overcome so many nations, and (as it were) but with a handful of his Macedonians and Cretians.  
If bloody minded, why then spared Caesar those Senators, & citizens of Rome, when both by their own hand▪ writing and often attempts, he well knew to be the followers of Pompey, and his capital enemies.  
If murderous, how often might the Venetian Armies have worthily spoiled the whole Island of Create, which not only had murdered many of their families with the sword, but also rebelled against them five or six several times.  
Ifincontinent, what caused Scipio to redeliver that noble young Virgin, who for her passing beauty, and great admiration of person, was presented unto him as a rare gift; Scipio himself amazed at the sight, would yet deliver her to Luceias, to whom she was espoused, and gave him also for a dowry, the gold that her parents had brought to redeem her.  
If covetous, how fell it out, that after L. Mumius had taken Corinth, and adorned all Italy with the riches of that spoil, he kept so little to his own use, that the Senate was fain for very need, to give dowry to his daughter of the common treasure.  
But because Rome hath been especially famed, let us see from whence she attained to her greatness, we shall find that the Soldier was he that defended the estate, the Soldier was he that made Rome notable: yea, the Soldier was he that had the creation of the Emperor. When the soldier had this sway, peace was as plentiful at Rome as after it was, the revenues of Rome greater than now they be, the abomination of Rome less than now it is: In the time of the soldiers government, Rome was renowned for her justice, and was reputed to be the mistress of the world: now the rule is in the hand of a counterfeit priest, Rome is infamed for her idolatry, and is accounted the scorn of the world: In the days of trajan, other countries sought their laws from Rome, now in the days of the Vicar of Christ, Rome is accounted lawless of all the world.  
In the loss of a soldier, how mourned julius Caesar? whom not only he dignified with great honours being alive, but also buried with bitter tears being dead.  
Pompey the great builded the city of Nicopolis to no other end but to harbour soldiers.  
Alexander the Roman, would seldom give gifts unless it were to soldiers, affirming it to be unlawful for him that was high steward of the common wealth to convert those revenues which the Provinces did contribute, either to his own spots and pleasures, either yet to spend and consume them amongst his friends and favourites.  
Yea, the most notable Emperors, that ever yet were heard on, hath accounted of a Soldier as of his familiar, calling him his companion, and fellow in Arms. Now I have heard of them, that have been learned in the laws, and some others likewise that have been famous Orators, that have been entertained by Princes, but never reputed to be their fellows, yet many times accounted to be their flatterers, to soothe them up in their pleasures, and to follow and uphold them in their idle humours.  
Perhaps, for the maintenance of a good Plea, a lawyer may get a little popular praise; but the soldier, for subduing an enemy to Rome, had the honour of a Triumph. I might here enlarge a great deal of other matter fitting to my purpose: but will you hear what testimony the holy Scriptures will afford us in the commendation of Soldiers? in the 3. of Luke, amongst a number of all sorts of people that came to john Baptist, aswell to hear him preach, as also to be baptized, the soldiers were not behind, but stirred up with the like godly zeal, they came amongst the rest, desirous to be instructed in the way of their salvation, and as the other had done before them, they demanded of john what they might do to inherit heaven; the Prophet rendering no rough reply, mildly said unto them, Doc no violence, but be content with your pay.  
If I should a little paraphrase of this Text I might easily make it appear, that soldiers are not so puffed up with desire of a little transitory glory, that they neglect the glory that shall endure world without end.  
The Captain again, that sent unto jesus about helping of his sick servant, as our Saviour was coming towards his house, he was encountered by a second messenger, acknowledging himself unworthy to receive him under his roof, beseeching him but only to speak the word, and he knew his servant should be safe, whereat our Lord himself wondered, and turning him to those that followed, he said, I have not found so great faith, no, not in Israel.  
There is yet mention made in the Acts of the Apostles, of Cornelius a Captain, a devout man, & one that feared God, with all his household, to whom an Angel appearing, willed him to send to joppa for Simon Peter, who should instruct him, and baptize him in the name of jesus Christ; and the Captain called unto him a devout Soldier (for those be the words of the Text) whom he sent with others, about this message.  
This Testimony we have in the new Testament of Soldiers that were godly inclined: but I do not find mention made of any Lawyer, but of those that came amongst the Scribes and pharisees, that sought still to tempt and crucify Christ, against whom our Saviour himself, pronounced, Woe be to you Lawyers, for you load men with beauty burdens to be borne: but you yourselves will not touch them with your little fingers.  
I have traveled a large circuit, and by what is already past, it might well enough appear, that he is most beneficial to his Country, whose body executeth what his wisdom plotteth, I might yet hold on a larger journey, but I think it needles, and therefore I mean to weary myself no further.  
But I cannot see what the Lawyer can challenge of his country, the lawyer (I mean) that makes his plea but for his private profit, whole only contemplation hath but regard to his own coffers.  
In the beginning, when justinian's Radices were not known, but the law of the Tables were taught, than the law was not in the civil magistrate to dispose, but the Priest had it to propound: that law was delivered by succession, and confirmed by the presence of the Lawgiver: and whilst that law was continued, Israel was partaker of the promise; the Heathen fell before them, for the Lord of hosts was amongst them, but in continuance of time, as sin and corruption began to increase, the laws likewise began to multiply: for it is offence that begetteth laws, and from the wickedness of men, it is that good laws do proceed.  
Dionysius of Siracusa (though otherwise a tyrant) yet he made a Law, that those that excessively gave themselves to banqueting, should be punished with great asperity: Lycurgus made a Law against drunkenness, Augustus Caesar against pompious buildings, the Lucans against prodigality, the Lacedæmonians against excess in apparel, the Egyptians against whoredom & adultery, the Thebians, against negligent parents, that brought up their children in idleness and insolency, the romans against those masters, that were too severe and cruel to their servants; and there was a Law established in Rome, called julia, the tenor whereof was, that no man should be so hardy to shut up his doors, whilst they were at dinner, that the officers of the City might have the more easy access to see if their ordinary did not exeede their ability.  
I might speak of the laws of Draco, of those that were made by Numa Pompilius, and of infinite numbers beside that were made by several men at sundry times, and for divers purposes, so that law is but leave▪ led by direction, administered by appointment, and still referred to reformation.  
This Canon may be annihilated by this learned Doctor, that distinction frustrated by that Expositor, and what not turned Topsy-turvy, to serve the season for the Lawyer's commodity.  
There is no agreement amongst themselves, for what they confirm to day, to morrow they disavow; look into their own Canons, consider of the first institution of their laws politic, positive, and provincial, and there will be found so many corrections, so many frustrations, so many anticipations, so many cautels, and such several expositions, as the student had need every day of a new memory, to consider of his new coated clause. With this multiplicity of laws, there is likewise crept in such a superabundance of Lawyers, that by wresting and corrupting of the laws, do maintain themselves, their wives and their family, in presumption and pride.  
These be they that with Protulus the son of Nerua, by their injurious cavillations, will destroy the cause of Otho their familiar friend, and will not let wickedly to betray him to Vitelius for a little gain.  
These be they that with Christopher of Castill, have bound themselves apprentices to variety, and with Eneius Popilius, will know nothing without a golden Fee.  
These be they that with Baldus Perusinas', are aswell hated for their inconstancy, as honoured for their learning, and with Saturius (that was never heard to deliver a profitable sentence in Law) doth yet uphold their ambition by the scrapings of the law.  
These be they that with Hortensius plead hard for Verres, for the fee of a silver Spinx, and with Augilius Rats will nonsute his Client's cause, if he denay him but to change a piece of base money.  
These be they, by whose corruptions, the laws are made but Traps and Trains, where by both rich and poor are caught and spoiled, and how many Athenian Orators have we, that will counterfeit the Squinancy for a little gain, and yet are to open mouthed against the poor man's process, that will make their plea, but according to the penny, that will come delays from Term to Term, from time to time, from year to year, that have so many shifts, and are so full of collusion, that I protest, I do not know any thing wherein we stand in greater need, then of provident and godly laws, whereby to curb and restrain the corruptions of the greatest number of our Lawyers, but especially from the detestable exactions of those that be Clerks and under officers, that are cried out upon by poor suitors, for their extorting & taking of unreasonable fees.  
But as I have heard there hath been some reformation of these things in England, and I hope there will be the like had in Ireland, where this extorting by Clarks, is in such use and custom, that some of the discreet ludges themselves, have found fault at it, and I myself have heard no worse man than the kings Attorney General of that realm that did both nor judge to dete mine it, in such a case (by the laws of all nations, the trial is still referred to the laws of Arms, from a Company of wrangling Advocates, that with their sophistications do hunt after continual darkness, to the honourable prescriptions set down by Soldiers, that to discover falsehood, to bring hidden practices to open light, to make their trials by way of Combat, presupposing that God, who only knoweth the secrets of all things, will give victory to him that adventureth his life for justice and right.  
This supposition is not vainly grounded, for histories are full of examples: how many ungracious and ungodly practices have been discovered and laid open, and of many other trials that have been made by those honourable encounters of Combat, & sometimes determined by Martial court?  
But the soldiers confidence is not to be forgotten, who referring the equity of his cause to the righteous judgement of God, do neither seek for love, nor for favour, nor for gain, neither arethey drawn by any manner of corruption, to obscure matters, to darken them, or to shut them up in a golden cloud: or after three or four years continuance in suit, to make them more intricate than they were the very first day they were commenced.  
No, the martial law is of a more speedy dispatch, it seeketh no corners, it neither upholdeth wrong, nor suppresseth right: I may therefore conclude with a good conscience, that if there be not some difference in the laws themselves, yet in the administration there is a great inequality.  
I would not wish you to belecuc for all this, that I would have all suits, all quarrels, and all manner of controversies to be tried by martial law: do you ask me, how I would then have them ended? I protest I will tell you what I would do myself in such a case; I would walk Paul's till I were weary, but I would meet with him that would say, had done him wrong, or between whom and myself, there were like to arise any cause of contention or suit in law; and having once found him, he should be very hard hearted, but I would entice him to a Tavern, where calling for a pottle of wine, and placing it at the upper end of the Table, I would make it an arbitrator between us for that time, and I would likewise draw in some other of our friends and acquaintance, that if the wine should be too hot or too furious in his execution, they should moderate and qualify his rigour with some indifferency: you know my meaning, if it were a matter of a thousand pounds' weight, I had rather abide a trial amongst neighbours and friends, (that might make a quick dispatch) and a quiet end, then to follow a suit at Westminster Hall, that will scarce be finished in an age, especially, if the matter be doubtful or intricate. To conclude, I would not wish a wise man to go to Law at all, if it were possible; marry, if there be no remedy, arm yourself with patience, and store your purse with crowns; for be sure, you shall have occasion to use both the one and the other: for the Lawyer and the Vintner too, are very costly if they be well followed, and they do both of them make their greatest gainby selling of the Elements, for the one sells water, and the other sells wind; but caveat Emptor, for he that sells wine, though it be but by the pint, will game more at the years end, than he that buys it by the pottle: but he that lives by venting of law, woe be to the buyer, for they retail such rotten stuff, they will make you pay for the very dregs & dross of their law; they sell the very parings, the scraping, and the of●courings of the law at unreasonable rates: you shall pay for every leaf, for every line, for every word, for every syllable, for every scrape, for every dash with a pen, for every drop of ink; you shall pay for their toying, for their trifling, for their delaying, sometimes for their lying; you must attend at their chambers, you must wait for them at their study doors, you must be sure to have their fees in readiness, for he that wants money amongst Lawyers, is like a flower in the Frost, nipped in one night, and withered the next day.  
Cato seeing the inconvenience that grew in the common wealth by the provocation of Lawyers, that animated and maintained dishonest suits & quarrels amongst neighbours and friends; wished that the courts of Pleas might be set with traps and engines, to catch and insnarle the professors of that study of law: and Ferdinando sending a vyz-Roy into the Indies then newly discovered, he forbade him to carry any Lawyers with him, to the end they might not sow the seeds of suits.  
I hope I shall not be mistaken (by those that are wise) nor my words construed to the worst meaning (by those that are honest) for I am not ignorant of many worthy Gentlemen that are professors of the law, and I think both the study and administration of law, to be most befitting and behoveful for Gentlemen: for what are they but this base borne brood, that creeping into the Inns of Court, and having a little scraped together a few fragments & scrape of the law, because they would not mend shoes, foot stockings, drive the cart, and do as their fathers did before them; they neither care what laws they pervert, nor what Clients they consume; these be they against whom I have all this while whetted my pen; with others I have not had to deal.  
For the grave and reverent judges, Fathers and Founders of the Law, my pen hath not touched, no, far be it from me to think an evil thought, much less to detect them. There be many other Gentlemen, both of name and blood that I know are not to be detected; amongst the which, some I love for their honesty, some I reverence for their quality, and some I honour for their excellency many ways expressed, but especially in their lives: amongst the rest that are now remainant in the realm of Ireland, one that hath made himself more famous than the rest, and therefore above the rest in that Region most worthy so to be famed. I need not blaze his name, for he that hath but learned to know himself, hath heard of him. I might say more but I need not, for he hath said more for himself then I am able to say.  
For a full conclusion of this, I protest, that I do not know any man in England, a professor of the law, either one or other that I do malice; there be a number that I do love, and I love them for their own virtue and worthiness: neither can I speak any ill of any one particular person amongst them of mine own experience; neither have I heard the abuses of these pettifogging fellows more bitterly reprehended, than I have heard amongst Lawyers themselves that are of the most worthiest sort, and best learned in the laws.  
And now to return to the subject that I have taken in hand, I say it is the best gentry that is attained by Arms or by learning, but best of all by both, and he doth hardly deserve the title of a Gentleman, that is not advanced by one or both; they are far deceived to think, that a little wealth, or a bare office, may make a man worthy of estimation, that is not attained unto by desert, or accomplished by virtue: to gain a reputation, to be accounted wise or virtuous, many wise and virtuous acts are required; but for a man to make himself to be esteemed for a fool, one foolish act sufficeth: and therefore a man had need to take heed how he marries a wife, that is of the flaunting humour.  
Some do think to aspire to gentility by their wealth, but that were a base foundation, for riches are most commonly heaped together by corruptions, by extortions by exactions, by oppressions, and by many other like, servile functions.  
And a man would laugh to hear some of these Hogelings (if they be in company) what they will attribute to themselves, you shall see a fellow that was but lately diggeth out of a dung hill, whose wit and honesty both, doth only consist but in compassing of crowns; that will take more state upon him, than he that is able to manage a prince's Army in the field.  
Some others do think, that the greatest grace of gentility doth consist in gaudy shows, in foolish fashions, and to be like Protenus the God of shapes. Some their greatest virtue is, to pour it in, and to put it out again: some do think to be registered in the heralds books, for wearing hair of the new cut, one will have it short, another will have it long, an other will have his love lock, or his lady lock, (or call it what you will) that shall hang dangling by his ear, an excellent place of Ambuscado, to sheltre Nits & Lice.  
There be some▪ that in their actions do affect honour, who in their ambition will protest of great wonders, and what they would bring to pass, if they had been borne mighty, which sort of men are commonly much talked of, but little cared for, when honour doth best show herself in him, that doth rather seek merit; then hunt after fame; yet I have known of some of these aspiring potentates, that were ashamed to confess their own parentage, but would challenge their alliance from some Lord, or from some knight, like the Mule that being demanded of his birth, being ashamed to confess that he was the son of an Ass; answered that he was cozen German to a Horse. In every well governed common wealth, men of learning, virtue & honesty are advanced and preferred, for dignity in an unworthy person, is like a precious stone, that is set in base metal, or like a rusty rapier in a velvet scabbard: but opinion is a perilous fellow, and I think there is not a more cozening thing in the world, for it deceiveth Kings, Princes, Dukes, Earls, Lords, and what is he that is not over reached by opinion?  
It draweth most to great fortunes, and it is bred and fostered by the breath of the vulgar.  
It preferreth men to dignities, to offices & places of authority aswell in the time of peace, as in the time of war, for where opinion beareth sway, she rules like a God, she makes fools to be reputed wise, cowards to be called courageous, and silly ignorant men to be admired for judgement and skill.  
Opinion is a burr that still cleaveth to the mighty, and it is more nice & foolish to please, than judgement.  
Opinion is the mother of hypocrisy, it is blind, it is lame, it is self conceited, and it hath prevailed so far that we want but another Erasmus to deify Opinion, as one hath already writ in the praise of Folly.  
Opinion is most smoothed by those that do affect and hunt after it themselves, and that is commonly by men of the basest condition, by such as do thirst after promotion, as tale bearers, news carriers, and such other; and some too think to creep into the very guts of Opinion, with drinking a health; some to win Opinion, are excellent in discourse at a table, they will talk of their own activity, how many frays they made in Fleetstreet, what Ladies and Gentlewomen came to visit them when they lay sick of the toothache, and they will sometimes vaunt of a favour from their mistress, that were scorned by the maid: and bar them from this or other like talk, and they are as utterly unfurnished as a chimneys end in a country house without a pudding, or a piece of bacon. I have seen some of these fellows that are of the jetting behaviour, that do think to reach at opinion by compliments and acquaint devices, that will dispute of intricate matters, that profess to be seen in all faculties, that will speak by distinct spaces, and will refute all men by innovation of Method, that can sometimes speak well, and always live ill.  
He that swaggereth and sweareth, and speaketh not a word, but it is full of terror, that threateneth the stab or some other deadly blow, that is able to dismember a man with the very breath of his displeasure, that can shake him all to tatters, but upon the point of his tongue, that is as fearful to behold, as the Gentleman that durst not look in a glass when he was angry, for affrighting himself with the terror of his own countenance, that scorneth to cut up the Goose-pie, that scorneth to drink to him that will not pledge him a full cup, that scorneth sometime to pay his debts; all this and more too, is, but to win opinion, and so from thence to step to preferment.  
I never found less performance in deeds, then in some of these prating fellows, that are so full of words; but for my part if I hit into their company, when I hear their tongues begin to wag, I listen to their talk, as I listen to a Bagpipe, that the louder it squeyles, the more abject I hold the music.  
Now for this insinuating baseness that doth woe preferment, as if she were a wench to be won with presents, with praises, and with flattery; a fair word, a smiling look, or a flattering show, were recompense good enough for those creatures of servitude.  
For mine own part, I have ever scorned to purchase reputation, or to seek advancement, by ducking, by crouching, by dejecting and prostrating myself at men's feet, to submit to a voluntary professed servitude, to dance attendance, sometimes three hours by the clock, and then to be blest with a Nod, commend it he that list, I cannot like it, neither do I love to commit the idolatry of out age, to make mortal men saints, to worship, to adore, to creep, to crouch, & to make offerings: if any of these interpreting fellows will say, I stand too much in my own conceit, & therefore (perhaps) will not stick to break a jest or two behind my back, to get the start of such depravers (& a little to prevent them) I befool him a fore hand, that doth think me so simple, as not to be able to distinguish between servile flattery and beseeming courtesy; but to submit myself to a base kind of submission, to beg a little preferment: let them win that way those that list, I hold the gain to be more abject and base, than Vespasians gain gotten by utine:  
But of all fortunes that might befall me, it would anger me to the heart, to creep into an office (yea, if it were into Knighthood itself▪) more for my wives sake, then for mine own worth.  
I will speak no more of myself: but what indirect aspiring is this, that to attain to a little title of dignity, we shall make ourselves to be laughing stocks, and to be holden contemptible in seeking a dignity, not being able to uphold the reputation of the place?  
It is a counterfeit fashion to face the outside with a little satin, or some other like stuff of a glorious show, and to patch and piece the inside with tatters & rags of little worth: me thinks there be some, that if they did but examine and look into their own dignities, they should be very angry, because they should find them to look with squint eyes, wry mouths, and flearing countenance, as though they derided & mocked at their masters.  
This eye beguiling glory deceiveth none but fools and it is like the Glow-worm, that shineth a little in the dark, but in the light of the day, we discern it to be but a paltry worm.  
I have hitherto but spoke of Gentlemen, that do not know their own places, nor many times how to martial themselves but with disorder, injuring and wronging others, and some of them with such unreasonable presumption as might turn to offence, and so to a quarrel; I hold it not unnecessary now (according to my promise) to say something of Knights, amongst whom (if there be not some mistaking by the Heralds) there is some inequality and difference between them.  
The time hath been, when the Yeomanry of England did flourish, and were had in some account, but after the proverb began to grow in custom. That every lack would be a Gentleman, our Yeomanry began to faint, and even then to decay, and now our Gentlemen are as far out of date, and this second proverb approved to be in full strength and virtue, that is, Either a Knight or a knitter of Caps: for we are now so full of Knights, that Gentlemen are had in little request: the order of knighthood is ancient, & the dignity in ages past, hath been accounted honourable, neither was it given but to such as were able to countenance the place and had ability (both of wealth and wit) to gratify their country, to benefit the common wealth, yea and to be aiders and assistants to princes in all their affairs, either in the time of peace, or in the time of war.  
Such they have been, and some such there be still, but amongst them there be as unworthy, as the others are worthy, and here is the difference and inequality between them.  
The one are known by their troops of servants, that are attendant and waiting upon them; the other are known by a poor Page or Lackey, or if they can get a piled fellow or two in a thread bare Livery, it is a greater train than some of their Fathers, or other of their predecessors before them were able to maintain.  
The one are known by their hospitality and good housekeeping, aswell in the City as in the Country, the other are known by their frequent to other men's tables, that are not able to give a meals meat, nor scarcely to eat a good one (at their own costs and charges) from one Sunday to another.  
The one are known by the authority and government they bear in the common wealth, and are advanced for their wisdom, and renowned by their own desert, the other are better known for their wives vanity, then for their own virtue, and not so much advanced for their own wit, as for their wives wantonness. To be short, the one are beloved of all for their wisdom, and the other are scorned of all for their folly. I cannot tell whether it be an inconvenience to a common wealth, to have so many unworthy persons puffed up into prid●; but this I answer, that a great number of the unable sort must uphold their pride, either by begging from the prince, or by shifting or scambling in the common wealth: for sir Giles himself must have his satin suit, and my good Lady his wife, must needs have her Coach, for to see a Lady to walk the streets without a Coach, is like my Lord Mayor, when he comes from Westminster without a Pageant, or like a Shrove Tuesday without a pancake.  
For as Knights grow poor, so Ladies grow proud, and when a Lady is out of the new Fashion she is like a ship that is out of Trim, she will never steer well.  
The romans would never admit any man to carry the name either of knight or gentleman, that had not served in the wars, neither would they dignify any man with any of those titles, but such as had been famed for their service in the field, or otherwise commended for some excellent virtue: me thinks it were well if this were observed in the institution of knights, and that as good respect might be had to their ability of wealth, as to their ability of wit, and although I do here yoke wealth with virtue, yet I do make wealth to be but the handmaid to virtue, for the exercise of liberality is many times as necessary for a knight as chivalry: but now we shall sooner meet with sir Dinnaden or sir Dagonet at a dinner, than sir Lancelot du Lake, or sir Trustrum de Liones in the field.  
Some do hold, that amongst Knights, he is to have the first place, that had his first creation, and this is it that I have laboured all this while to impugn: for what a disparagement were this, that a man that were first by birth a Gentleman descended of worthy parents, trained and fostered up from his very infancy in knowledge and understanding, that is of able revenue to keep hospitality, and to relieve the poorer sort that are inhabiting about him, whose wisdom and experience hath been both tried and well approved, in his love and service shown, aswell to his Prince as to his country, and such a one being worthily dignified to the order of knighthood, for his virtue and well deserving, another that is but base by birth, compassed (perhaps) with some measure of wealth but not with an inch of wit; some of them not greatly pestered, neither with wealth nor wit, his best compliments, a little pride and a great deal of ignorance) yet one of these little worthy creatures, creeping into a knighthood, whether by favour, whether by fortune perhaps by fraud, but I am sure, neither by merit nor by desert, should yet shoulder the other from the wall, because he had his creation an hour or two before him.  
I could here find in my heart to chide (and that extremely) but especially in the behalf of Ladies, I mean of those Ladies that may be said to be truly legitimate: for there be of Ladies, as there be of knights, some in substance, and some in show: but for those that be Ladies aswell in nature as by name, I reverence those, nay I honour them, & although I know their virtuous inclination to be more ready to pardon, then willing to revenge, yet what gentle spirit would not be grieved in their behalfs, to see a base borne Madam, whose mother would have been glad to have been a good Ladies Landres, and yet she will prank and perch, yea and sometimes contend with her for place and superiority, that hath had her betters to attend her in her chamber. I did once know one of these female kind, that the best bringing up she had whilst she dwelled with her own mother (I think) was to study the Art of Navigation: she had daily frequent amongst Sailors and Seafaring men▪ and in continuance of time she fell to practise the Jacob's staff: and I durst be sworn, she never so much as dreamt of a Ladyship, but fortune (they say) is blind and she always favours fools. The Proverb may be true, for we have some knights in this age that are not accounted the wisest men, and amongst them she was Ladyfied, and very shortly after that she was numbered in this society to become a fellow Lady: she began to scorn this excrement of worms, this satin, silk and velvet were to mean for my Ladies wearing, unless it were decked, guarded and garnished with the mineral of gold, silver and other ornaments of more pure and precious nature.  
Martial maketh mention of one of these base born brats called Poppeia, that after she became a concubine to Nero, had her horses shod with pure gold: I would be ashamed of it, but I would match Poppeias' pride with as base borne as herself, if I listed to pick out precedents, though not in shoeing of horses with gold▪ yet in other superfluous vanities, no less nice and foolish than that: but let them pass, and thus I will conclude, that as there is no ambition so violent, as that of the Beggars, so there is no pride to be compared to the pride of one of these abject creatures, that is exalted & lifted up from a base estate to a little prosperity.  
But now to speak of knights, I say that the dignity was at the beginning given for service in the field, and was proper only to martial men, for there was the first institution, but since it hath grown by custom, that every absolute Prince hath power to bestow that dignity aswell in the time of peace, as in the time of war, but yet knights are of the more or less reputation, according to the quality of the Prince, or party that giveth the creation, for this is the opinion of the Heralds, the Venetian estate, and the state of Genoa, do take upon them to make Knights, and so doth the Pope; but with these we will not meddle.  
In the time of the first institution, the creation was performed with many ceremonies, and as many ceremonies again were used in the degradation of a knight. There are three or four sundry orders of knights in England, but I will only speak of those that have neither garment badge, sign nor show whereby to be known from other ordinary Gentlemen, but by the addition of sir john, sir Thomas, sir Richard, or sir Robert, by which notes they are better known amongst ourselves than they are to strangers, and these knights are called by the Heralds, knights Bachelors.  
These knights are made either by the king himself or by his commission and royal authority to his lieutenant, especially in the time of war, who hath his royal and absolute power for the instant.  
This order is given upon diverse considerations, whereof the principal is for service in the field, and to these especially belongeth the greatest honour, and aught to take the first place, for I have known, (and I have sometimes seen) both Earls & Barons, that have received the order of knighthood in the field, & have thought themselves thereby to be dignified: for as the beauty of every common wealth consisteth in the virtue of their Nobility, so the wings of true Nobility, wherewith to make her to fly high, are the deeds of chivalry, for being enlightened with martial skill, it maketh him to shine more clear and bright.  
In the time of Peace, the dignity of knighthood is bestowed of many worthy Gentlemen, who for their wisdom and ability every way, are fit to sway & govern in the common wealth, and these knights are worthily honoured, & are so to be reputed & regarded.  
After these in the third rank, let them march in God's name, whom the prince himself doth advance (perhaps) in hope of their future service, or for any other respect or consideration (whatsoever) for it well beseemeth a king to make a knight (though it be but for his pleasure) because a prince may give him maintenance to hold his estate, as he gave him Knighthood at his pleasure, whither any substitute may do the like, I will not dispute, for if he makes a Knight for his pleasure that is unable, either he makes a Beggar, that must be still craving of the Prince, or such a burden, that of necessity, must be a pester to the common wealth, for those knights that are but poor, bare and needy, are like ciphers that do make figures rich, but are themselves worth nothing.  
I am sorry now at last to speak of those that are a stain to that honourable order of Knighthood, that knowing themselves to be of no desert, nor any ways able to merit, will buy the dignity and purchase their knighthood with money, a silly humour that loveth admiration, and procureth laughter.  
I have known of these betrayers of virtue, that when he had made his purchase of a knighthood, the best that he was able after to perform, was to take a place at the upper end of the Table, and all the virtue that was in him beside, was this, he loved to pay the Fiddlers.  
I might enlarge a great deal of other matter about this contending and striving for places, this standing upon precedence and superiority, who is better, and who is worse, but to him that is not partial, it might very well appear, that aswell amongst Noble men, as amongst Knights and Gentlemen, the martial man is first to be preferred, yea amongst Emperors, kings and princes, he is ever holden to be most magnificent, that is most martial: and this is not mine, but the opinion of the Heralds.  
Now for a number of counterfeit Soldiers, that will be called Captains, some of them that never had charge, unless (perhaps) at the fetching home of a Maypole, or sometimes preferred more for favour then for any ability that was in them, unless to lead men to the slaughter.  
Some other again that have been a littleat the sea, a pilfering, that for the service, or what belongeth to the sea, are more simple and ignorant than the poor ship boy, and these be they that are a slander and disgrace to the Art Militari, for there is no greater incivility, no base disorder, nor more shameful misdemeanour, then is used by these counterfeit Soldiers that do march under the title of Captains.  
But what profession is free from counterfeits, when Divinity itself is sometimes made but a cloak for hypocrites: And here if I might but crave a little licence, I might speak of a kind and manner of affinity, that is between the Divine and the Soldier, sympathising and concurring so nearly together, that both their virtues and their vices might be said to be a kin, and to have proceeding from one original: they are both warriors, the one with the word, the other with the sword: the one fight against the pride of sin, and against all enemies ghostly & spiritual: the other fight against the ambition of Tyrants and against all other oppressors, either foreign or domestical. A good Captain must have training, practice and experience, before he take upon him to conduct in the service of his Prince: a godly Divine must have learning, wisdom and knowledge, before he take upon him the cure of souls in the church of God.  
The unskilful Captain but leadeth men to the slaughter: the ignorant Divine leadeth souls to destruction.  
A good Captain, fearing the attempts, and sudden surprises of the enemy, is still vigilant and watchful: A good Divine fearing the creeping in of vice, & the hot Alarms of sin is ever ready to make resistance.  
The Captain that sometimes buyeth his company and attaineth to his charge more by favour of friends then by his own virtue, is more ready to paul & pill his Soldiers, then to perform any service; the Divine that creepeth into a Benefice by sinister practice, more for the love of the living, then for love of the living God, will sooner fleece his flock then feed it and will be more ready to contend with his parishioners for those duties that are appertaining to himself, then to teach and instruct them in those duties that they owe unto God. Those Captains that are too formal and in the prescribing of martial Discipline, are more nice than necessary, are the disturbers of the love and amity that should be amongst Soldiers, and do many times hinder the expedition of service that might be performed: those Divines that are more precise in the ceremonies of the Church than the word itself doth warrant, are the seeds men of dissension, and by their too much curiosity, they set abroach those strifes and contentions, that are lets and hindrances to many godly proceedings that might benefit the church.  
The careless Captain suffereth his Soldiers to spoil to rob, to steal, to bring in booties, aswell from friends as foes, he cares not from whom, so he may have his share; the covetous Divine suffereth his flock to wander in blindness, to follow idolatry, and to rob God of his glory, he cares not how, so it bringeth in beeves to his kitchen, horse to his stable, and money to his coffers.  
I might be infinite in this comparison, but let it rest: and to conclude (I say) they are most detestable vices, that are most desirous to look like virtues.  
An Heretic of good life (saith Origen) is much more hurtful, and hath more authority in his words, than he that doth discredit his doctrine with the lewdness of his life, we must therefore take heed of Papists that are of godly conversation to the show.  
The holy Hypocrite is more to be feared, than the Publican or Harlot, yet beware of a woman, that hath once marked herself with infamy, let her afterwards pretend never so much honesty. I dare not undertake to write an Apology in defence of his wit, that in despite of grey hairs and wisdom too, will entangle himself with one of those marked creatures; but she may bring him children, and teach him to sing with the summer bird, I might have lived merrily, if I had loved never.  
But to conclude the Text that I have taken in hand; we contend about precedence and superiority, we strive who shall go before, and who shall follow after, and we do all make semblance to hunt after honour, but in truth we hunt contrary, and missing the right tract where honour is to be found, we content ourselves with a little vain glory; but it fitteth the time, and letit do so still, for there is no amendment, the world (I see) is grown to be like Friar Bacon's brazen head: The time is past, and there is no hope of recovery.  
Christ sweateth blood, whilst we snort and sleep; Christ wrestleth and ftriveth with the world, whilst we stand by, and give him the looking on; Christ hath humbled himself to the Cross, we dispute of dignities, who shall sit on the right hand, who on the left, who shall go before, and who shall follow after: we are lifted up in our own conceits, we swell with pride and presumption, the one of us against the other, we misspend this treasure of time, which God in his mercy hath given unto us, this blessed season of peace, which by a gracious government we now enjoy, which should be converted to better use and purpose.  
In the time of peace, Philosophy hath his peculiar exercise: and when we are exempt from the trouble of war, it is then time to settle religion, to establish laws, and execute justice, to endeavour the knowledge of Arts, and Sciences, and in the time of peace, it is then high time to provide for war.  
FINIS.