A SHORT TREATISE OF The Great Worth and Best Kind OF NOBILITY.  
WHEREIN, That of NATURE is highly commended, That of GRACE. is justly preferred; The one from Humane Experience, The other upon Divine Evidence.  
By HENRY WHISTON, Rector of Balcomb in Sussex.  
Eurip. Hecub. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Ambros. lib. de Noah & arc. c. 4. Familiae hominum splendore generis Nobilitantur, animarum autem clarificatur gratia splendore virtutis.  
LONDON: Printed by E. Cotes for William Palmer at the Palmtree in Fleetstreet. M. DC. LXI.   

TO THE AUTHOR.  
HAving perused your Book of, The great Worth, and the Best kind of Nobility; I desire you would speedily present it to the public view: for as I find it in itself Methodical, Perspicuous, and Ingenious; so for these times I judge is very Useful: and therefore delay not the Publication, if you value the Opinion of  
Your faithful Friend, john Pearson.   

To the Right Worthy Sir WILLIAM HAWARD of Tandridge in the County of Surrey, Knight: Gentleman in ordinary of his MAJESTY'S Honourable Privy Chamber.  Right Worthy Sir, 
THIS little Treatise speaks somewhat of the great Worth and best kind of Nobility; And as the Romans had a double 
(a) Erat [antiquitus] saccellum Pudicitiae patriciae in for● Boario ad aedem rotundam Herculis— Posteà, Virginia in vico longo ubi habitabat ex parte aedium quod satis esset loci modico sacello exclusit aramque ibi posuit & convocatis plebeiis matronis— Hanc ego aram, inquit, Pudicitiae Plebeiae dedico, vosque hortor ut quod certamen virtutis viros in hac civitate tenet, Hoc pudicitiae inter matronas sit, delisque operam ut haec ara quam illa si quid potest sanctius & à castioribus coli ditatur. Liv. lib. 10.  Altar amongst them, one for the chastity of the Patricians, another for the chastity of the Plebeians: So this sets up one Altar to the Nobility, and honour of the Peers and ancient Gentry of the Nation; another to Virtue and Piety, 
(b) Nobilitas sola est atque unica virtus. Juvenal.  The best kind of Nobility; and which we shall take leave to call, The Nobility of the people or communality. Not that we look upon Nobles and Gentlemen as strangers to Virtue, and aliens to Piety, to which they sacrifice daily, and which shine forth in them more than in any else illustriously; but that Virtue and Piety advance the latter to that honour, in which they have no part nor interest naturally. Now as our intention is in general to mind the one, that they perfect what they have by Nature; and to persuade the other, to gain what from their birth they have not, by Virtue: and as our desire is in special to contribute something to the seasoning of Noble youth with Virtue and Piety, Who are (as 
(c) Ita nati estis, ut bona malaque vestra act remp. pertinea●t. Tiber. de Neron. & Drus. Tacit. annal, lib. 4.  he said) so born, that their good or evil example makes much for the good or hurt of their Country: So the dedication of all is devolved upon you, not upon a single account, but upon several and different considerations. 
(d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Divine Powers are brought in still by the Prince of Poets, choosing fit instruments for the designs they take in hand, suitable Agents for several actions: and there is such a sutableness betwixt the subject of this Treatise, and Yourself: That as 
(f) Quod mulicres uterum gestantes, quae ut seliciorem de se sobolem gignant, in●uentur subinde oculis fixis & v●hementibus, in imagines exquisitè venustas. (Id quod Lacedaemoniis usitalum esse traduat). Id Eucherius quoque fecit ut aliquid laude dignum effiag●ret. Videtur sihi duo●um maximè praec●ll●ntium virorum non informs proposaisse imagines, nimirum Augustini & Hieroaymi; quorum imitatione sive assiduo aspectu, penitiorique contemplatione suos sic insormavit Commentarios, ut nihil illus si● vel ductius vel absolutius. Magdeburg. cent. 5. cap 10. Sic Cyprianus, Ambrose, Theophylactus proposuerunt sibi Tertullianum, Basilium, Chrysostomum, & alii alios.  some Writers are noted to propose such Authors for their Imitation; and 
(g) Quod mulicres uterum gestantes, quae ut seliciorem de se sobolem gignant, in●uentur subinde oculis fixis & vehementibus, in imagines exquisitè venustas. (Id quod Lacedaemoniis usitalum esse traduat). Id Eucherius quoque fecit ut aliquid laude dignum effiag●ret. Videtur sihi duo●um maximè praec●ll●ntium virorum non informs proposaisse imagines, nimirum Augustini & Hieroaymi; quorum imitatione sive assiduo aspectu, penitiorique contemplatione suos sic insormavit Commentarios, ut nihil illus si● vel ductius vel absolutius. Magdeburg. cent. 5. cap 10. Sic Cyprianus, Ambrose, Theophylactus proposuerunt sibi Tertullianum, Basilium, Chrysostomum, & alii alios.  some women are said to set the fairest pictures before them for their better Conception: So we may seem, in drawing up this Piece, to have had our eye upon you; but that the picture falls much short of the Pattern.  
This is certain, There is not a Virtue named in this Treatise, as belonging to Gentlemen, but is singularly eminent in you. For matter of Learning, new and old, you may be styled much better than 
(g) Pindar. Olymp. Od. 6. de AEncâ chorodidascalo.  he of whom it was first spoken, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Secretary and Interpreter to the Muses, their Ambassador or Nuntio, to communicate their secrets far and near to their Disciples. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A sweet cup of pleasant and delightful Discourses; so I take leave to interpret it. Neither doth the book disable you as some, but fit you for business. 
(h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pindar. Nem. Od. 7.  When you look off from that, Wisdom doth not look off from you, 
(i) Psal. 38.  but guides you with her eye, that you may 
(k) Psal. 112. 15.  guide your Affairs with discretion. That may be truly said of you, in your Station, which was long since spoken of Pericles in his Generation, 
(l) L'aus Periclis in multis authoribus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem. testatur de seipso in Thucid.  You know what belongs to your place, and can deliver your self accordingly; without troubling, as he did Greece, or as others of late, either Country or County. And if weightier business were imposed, there would not be wanting in you, either 
(m) These two are required in an Historian by Lucian, and do as well become a Statesman. Lucian. de conscr. Histor.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Politic capacity; or, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Rhetorical faculty, to manage them. For matter of Religion; 
(n) In quo cum pietate doctrina, cum conscientia scientia, cum natura a●s, cum disciplina rerum usus certavit. Mom. de Hubert. Languet.  Learning and Piety, Science and Conscience are so tempered, that they give to each other Lustre and Beauty. For Humility and Courtesy (which are to every Virtue in the Soul, what Beauty is to Health and soundness in the body; to wit, an Ornament and Grace to them all); 
(o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Niceph. Greg. lib. 6.  They, as beautiful and fragrant flowers, are so resplendent in you, that they attract the eyes, and hearts of all after you, and make not only your Society, but very Name also pleasant and precious to the memory. What should we speak of other things? We have called out, in this Treatise, some few Virtues to insist on; but you have stored yourself with the choicest in every kind. That not this, or that, but all discover themselves in you in general. So that look what 
(p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Julian. Epist de Zen.  Scholars and Gentlemen, are to others, that you are unto them, even an Oracle, as it were, and Ornament unto, Both. And 
(q) Interest inter eos qui in Principis gratiam incidunt, & qui ●am promerentur. Strad.— Vespasianus venerabilis senex & patientissimus veri, benè intelligit coeteros quidem amicos suos niti iis quae ab ipso acceperuit, Marcellum autem & Crispum attulisse ad amicitiam suam, quod non à principe accepe●●●●, nic accipi po●uit. Quintil. de Orator.  whereas many go only to receive Honour and Maintenance from the Prince; you carry that to the Court, wherewith you are able to do Service and Honour to your Prince, when He shall be pleased to employ you. 
(r) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pindar. Olymp. Odd 6.  We scorn wittingly to stein our Credit, or Paper, with lies; or to render your Parts suspicious by fabulous reports. 
(s) Sidon. Apollinar. Epist. l 24.  Per unius or is officium, non unius pectoris profunditur secretum. One Pen writes, but every true heart that knows you will give consent, and every ingenuous tongue a testimony to the same truth. This, Sir, is the principal cause of our fastening this Treatise upon you, that we might present our Reader with a fair Precedent, and give him not only dead, but (as one speaks in another case) 
(t) Cassius dicebat alios declamasse, Varium Geminum vivum coasilium dedisse. Senec. Suas. 6.  living counsel. Again, if it were possible for any Honour to accrue unto any by such a worthless Piece, we know none deserves it better than yourself. The high esteem which you bear to our Profession may call for it. 
(u) Luke 7. 5.  You love (as they said of the Centurion) our Nation; and whereas many are ashamed of our Coat and company, you seem rather to choose our society; 
(x) 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
Hom. ll. 1.   

— Arcanâ sic Fama crumpere porta,  
Caelicolas si quando domus, li●usque rubentum  
AEthiopum, & mensas amor est intrare minores.  
Stat. Theb. lib. 5.    like jupiter and the rest of the Gods in the Poet, who when they mean to feast go to Sea, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and sit down with the blameless, though black, AEthiopians, as guests. Your special favour to us might challenge it. When we were mere strangers to you● Person, though not to your Virtues, you offered to commend us to the Patronage and Protection of a great Peer of the Realm, a personage of singular worth and honour, Son of a Martyr (who resisted unto death for his Sovereign then alive, and on 
(y) Statue L Vitellii pro rostris hanc habuit Inscriptionem, Pietatis immobilis erga Principem. Sucron. in vit. Vitel.  whose Tomb that may much more deservedly be engraven, than it was upon an old Romans Statute, Pietatis immobilis erga Principem) and himself also of like eminent Piety to King and Country, Learning and Religion. A favour that could not but have pleased any, and would have been refused by few. 
(z) Saepe fit, ut is qui commendatus sit alicui, pluris eum faciat cui commendatus sit, quam illum à quo sit. Cicer. de fin. lib. 3.  Indeed the person commended is easily most an end persuaded to forsake him that commends and betrothe himself for his interests sake to his service to whom he is commended. 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Zen. Cyr. paed. lib. 3.  But as that Princess told her husband (when he asked her whether Cyrus did not seem to be a gallant Prince, who treated them both whom he had taken captive, so nobly) That she did not so much as mind or look upon him; but her mind and her eyes were upon him (meaning the Prince her Husband) who offered with his life to purchase her Liberty. So, Sir, Let me tell you, we cannot but (adoratis tamen à longè adorandis) respect him who did so much respect our advantage and advancement.  
We have told you, or rather the World, the reasons of of this our Dedication. Now as we gladly hear you talk in private, so we can as willingly talk of you in public. 
(b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazian. Orat. 20.  The eye is not easily taken off from pleasant objects, nor the tongue from pleasing subjects. But we must make an end, otherwise Critics will tell us that we exceed the limits of an Epistle. 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Epist. 355.  Yet shortness is no more of the Essence of an Epistle, than it is of a Man. 
(d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazian. Epist. ad Nicob.  It is not the number of lines, but the occasion and business, that puts limits to a Letter. We have more cause to suspect other Objections; but as little cause, we think, to be troubled with them. Some will censure us for writing so Preacher-like: We acknowledge it here a fault, but such as we are in 
(e) Seneca de Ovid. Non ignoravit vitia sua, sed amavit, Controu. 10.  love with, and are content the same Scoff should pass upon us, which the Orator put upon Aristoxenus, for defining the Soul to be a Harmony, 
(f) Cicer. Tusc. quaest. lib. 1.  Hic ab artificio suo non recessit, This man departed not from his Art. Others may look upon the multiplicity of Quotations, as matter of affection; But the Piece (as we have mentioned) was written chiefly for the use of young Gentlemen. And, as the Title perhaps may somewhat allure them who are such, usually, as stand much on their Birth: So we set on, as they commonly on their Garments, the more dressing; desiring to make it as acceptable to them, as they themselves to others; A thing ridiculous in the Pulpit, but not altogether improper for such things as come from the Press. A third sort may think us too Satirical in some passages; but we have 
(g) Spero me secutum in libellie meis tale temperamentum, ut de illis queri non possit quisquis de se benè senserit. Mart. Epist. ad lect. praefix. lib. 1.  so writ, that none can conceit ill of us, that can rationally entertain a good conceit of themselves. If any be offended for himself or others, that this or that Vice is touched: 
(h) Judg. 6. 31.  Let him plead (if he list) for Baal; and sacrifice still, if he think it can stand with his credit and safety, to his vicious Humour. We cannot commend that which the Scripture condemns, 
(i) Es. 56. 10.  a dumb Dog; nor him that barks without cause. Nor do we think that appellation given to Ministers, because they should be always 
(k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazianz. Orat. 23.  brawling; but we hope (as he said) to live and die 
(l) Pindar. Nem. Od. 8.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Commending what is commendable, and not afraid to cast a Reproof, as salt upon unsavoury persons.  
Right worthy Sir, We have now done our business, and shall take our leave; but (as the manner is at parting) not without a Prayer or good wish. And that shall be, what we conceive is, the highest happiness which a Courtier can desire, That you may stand in Favour, and with Honour in the presence of your Prince here; and may enjoy the beatifical vision of your God hereafter: So he heartily wisheth, who shall always be  
Yours, As he is much obliged to be, In all service, Henry Whiston.   

Courteous Reader,  
THat which the Poet looks upon as a sign of a coy and squeamish stomach, let me beg as a favour of thee, which is, that in the first place spectares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that before thou takest notice of mine, thou wouldst correct the Printers error in page 44. in the Section of Magnanimity, where receiving some few words to insert immediately after the great Machabee, in memory of that invincible spirit, which died for his late Majesty, he hath unluckily thrust it under the letter (y) into the margin. And if thou shalt supply my short expressions, to which the former precedents tied me with such a just estimation as that worthy Personage, and his right Noble Family deserves, I shall look upon the mistake as a happy error, and say of the hand that committed it, as the Poet did of his that erred in a higher design: Si non errâsset, fecerat illa minus.   

ERRATA.  
IN the Epist. Dedic. pag. 5. lin. 6. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ibid. l. 2. marg. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 8. l. 2. m. r. promereantur, p. 10. l. 20. r. Statue. In the Book, p. 2. l. 2. m. r. Joh. 6.45 p 3. l. 17. m. r. sacer, p. 5. l. 2. m. r. Psal. 45.2. p. 11. l. 15. m. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 15. l. 11. m. r. Art p. 16. l. 6. m. r. Areop. ibid. l. 19 m. r. chon p. 18. l. 11. m. r. orientis, p. 20. l. 15. m. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 21. l. 3. m. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ibid. l. 11. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 22. l. 1. m r. Deut. 34. 10. p. 33. l. 9 m. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 36. l. 5. r. Plebeian p. 37. l. 1. m. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 38. l. penul. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 39 l. 8. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 44. l. 5. r. threaten. ibid. l. 9 m. r. Liv. p. 48. l. 1. 2. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a comma between, ibid. l. 12, 13. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, l penult. ibid. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 49. l. 16. m. r. nutu atu, p. 50. l. 11. m. r. Laphdion, p. 51. l. 24. r. worst, ibib. l. 12. m. r. jubebat. p. 55. l. 32. m. r. maliciae, p. 60. l. 14. m. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 62. l. 1. r. Saleuci, p. 63. l. 7. r. naturâ p. 69. l. 13. m. r. adjutus, p. 71. l. 21. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ibid. l. 8. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 9 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, l. 11 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 74. l. 13. r. the, p. 75. l. 1. r. that, ibib. l. 12, 13, 18. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and. p. 78. l. 8. r. give, p. 80. l. 5. r. mare, ibid. l. 16. r. a light. p. 90. l. 18. r. Stageplayers. p. 93. l. 13. r. irreligious, ibid. l. 1. m. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 94. l. 24. m. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 28. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 32. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 33. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 96. l. 22. m. r. Nabuth, p. 79. l. 4. r. obscurity. p. 99 l. 2. m. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p 100 l. 9 m. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, l. 10. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 11. r. vim. p. 102. l. 1. r. mere. p. 107. l. 12. m. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 112. l. 11. m. r. Rom. p. 113. l. 5. m. r. Mic. p. 114. l. 3. m r. Mal. 1. 10. p. 117. l. 21. r. ipsis, p. 120. l. 11. m. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 127. l. 8. m.r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 139. l. 9 m. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ibid. l. 16. after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— p. 130. l. 14. r. others, ibid. 7. m. after factus adde è teriâ, p. 132. l 4. m. r. Jam. 2. 5. p. 133. l. 1. m. r. Mal. p. 134. l. blot out such. p. 138. l. 1. m. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

The GREAT WORTH, AND BEST KIND OF NOBILITY.  
Act. XVII. 11. These were more Noble than those in Thessalonica—  
IT is an old Maxim, 
(a) Quicquid recipitur, odd modum recipientis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. de anim. lib. 2, cap. 2.  Whatsoever is received, is received according to the model, capacity or disposition of the receiver. This the present Text, and this common experience doth sufficiently confirm. Neither did the Apostles, nor have their successors found entertainment according to the worth of their Doctrine, but according to the temper and disposition of their Auditors. The one of old, the other at present find some 
(b) Luk. 9 62.  fitted for the Kingdom of God, 
(c) Joh. 6. 4.  taught of God, and 
(d) Act. 13. 48.  disposed for eternal life, who 
(e) Luk. 8. 15, etc.  with an honest and good heart hear the Word, keep it and bring forth fruit with patience; others they find as profane as the highway, as hardhearted as rocks, as intractable as thorns, 
(f) 2 Thess. 3. 2.  unreasonable absurd persons, which sometimes scoff as they, 
(g) Act. 17. 18.  What will this babbler say? sometimes mock and make themselves merry as they, 
(h) Act. 2. 13.  These are full of new wine; sometimes grow mad, as mad 
(i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch.  as Tabred Tigers, 
(k) Act. 22. 23.  as they who cried out against St. Paul, and cast off their clothes, and threw dust in the air, and are ready to do outrage, or offer some abuse to them while they speak. 
(l) Quum Sarmatis, Dacis & Quadis soedera scriret & in suggestu orationem haberet, barbaris malè audienti●us quod ad hoc opus assueti non erant, unus e Quadis sicessit & stercore alterum e calceis replevit, sub veste tulit, & propius accedens in vultum concionantis projecit.  An Historian relates, How Constantius the Emperor making a speech to a mixed multitude of Barbarous people, one of the many, because he could not hear him, went aside, and filled his shoes with dung, and drawing near to him flung it in his face. And what other usage can Ministers expect, when they deal with rude people, but to have all manner of filth, and dung cast in their faces? And such requital (
(m) Id dedecus mereri puto qui inter rusticos aut Philosophaeri aut Rhetoricè loqui volu●t. ●om●on 〈◊〉.  saith the Historian) they deserve who will play the Philosopher or Orator before Clowns. True it is, that as some slight learning, and learned men too much, so Constantius doted so much upon it, and them; that more nicely then wisely 
(n) Nec in Senatum quenquam admisit nisi eruditum & in dicendi facultate ita exercitatum, ut selutam ligatamque scriberet orationem. Zonar. tom. 3.  he would choose none into his counsel, but such as could write both Prose and Verse; for which 
(o) Lips. not. ad 3. lib. Polit. Idem saepe de seipso loquitur ac si esset voce & stylo humani generis quidam paedagogus.  he that as vainly looked upon himself as a grand Signior, a Master and Tutor to all mankind, doth not unjustly censure him. Yet we do not count it such a fault to use both Philosophy and Oratory to the rudest in a plain, popular, and intelligible way; and that Historian also who was so much in love with Antiquity, that 
(p) Tantus suit admirator Romanae vetustatis, ut Christiano Petri nomine rejecto se dixerit Pomponium. Lud. Viu. in Bucholcer.  he changed his Christian name Petrus into Pomponius upon that account, needed not to have looked far for Precedents in that kind, unless he would have us think that neither Xenophon amongst the Greeks, nor Caesar amongst the Romans did ever make use of Philosophy and Rhetoric in their Speeches to their Soldiers, or else that there were no Rustics but all were Philosophers and Orators in their Armies. Whence arose those stories 
(q) Movit Amphion lapides canendo. Horat. car. lib. 3.  of Amphion, and 
(r) 
Sylvestres homines saces interpresque deorum  
Caedibus & victu foedo deterruit orphans:  
Dictus ob hoc lenire Tigres rabidosque Leones.  
Dictus ●b Amphion Thebanae conditor arcis  
Saxa mo●ere sono testudinis.  
Id. de art. Poet;   Orpheus drawing woods, stones, Tigers, Lions and all sorts of beasts after them, and their building Towns by their music, but that they used it to all sorts of people, and none so savage but some of them were civilised by the power of their Rhetoric? 
(s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luc. Herc. Gal.  Hercules also is fabled going about, and conquering all with his club, wherewith he beat down all before him; we will not say, That he carried his Club in his mouth; but this we will say, That Rhetorical Speech, sweet, pleasant, courteous language will, if not knock a man down, yet make a man stoop, yield and conquer him as soon as the roughest Club. And he that went about conquering with his Club, had his Bow also and quiver full of Arrows, and was pictured, or feigned at least to be pictured, amongst the Galls, drawing all men unto him by the Ears, with chains that were fastened to his Tongue. And wherefore this? but to show that he got the Conquest of men, not so much by Force, as by Eloquence; and that the arrows which he shot, and which pierced so deep into the sides of his enemies, were his sharp and subtle Speeches. But though Rhetoric and Eloquence, may and hath been used successfully to all sorts of men, yet it never was, nor will be successful in all. There are some metals that are not malleable, some rocks that cannot be broken, some beasts that cannot be tamed, 
(t) Psal. 58. 4, 5.  some deaf Adders that cannot be charmed, let the Charmer charm never so wisely. So that the effect still is in general according to the affection of the Hearer, except God by his Almighty power do break in and subdue all before him. This we know, There was an extraordinary grace in the very Speech of our Saviour, 
(u) Psal. 4. 5.  Grace (saith the Psalmist) is poured out into thy lips, and 
(x) Mat. 7. v. last.  He taught as one that had authority, and not as the Scribes and Pharisees. And they that were sent to take him, were so taken with his speech that they forgot their Arrant, and thought they had excuse enough, because 
(y) Joh. 7. 46.  Never man spoke (they said) as he spoke. Yet this grace of his could not work an impression upon all, but had various effects according to the variety of persons that he spoke unto. 
(z) Joh. 7. 12.  Some said, he was a good man. 
(a) Joh. 10. 20, 21.  Others said, nay, but he deceives the people. Many said, he hath a Devil and is mad, why hear ye him? Others said, these are not the words of him that hath a Devil. Yea, which is a thing to be wondered at, 
(b) Luk. 4. 22, 29.  Some wondered at the gracious words which proceeded out of his mouth; and yet would in a rage have rid the world of him at once, by casting him down headlong from the brow of the hill whereon their City stood. So St. Paul, though his bodily presence were weak, and his speech in some respects (
(c) Hieronym. Cilicismos in Paulo notat. Prologue. Job. & post eum Salmas.  as it is noted, and himself confesses) rude, yet was he not rude in knowledge, nor wanting in Rhetoric. When 
(d) Act. 14. 12.  Barnabas as the more proper person perhaps carried away the name of jupiter, yet he as the best spokesman was termed Mercurius. And his writings show him to be a great Mercurialist indeed, a prime artist (
(e) Summus in tractandis affectibus artifex. Quintil.  as he speaks of Cicero) in dealing with men's affections, and a singular 
(f) Paulum Apostolum proferam, quem quotiescunque lego videor mihi non verba audire sed tonitrua. Legite epislolas— & videbitis cum— quam artifex, quam prudens, quam dissimulator est eius quod agit. Videntur quidem verba simplicia & quasi innocentis hominis & rustici, & qui nec facere nec declinare noverit insidias, sed quocunque respexeris, fulmina sunt. Haeret in causâ, capit omne quod teligerit, tergum vertit ut superet, fugam simulat ut occidat. Hier. in Apol. pro Libr. contra Jovin.  crafts-master in managing his disputations. And yet this great Artist, this singular Craftsmaster, this Mercurius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, could not always prevail, except it were with Amphion to draw stones after him, 
(g) 2 Cor. 11. 25.  Once I was stoned; or with Orpheus, the Trees, 
(g) 2 Cor. 11. 25.  Thrice was I beaten with rods; or brute beasts as at Ephesus, 
(h) 1 Cor. 15. 32.  After the manner of men I fought with beasts at Ephesus. True it is, that the miraculous power of God went along with him, and broke open the doors of men's hearts, and made some way for the Word to enter wheresoever he came, but otherwise his entertainment was according to the disposition of the people amongst which he came. 
(i) Act. 14. 13, 18, 19  At Lystra he was well-nigh stoned to death by the Heathen. Indeed at first seeing him cure a lame man, they would have sacrificed to him and Barnabas as Gods, and could scarce be restrained, but afterward upon the instigation of the jews, they had almost sacrificed them to their own malice. 
(k) Act. 13. 50.  At Antioch the vulgus of the jews stir up the devont women and chief men (who usually stir not in such cases unless stirred by some calumniations) against him and Barnabas. 
(l) Act. 16. 18— 24.  At Philippi the Magistrate being in like sort incensed by the people, he is whipped, imprisoned, stocked together with Silas. 
(m) Act. 17. 5.  At Thessalonica he is greatly endangered by certain lewd fellows of the base sort who sought his life. 
(n) Act. 19 24.  At Ephesus Demetrius with his fellow craftsmen, brethren in iniquity, raise the City against him, where he met with those beasts he spoke off. 
(o) Act. 21. 31. & 23. 12, 23, 24.  At Jerusalem he had certainly died had not Lysias the chief Captain rescued him, and set him afterward out of the reach of those who had bound themselves by oath not to eat or drink till they had slain him. If he found at any time any better welcome, it was among the better sort. 
(p) Act. 13. 7.  Sergius a prudent man desires to hear the Word from his mouth. 
(q) Act. 18. 8, 16.  At Corinth Crispus the chief Ruler of the Synagogue is converted by him, and when the jews, his constant enemies, laid it before Gallio the Proconsul against him, he drove them from the Judgement seat, and would not admit their 
(r) So. Dr. Hammond interprets.  bill of complaint. When the beasts of the people came upon him at Ephesus, yet the 
(s) Act. 19 31.  chief of Asia were his friends, and stood for him; and the Town-clerk, or Recorder rather, a man of 
(t) So the same Dr.  no mean office, speaks in the justification of him and his companions. Lysias the chief Captain of the Roman bands secures him (as we have said) from open outrage and secret conspiracy. 
(u) Act. 28. 7, 10.  Publius' the chief man of Melita, entertains him three days with all courtesy, and curing the Father of Publius and others, he is honoured there with many honours, and laded with all things necessary for his voyage to Rome; and though he met with 
(x) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wicked men of the officers of the Court. Dr. Hamm.  a base and wicked sort of people at Thessalonica, such as your catchpoles that wait upon Courts, who could they have caught him would have made him away, yet at Beroea he met with men of a right noble disposition, who entertained him and Silas with that respect which was due unto their place, receiving the Word with all readiness of mind, and searching the Scriptures whether the things they Preached were so or not; and accordingly the Spirit of God takes notice of their carriage, and writes down their commendation to all posterity, not without a sharp reflection upon those of Thessalonica. These men (to wit, the Beroeans) were more noble than those of Thessalonica.  
We have been too long in our Preface, yet the 
(y) Quintil. lib. 2. cap. 13. Est optimum in omni oratione mediam hanc tenere dicendi viam quantum opus est, quantum satis est. Nec inor●ata debet esse brevitas, alioqui sit indocta, nam & fallit voluptas & minus longa quae delectant videntur, ut amoenum, & molle iter etiamsi sit spatii amplioris minus fatigat, quam durum aridumque compendium. Id. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Rhet. lib. 3. cap. 16.  Masters of Rhetoric do not prescribe any certain limits, but leave the same liberty therein as they do 
(y) Quintil. lib. 2. cap. 13. Est optimum in omni oratione mediam hanc tenere dicendi viam quantum opus est, quantum satis est. Nec inor●ata debet esse brevitas, alioqui sit indocta, nam & fallit voluptas & minus longa quae delectant videntur, ut amoenum, & molle iter etiamsi sit spatii amplioris minus fatigat, quam durum aridumque compendium. Id. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Rhet. lib. 3. cap. 16.  to a Commander to make the Front of his battle as narrow, broad and deep as he please. And to have large Portals or Gatehouses with many lodgings in them, is not unusual for Noble and gentlemen's houses.  
In the words, there is a commendation given to the Beroeans, and a special thing commended in them, which is their Nobility. The men of Beroea were more noble—  
Now in that the Spirit of God is pleased to bestow a commendation upon the men of Beroea, we may observe; That whatsoever is commendable in any, may have its commendation.  
So many Prophets (said 
(z) De praescientia verò quid dicam? quae tantos habet testes quantos habet Prophetas. Tert. lib. 2. advers. Marc.  one of the Ancients) so many testimonies of Gods divine prescience: So may we say here, So many good men as are mentioned in sacred Scripture, so many evidences of this truth. Their goodness some way or other is commended still unto us. And as any of them have been eminent in any grace, so there is an eminent mark set upon them in reference to that. Noah is reported singular for his Godliness amongst the world of ungodly. Abraham, as Father of the faithful, for his Faith. joseph as a special pattern of Chastity, Moses of Meekness, Daniel of Temperance, job of Patience, Nathaniel of singleness of Heart. There were gross errors, foul misdemeanours amongst the Corinthians, and in those things St. Paul praised them not, but those did not so far blast their good deeds, but that he did commend them for what they did well. 
(a) 1 Cor. 11. 17.  I praise you (brethren) that you remember me in all things. Whom Christ loves he rebukes, and so we find him reproving almost every one of the seven Churches of Asia, but yet he forgets not to commend that which was commendable in them. 
(b) Rev. 3. 8.  Nay the Church of Philadelphia had but a little strength, and there was but 
(c) 1 King. 14. 13.  something of good found in Abijah the son of jeroboam, and yet the Lord passes it not over in silence, but takes notice of it. Nay more, though Saul were a wicked Prince, and David's mortal enemy, yet 
(d) 2 Sam. 1.22, 24.  David, a man after Gods own heart, could find somewhat to lament, and somewhat to comment upon at his death. Indeed, a pearl is not to be rejected though lying in a dunghill, or found in a Toads head, nor Virtue to be misliked, though lodged amongst many Vices; but as it was the custom of the 
(e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Scholar in Arist. Ves. And hence Plutarch (as we suppose) to prevent curiosity, would not have men read so much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because commonly there was nothing written worth reading, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch. de curios.  Athenians of old, to write the names of such as were fair, handsome persons upon their walls, or doors, or other places as it happened, thus, Such a one is fair, such a one is handsome or comely: So if any do any thing handsomely, or in comely manner, we need not fear to say, This was well or handsomely done.  
And this, in the first place, is but a piece of Justice. As the conception of all things was from the Goodness, so the disposition of all was from 
(f) justitiae opus est quod inter lucem & tenebras separatio pronunciata est, inter diem & noctem, coelum & terram— omnia ut bonitas concepit, ita justitia distinxit. Tert. lib. 2. advers. Marc. c. 12.  the Justice of God. It was a work of Justice to make separation betwixt light and darkness, day and night, heaven and earth: so it is a work of Justice to distinguish betwixt good and evil, to separate the precious form the vile, and set it forth in its proper lustre. It's an act of Justice to give to every one his due, 
(g) Rom. 13. 7.  Tribute to whom tribute, custom to whom custom, fear to whom fear, honour to whom honour belongs. And Praise is a tribute proper for good deeds, and Honour for such as excel in virtue. We should offer Frankincense (
(h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Socrat.  said the wise Heathen) to the gods, but praise unto men. Indeed, though we are called upon and said also to praise God, yet not 
(i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Ethic. lib. 1. cap. 12.  properly. Something greater and better, as Confession, Honour, Blessing and Adoration belong unto him. Praise is a tribute proper to virtue and virtuous men. And as 
(k) Gloriosis dominis gratiosiora sunt praeconia quam tributa, quia stipendium & tyranno penditur, praedicatio autem nisi bono principi non debetur. Cassiod.  great ones are more delighted with Praises then with Tributes, the one being paid even to Tyrants, the other to good Princes only: so if they deserve it, it is but just that they should have it. And that not only as a just reward of their deserts, but of God's graces within them. When God, the righteous Judge, shall crown at the last day the good deeds of his Saints, he shall crown but his own gifts. And when we praise the graces of men, we praise but the goodness of God. 
(l) Quicquid in his miramur ab illo est.  Whatsoever we see in them, is infused by him. All their virtue and goodness is but a drop from his Ocean, a spark of his flame, a beam of that sun. Now as he should rob the sun as it were of his glory, who would not delight in and praise its beams: as he should rob the fountain of its excellency, that should not commend its streams: so he should rob the great sanctifier of souls, who should not commend the graces of the Saints which he sees shine forth from the souls of the Saints. Unless a man therefore will be unjust and rob God as well as Man, he ought to give men the praise that is due unto their deserts. Neither should that great wickedness which many times is mingled with a little virtue in wicked men, rob them of the praise which is due to their virtue. That little virtue, be it what it will, is the work of God; and as he doth not let go any good works 
(m) Ezek. 29. 18.  unrewarded in this life, so neither should we.  
2. As this is a piece of Justice, so it is a piece of Christian wisdom and pious policy. We are not more kindly drawn on by any thing to virtue, then by Praise. It is a bait that is suitable to our disposition, and such as we are taken with as soon as with any temptation. 
(n) Est ut Xenophon ait 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, utique si te mereri putes. Plin. Epist. lib. 7.  There is no better hearing nor sweeter Music can sound in men's ears, then that of their own praise. 
(o) When people gazed on Themistocles at the Olympic Games, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. in vit. Themist.  Themistocles confessed, that when the people in the Olympic Games, left their sports and fell a gazing and pointing at him, that then he received the fruit of his labour for Greece. 
(p) The same was wont to say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid.  Miltiades his Trophies would not let him sleep before, he so much thirsted after that honour he saw conferred on him; and when he had attained the like himself, than he thought himself well paid. The one stirred up, the other quieted his spirit. As the suggestions which Satan casts into our Hearts are as fiery darts to inflame them to evil: so the commendations which are given ourselves or others, are as 
(q) Great examples to generous minds are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Climach.  fiery darts, as 
(r) Singulorum recordationes quasi scintillae singulae, immo quasi ardentissimae faces devotos accendunt animos. Bernard.  light firebrands to set our hearts on fire with that which is good. 
(s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. in Gord. Marty.  The comfortable heat of the fire doth not more affect us when we are a cold, nor doth the fragrant odour of sweet perfumes draw us more after them, than doth the commemoration of the Saints graces joined with their just commendation draw us on to a virtuous imitation. And when men are once onward in the way of virtue, 
(t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. P●nd. Nem. od. 8.  the tender grass or young slips and plants, are not more apt to shoot forth by means of sweet dews and pleasant showers that fall upon them, than they are by continued praises and commendations to grow up to perfection. Hence to draw men on they were wont to bestow several honours up-them, crown them according to their several deserts with several 
(u) Militares coronae multifariae. Triumphalis, obsidionalis, civica, muralis, castrensis, navalis, ovalis, oleagina. Agel. lib. 5. cap. 6.  garlands, write their names as they did the conquerors at the Olympic Games 
(x) Moris' erat in certaminibus Olymp. victorum nomina columnis insculpere. Arist. in Pind.  on pillars; to which possibly Christ may allude when he saith, He that overcometh will 
(y) Revel. 3. 12.  I make a pillar in the Temple of my God, and he shall go no more out, and I will write upon him the name of my God, and the name of the City of my God. Hence they erected statues and Images, set up pictures and such like representations of men's persons, in honour of their noble deeds; which what were they? but a 
(z) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. Mer.  kind of silent praises and Encomiums, as Encomiums and praises are a kind of eloquent pictures, and representations of men's persons and deeds, and both encouragements to whet on others to the like actions. And to this end the names of the Martyrs in the primitive times were set down in 
(a) Erant Tabulae duae (vocata 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) quarum uni vivorum, alteri desunctorum nomina inscribebantur— cum se mutuò omnes salutaverint, mystica sacrarum Tabularum recitatio fit. Pamel. ex Dionys. Ao●ep. in Epist. 10. Cyprian. Acacius labours to pacify Chrysostom's followers called johannitae by putting Chrysostom's name into those books or Tables, though that would not do it. The same man razes the Pope's name out. Mag. cent. 5.  sacred books or tables for that purpose, and read at the Altar, which were (
(b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nicet. chron. praesat. ad Annal.  as one saith of History) as the book of life to preserve their names and virtues, and as the sound of the last trump to raise them from the dead, and bring them upon the stage again, to converse with and animate the living. True it is, as the Apostle saith 
(c) Rom. 7. 10, 11.  of the Law, The commandment which was for life, I found to be unto death; For sin taking occasion by the commandment deceived me, and by it slew me: so those books which were ordained for life were found to be unto death. 
(d) Etsi initio tantum suit recordatio quaedam martyrum seu testium insignium veritatis, & adhortatio ad similes virtutes, tamen paidatim acc ssit abusus & salsa invocatio. Magd. cent. 5.  For blind ze●l took occasion by the commemoration of the Martyrs to bring in quickly a religions Invocation, and by it slew men. What then? was that (
(e) Rom. 7. 13.  as the Apostle saith again) which was good made death? No! but that the corruption of men might appear, blind zeal wrought death in men by that which was good, exceeding just and good. As the Law is holy, & the commandment in itself holy, just and good: so the commendation of the Saints in itself, and the commemoration of the Martyrs is holy, just, and good. 
(f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pind. Nem. Od. 3.  It being the flower of justice to commend the good, and the 
(g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazian. in laud. Heron.  choicest of good deeds, to take order for the praising of those things which are well done: praise breeding emulation, emulation virtue, and virtue felicity.  
This then condemns those who will not themselves, and are unwilling that others should, give men the praise of their due deserts. The evil Steward in the Gospel is commended because though he diminished his Lords revenues by injustice; yet (as 
(h) Licet Domini suistantiam vacuabat, subditos augebat. Bern.  St. Bernard reckons) he increased his Lords subjects by his wisdom: but many as they are unjust in not rendering what is due to their Lords servants, so neither have they the wisdom to increase their Lords subjects. The commendation of Men to some, is as unpleasant 
(i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; AElian. lib. 1. de animal.  as sweet ointment to Beetles. When the precious Spikenard was poured upon our Saviour, some had indignation and said, 
(k) Matth. 26. 8.  What needs this waste? When the children cried Hosanna, the Priests and Scribes were displeased, and looking that our Saviour should check them, cried, Hearest thou what these say? So the precious ointment that is poured on Christ's members, move some to indignation, and though it be for their burial, as we shall show anon, yet cannot forbear to cry, To what purpose is this waste? or, Hear you what these flatterers say?  
Others you shall hear, now and then, commending men, but much to their loss. They will be anointing men with their Oil, but their precious Balm commonly breaks their pates. Their commendations, like Scorpions, carry stings in their tails, or are like some Deeds of gift that have in the close a reservation which nuls the Conveyance, and frustrates the whole Donation. What they give by a free Confession, they reverse by a malicious Exception. Some vice is still related to slain the lustre of the virtue before specified. 
(l) Hoc est Alexandri crimen aeternum, quod nulla virtus, nulla bellorum felicitas redimet. Nam quoties quis dixerit; occidit Persarum multa millia, opponetur; Et Callisthenem. Quoties dictum erit, occidit Darium penes quem tam magnum regnum erat, opponetur; Et Callisthenem. Quoties dictum erit, omnia Oceano tenus vicit, ipsum quoque tentavit novis classtinus, & imperium ex angulo Thraciae usque ad Orientes terminos protulit, dicetur, Sed Callisthenem occidit. Senec. natural. quaest. lib. 6.  Look what kindness Seneca reserves for Alexander, If any speaking of his valour, should say, He slew thousands of the Persians; he would have it replied, But he slew calisthenes also. If it were said, He conquered Darius a great Emperor; the reply should be again, But he killed calisthenes. If it were added, That he subdued all as far as the great Ocean, made an adventure on that also with his Navy, and enlarged his Empire from a blind corner of Thrace, to the sunrise; he would have it still answered, But he killed calisthenes. Such kind commendations have many for their friends. Such a one is, so and so, A good Scholar, a complete Gentleman, a very religious man, but Proud, but a Good fellow, but Covetous. Their praises are like the foul or smutty fingers of those which defile the face they struck; to which yet they would seem in Hypocrisy, to add some singular grace.  
A third sort commend, and commend highly, and are wholly in men's praises, and speak not a word to their disparagement, yet all for their disadvantage. 
(m) 
— Eutrapelus cuicunque nocere volebat:  
Vestimenta dabat pret osa—  
Senec. Epist. lib. 1.   As Eutrapelus in the Poet, if he meant to hurt any, was wont to bestow precious raiment upon them: So many cloth those well, and set them forth highly with their commendations, to whom they intent no little mischief. 
(n) 2 Sam. 20. 10, 11.  As joab complemented, kissed and killed Amasa at one and the same instant: So many not by accusations or false aspersions, but (as the worst kind of friends) do, if not kill men, yet work them a great deal of hurt by their subtle commendations. 
(o) Psal. 55. 21.  The words of their mouth are smother than butter, but War is in their hearts. Their words are softer than Oil, yet art they drawn Swords. 
(p) Crebra per eos dies apud Domitianum absens accusalus, absens absolutus est, Causa periculi non crimen ullum aut querela laesi cujusdam, sed infensus virtutibus princeps, & gloria viri, ac pessimum inimicocorum genus laudantes. Tacit. de Agric. in vit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Polyb. lib. 4.  This (as is observed by Historians) is the art of Courtiers who by commending men as fit for such and such employments, do place and displace, call home or send abroad, take near or remove from the Prince's ear whom they please.  
A fourth sort will speak somewhat, as it shall happen, to the praise of the living, but cannot away that any thing should be said in the commendation of the dead. 
(q) Cicer. Tuscul. quaest.  Nemo me lachrymis decoret. Let no man shed a tear for me, said old Ennius; and, Away with suneral commendations, say some; New (I think) in their opinions, they fit not the gravity, beseem not the majesty of a Pulpit. 
(q) Cicer. Tuscul. quaest.  but Mors mea non careat lacrymis, said wise Solon: 
(r) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pind. Nem. Od. 11.  and it is pity that they who are singular for Learning, or Piety, or any such matter of eminence, should be buried in silence, and perish without memory, 
(s) Horat.  Vate quod caruere sacro, because they have wanted a tongue or pen to speak them to posterity: so others. And the judgement of these last must carry our approbation, though the other perhaps may have as pious an intention. To dawb indeed with untempered mortar, to gild over a rotten post, to paint over a deformed face, beseems no person, no place; and some are justly to be blamed in this respect. 
(u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Stratonice though she were bald, yet set the Poets on work to commend her Hair; and so some are ready to hire, and others, which is more shameful, to be hired, to commend those who had not so much (as 
(x) Iccirco capite & superciliis semper est rasis ne ullum pilum viri boni habere dicatur. Cicer. de Fan. Chaerea Orat. pro Q Rosc. comoed.  the Orator speaks) as the hair of an honest man about them. 
(y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lucian. de Cynetho adulat.  Demetrius his slatterers having nothing else to praise him for, did highly commend him for that having a cold, he coughed and cleared himself handsomely by spitting; and so again many having nothing to say of abominable, worldly, covetous persons, yet set them out for just men, and such as deal truly and honestly with their neighbours; which is as much as if we should say, When the Charity of men is altogether cold, wholly frozen, that they cough or spit and clear themselves well notwithstanding. 'Tis pity that such abomination should be found in the holy place. But where there is true worth, dignity, and desert, no place fitter for the commendation of it then the Pulpit. The practice of the holy Ghost, is a sufficient precedent. The Scripture seldom speaks of the death of the Saints, but it speaks also the praise of the Saints. Moses hath his praise, and josiah his praise, and both so high that nothing can be said higher. 
(z) Deut. 33. 12.  No Prophet like Moses. 
(a) 2 King. 23. 25.  No King like josiah. Sometimes wicked men are commended for some special work, but seldom are the godly laid in the grave, without some notable Epitaph, some singular Commemoration. So that we cannot but wonder, that good and bad should by some be equally honoured in this kind, both buried alike without any distinction, but while we speak of commending, we would not willingly discommend any. The residue therefore which we have to say in this matter we shall deliver by way of Instruction.  
And in the first place, we are so unwilling that any should be defrauded of their just praise, that sometimes we think it lawful even to flatter men, and soothe them up Ironically in their own fond conceits and opinions, so it be done without any hurt to others, or such like dishonesty. 
(b) Domitius Afer periculo proximus mirabiliter evasit. Nam cum Cajus in Curia lo igum contra eum orationem habuit (omnes enim oratores se vincere putabat, & Domitium virum eloquentissimum superare conabatur) neque quicquam contradixit, neque se defendit, sed eloquentiam hominis se mirari eâque obstupescere simulans orabat & supplicabat, seque oratorem magis timere quam Caesarem profitebatur. Quibus rebus ille delectatus & Domitium a se dicendo superatum credens irasci desiit. Zon. tom. 2. annal.  That Imperial beast Caligula, to recruit his treasure which he had foolishly wasted, charges many with high Treason, and amongst the rest falls foul upon Domitius Afer an eloquent Orator, whom he no less envied for his worth in that kind, than he did for his wealth. And how doth the wise Orator redeem himself out of his hands? why, he replies not a word to his charge, dares not so much as attempt to defend himself, but pretending that he did admire and stand amazed at the Eloquence of the Emperor, betook himself wholly to prayers and supplications, and professes that he feared him more as an Orator, than he did as he was Emperor. With which flatteries Caligula being much taken, was pacified and persecuted him no farther. 
(c) Cum omnes ei adularentur aliquando ad L. Vitellium virum nobilem & cordatum dixit se cum Lund rem habere, eumque rogavit an deae congressum vidisser? Is vero humum intuitus instar admirantis exiguâ & tremula voce, Vobis inquit Divis duntaxat, Domine, intucri licet. Id.  The same crackt-brain Emperor pretends that he had familiarity with the Gods, and brags one day like a Lunatic that he lay with the Moon, and asked Vitellius a witty man, If he did not see him embracing the Moon. At which he, as admiring his happiness, casts his eyes downwards as not daring to look up, and with a soft and trembling voice, Alas, Sir (quoth he) 'tis for you gods to see one another, we mortals dare not behold you. Theophilus' Bishop of Alexandria inveighing against those that held God was corporeal, and had bodily shape and members as men have; the Egyptian Monks that were of that opinion, come out of their Cloisters with one consent against him, purposing in their fury to dispatch him without more ado: and how does he break their rage? why as jacob before had done his brother Esau's. He comes out voluntarily unto them, and speaks them fairly, 
(d) Gen. 33. 10. Legatur Histor. in Socrat. lib. 6. This Theophilus was a juggling Hypocrite.  When I see you (saith he) me thinks I see the face of God. And surely had he carried him as conscionably in other things, as he did cunningly in this, future ages would have counted him as pious, as he was politic. Tell me why should any man lose his life or his estate for the freedom of his tongue; which as it is otherwise unseasonable, like to his that preached to them that were robbing him, or like that of 
(e) Ex●●abat permixtus manipulis bona pacis ac belli discrimina disserens monere. Id plerisque ludibrio, pluribus taedia, nec decrant qui propellerent, proculcaremque ni admoni●u modessissimi cu usque & ●liis minita●ibus emisisset intempesti●●m eloque entiam. Tacit. Hist. lib. 3.  Musonius, who discoursed in the Camp of the benefits of Peace to the Soldiers that were ready armed, and fully resolved for War: So it may sometimes kindle rage, increase suspicions, justify pretences of Tyrants and wicked men, and bring an inevitable danger; whereas a word wisely spoken, would preserve a man's life, and reserve him for better times. In such cases therefore, a man need not fear to soothe up men ironically in their ways, and to sprinkle them as he did the people with holy water, and cry, Quandoquidem hic populus vult decipi, decipiatur; Since this people will be deceived, let them be deceived. Surely had not the King farther conjured him to speak the truth, the Prophet Micaiah would have gone no farther than that ironical concession, 
(f) 1 King. 22. 15.  Go and prosper: for the Lord shall deliver Ramoth Gilead into thy hands. And 
(g) Act. 23. 6.  what did St. Paul aim at when he cried, Men and brethren, I am a Pharisee, and the son of a Pharisee, but to save his head, by insinuating in a fair way into the hearts of that Sect? and how could he, as he professes, become 
(h) 1 Cor. 9.20,21, 22.  all things to all all men, A jew to the jews: To them that were under the Law as under the Law: To them that were without Law as without Law, weak to them that were weak; but that he must needs make himself much as they were, and condescended a great way to their customs and carriages, opinions and affections. Somewhat therefore even of flattery at some times and in some cases may be admitted.  
2. When we see men well given, or well disposed, or while yet we are uncertain what course they will certainly take, it is not amiss to preoccupy their affection by (as yet an undeserved) commendation. To commend them as those of whom we are persuaded well in all things, as those that abhor wicked courses, as those that will do so and so, approve themselves every way to God and Men. This is as St. Paul speaks, to take men 
(i) 2 Cor. 12. 16.  by guile; to persuade men to be such, while we praise them as such already. And so we suppose St. Paul would have taken 
(k) Act. 26. 27.  Agrippa, Believest thou the Prophets? I know (saith he) that thou believest. And yet, if he knew him throughly, he could not but know him to be a wicked man, 
(l) 
— Dcinde adamas notissimus & Berenice's  
In digito factus pretiosior, hunc dedit olim  
Barbarus inc●stae, dedit hunc Agrippa sorori.  
Juvenal. satire. 6.  
Legatur Joseph. lib. antiq. 20. cap. 5.   one that lived in Incest (which the Heathen took notice of) with that Bernice which sat with him at that time on the Bench, one that by his life did give little testimony of his faith, but this was the first time that St. Paul preached to him, and not knowing but his words might work somewhat, he would willingly have persuaded him to be such, as he would have had him. And thus when Macrinus was first chosen Emperor, a cruel man, one whom his servants called 
(m) In vernaculis vel aulicis tam impius, tam pertinax, tam asper, ut servi illum sui non Macrinum dicerent sed Macellinum, quod macelli specie domus ejus cruentaretur sanguine vernularum. Jul. Capitol.  Macellinus, Butcher for his cruelty, the Senators with great wisdom determined to give him the name of Pius, which though it were not taken by him (but that of Felix assumed to his no little 
(n) 
Quum illum Senatus pium & felicem nuncupasset, felicis nomen accepit, pii habere noluit. ●●nde in eum Epigramma illatum Graeci cujusdam Poetae videtur extare quod Latinè hac sententia continetur.  
Histrio jam senior turpis, gravis, asper, iniquus,  
Impius & felix sic simul esse cupit.  
Ut nolit pius esse, velit tamen esse beatus:  
Quod natura negat, nec recipit ratio.  
Nam pius & felix poterat dici atque videri.  
Cisi imperium infelix est, erit ille sihi.  Idem.  contempt, as if he could be happy and not pious) yet it took off from him the keenness of his cruelty. But as the course is good when we see men well disposed, or are uncertain which way the bias of their affection will carry them: so nothing worse than when we find them viciously inclined either to cruelty or debauchedness. As the former will be ashamed not to be such as they are in others estimation, so the latter will satisfy themselves with an empty commendation. The one will seek to deserve, the other will content themselves to have the reputation of good men. The one will grow better, the other worse by being commended. 
(o) Postquam cunctae scelera pro egregiis accipi vidit, exturbat Octaviam sterilem dictaas. Tacit. annal. lib. 14.  When Nero found himself applauded in his cruel courses, he added cruelty to cruelty, drunkenness to thirst, till blood touched blood; till he had murdered not only the chiefest of other families in Rome, but those also of his own, even all his nearest and dearest relations. As therefore praises are like Cordials to good hearts: so they are Cankers to corrupt affections. As they are Antidotes to those that have not tasted of vice, so they are rank poison to surfeited stomaches. And no less Traitors are they that puff up cruel Tyrants with false praises in public, than they that poison virtuous Princes in private. True it is, they that wait in Gods and Princes Courts, both the one and the other, may have sometimes a kind of necessity (if 
(p) Nulla necessitas delinquendi. Tertul.  there were any necessity of sinning) to speak well of that, to which they stand very ill affected. Thus Burrhus while Nero was playing the Minstrel on the Stage, stands by for fear, 
(q) Tacit. annal. lib. 14.  & moerens & laudans, mourning and yet commending. 
(r) Prexaspes reproves Cambyses for his sottishness. He to show himself sober, calls for bow and arrows, and setting Prexaspes son for a mark, fastens an arrow in his heart, ask Prexaspes, An satis certam haberet manum. Ille negat Apollinem potuisse certius mittere.  Thus Prexaspes commended that dart, which at once pierced both his child's, and his own heart. But we cannot commend such commendations. 
(s) Upon this Sencca, Sceleratius telum illud laudatum est quam missum. Senec. de Ir. lib. 3. cap. 14.  That which is wickedly acted, is more wickedly commended. Yet as they mourned inwardly, while they commended the Tyrants outwardly. So though we censure the commendations of such, yet we cannot but mourn for their condition.  
3. If we praise men that they may do well, then much more those that have done well already, especially the dead, who have run their race and finished their course in all godliness and honesty. 
(t) Illorum lauda virtutem quorum jam certa victoria est. Illos devotis extolle praeconiis quorum securè potes adgaudere coronis. Bern. fest. omn. sanct.— Quamdiu quis subjacet mutationi, non potest cum securitate laudari— Tunc stabilis & firma laus est, quando meritum non poterit jam perire laudati. Salu. ad Eccles. Cathol. l. 4.  Then praise is free from flattery, and may be given with most safety. While men live here, and are subject to mutability, they cannot be praised with security. But when God hath set a crown of righteousness upon them in heaven, then may we set a garland of praise upon them on earth. Nay 'tis not good to bury eminent persons in silence; lest we seem to envy both their virtues and persons. He was a wicked and slothful person that hid his Lord's money in the ground without labouring at all to bring in some advantage unto his Lord; and we do not think him so good and diligent as he should be, that shall without more ado bury eminent graces, and never labour to bring in any gain or glory to God. To give men their due commendation will be a testimony of our own good meaning, and free us from suspicion of all evil and malevolent affection. But here it will not be amiss to put in a double caution.  

1. That we seek not to nourish, but correct rather, that itch after praise and vainglory that discovers itself in many. 
(u) Totus hic locus est contemnendus in nobis, non negligendus in nostris. Cicer.  All this matter should be despised by ourselves, but not neglected by others. 
(x) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazian. de Basil. Fun. orat.  We should not pursue, but be pursued by Honour. 
(y) As soon as he had wrought any miracle he left the place. Nam ei haud volupe erat apud eos qui ipsum laudarent commorari. Sozom. lib. 5. cap. 9  Good Hilarion would not stay in the place where he was praised. And indeed it is a 
(z) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  swinish passion to stand and suffer one's self to be clawed or scratched: A senseless blockish business to be carried on to well doing only as 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid.  pitchers by the ears. 
(b) Rom. 2. 7.  True it is, we may seek by well doing for honour and glory, but not from men, but God, nor think any praise any thing, but what comes from God. 
(c) 2 Cor. 10. 18.  For he is approved, not whom men but God commends. When he that is Lord of all men, doth set out or speak well of any; such a man is higher than all, though he be dispraised by all; whereas on the contrary, it will nothing prosit a man, if the Lord praise not, though all with one consent do speak his praises. Let us teach men therefore to seek chiefly approbation from God in respect of themselves, though we teach them to commend others that God may be glorified, and others, by that means may be gained unto God.  
2. Whether we praise the living or the dead, let us keep ourselves within 
(e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lucian, pro imag.— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ulys. in Homer. Il. 10.  the bounds and limits of Truth. 
(f) Est illud quibusdam studium in speciem quidem sanctum sed tamen ineptum, Sanctorum laudes in immensum a●●ollere, dum illis tribuunt non quantum adfuit, sed quantum illis optant ads●isse. Hi Christum si queant majorem quam est cupiunt reddere. Eras. in vit. Hieron.  Many are excessive in this kind, ascribing unto men not what is or was in them when living, but what they themselves desire should seem to be in them. A sort of men that would (as one saith) if they could, make Christ greater than he is. And such while they would seem learned and pious, do blazon their own folly, and make themselves ridiculous; and while they endeavour to make the praises of those whom they set out highly glorious, render all suspicious if not as wholly fabulous. 
(g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thucid.  For this is the nature of men, while the virtues of others go not beyond a possibility of imitation, they are heard with good affection, but when they seem to pass those limits, they are slighted through envy, or cast off with scorn through their incredibility. A wise man therefore will so manage his commendation, that it do not exceed its due proportion. 
(h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lucian. pro. imag.  The statues which were erected for the Conquerors in the Olympic Games, might by no means exceed the stature of their persons; nor should men's commendations be raised a jot higher than their just perfections.   
4. If there be any thing singularly good in wicked men, we know nothing but it may be commended, and their vices at death passed over in silence, as David did Saul's. Yet lest by commending what was good, we should seem to justify what was evil in them, we think it not amiss to use some such like expressions, as, That we could wish, that they had discharged their duty in other things as well as in this: That as they abounded in this grace, so they had in others also: That they had acquitted themselves in every kind as well as in this, or the like. An Orator we know should conceal as much as may be the faults of him whom he commends. But 
(i) Aliter censor loqui debet, aliter Rhetor. Agel. lib. 1. c. 6.  it is one thing to speak as an Orator, another thing as a Censor or Minister. Or if any one will contend that of the dead nothing is to be said, or nothing but good, we will not contest. Only as this was given in charge still by the Romans 
(k) Forma senatusconsulti, ultimae semper necessitatis habita est; ut diceretur consulibus, nequid resp. detrimenti caperet. Liv. lib. 3.  to their commanders, in dangerous cases; Nequid resp. detrimenti capiat; That howsoever they acted, they should have a care that the Commonwealth suffered no damage; So howsoever men act in this kind, let them have a care, that Piety do not suffer. 
(l) Ad impietatem obolum unum confer perinde valet ac siquis conferat omnia. Theod. lib. 3. cap. 7. de Marco Arethus. He suffered great crueltics, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazian. Orat. 1. contra Julian.  As he cried when he was urged to contribute money to the rebuilding of an Heathenish Temple which he had puled down, I will not give a halfpenny 'to wickedness: so let not half a word be spoken in commendation of wickedness, or that may strengthen the hands of the wicked. 
(m) 2 Cor. 13. 8.  We may do nothing against the truth, but for the truth. If there be any thing Noble in any, it may, but whatsoever is otherwise, may not be commended. And so I pass from the commendation to the thing commended, the Nobleness of the Beroeans. These were more noble—  
The Beroeans were more noble than those of Thessalonica. Some take the words spoken in reference to their stock, birth, parentage, as Erasmus who interprets the words not of the Beroeans but Thessalonians, thus, Illi autem erant summo genere nati inter eos qui erant Thessalonicae; These were best born, men of the greatest Nobility amongst those of Thessalonica. And the words in the Original will bear that Translation, but the story, as any may soon see, will not bear that construction of the words. Others take the words as spoken of the Beroeans, and in reference to their manners, conditions, dispositions: Thus, These were more Noble; that is, more ingenuous, more receptive of the Christian doctrine, as our learned Oracle Dr. Hammond: More virtuous, more religious, as Beza. Others think they may be referred to both, as Gorran, They were more Noble; that is (saith he) Genere vel animo; either in respect of their descent, or in respect of their disposition. We conceive they are so called not in reference barely to their birth, but their disposition also. And if they are said to be more Noble in reference to their Ingenuity; then we may observe, That they which are well borne, are more ingenuous, better conditioned than others.  
If they are said to be more Noble in reference (as most think) to their Piety, than we may observe, That Piety is the best Nobility, or Godly ones are the greatest Nobles.  
And if we take the words in this last sense only, yet the former Doctrine will nevertheless stand good. For godly men would never be said to be more Noble than others, but that it is found even by common experience, and taken for granted, that such are usually better qualified, better conditioned than others. 
(n) Tertul. de res●rrect. car. cap. 30.  De vacuo similitudo non competit, de nullo parabola non convenit. No man takes a similitude or parable from that which is empty of all likelihood, and hath no ground of resemblance with that which is spoken of. Nothing can be an image of Truth, unless it first truly subsist itself.  
These two Doctrines therefore shall be the subject of our future discourse; the first whereof is as we have said, That the better their birth is, the better men commonly are. They that are well descended, are commonmonly better gifted and better conditioned than others. They that are Nobly born, are usually endowed with better abilities, and better qualities. Yea the natural birth, if truly noble, is no bad preparation for the spiritual birth.  
True it is 
(o) Themistocles, Marius, Eumenes.  many of mean birth have proved great and good men in their geneneration. Many have been great actors in War abroad, great Orators at home in Peace. 
(p) 
The Decii, 
Plebeiae Deciorum animae, plebeia fuerunt  
Nomina, pro totis legionibus hi tamen & pro  
Omnibus auxiliis atque omni plebe Latinâ  
Sufficient diis Infernis terraeque parenti.  Juven. 6. 8. vide Mar. Senec. Controvers. 6.   Many Plebeian souls have had Patrician spirits. Many whose Parents names have scarce been known, have been of better note than the noblest of their times. 
(q) Romulus. Servius Tullus patre nullo, matre serva. Liv. lib. 4.  'Tis noted in two of the Roman Kings, that the one had no Father, the other no Mother: yet both famous in their age, and no small founders of the Roman greatness and glory. For all arts 
(r) In hoc viro tanta vis animi ingeniique fuit ut quocunque loco natus esset, fortunam sibi ipsi facturus suisse videretur— Huic versatile ingenium sic pariter ad omnia fuit, ut natum ad id unum diceres, quodcunque ageret. Liv. lib. 39  Livy writes of Cato the elder, That he exceeded all. That he had so much spirit and wit, that he could have cut out his own fortune wheresoever he had been born. And whereas others were excellent only in one kind, he was so good at every thing, that you would have thought him born on purpose for that one thing, whatsoever it was, he undertook. For Oratory, not to take notice of Demosthenes and Cicero, whose mean birth 
(s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch of both. in vit. Demost. Cicero of himself, Me hominem novum consulem fecistis; Orat. in Rull. ad pop. Item, quemadmodum cum petebam nulli me vobis autores generis mei commendarunt, sic quicquid deliquero, nullae sunt imagines, quae me a vobis deprecentur— Et pro Plancio, Ego huc a me ortus & per me nixus ascendi, istius egregia virtus adjuvabitur a commendatione majorum.  all know, and was often cast in their teeth: 
(t) Interrogatus quid esset 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; nescire se quidem, sed si ad rem pertineret esse in suae declamatione respondit. Quintil. lib. 2. cap. 11.  The great master in his Art tells us of one whom yet he names not, who being asked, what such and such a figure was? Answered, He knew not, but if there were any figure belonging to an Orator, he was sure he had it. For Government of State affairs, a 
(u) Franciscus Arauda vestitu & barbâ horridiore, quòd viaelicet renunciasset rebus humanis, alioqui ita accommodatus ad domos principum, quibus diu praefuerat, moderandas, ut nusquam non & in consultandis & in administrandis rebus & maturandis primas obtinuerit parts, idque solâ naturae bonitate atque ingenii dotibus, citra ullam scientiam ac citra ullas propemodum literas, ut appareat ex homine nativis bonis excellenti, formari potius praecepta sapientiae, quam ex praeceptis sapientiae formari hominem excellentem. Laur. Vall. Histor. Ferd. lib. 2.  Modern Historian informs us of one, that by the goodness of his own nature alone, and out of the stock of mere natural wit, without any knowledge, or almost any letters, carried the credit away from all his fellow Counselors, and passes this judgement withal, That the precepts of wisdom should be framed rather from the excellent parts of nature found in a man, then that an excellent man should be framed from the precepts of wisdom.  
Such copies sometimes nature sets us in common births of excellent abilities. And so for singular qualities, we may see some of mean descent excel 
(x) Dilig●bat dominus johannem sicut dicit Chrysostomus magis familiariter propter ingenitam mansuetudinem, & propter virginalem puritatem, quae etiam caeteris paribus facit hominem diligi magis tenerè. Bon. lib. 3. distinct. 32 quaest. 2. resol.  in meekness and gentleness (for which as for his virginal purity some say Christ loved john above others) and in 
(y) Gentiles umbram ipsius reveriti sunt o● insignem naturae bonitatem. Mag. ex Pallad. cent. 5.  goodness of nature, for which the Heathen did reverence even the very shadow of Isidore. 
(z) Alexander Halensis praeceptor ejus saepe de ipso dicere consuevit, videri sibi Adamum in Bonaventura non peccasse. Sext. Senens. by blioth. lib. 4.  As Hales said of Bonaventure, some are so excellent, that Adam may have seemed almost not to have sinned in them, that very little taint of original perverseness may seem to rest upon them. As there be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so there be also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wonders as well as monsiers in nature. But if we look to the common course or 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Jam 3. 6.  wheel (as St. james saith) of generation, men's abilities and qualities, caeteris paribus, are ordinarily according to their births. Nature brings not any thing so excellent from a common, as she doth from a noble stock. The old proverb is true, 
(b) 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Nazian. carm. Iamb.   The bounds of the Mysians and Phrygians are distinct: And the flights of Eagles and jays are different. 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. in Orest.  The natural parts of men of mean condition are commonly weaker and their minds generally more sordid and base. And if any thing singular do put forth itself at any time in them, yet it hath a 
(d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Id. in Rhes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pind. Olymp. Od. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Id. Nem. Od. 3.  tang of the stock from whence they came, and carries a taint with it, as good wine that is drawn from a musty cask. If they strive to do better than ordinary, yet many unhandsome carriages are mingled still with their best actions; and though we shall find in many of them many good things, yet seldom shall we see them come off in any with that grace as they that are better born and bred shall do. 
(e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Niceph. Greg. Hist. lib. 8.  Apes, as they say, act as Apes, and Ants as Ants. If they cannot do as Eagles or Lions, it is by reason of a deficiency in their nature, and for want of sufficiency of discretion which should govern their actions. So that it was not for nought, that Thales or Plato, or whosoever he were, did bless himself, that he was born a Grecian and not a Barbarian. Good parentage is a great blessing, and they that are well born (as Plato said) have 
(f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. de Platon. pol. 2. cap. 3.  gold and silver, special excellencies mingled with their natures. Whereas Artificers and Husbandmen are made up as it were of Brass and Iron. For instance, we see by manifold experience, that men of noble and gentile birth excel the vulgar sort.  
1. In docility. They have more 
(g) Quaedam sunt rapacia virtutis ingenia & ex se fertilia. Senec. Epist. 95.  catching wits, more sudden snatching apprehensions than others. The doctrine that is instilled into them, falls on them as the dew on the tender herb, and as the showers upon the grass, and not as in others as rain on the highway which without continual dropping can make no impression. 
(h) Wisd. 1. 4.  Into a malicious soul wisdom (saith the wiseman) will not enter, nor dwell in the body subject unto sin: And the thick skin knowledge cannot pierce, nor lodge in the rude and rougher constitutions of the vulgar. The very countenance of noble youths doth seem to smile and allure the Muses unto them, and the Muses again seem to smile on them, and to be ready to embrace them as their favourites, and afford them all the kindnesses they can as their choicest darlings: whereas they eat the Country complexions, hate your mechanic companions, and turn away from them, as holding themselves much disparaged by such, when they make love unto them. If true Gentlemen court them in earnest, they grow more familiar with them in short time, and dive deeper into their secrets, than others that serve a full Apprenticeship with them.  
2. In ingeny. As their wit; are more catching, so they are more fruitful in themselves. As they excel for capacity, so also for fertility. Like well manured ground, they bring forth a better crop than your barren soil or Forest lands. 
(i) Mat. 13. 54.  Whence (say they in the Gospel) hath this man this wisdom, and these mighty works? Is not this the Carpenter's son? Is not his Mother called Mary? and his brethren James and Joses, Simon and Judas? and his sisters are they not all with us? whence then hath this man all these things? They might well wonder indeed, that a Carpenter's son should discover so much wisdom: Such mean births can seldom say unto Wisdom, 
(k) Prov. 7. 4.  Thou art my Sister, and call Understanding their Kinswoman. But we know well, he had a Divine birth, a more noble generation, and thence did that wisdom, and those works shine forth in him. And what are all the wise Sentences and pithy Apophthogmes that are extant, but the productions commonly of more noble births, or at least more noble educations. 
(l) Eccl. 38. 33.  The vulgar sort are not sought for in public Counsel, nor set high in the Congregation— nor are they found where Parables are spoken. Whatsoever savours of Ingenuity is suspected as not coming from them. The Tyrians were sometimes driven out by their servants, who were resolved at last to set up one to King it over the rest. And who should that be, but he that first spied the Sunrising. Whereupon Stratos servant looking Westward, by his Master's advice, first discovered the beams of the Sun guilding the tops of the hills, before the body of the Sun could be seen. The fact savoured not of a servile wit, and inquiry being made, the device was found to be the Masters and not the Mans. 
(m) Tunc intellectum est quantum ingenua servilibus ingenia praestant, malitiaque servos non sapientia vincere. Justin. lib. 18.  And by that they all understood, how much ingenuous dispositions do differ from those of servants. Though they may exceed them in malice, yet they must come short of their Masters in Wisdom.  
3. In magnanimity. Though they have better wits than others, and could help themselves many times out of danger, yet they scorn to make use of their brains to save basely their skins. 
(n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sub. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Indecora, aut aliquid simile. Eurip. sphig.  Men of mean condition have this advantage, they can in extremities take such courses, and accept of such terms as noble personages cannot without loss, or will not, lest they should in the baseness slain their honour. Does the enemy overbear them in number? though they might do it without diminution of their dignity, yet their spirits are so high, that they will not take an advantage or help themselves by warlike stratagems or policy, lest they should seem 
(o) When Parmenio and the rest would have had Alexander fall upon Darius by night: he replied, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. in vit. Latrunculorum & furum ista solertia est quam praecipitus mihi, quip illorum votum est unicum sallere— malo me fortunae poeniteat quam victoriae pudeat. Curt. lib. 4.  to steal a Victory. Nay, 
(p) Job 39 22.  as the Horse in job, they will mock at fear, and looking on a numerous Army make themselves merry with the greatness of the company, 
(q) Henry the V. of England demanding of Captain Gam at Agincourt, what number of Frenchmen they had to deal withal. He made him this notable answer, after view of their Army, That there were enough to be killed, enough to be taken prisoners, and enough to run away. Sir Wat. Ral. lib. 5. 1 part. Hist. World  as having before them the more to kill, the more to take prisoners, the more to run away. 
(r) 
Cesar when the Mariner was afraid and would have turned back, B●no animo & securo osto, Caesarem enim & Caesaris fortunam vehis. Zonar. annal. tom. 2.  
Fisus cuncta sibi cessura pericula Caesar,  
Sperne minas, inquit, pelagi, ventoque surenti  
Trade sinum. Italiam si coelo autore recusas  
Me pete, sola tibi causa haec est justa timoris  
Vectorem non nosse tuum.  Lucan. lib. 5.  Do winds and waves oppose them? yet their spirits are as big as both, and they will 
(s) Act. 27. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bear up against both, outface and outbrave both. 
(t) Neminem equidem timeo praeter Deos immortales. Philippus Flamen. Lib. lib. 32.  Do great ones, such as think themselves Lords of the world, treat? They have learned to fear none, but him that is indeed Supreme Lord of all. May they save their life by flight? 
(u) Neh. 6. 11.  Should such a man as I fly? said Nehemiah. 
(x) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Joseph. lib. antiq. 12. cap. 18.  God forbid (said judas) that the Sun should see me turn my back upon mine 
(y) 
I will no longer live  
If Rebels life must give,  
said: that peerless Peer, stout North-Hampton whose memory yet lives in his right Noble posterity.   Enemies. 
(z) Varro loco non humili solum sed etiam sordido ortus est. Patrem lanium fuisse ferunt. Liv. lib. 22.  At Cannae Varro, one of the Roman Consuls, a Butcher's son flies, AEmylius Paulus, a man of more noble descent, having lost the victory chooses rather to die. 
(a) Illa nobilior animi significatio quamlibet magna canum & venantium urgente vi contemptim restitansque cedit, in campis & ubi spectari potest, idem ubi virgulta sylvasque penetravit acerrimo cursu fertur velut abscondente turpitudinem loco. Plin. lib. 8. Nat. Hist. cap. 16.  The Lion is never seen in danger to run; and howsoever noble spirits may sometimes run away from dangers with their 
(b) When one told Brutus he must fly, Omnino fugiendum respondit, verum manibus, & non pedibus; & hoc dicto stricto gladio incubuit. Zonar. annal. tom. 2.  hands, yet they scorn to betake themselves basely to their heels. 
(c) When one would have had Consalvus retired, Consalvus aeterna memoria dignis verbis magno animo rejecit, cum diceret optare se potius sepulchrum suum eadem hora pedem unum ulterius habere, quam paucos cubitos retrocedendo vitae suo spatio centum annos addere. Guiccard. lib. 6.  Yea they have vowed rather to march forward presently to certain death, then by going back but a few cubits with dishonour from the enemy to add a hundred years to their life.  
4. In humility. That (as 
(d) Nobilitatis soror humilitas. AEn. Syl. 1. cons. Basil.  one saith) is the Sister of Nobility. Though Gentlemen and Noble personages have great spirits, and do not love to be humbled, yet they know how to humble themselves. They know how to carry themselves submisly towards God. The country Shepherds take only the pains to visit, but the Wisemen fall down and worship our Saviour. 
(e) In illis gratiae prior, in istis Humilitas amplior. August. Mat. 2. 11. Luke 2. 16, 17.  The one had priority in matter of devotion, but the other were more lowly in their adoration. They know how to condescend to men of low estate. 
(f) Theod. lib. 5. cap. 18.  Placilla the Emperor Theodosius his wife disdained not to visit the Hospitals, to physic the sick, to wash their pots, to taste their broths, and to do all the offices of a common servant. When Pompey the great, flying out of the battle at Pharsalia wanted servants at supper to tend on him, Favonius a Gentleman that was with him made no deign to wash him, and anoint him, and to do every thing which servants were wont to do for their Masters. Which one observing that stood by, cried out, 
(g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. in vit. Pomp.  Good God, how every thing beseems a Gentleman. Such things beseem them indeed, and true Gentlemen do not think they misbeseem them. Whereas they that rise high from low estates do think it a foul disparagement to condescend to such base services. The one being great by their own native worth know, they shall not lose but gain by their Humility: the other being raised by their wealth, or being the Minions of fortune, eat the thought of such services as remembrances of their former servile condition. The one being high of themselves, think nothing better than to condescend to those below them: The other being low of themselves think of nothing but equalling or transcending those which are above them. The one are careful to give respect, lest they should seem to neglect others: The other are careful to observe what respect is given them, fe●ring to be contemned themselves. The one throw off, that they may not be gazed on: The other put on more ornaments than beseems them, that they may be the more adored. 
(h) Primus ex auro v●ste quaesita serici ac purpurae gemmarumque vim plantis concupinit. Aurel. Vict. De Dioclet.— Compertum habeo humillimos quosque maximè, ubi alta accesserunt, superbia atque ambitione immodicos esse. Hinc Marius patrum memoria, hinc iste nostrâ communem habitum supergressi. Id. Diocletianus edicto sanxit uti omnes sine generis discrimine prostrati pedes oscularentur, quibus etiam venerationem quandam exhibuit exornans calciamenta, auro gemmis & margaritis quod fecesse ante C. Caligulam memorant. Pomp. Laet.  So did Marius, so Diocletian, both of base beginning. The latter of which, besides what he bestowed on other parts of his body, did deck and adorn his feet with gold and all manner of precious stones, that men (as they were commanded) might with less disparagement fall down and kiss them. A custom which his holiness of Rome who professeth himself a servant of the servants of God, and is but perhaps some beggarly Monk or Friar till he sit down in St. Peter's chair, hath taken up and will not be induced to lay it down, though one sometimes (Let 
(i) Cranmerus un● cum comite Wiltoniensi in Italiam contendit, quibus ad Papam accedentibus servus servorum dei pedem osculandum extendit; cunctantibus autem illis pusillus catulus qui comitis Wiltoniensis fuit ingressus locum cum pedem vidisset gemmis auroque lucentem, rem tam rarum lascivus dentibus apprehendit atque momordit— Fluddus hunc locum citans canem hunc non appellat, canem Protestantis, sed canem protestantem quasi, protestantium religio vel in cane esse posset. Francis. Mas. de minist. Anglican. lib. 2. cap. 9  him be a Protestant, seeing they will have it so) did (as such unsufferable pride deserved) bitingly protest against it. Though one of them was wont to laugh it out and say, That 
(k) Sixtus V. dicere solebat se domo natum illustri. Domus enim in qua genitus erat cum lacero tecto ex magna parte esset discooperta a sole maximè illustrabatur. Cicarel. in vit.  he was born domo illustri, in an illustrious house (the house being poor and uncovered where he was born) yet in all his actions, he showed himself as proud and arrogant as any of the rest in good earnest.  
5. In courtesy. A grace proper to Gentlemen and Noble personages (as appears by the name) which follow the Court, and such as if it were freed from that Hypocrisy and guile, wherewith too often it is mingled, as Titus the Emperor was called, The delights of mankind for it, so it might justly be called, The delicacy of humane speech and society. Men love to be used like men, and 
(l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. Hippol.  courteous carriage wins more upon them, than a clownish good turn. It was a noble speech of Augustus, 
(m) Augustus' quendam joco corripuit; quòd sic sibi libellum Porrigere dubitaret quasi elephanto stipem. Suet. in vit.  That a Petition should not be delivered to a Prince, as Provender to an Elephant, of which we are afraid. And it is the noble practice of Gentlemen and great ones to put off roughness and austerity, and to treat all according as their name prompts them with gentleness and affability. To do this, the Country man hath not faculty, and the new risen Gallant, cannot think it suits with his Authority. 
(n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut.  As unskilful Statuaries or Carvers of Images do imagine the great Colossuses they make, will be more stately and magnificent, if they make them bear a great breadth, and set them out also straddling and gaping: So some by their commanding voice and great looks, by roughness of carriage and retiredness of life, do labour to draw respect and reverence to themselves, though indeed they make themselves as monstrous and ridiculous as those Colossuses or Statues to wise men. Others will not vouchsafe you a single, or at least but a short sight of themselves, 
(o) Rarus in publicum egressus idque velata parte oris ne ●atiaret aspectum, vel quia sic decebat. Tacit. annal. lib. 13.  like Poppaea in the Historian, who seldom came out in public, and then kept part of her face covered, lest men should have too full a sight, or because she thought that posture best became her. Others fling away in a rage or storm like 
(p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  another of that sex in the Poet who was wont, 
Eftsoon to turn her head away  
Not deigning a salute to stay.  And all this to keep up the greater port and Majesty, though indeed they get nothing but a jibe or mock thereby. Some have highly commended their Masters, as not giving them an ill word in long journeys, nay in long service; and why? because as proud 
(q) Pallas (ajebat) Nihil unquam se dominisi ●●u au●u ma●s significasse vel, si plura demonstranda ●ssent scripto usum ne vocem conseciaret. Taci●●●nnal. lib. 13.  Pallas (sometimes bondman to Claudius) they scorned to speak to them lest they should profane or make their voice common.  
6. In liberality. As they are Magnanimous, so Liberal also, and that even to Magnificence. 
(r) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nicet. chon. de Axucho. lib. 1.  As their hands are taught to war, so their fingers also to do good to those that want. 
(s) Plut. in vit. Cym.  Such was Cymon amongst the Athenians, who laid open his grounds, and kept open house, and carried young men still with him well clad and well moneyed, that he might relieve those whom he met, if they wanted in either kind. Such was Gillius among the Agrigentines, who was called, 
(t) Liberalitis praecordia. Val. Max. l. 4.  The bowels of Liberality. Nay, many have been even 
(u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nicet. chon. lib. 7.  Seas of bounty, Abysses of pity, as one speaks of Manuel the Emperor, who afterwards took up, though uncertain whether voluntarily or of necessity. Hence your great and noble personages were called amongst the Grecians, 
(x) Luk. 22. 25.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Benefactors. The Kings of the Gentiles exercise Lordship over them, and they that exercise authority upon them are called Benefactors. 
(y) Lord was written Laford, and Lafh is that which we call Loaf, but signifieth Bread in general. So that he was a Laford or Lord that afforded bread. So Lady was written Laphdean, that is, a woman dividing or distributing bread. V●rst.  And the names of Lord and Lady amongst us were taken up at first from men's bounty in distributing their bread to those that were in necessity. The houses of such in former times, being, as free Schools for Learning, so free Inns for Hospitality, or as 
(z) Domus ejus quasi quaedam munificientiae essicina. Valer. de Gil. Agrig. lib. 4.  one calls them shops of munificence, wherein the religious trade of good works and charity was set up and driven commonly. Men of mean condition have not the means, and they that raise their estates by their own industry, or good husbandry, have not the heart to do good in this kind, but as they get their riches most an end basely, so commonly they keep them as sordidly; whose wealth is as fast glued to their hearts, as a 
(a) Habuerat ille à patre relicta scriniae aureis argenteisque pro regionum diversitate numismatis reserta; & quod sando vix cognitum, mall●o cuneata; idque non avaritiae modo sed lusûs etiam ac contumeliae gratia. Hospites enim qui, permulti ad eum familiariter divertebant, sciscitabatur Cujusnam generis pecunia indigerent, respondentes ejus generis, ut in quam quisque provinciam iter haberet, adducebat ad scrinia & quantum v●llent capere jubebant frustraque conaros deridebat & hos sibi de amicis jocos captabat novo genere dissimulandae avaritiae jactandarumque epum. Laur. Vall. de duce Gand. lib. 3. Hist. Ferd.  Spanish Duke's wedges of Gold were riveted in his coffers, which he kept not only for Covertousness, but for sport also, giving any leave to take as much as they would: it being as impossible to writhe or wrest any thing from them, as it was from his crowded Chests. Such cannot boast 
(b) Job 31. 17.  with job, that they eat not their morsels alone, who living most an end retiredly feed homely, cry out upon Luxury and Prodigality, being much of that 
(c) Interrogatus aliquando, Sonorum omnium, quem molestius audiret, Maxillarum inquit ossa frangentium. AEn. Syl. de Albico hist. Bohem. cap. 35.— Albicus jampridem dignitati cesserat cum familiam edentem bibentemque ferre non posset. cap. 42.  covetous Wretch's mind, who being asked, What noise he liked worse? Replied, That of cracking of bones between the teeth; and left means and maintenance rather than he would be at charge to maintain a family. 
(d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Ethic. lib. 4. cap. 1.  They are always freest who do not get their Estates by their own diligence, but receive it by Inheritance. For they never feeling do never fear want, and the other getting their wealth hardly, love it and tender it the more dearly, as parents the children begotten of their own body, and Poets the works begotten of their own brains.  
7. In mercy. The more noble, the more merciful. Cruelty and Gentility cannot stand together. The disposition of Noblemen and Gentlemen is like that of 
(e) Non caede cuiusquam unquam laetatus, justis suppliciis illachrymavit etiam & ingemuit. Suet. in vit. Vespas.  Vespasian: who so little joyed in the sufferings and death of any, that he wept and sighed deeply at necessary executions; like that of the 
(f) Beneficium se putabat accepisse cum rogaretur ignoscere; & tunc proprius erat veniae, cum fuisset major commotio irae: praerogativa ignoscendt erat indignatum fuisse. Ambr. de Theod. Senior. Cuidam ex necessariis aliquando sciscitanti, Cur neminem qui illi intulisset injuriam morte aliquando multasset sic respondit, utinam potius mihi potestas esset eos qui mortui sunt ad vitam denuo revocandi. Socrat. de Theod. Jun. lib. 7.  Theodosii, the elder of which took it as a courtesy to be petitioned to show mercy; and the more angry, was the more ready and willing to pardon: The latter would willingly have raised those that were dead to life, but was altogether unwilling to put any man living to death. Indeed, great cruelties have been acted by both sorts, noble and ignoble persons, but the latter generally are more eager in the prosecution, and more savage in the execution of their bloody designs. The descent of joseph is well known, and the Scripture notes this of him, that he was 
(g) Dr. Hammond Annot. cap. Mat. V. 19  a just man; that is, according to the Hebrew phrase, a pitiful, a merciful man, of which it sets down this as an evident argument, That he was unwilling to make Mary his espoused wife which he took to be guilty of Adultery, a public example, but resolved to put her away secretly, that she might not, though he thought she deserved it, fall into open punishment. Generous natures do not love, except it be upon incorrigible persons, or for the prevention of otherwise inevitable dangers, to take the rigour of the Law, and have looked upon it as an office as hateful (as sometimes that of Publican) to be an Informer, Accuser or Promoter. 
(h) Delator siquis extiterit fidelis, & per delationem eius aliquis fuerit proscriptus vel interfectus, placuit eum nec in fine accipere communionem. Si l●vior causa fuerit, intra quinquennium accipere communionem. Si catechumenus fuerit, post quinquennii tempora admittatur ad baptismum. Concil. Elibert. Can. 73.  Such in the primitive times, if any were banished or put to death upon their Information, were not admitted, no not at death, to the Communion, nor under five years' Repentance, if the punishment were lighter. And the same crime was held sufficient to keep off for five years the Baptism of those that were not yet Baptised, but sued for admittance to that Sacrament. And howsoever 
(i) Actum de praemiis accusatorum delendis. Thereupon Tiberius cries, Irritas sore leges— subverterent potius jura, quam custodes eorum amoverent. Tacit. annal. lib. 4.  Magistrates do, and may, and must of necessity in some wise make much of Informers, yet 'tis but as we do of Dogs, or Hawks, that destroy evil Beasts and Vermin, and bring in the prey. And when they reward them, it is but like our spitting in their mouths, or fleshing of Dogs with 
(k) Venaticos canes sanguine intestinisque captae ferae illecebrari à venatoribus utile est. Blond. lib. 7. triumph. Rom.  the Paunch. They and all other generous natures do secretly spit at them, and 
(l) Tacit. ait genus esse hominum publico exitio repertum. Ibid.  hate them worse than Dogs or Serpents, that by't of a sudden, unseen, unhurt. But now your vulgar natures (as myself and many others found of late days by experience) are prone to cruelty, loving, provoked or not provoked, all words that may do mischief, and are ready to fall upon any mischievous practices, glad if by the advantage of the times they can make use of Law, and Magistrate to flesh their covetous or satisfy their malicious spirits. If the dog-days of persecution be in at any time they are scenting and coasting strait, hunting after their prey, filling the air with their barkings and clamours, incensing the Magistrate to sentence, and provoking many times (being more savage themselves) the 
(m) 
Non audebant hominivorae bestiae admodum prolixo tempore ad corpora piorum accedere, sed in alios qui extrinsecus ipsas incitabant ferebantur. Euseb. lib. 8. cap. 7. Eodem tempore Gentiles in Christianos vialenter insultare qui se Philosophos praedicabant, frequentes concursa●e, nefanda quaedam mysteria obire, pueros qui nondum ex ephebis excesserant tum masculos tum foeminas quo exta eorum inspicerent mactare, illorum carnes degustare caeperunt. Socrat. lib. 3. cap. 11. Phamices ventre Cyrilli dissecto jecur gustant qui primum dentes deinde linguas amittunt. Theod. lib. 4. cap. 7.  
Labitur hic quidam nimiâ formidine cursum  
Praecipitans, capiturque: est illum in plurima sectum  
Frusta ac particulas, ut multis mortuus unus  
Sufficeret, lotum corrosis ossibus edit  
Victrix turba—  Juvenal. Satyr. 15.  unwilling beasts to execure, and 
(n) 
Non audebant hominivorae bestiae admodum prolixo tempore ad corpora piorum accedere, sed in alios qui extrinsecus ipsas incitabant ferebantur. Euseb. lib. 8. cap. 7. Eodem tempore Gentiles in Christianos vialenter insultare qui se Philosophos praedicabant, frequentes concursa●e, nefanda quaedam mysteria obire, pueros qui nondum ex ephebis excesserant tum masculos tum foeminas quo exta eorum inspicerent mactare, illorum carnes degustare caeperunt. Socrat. lib. 3. cap. 11. Phamices ventre Cyrilli dissecto jecur gustant qui primum dentes deinde linguas amittunt. Theod. lib. 4. cap. 7.  
Labitur hic quidam nimiâ formidine cursum  
Praecipitans, capiturque: est illum in plurima sectum  
Frusta ac particulas, ut multis mortuus unus  
Sufficeret, lotum corrosis ossibus edit  
Victrix turba—  Juvenal. Satyr. 15.  like dogs eating sometimes the flesh and licking up the very blood of those which they have massacred. The cruelties of men of better Rank have been great enough, but those of the Vulgar sort commonly are more 
(o) Populi tyrannis eo forte perniciosior est quo periculosier ignorantia, quae nec pondus nec mensuram nec legem habet, quam malicia quae tamen ipsa aliqua regula, aliquo fraeno, aliquo termino gubernatur. Guicc. lib. 2.  fierce and fell because they have nothing at all of knowledge, policy or civil education to take them off from their rage; but will, and malice, and stubbornness enough to set them on. What 
(p) Prov. 12. 10.  Solomon said in general of the wicked, we may say, as taught by experience of them, The mercies of the vulgar are cruel. And surely every one may make it a part of his Litany, From the mercy of a Coward and a Clown, Good Lord deliver me.  
8. Lastly, In affection to, and advancement of Religion. True it is, at the first going forth of the Gospel, such as they embraced it but slowly. 
(q) 1 Cor. 1. 26.  Not many wise men after the flesh, not many mighty, not many noble. But, as 
(r) Et herclè justè aestimantibus regem liquet bona naturae ejus fuisse, vitia vel fortunae vel aetatis. Curt. lib. 10.  he said of Alexander, That the good things which were in him, were to be ascribed unto his Nature; but his vices to Fortune or Age: So, that they embraced not straightways the Gospel is rather to be attributed to external causes, matter of fortune, politic respects, worldly concernments, iniquity of the times and age wherein they lived, then to their inherent qualities of nature, which are better in them then in others, and in themselves no bad preparations for the Gospel. Besides God at first did pass them by, leaving them to walk on still in their own ways, and choosing those of the 
(s) Ut mira potentia per praedicatorum linguas claresceret prius mirabilius actum est ut eorum praedicamium meritum nullum esset. Greg. mor. lib. 33. cap. 21.  meaner sort both for the promulgation and profession of the Gospel, that none might think they were chosen for worldly respects, or dignity, or that the Gospel was carried on by humane force and authority. But when once through the mercy of God from on high, the dayspring from above did visit them, they above all became 
(t) Esa. 49. 23.  nursing Fathers and nursing Mothers to the Church, 
(u) Rev. 21. 24.  and brought in willingly their riches and glory with themselves into it. And as 
(x) 1 Tim. 3. 15.  the Church is the pillar and stay of truth, so they in special manner became the stays and pillars of the Church. To whom do our material Churches, and such like places of God's worship, and our Universities the Seminaries and Nurseries of Learning and Piety, owe their beginning to, throughout Christendom; but to them, and such as have been raised up by them to share with them in the like honour and dignity? And who entailed that portion upon the Ministers of the Gospel (which God did at first settle upon the Tribe of Levi) and that by 
(y) We have given unto God both for us and our heirs for ever. Mag. Chart. Offero Deo atque dedico omnes res quae in hac Chartula tenentur insertae— Si quis eas inde (quod fieri nullatenus credo) abstulerit, sub paenâ sacrilegii, ex hoc Domino Deo, cui eas offero atque dedico, districtissimas reddat rationes. Cont. 9 cap. 6. This was the manner of Dedication.  Solemn Vow, that it should never be cut off, but they? And who are they that of late would have pulled down our Churches as places of superstition, destroyed our Universities as the Pests (which they stuck not to call them) of the Land, and stood ready (as 
(z) Rev. 12. 4.  the Dragon in the Revelation over the woman) to devour the holy thing which was left, but the Vulgar sort, and such who swallowing down much goods, as 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nicet. Chon.  the Dragon much poison, do swell thereupon, and reckon themselves great Gentlemen who have many times no greater ambition, then to be able to do those a spite that are of our Profession.  


(b) Ovid. Ib.  Plebs superum, Fauni, Satyrique Laresque.   

The meaner sort of the gods, the communality;  
The gods that in fields, woods, and chimney corners lie.   
Such is the difference between noble and common births. The one would keep up the Church and true Religion in lustre and splendour with themselves; the other would bring them down to as sordid a condition as their own Originals. And look as 
(c) Diocletian sought occidere Praesbyteros, julian Praesbyterium. Sir Edward Cook notes it, lib. 2. Report, fol. 44.  julian an Usurper first of the Empire, and afterward an Apostate from the Church, did not meddle with Ministers, as Diocletian who thought by killing of them to root out Christianity, which lived still and flourished notwithstanding their death; but by robbing the Church, and taking away the maintenance of Churchmen, he destroyed the Ministry itself, upon which also ignorance and decay of Religion presently ensued: So many, usurping the name of Gentlemen, and apostatising from the way of the Church, meddled not with Ministers themselves (that was against julian's and stood not with their principles) but by taking away their Maintenance, would have rooted out the Ministry itself, upon which Barbarism and Atheism must needs have followed. A work suitable to their upstart Nobility, and newfound Piety, but such as could never yet find entertainment by the truly ancient Nobility or Gentry. 
(d) Gen. 47. 22.  Pharaoh will make no purchase of his Priests Lands, but reserves them till better times, and allows them a portion, when their Land would not, himself. 
(e) 1 King. 18. 19  jesabel entertains four hundred of Baal's Prophets at her own Table. 
(f) Sacerdotiorum apud Romanos quinlaplex proventus, Beneficia, stipes, solutiones, donationes, damnatorum bona seu consiscationes. Vid. Blond. lib. 2. triumph. Rom.  The Romans richly endowed their Priests. 
(g) Qui bonâ fide Deos colit, amat & Sacerdotes. Stat. Epist. praefix. libr. Syl. 5.  And whosoever (saith the Heathen Poet) doth in good earnest worship the Gods, the same doth make much also of their Priests. And as yet our Nobility have thought rather of preserving then robbing their Ministry. And thus we see by experience, that men of good descent are better conditioned, and do in many things excel those of the Vulgar sort, and that a good natural birth in itself, is no bad preparation for the spiritual. But how comes it to pass that such as are well descended, do so far transcend others?  
1. This happens by virtue of their generation. 
(g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epicur. in Plut. Zeno said that the seed was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diog. Laert.  The seed is as it were the abstract of soul and body, and carries the qualities of both along with it. 
(h) Nunquid non in semine tota arbour? Vitium ergo seminis, vitium est totius arhoris. Chrysol.  The whole tree is in the seed and if the seed be good, the tree is good, if the seed be naught the tree is naught. 
(i) Andronicus, reproved for his lust, puts it off with a jest, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nicet. annal. lib. 3.  If the first fruits be holy, the lump also is holy, and if the root be holy so are the branches. 
(k) Pabuli sapor apparet in lacte, & vini vis existit etiam in accto. Senec. Natur. quaest. lib. 3.  The water in the pitcher relishes of the fountain from whence it springs. The milk savours of the Land whereon the Cattle feed; the Vinegar of the Wine of which it came. Every thing hath a smatch of that from whence it takes its original. 
(l) Forts creantur fortibus & bonis. Est in juvencis, est in equis patrum Virtus nec imbellem feruces progenerant aquilae columbam. Horat. car. lib. 4. od. 4.  We see in the offspring of birds and beasts, the virtue and spirit of the Pa●ent; and we may observe 
(m) Generosa in ortus semina exsurgunt suos. Senec. Troad.  the corn that is sown rising up to its growth according to the quality of the grain. 
(n) Nullo firmiore indicio sui seminis esse credebat quam scritatis. Sueton. vet. Cal.  Caligula took Drusilla to be his own daughter by her cursed conditions. And Parents have no more certain way to judge of their own title to their children then this, that they are like themselves in their dispositions. 
(o) Alexandrum posses etiam in moriente matre cognoscere. Justin. lib. 14.  Men might see (was it said) the spirit of living Alexander in his dying Mother: and we may say as truly, the spirit of the dead Ancestors may be discerned in their surviving children. For as 
(p) Stat. lib. 9 Thebay.  the Poet speaks of one that was killed in the water, 

Ille manet fundo, rediit pro corpore sanguis.   

The body lay beneath i'th' bottom, but the blood  
Start up, and on the surface of the water stood.   So though the remains of men's Ancestors lie buried in the dust, yet their blood runs fresh and quick in their children's veins. As we see ordinarily (to 
(q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. lib. 2. polit.  omit the strange resemblances in the productions of brute beasts) 
(r) Plurima vultu Mater in●st. Stat. lib. r Achil. Amilcarem viventem redditum sibi veteres milites credebant; condemn vigorem in vultu, vimque in oc●lis, habitum oris lineamentaque intueri. L●v. de Hannibal. lib. 21.  much of Father and Mother in the children's countenance, garb, carriage, and sometimes strange impresses on the body derived from Father to child: (Saleucus 
(s) Figura anchorae in faemore Salencui nata cum ipso parvulo fuit— sic filii nepotesque anchoram in faemore veluti notam generis naturalem habuêre. Justin. lib. 15.  had an anchor on his thigh, and so had his sons, and so had all his Nephews) so we may observe the good qualities of the mind, the spirit of Magnanimity, Hospitality, Policy, Learning, to be as hereditary in some Families 
(t) 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.—  
Nazian. car.   as the Lance to the Spartans', the Ivory shoulder to the Pelopidae, the Grasshopper to the Athenians, or the sceptre of Princes delivered over still by succession to their children.  
2. This happens by Education. The 
(u) Virtutes cardinales radicaliter sunt à natura, sed completiuè vel ab operum frequentia & perseverantia, vel à gratiae influentiâ & praesidentia vel ex utraque causa— eqwes ex sua naturali compositione ap●iudinem ha●et ad benè portandum & ambulandum; sed illa aptitudo ad complementum potest reduci per ipsius equi assucsactionem, vel per ipsius sessoris industriam, qui scit fraeno equum suum ducere, vel per utraque. Bon. dist. 33. quaest. 5. resolute.  virtues which they have radically by Generation are completed by Education. The 
(x) Virtutes cardinales radicaliter sunt à natura, sed completiuè vel ab operum frequentia & perseverantia, vel à gratiae influentiâ & praesidentia vel ex utraque causa— eqwes ex sua naturali compositione ap●iudinem ha●et ad benè portandum & ambulandum; sed illa aptitudo ad complementum potest reduci per ipsius equi assucsactionem, vel per ipsius sessoris industriam, qui scit fraeno equum suum ducere, vel per utraque. Bon. dist. 33. quaest. 5. resolute.  metalled horse is made much more serviceable by good training and managing. The richness which is in some grounds discovers itself in far greater fruitfulness by good husbandry and tilling of them. 
(z) 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Nazian.   The sparks that lie hid in flints, are drawn forth in great abundance by often smiting and striking them. So the metalled disposition, the richness of nature, the many sparks of virtue which are in some noble births, are drawn out to greater perfection, through the care that is taken in their good Education. Much is ascribed to the seed of which, much to the 
(a) Carthaginienses fraudulenti & mendaces non genere sed naturae loci, quod propter portus suos multis & variis mercatorum & advenarum sermonibus ad studium fallendi quaestus studio vocabantur. Ligures montani, duri & agrestes. Docuit ipse, Ager nihil ferendo nisi multa cultura & magno labore quaesi●um. Campani semper superbi bonitate agrorum & fructuum. Cicer. agrar. 2. Sunt tam civitatum quam sin gulorum hominum mores Gentesque aliae iracundae, aliae audaces, quaedam timidae: In vinum, in venerem proniores aliae. Liv. lib. 45. Legat. Socrat. lib. 4. cap. 23. Flagrat vitio Gentisque suoque Ovid. de Tereo. Cui Gentile nefas hominem revocare canendo. Stat. lib. 3. Thebay. de Thessaly.  place where, much to the 
(b) Boeotum in crasso jurares aere natum. Horat. lib. 2. Epist. Athenis tenue coelum ex quo acutiores putantur Attici: crassum Thebis, itaque pingues Thebani & valentes. Cicer. de fat.  air wherein, men are born. What virtue there is in the seed, we have said. The place where men are born by reason of the richness or barrenness of the soil or situation in reference to the Sea, may confer somewhat towards men's manners. The air according to the subtlety or grosseness thereof makes no little difference in wits, colours, complexions, dispositions: but education is all in all, and is sufficient almost of itself alone to alter all. It hath been questioned, though I think no great question need be made of it, Which conduces most to good living, A happy birth or good breeding? As it was said of Demosthenes the Orator, 
(c) Alterum Demosthenem mater, alterum industria enixa est. Val. Max. lib. 8.  That his Mother brought forth one Demosthenes, and his own labour and travail brought forth another: So may we say here, Generation brings a man forth in one sort, and Education in another. A happpy birth lays a good foundation, Breeding carries on the building to perfection. And great Personages having the advantage usually of others in their education do attain thereby to a far more noble and generous disposition.  
3. This happens by reason of good examples which they have about or nearer their eyes than others. The Trophies of Miltiades would not suffer Themistocles to sleep. Alexander the great was greatly animated by the gests of Achilles. Caesar's spirit was stirred up by Alexander's acts, and he grieved that he had done nothing at that age wherein the world was conquered by him. And if foreign examples have wrought so much, how much more may we imagine, 
(d) 

Disce puer virtutem ex me verumque laborem  
Fortunam ex aliis.—  
Virgil. AEneid. 11.   

Sis memor & te animo repetentem exempla tuorum  
Et Pater AEneas, & avunculus excitet Hector.  
Ibid.   

— Nec externo monitore petendus  
Virtutis tibi pulcher amor, cognata ministrat  
Laus animo.—  
Stat. Syl. lib. 5.   
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Ethic. lib. 10.   The domestic examples of Parents, kindred, alliance will excite us, whom naturally we love and desire to be like, and to whom we are as loath to be a shame ourselves, as we are unwilling others should cast shame upon them. 
(e) Erat haec stimulatio ingens, exprobrantibus rectis cotidiè, Imbecillem dominum intrare alienum triumphum. Plin. nature. hist. lib. 35. cap. 2.  The Romans did wisely who would by no means suffer those that bought the houses of Noble personages to remove or take down their Images. They knew the standing of them would be a great spur, a huge incitement to virtuous achievements. The very houses otherwise would upbraid the weak owners for entering upon other men's honours, and doing nothing worthy of honour themselves. And does not the same consideration, think we, work as well, if not much more upon noble issues to keep up the honour of their own houses, as it did upon strangers, that they might not seem unworthy to lodge in those that they purchased from others? Yes surely. And were it not for this, 
(f) Nihil aliud video in Nobilitate appetendum, nisi quòd nobiles quadam necessitate constringuntur ne ab Antiquorum probitate degenerent. Hieron.  wise Governors would not suffer the dignities and titles conferred on the Ancestors, to pass and descend at a venture by succession upon their children, but that by this means they would bind them by a kind of necessity not to degenerate from the virtue of their Ancestors.  
4. Lastly, This happens surely not without some Divine influence from above. 
(f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. AElian. de margarit. lib. 10. de animal. cap. 13. Legatur. Am. Marcel. lib. 23.  Pearls are not engendered in the Sea without a flash of Lightning. And these more precious Pearls of the earth are not begotten certainly without some Divine flash or influence from heaven. The Heathen had their Heroes whom they reckoned betwixt gods and men. And we know 
(g) Deus excitat peculiares Heroicos motus & impetus, in quibusdam etiam non renatis. Chemnit. exam. de oper. Infid.  no Divines but are willing to allow Heroic motions, by which those whom we may rightly term Worthies, were guided in their actions. And what we allow them in their lives, may not without reason be granted in their births also. True it is, the workings of God are free, and not tied to persons or families; but yet, as the Spirit of God which is tied to no sort of men, was most commonly poured out upon such as in Scripture are called the Sons, i.e. the Disciples of the Prophets, who were trained up in the Schools of the Prophets, and by the study of the Law, were fitted and disposed for the receiving of the Spirit (what 
(h) 1 Sam. 10. 11.  else is the meaning of that proverb? Is Saul also among the Prophets? but that (though it sometimes fell out otherwise 
(i) Amos 7. 14.  as in the case of Amos, who was no Prophet, nor Son of a Prophet, but an Herdsman, and gatherer of Sycamore fruits) it was unusual, that persons never applying themselves to such courses, should be so suddenly and strangely invested with the Spirit of Prophecy?) So I make no doubt nor question at all, but that the Divine grace and blessing, though not tied to any, doth most usually fall in some special manner upon those Families whose Ancestors have done worthily, and who set themselves after the example of their Ancestors to do worthily in the places where they live. And when all these, Birth and Breeding, special examples below, and special blessings from above, do concur, when Heaven and Earth do consent and conspire together as it were in one for their good, they must needs excel in matter of abilities, and have a pre-eminence above others in respect of noble qualities.  
Now this may let us see, first, How justly Noblemen and Gentlemen are in all places prized, preferred, honoured above others. Such are better born and better bred than others; and so when Honour is cast upon them, a lustre is cast upon Honour. Honour itself being in a sort ennobled, when Noble persons are honoured. Whereas on the contrary, the advancement of men of mean birth and condition, is a debasement of the Dignity to which they are advanced. And 
(k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch. de Alexand. fort. lib. 2.  look as unskilful mechanics who set little statues upon great bases or Pedestals do show the smallness and contemptibleness of their statues so much the more: so those that raise men of sordid condition to high places of Honour and Dignity do lay open their inabilities, and discredit them the more, tottering and shaking this way and that way through their Instability. 
(l) Judg. 9 6.  The Shechemites raised up Abimelech, the son of a maid-servant to be King over themselves: but, as jothan told them, They carried themselves therein ingratefully; so the event showed them, that they dealt therein but impolitickly. 
(m) Prov. 30.21, 22.  When a Servant reigneth, the earth is disquieted: neither will it be at rest till it hath vomited him up, as the stomach the meat that offends it. Then Kingdoms and commonweals are peaceable and prosperous, when Places and Persons of Honour are sorted and suited to each other. True it is, the Nobility and Gentry have always had many mouths opened against them: but they always 
(n) Nobilitas blanda conciliatricula—. Omnes boni semper Nobilitati favemus, & quia utile est reip. nobiles homines esse dignos majoribus suis, & quia valet apud nos clarorum hominum & benè de repub. meritorum memoria etiam mortuorum. Cicer. pro S●xt.  won upon the affections, and found favour with good men, both in love to their Ancestry, and in hopes to have from them a like generous Progeny. 
(o) Herodes cui Israelitarum genus nihil conserebat, conscientia ignobilitatis impulsus, generum eorum descriptiones exussi●: hoc se pacto nobilem futurum vatus, si nec alius quispium publicis commentariis ad wus, genus suum ad patriarchas, & proselytoes, & advenas Israeli olim immix●os, refer possit. Euseb. lib. 1. cap. 8.  Herod being an Idumaean burned all the jews Genealogies, envying them that antiquity whereof himself could not glory: so many being basely born themselves, would root out the Nobility and Gentry; and, like the Fox that had lost his tail himself, would have the entailment of Honour cut off from their Posterity. The Peasant ordinarily boasts, how serviceable and useful he is to the Commonwealth, and complains as they in the parable, that Gentlemen are not only made equal, but set up far above them who bear the burden and heat of the day. But 
(p) AEstimandum est unde obveniat tanta dignitas auro & argento; cum & consanguineis quantum ad genus, & potioribus quantum ad utensilitatem, materiis praeferantur. Tert. de habit. mul.  Who knows not that gold and silver are deservedly preferred before Iron and Brass which yet are more for use and service than they? 
(q) Qui solas exstruere divitias curant, nihil volunt inter homines melius credi quam quod ipsi tenent. jactantur igitur quacunque ratione possunt literarum amatores, ut videantur illi quoque infra pocuniam positi. Petron. Quidam omnia prae divitiis humana spernunt, neque honori magno locum, ●neque virtuti putant esse, nisi ubi effusè affluant opes. Liv. lib. 3.  The rich man cries up riches above all. And truly where a free, noble, generous and rich mind goes along with rich means, no man can reasonably envy any honour; and such might be infinitely serviceable to Church and Kingdom: but when rich men would have themselves, as Nebuchadnezars golden Image adored only for their riches, and would have Nobility, Gentry, Ministry, fall down and worship and bow before them, and yet have no more heart or spirit to do themselves or country good, then dead Images; those we think deserve as justly to be cast down as Images, and they that deal so with them, to be called as deservedly Great, as 
(r) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch. in Vit. Pomp.  he amongst the Romans for casting out the rich slaves that had crept in sometimes into the Senat. Others would have virtue only honoured in the Parent, and no honour at all derived to the Children, till it appear they tread in their Parents steps, and discover that they are not only, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, well born but well natured, fit for service, fit for action. And, that they would have 
(s) Dum nullum fastiditur genus in quo eviteret virtus, crevit imperium Romanum. Liv. lib. 4.  a passage open for all by virtue to honour, we dislike not. 
(t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Herod. lib. 6.  We commend not the custom of the Egyptians and Spartans', with whom Cooks sons must of necessity be Cooks, Criers sons Criers, and Trumpeters sons Trumpeters. Nor do we approve the practice of 
(u) Id. lib. 6.  Clisthenes, who called the men of his own Tribe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Rulers of the people; but nicknamed other Tribes by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Swineheards, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Assekeepers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hoggards, and the like. 
(x) Montaig. Ess. lib. 3. cap. 5.  Nor do we like the conceit of those of Calcutta, with whom no tract of time, no favour of Prince, no wealth, no office, no virtue, can give one that is not so born, the name of a Gentleman. But that honour should not descend from Father to Son, hath we conceive many inconveniences. This crosseth the common custom of most Countries, which usually preserve their Genealogies, and keep up the splendour of ancient Families: and makes way for sordid equality, which suits not but with a Turkish Tyranny, or Helvetian Democracy. This cutteth off the hope and expectation of a worthy progeny, together with the reverence that is owing to a Family. This ministers occasion to lay aside, that which is all in all, the more careful and special manner of children's education. This wrongs the living and the dead: The dead whose memory by this means doth die with him presently; the living by depriving them of that honour which their Ancestors purchased for them, perhaps with their blood. 
(y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. Elect.  What though children do not always patrizare, but sometimes degenerate from the virtue of their progenitors? The 
(z) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pindar. Nem. Od. 11.  tree which is barren this year may bring forth fruit the next. The ground that lies fallow or brings forth nothing but thorns and thistles may in aftertimes recompense its former barrenness with exceeding fertility. And the stock of that family which now seems withered and dead, may sprout forth again and raise up itself, and the land where it is planted, to singular glory. Though the heart of David's children were not perfect with God as david's was; yet for David's sake did the Lord his God give him a 
(a) 1 King. 15. 4.  Lamp in jerusalem, to set up his Son after him, and to establish jerusalem. The single service of one man may deserve to be kept in perpetual memory, and to be honoured for ever to all posterity. As that of our Great Albemarle, to whom (though he did but his duty) yet, we conceive, the Kingdom will be ever indebted.  
2. This should be an admonition to men of good birth, of Noble descent that they dishonour not their honourable Original: we remember the saying of 
(b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, AEsop to Solon: he replies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. in Solon.  AEsop to Solon, That men's discourse with great personages should be very short or very sweet. And we would very unwillingly offend that rank of men who always befriended, never offended us; but we judge the 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, AEsop to Solon: he replies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. in Solon.  wise man's reply to savour, though not so much of policy, yet more of honesty, That our discourse with great men should be short or very sovereign; very brief, or such as should dictate the best things unto them. It is one thing to be a Minister, and another thing to be a Courtier; one thing to be a lover and honourer, another thing to be a flatterer and corrupter of Nobility and Gentry. We cannot but testify what hath been observed, and what every man cannot not but testify to have too much Truth in it.  
First, that men of great birth do seldom make any addition to those Honours which they have from their Parents by succession, but contenting themselves with the purchase of their Ancestors, do live and spend as Prodigals upon their reputation.  
Secondly, that coming with ease to Place and Authority, and being corrupted and drawn aside by flattery, they break out many times into all kind of Luxury; their very goodness of their nature being a great promoter and advancer of their wickedness. For 
(c) Non alibi fanctiorum virtutum exempla piorúmve facinorism, quam in Italis animis cernas: & quod quidam de Attica dicebat, Nullibi vel atrocior cicuta est, vel suavius apes exactis digestisque floribus cellas implent. Barcl. icon. animor. part. 4. cap. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. in Dion.  as it is noted by Modern writers of Italy, and long since by ancient Historians of Athens, That no where better honey, nor more kill hemlock; no where men of better nor worse dispositions. So it is true, and delivered also by Plato the Divine Philosopher, 
(d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plat. in Plutarch. in vit. Demetr.  That great natures bring forth great vices, as well as great virtues: even as the richest soil brings forth, not being well dressed, the rankest weeds. And therefore it concerns them that are wellborn to look carefully that they disgrace not a Noble birth by an ignoble life. And 
(d) Vide ne dum pudet te parum optimatem esse, parum diligenter quid optimum sit eligas. Caecil. Ciceroni Epist. familiar.  thus whilst they disdain not to be ranked in the number of best men, they little regard to deck and adorn themselves with the best manners. And to this end, as Ulysses sometimes said to Achilles, when by his Mother's counsel, contrary to his birth and breeding, and indeed to his own natural inclination, he found him disguised, and spinning amongst other Virgins, that so he might avoid the expedition which was then on foot to Troy, and his own fatal destiny which was foretold should be at Troy, 


(e) Plutarch adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. De nud. Poetis.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

What wilt thou put out the bright lustre of thy kin,  
Sitting with women, son of stoutest Greek, to spin?   So give me leave to put some few questions of like nature to some that already do, and to young men that they may not, degenerate from their Noble nature.  
1. Thou that art descended from Noble and learned Parents, wilt thou according to 
(f) Epicurus fugere omnem disciplinam naevigatione quam velocissimâ jubet. Quintil. lib. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem. in Laert.  Epicurus his counsel take shipping and flee with swiftest sails, and as far as possible may be from all learning; and, rather than use a little pains and industry, quench the light, and bring in darkness and blackness of ignorance, and Barbarism into thy Family? 
(g) Filium M. Ciceronis Pop. Romanus non agnosce● at loquentem. Sidon. Epist. 4. lib. 7.  What a blot was it to the Son of Cicero, that it should pass into a kind of proverb, That the people of Rome could not know Cicero's Son by his speech, and that his sottishness should be as great as his Father's eloquence. Indeed it is a shame for any that bear any place or authority in a State to be altogether ignorant of Letters. 
(h) Praedicere porcorum recens natorum qui praeclarè adulturi essent, aut contra: posse equis calcitrantibus prope assistere, usinos calcitrantes arte quam longissime vitare, de mulis optimè judicare qui oneribus qui sessori commodissimè ferendo apti essent— Haec eius fuerunt prima aetate studia, quibus & postremis suis se●e jactavit temporibus— Adeo in literis componendis tardus erat & syllabis consiciendis ut librum alius facilius perlezeret quam ipse sui nominis elementa recenseret. Cedien. in Zonar. annal tom. 3.  What a disgrace was it to Michael, surnamed Balbus, Emperor of Constantinople, and to the Empire itself, that his best skill should be, to tell which were likely to prove the best Pigs: what Asses would kick, and how to avoid them: what Asses were fit for burden, and what for saddle— And that for matter of Learning, he should be so ignorant, that another should sooner read a book, than he write his name. 
(i) Forte die quodam cum apud Ferdinandum inter Familiam controversia foret atà, altercatio, Uter praestantior in bello extitisset Hector an Achilles, intervenit Iohannes Ferandis quaesivitque Quaenam tanta omnium altercatio esset? Nemo enim non alterutri parti aderat Ubi controversiam audivit, Absit, inquit, optime Rex, u● hoc apud te quaeri patiaris; & fortissimum omn●um & long praeclarissimum Hectorem cum faedo & stagitioso Achille comparari Quâ admonitione adductus Rex edixit, Siquis domi suae Achillem nominaret, continuò cum nunquam reversurum exploderent Castè quidem Rex & religiose● sed johannes imperitè sanè & indoctè. Val. lib. 3. hist. Ferdinand.  What a ridiculous business was it, though the Historian excuse it? that a question being propounded, who was the better Soldier Hector or Achilles, a Prince upon the suggestion of an ignorant fellow, that Achilles was a flagitious Lecher and no ways to be compared with Hector, should make Proclamation, that if any did but name Achilles in his house, as the King had forfeited his wits, so he should forfeit his house and all he had to make amends to the King. And is it not a shame also, that Gentlemen of great birth and dignity should be so illiterate and ignorant even of the Latin tongue, that they understand nothing at all of it, except there be an Interpreter, 
(k) Epiphanius ait exorcistas fuisse interpretes linguae in linguam, sive in l●ctionibus, sive in colloquiis. Magdeburg. Cent. 4. cap. 7.  or Exorcist, as sometimes he was called, to conjure out the meaning, not altogether unnecessary sometimes for the understanding the Devils Oracles? Nay, how can many be blamed and shamed enough, who so for cast all knowledge behind their back, that though Interpreters do bring out unto them the Muse's naked as it were, and prostitute them to their pleasures: 
(l) Gen. 19 8.  as Lot did his Daughters to the men of Sodom (whether with like intention, lest the one should do worse, and as little discretion in betraying the honour of the other, I will not determine) yet they will not be tempted to meddle with them. They are so chaste, that they leave them untouched, unsaluted, unseen. And hence it comes to pass that either they betake themselves wholly to worldly business, raking and scraping together all that may be got without regard of honour many times, or honesty, and gaining to themselves no other name then what Caligula gave 
(m) Caligula called Silanus auream pecudem. Tacit annal. l. 13. Diogenes a rich man and unlearned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diog. Laert.  I. Silanus, and Diogenes to all illiterate persons, namely, that of golden Cattle: or else they gave themselves entirely to sports and pastimes, Hawking and Hunting, things not unlawful nor unuseful, but pursued most an end with too much expense of treasure, and time the greatest of treasures. For, 
(n) Aiebat sibi sufficere centum viros qui canes & quingentos qui accipitres curent; nec se cò stultitiae procossurum, ut velit alere hominum tantam multitudinem propter rem quandam vanam & novam. There were 7000 before employed for that service. Chalocond. lib. 7.  as Mahomet the Turkish Emperor said when he had greatly lessened the number of those that kept his Dogs and Hawks, that there were yet enough left for a vain and foolish sport: So some few hours at certain seasons might suffice for such game, and the rest be employed and spent in the pursuit of knowledge, a thing of infinite more use, and far more excellent name; and yet others, which is worse, having great means, do give themselves up to all manner of riot without measure (of which more by and by) and hating all discourse that savours never so little of any learning or ingeny, admit none usually but flattering parasites into their company, being like unto nothing so much as 
(o) Diogenes said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diog. Laert.  those trees which grow on the top of great Praecipices, the fruit whereof is eaten by Ravens and such like Fowl, there being no access unto them for men to seize on them for food. 
(p) I'll in ea opinione erat ut putaret se ●cire quod quisquam in domo suâ scierit. Senec. de Clavisio Sabin. Epist. 27.  Now if that Roman were looked upon as sottish, who keeping Scholars still about him, was of that opinion, that whatsoever any of his house knew, he knew also; then much more sottish are they, who know nothing themselves, nor will admit of any willingly that do. For whereas the great 
(q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diog. Laert. de Aristot. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Id. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diog. Laert. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Alexander Pindari familiae perfect & haec verba pro aedibus inscribi jussit. Ex prolegom. Scholar in Pindar. Literae non dico apud bonos sed mediocriter malos infularum loco sunt. Senec. Epist. 14. Alphonsus ac Ferdinandus. Hispaniae & Siciliae reges, alter à Tito Livio, alter à Q. Curtio valet●dinem amissam, quam à medicis non poterant, recuperarunt. Bodin. in proaem. ad method. hist. Scripsit Gregorius in Job, cum crebris viscerum doloribus torqueretur, ad leniendos cruciatus quos fracta stomachi virtute & continuis lentisque febribus supervenientibus patiebatur. Sixt. Senensi. lib. 4.  prerogative of Letters are, that they are an ornament in prosperity, a refuge and protection in adversity, a comfort in age, a solace in solitariness, a remedy for the wearisome burden of idleness, and a cure for crosses, and sometimes also for sickness: the one did or might at least, if he had been capable, enjoyed some shadow of these; but the other can glory only in sensuality, which Sardanapalus counted his chief felicity, whose manners, as his 
(r) 

Sardanapalus incidi jussit in busto,   

Haec habeo quae edi quaeque exsaturata libido  
Hausit, at illa jacent multa & praeclara relicta.  
Cicer. Tusc. quaest. lib. 5.    Epitaph, suited better with a beast then a man.  
2. Thou that art the Son of a Magnanimous Father, wilt thou bring cowardice into thine Ancestry, and discredit thine Heroic line with a base spirit as with a kind of bastardy? 
(s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Herod. lib. 5.  Was it not ominous that a man should bring forth an Hare in Xerxes' army? And was it not infamous that such 
(t) Dii boni! quas tenebras ex quo sulmine nasci passi estis? Val. de African. filio. l. 3.  slugs should follow after such thunderbolts, such darkness after so great lightning in Ninus, Cyrus his, and Scipio's family? But here many do not fall short, but far exceed both in word and deed, our ancient Nobility and Gentry. The godly in Scripture are said 
(u) Eccl. 9 2.  to fear an oath, but some Gentlemen have too great spirits to be restrained and stand in awe of any such leight matter. 
(x) Host 13. 1.  When Ephraim spoke, trembling. And if fearful Oaths give men just cause, as indeed they do, they cannot but tremble to hear some of them speak. They thunder and lighten (as 
(y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristoph. Acarn.  'twas said of Pericles) and when they fall into a passion: as he by his powerful Oratory, so they by their dreadful Oaths put all into a combustion. Or 
(y) Hic cum in medio patrum agmine constitisset eminens inter alios, velut omnes dictaturas consulatusque gereas in voce ac viribus suis, unus impetus tribunitios popularesque procellas sustinebat. Liv. l. 3.  as Livy writes of young Ceso, that he spoke so confidently, as if he carried the power and virtue of all Dictatures and Consulships in his own voice and strength: so they swear so stoutly, as if all power in heaven and earth were given unto them, as if their tongues were absolutely their own, and they had no Lord over them. It 
(z) Mat. 5. 34.  is the command of our Saviour, That we should not swear at all; neither by heaven, because it is the Throne of God; nor yet by the earth, because it is his footstool; nor by our head, because we cannot make one hair black or white. And so it is, they observe in some sort his command. They swear not by heaven or earth now, but by God himself. They swear not by their own head; but, oh impiety! oh horror! by the head, wounds, heart and blood of God. They spare themselves, but rend and tear God in pieces with their Oaths. It were well, and much to be wished, that as Gentlemen of all other are most courteous and civil towards men, so they would learn to be a little more civil towards their God. But the magnanimity of some is such, that it makes them forget all civility. And what they are in words, the same we may find some also to be in their deeds. 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pluto. Sympos. lib, 1.  As Cyrus the younger wrote to the Lacedæmonians, That he was more Princelike than his brother, as for other things so for this, That he could bear away his wine much more stoutly: So many now adays do outstrip their Ancestors, in that they can carry away their Liquor much more gallantly. The time was when out English Gentlemen exercised themselves with Military fears, and made themselves and the nation famous by warlike exploits; but now the daily exercise of many is, Whose belly shall hold most, and whose sconce shall bear most; and he that can get the victory, glories in it as a great mastery. The time was when full feeding, if any, was our fault; and Bacchus was a god that was much served by the Dutch and Flemish, and little known in our Island; but we have received the Idol long since into our heart and inmost dowels, and every day sacrifice unto it, drinking unreasonably, drinking unmeasurably, drinking 
(b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. Mor. de pueror. Educ.  as if our Parents had begot us when they were drunk, drinking not only the 
(c) Anacharsis made but three cups 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Laert.  cup of necessity, strength, mirth, sleep, with might sometimes be excused; but of folly, madness, lust, fury. And indeed many, unless as 
(d) 
Nos, nisi damnosi bibimus, moriemur multi.  
— Et calices poscunt majores.  
Horat.   the Poet hath it, They drink damnably, think they shall die unrevenged, die ignominiously. And so they call for greater weapons, and 
(e) Isa. 9 5.  the battle is with confused noise, with tables and garments baptised in the blood of the grape, and with vapour, and smoke, and burning, and fuel of fire. We have read or heard of the Danes, that they think (and it may be some are of their opinion) That what entereth into a man defileth not, but what is vomited out: but the Music would sound but harshly in their ears, if we should say, They deserve to be restrained, as some were by 
(f) Excogitaveret inter genera cruciatus, etiam ut largá meri potione per fallaciam oneratos repente veretris deligatis fidicularum simul urinaeque tormento distende●et. Sueton de Tiber. in vit.  Tiberius with fidle-strings, lest not sinning in filling they should sin in emptying themselves. We delight not in cruelty, but a restraint surely is necessary, and divers have in several 
(g) Not above three cups allowed in symposiis. Ter bibe— Auson. Excusare caepit morem quod amica se non dimisisset tribus nisi potionibus ex m●re siccatis— Synod. Nannetens. defined the same number. Democritus wrote a book, that four cups were not to be drunken. Some would have Magistrates look that none drink too much. Plato calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The same also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod toti Argei & oculei essent in convivarum compotationes. They were called likewise moduperatores. Legat. Commentator in Sedon. Apollin. qui nunc non est in manibus. Legi etiam alicubide Edgard quod clavos argenteos vel aureos v●sis affigi jussit ut dum metam suam quisque cognosceret non plus subserviente verecundia vel ipse appeteret vel alium appetere cogeret.  ages thought of, and applied several remedies. And it is time in this age to think of something; not only Learning, but Manhood also, being drowned under this Deluge, and nothing of it appearing in many Gentlemen, except it be that rising from their benches like 
(h) Psal. 78. 65.  Giants (at least in their own conceits) refreshed with wine, they send out a chartel of defiance for the maintenance of the truth, which they never belied; or that they enter the field and fight, as 
(i) 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
Nazian. Car.   the champions of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for some Lady, which was never by themselves nor must by others be abused. An argument not of manhood but of madness, not of courage but of outrage, not of magnanimity but (to speak the lightest of it) of youthful bravery and vanity. Wisemen abhor such actions and reject such motions, and the supposed 
(k) Homerum siquis caecum genitum putet, omnibus sensibus orbus est. Paterc.  blind Poet saw clearly this, that it did not stand with the valour and dignity of his Achilles to fight for (though then in stead of wife) a captive Lady. And therefore as he brings in Agamemnon in great choler threatening to bereave him of his Briseis; so he brings him in, with much discretion replying: 


(l) Homer. Iliad. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

Forth ' Damsel! with thee, or other, I will not fight,  
Her you gave: Her again to you I do behight.  
But touch aught else of mine which in my ship doth lie,  
His blood spins out about my Speer. Let who dare try.    
We know no other Lady any Gentleman hath to fight for, but she that begat him and nourished him, and which ought to be dear tendered by him, his own native Country; but many have been found in all ages and Nations that have ravished and much abused, and made such deep wounds and gashes in her face, that not only strangers but her own children could scarcely know her. Few that have with true courage and magnanimity maintained her honour and dignity.  
3. Thou that givest thyself out as descended of free and noble Parentage, wilt thou dishonour it by wretched Covetousness? Was Hospitality all thy forefather's glory, and dost thou only pleas thyself with sordid Parsimony? Did they keep open house for all comers, and dost thou still shut up thy doors, lest others should come and eat up thy commons? Did their liberal hearts devise 
(m) Isa. 32. 8.  liberal things, and dost thou practise thyself, and teach also thy children all 
(n)— cogit minimas ediscere sordes. Juvenal. de avar. Satyr. 14.  sordid arts? So it is that Hospitality is well nigh lost, and almost wholly buried in the dust. The Roman Censors being wont to take the manners and affairs of their Citizens into cognizance, sent sometimes (as we have somewhere read) their messenger to the good men of the City to make their appearance. The messenger goes to the Tombs and Sepulchers of the dead, call all of Repute by their names, and charging them to appear before the Censors in their proper persons; and being demanded the reason, he replied, That time had worn out the good men of the City, and therefore none being to be found amongst the living, he was forced to seek them among the dead. And surely, if we will find out the good Housekeepers indeed, we must go seek them in the Grave. The earth, the earth, covetousness and worldlimindedness have long since devoured them. The soul of Hospitality is every where almost turned into the body of bravery. In stead of feeding the bellies of the poor, men clothe their own proud backs; and whereas the 
(o) Job 31. 20.  loins of the poor were wont to speak thanks and blessing to the rich, now the loins of the rich speak hunger and thirst to the poor. God hath set up the rich ones of the earth to be gods as it were unto the poor to do good unto them, and to distribute to their necessities; but the graces and favours which are received, do not countervail sometimes the Sacrifices and Peace-offerings that must be given to these Deities. When any petitions are put up to them, they stand as 
(p) 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Aristoph. de. imagine. deorum. in contion.   the Images of the Heathen-gods with the palms of their hands upwards and open, not as willing to give but as ready to receive; and if any bounty fall from them on solemn times and seasons, it is but as moisture that falls from the Heavens, which the Sun first drew up from the earth.  
Neither is Hospitality only lost, but those other Virtues also which we spoke of, as proper to Nobles and Gentlemen. In stead of Humility, behold Pride; some scarce daining a word or look to others, and yet as much offended as 
(q) Esther 3. 5.  Haman with Mordecai for the omission of a knee to them, and ready to fall foul upon a man for lack of some few cringes and congees, as (they say) evil spirits are on them that conjure them up, if the least line or figure be omitted in their magic ceremonies. In stead of Mercy, behold Cruelty; the condition of divers being like those Surrentine Wines which some commended, but Tiberius called, 
(r) Tiberius Caesar dicebat consensisse medicos ut Nobilitatem Surrentino darent; alioquin esse generosum acetum. Ca Caesar qui successit illi, ' nobilem vappam vocabat. Plin. lib. 14. cap. 6. Nat. Hist.  Generosum acetum, Generous Vinegar, savouring rather of the Crab, then of the Grape or any such like generous stock. But who are these? 
(s) Judg. 9 13.  The true Vine cannot lose her pleasantness wherewith she cheereth God and Man. These gross failings are seldom in the true, but in those that pretend to, and are climbing up to the Gentry. And such may know, that they take not the right course to hit the mark which they aim at. For, what was said of 
(t) Dare, curialissimum est; auferre autem quod ●i, quod contrarium est, rusticissimum. Alan. in Perald.  one, is true of all these virtues, Hospitality, Humility, Courtesy, Mercy, are each of them a most Courtlike quality; and the contrary savours strongly, and suits best with the Country. Let us make but one demand more and we have done.  
4. Thou that art descended of Noble Parents, such as were great Patrons of Learning, great advancers of Piety; Wilt thou by putting down Learning and debasing the Ministry pull down Religion, and bring an everlasting blot upon thy Family? What; Is not Learning worth the countenancing? One that knew the worth of it will tell thee, 
(u) Pl●beis argemi, Nobili●us auri, Principibus gemma●am loco, literas esse debere dixit. Pius 2. in Plut.  That common people should esteem of it as silver, and Nobles as of gold, and Princes as of precious Pearls: And they have been thought happy, 
(x) Equidem beatos puto quibus deorum muncre datum est, Aut facere scribenda aut scribere legenda. Plin. ad Tacit.  to whose share by the gift of God it hath fallen, To do things worthy to be written, or to write things worthy to be read. But these were Scholars, and pleaded their own cause. True! but we have as much also from Noble Personages. 
(y) Ego doctrina anteire mallem quam copiis & opulemiis. Agel. lib. 20. cap. 4.  Alexander the great, if it were put to his choice, said, He would rather be great for Learning, then for wealth or War. 
(z) Hujus oratio fertur, ad Se●atum missa, tantum habuisse eloquentiae ut illi statua non quasi Caesari sed quasi Rhetori decerueretur. Vopisc.  Numerianus professed, That he had rather have a Statue erected for him as an Oraet●r than an Emperor. And 
(a) Sigismundus interrogatus à principipibu● qui literas oderant, Cur homines obscuro generenatos ob literarum commendationem tanti faceret, respondit; Se jure illos colere qui caeteris singularē dono divino autecellerent: Illos à Deo solo posse creari; verum in sua potestate esse ut titulis & praediis nobiles faciat quoscunque & quandocu●que velit. Bucholcer.  Sigismond of late years preferred Scholars before others, as being in his judgement better than others, saying, that, He could create Noble men, but God only Learned men. Or do you think that Religion and Learning will stand alone without any helps and encouragements? So thought justinian an Emperor 
(b) Fere 2000 libros in 50 titulatim digessit operam Trebonianis, Theophili, & Dorothei: & uberrimam legum materiam brevissimâ epitome, quae Institutionum titulo inseri●itur, contraxit: & ipse tamen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, omnium literarum expers. Magdeburg. Cent. 6. cap. 3.  who digested much Law into books, but little Learning into his brain. And therefore taking away 
(c) Ad templorum aedificationem cum infinitis egeret pecuniis, stipendia liberalium artium Magistris olim constituta in omnibus Urbibus sustulit, quas vacan●i●us literarum ludis rusticitas invafit. Zonor. in vit. annal. tom. 3.  salaries from professors, he fell to building of Temples; but while Temples went every where up, which made, he thought much for his glory, Learning went down, and Barbarism and Rusticity overrun the Empire, to his no small infamy. Or, do you think that true love to Learning and Religion can stand with the contempt of the professors of the one, and Ministers of the other. It was 
(d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. AElian. hist. lib. 13.  feelingly and fully spoken by Themistocles as suffering in that nature, I cannot commend those that have the same cup to drink and to piss in. Can we drink and piss, piss and drink in the same cups? Can we prize and despise, use and abuse the same persons? So some have done, but not 
(e) Graeci Scenicos actores non parvo civitatis suae honore dignos existimaverunt. Aug. De Civit Dei. lib. 2. cap. 10. Romani cum artem ludicram scenamque totam probro ducerent, genus id hominum non modo honore civium reliquorum career, sed etiam tribu moveri notatione censoriá voluerunt, cap. 13. Quomodo autem abjicitur scenicus per quem colitur Deus? Et ●heatricae illius turpitudinis qua fronte notatur actor, si adoratur exactor?— In hac disputatione hujusmodi ratiocinatio summam quaestionis absolvit. Proponunt Graeci, Si dii tales colendi sunt, profectò etiam tales honorandi sunt: Assumunt Romani, Sed nullo modo tales homines honorandi sunt: concludunt Christiani, Nullo igitur modo dii tales colendi sunt. Ibid.  suitably to their Religion, nor agreeably to their profession. The Greeks honoured their gods with obscene and filthy Stageplays, and reckoning them as a great piece of their Religion, they had their Stage-plays also in great veneration; but the Romans (which was strange) honoured their Gods with the same Plays, but gave no honour at all to the Players; making use of their Art, but rejecting the Artificers as Infamous. And if St. Austin did thereupon wittily reason thus:  
The Greeks lay down this proposition,  
If such Gods be to be honoured, than such persons ought to be honoured.  
The Romans come in with the assumption,  
But such persons are no ways to be honoured.  
The Christians make the conclusion,  
Such Gods therefore are by no means to be honoured.  
Then we may argue as truly:  
The Christian proposes,  
If Religion ought to be regarded and maintained, then due regard and maintenance ought to be given to the Ministers thereof.  
The Sectary assumes,  
Neither maintenance nor regard ought to be given to Ministers.  
The Atheist concludes,  
Therefore Religion is neither to be maintained nor regarded.  
But the Nobility and Gentry of the Land have hitherto in the worst times forbid the conclusion, by making another kind of assumption; and we are confident, while any true blood runs in their veins, neither due regard nor due maintenance shall be withdrawn from the Ministry. And indeed whatsoever fancies may run in some men's heads, yet assuredly nothing can be carried on in Church or State, with good command, till Magistrate and Minister go together hand in hand. The Hydra's head of sin will never be destroyed, except the one cut it off as 
(f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazian. Epist. 127.  Hercules, and the other as jolaus commit it to the fire; neither will they ever get the mastery over their enemies, except as the 
(g) Hom. Iliad. 23.  two Sons of Actor in Homer guide the chariot, the one holding the reins, the other the whip: 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   

These were twins: the one held the reins still in his hand,  
The reins still in his hand, th' other did with whip command.   So they both of them guide the Chariot of the Church with joynt-authority, and contribute both their power to each other for the gaining of the victory. And truly as the Piety of our ancient Nobles took up the Clergy into the same Chariot with them, not only as 
(h) 2 Kin. 10.15, 16.  jehu did jonadab to see, but also to guide and regulate their zeal, and to act with them in the Supreme Authority: so it will not be an act unworthy their successors to raise them again (being unexpectedly raised themselves) to that dignity from whence they were cast down of late, and that in respect of outward distempers, not without some Iniquity. A difficult work we confess to bring about, but seeing God hath brought home again our Royal Sovereign 
(i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pindar. Olymp. od. 13.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrary to the oath of his enemies, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beyond the hope of his friends, we know not but he may raise up also the Sacred Order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrary to the Sanction which hath passed against them. This would not be dishonourable for the Nation, and (quicquid aves contrà minores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) not unlawful in religion. The case may in such sort be stated and determined, as it hath been long since by no unlearned 
(k) Gerson— Legatur hujus disputationis epitome in Nauclero. Vol. 2. Gener. 37.  or Religious Person. Envy cries, Tolle, tolle, Take, take, all from the Clergy that is called Temporal. 
(l) 2 Tim. 2. 4.  No man that warreth entangleth himself with the affairs of this life, that he may please him who hath chosen him to be a soldier. Flattery cries, Oh quanta sublimitas Ecclesiasticae dignitatis; Oh how great is the sublimity of Ecclesiastical dignity! 
(m) Mat. 28. 18.  To Christ, all power is given in heaven and earth, and none can have any power, but what they receive from his Vicars here beneath. But discretion looks to the original of things, distinguishes betwixt deuce and favours, considers the differences of times, and circumstances of things, and finds that that may be given, taken, and managed by them now, to the great advantage which could neither be given, nor taken, nor managed by the Apostles without the prejudice of Christianity. Howsoever therefore some may be as good friends to the Clergy, as 
(n) Varii variè hanc rem tradunt. Cum multi delendum Atheniensium nomen, urbemque incendio consumendam, censerent, negarunt se Spartani ex duobus Graeciae oculis, alterum eruturos. Justin. hist. lib. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch. in Vit. Lysandr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dunaeus in Orat. ad Reg. Jacob.  the Thebans to the Athenians, who would have had them wholly rooted out by the Lacedæmonians, yet nobler spirits, like 
(o) Varii variè hanc rem tradunt. Cum multi delendum Atheniensium nomen, urbemque incendio consumendam, censerent, negarunt se Spartani ex duobus Graeciae oculis, alterum eruturos. Justin. hist. lib. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch. in Vit. Lysandr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dunaeus in Orat. ad Reg. Jacob.  the Phocians will intercede for them, as they for the Athenians, who looked on Graece as wanting an eye, if Athens should be wanting. This is certain, whosoever considers the benefits that are derived unto them by the Clergy, cannot but say as 
(p) Will. Cecil Lord Burleigh.  He that was in his age as great a Politician as any. God bless them by whom God blesseth us, and will not be unwilling to raise them on earth by whom God raises them to heaven. Nor can any envy them a seat with them here, who shall be willing to see the Apostles of Christ sitting with him on twelve 
(q) Matth. 19 28.  thrones, and judging the twelve tribes of Israel hereafter.  
To wind up this Admonition, Let such as are descended of ancient families, take heed they do not bring dishonour upon them by the forenamed, or any such like, enormities. As it is common with them to stand upon their Gentility, so let them have a special care that they be not justly charged with gross crimes in matter of morality. Is it not a shame and a grief, to see rare parts of nature either drowned with sottishness, or overrun with vice for lack of tillage? Is it not strange to think that men should run such races, and follow such debauched courses, that if their 
(r) 
Quid facies talem sortilus Pontice servum  
Nempe in Lucanos aut Thusca ergastula mittas  
At vos Trojugenae vobis ignoscitis & quae  
Turpia Cerdoni Volesos Brutosque decebunt.  
Juvenal. Sat. 8.   servants should do the like, they would bestow on them a hundred honourable titles, and think no stocks or houses of correction sufficient to punish their debauchedness, and yet pardon all in themselves, and pass it over as matter of mirth and pleasantness. Is it not ridiculous to see men of great birth and wealth, to have little wit or worth? And that a man should have never a good condition, not one good quality, and yet please himself with that of the Poet, 
(s) Juvenal. Sat. 8.  Ast ego Cecropides, but I am a Gentleman of great antiquity. A man of mean birth 
(t) Homer. Iliad. lib. 10. de Hectore.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither Son of Lord nor Lady, hath all liberal arts under his 
(u) Omnis liberalitas studiorum quatuor nuis angulis tegitur. Tert. de pallio.  Coat, Law, Divinity, feats of Chivalry, and can a hundred ways do service to his Country; and the other is nil nisi Cecropides, nothing but a Gentleman of great Antiquity. Every creature is valued according to its own inherent worth, and must man alone take up his credit from without himself, from his Noble birth? 
(x) 
Sed Venale pecus Corithae: Sic posteritas et  
Hirpini si rara jugo victoria sedit.  
Nil i●i majorum respectus, gratia nulla  
Umbrarum—  
Juven. Sat. 8.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. de Vit. & Virt. Conc. 1. Non datur Nobilitati palma sed cursui: deformior est victus, in quo & Nibilitas generis periclitatur. Ambros. lib. de Nabath. cap. 13.   The dull jade is not the better accepted, because his Sire hath run many a race; nor the dog because his dam hath oft won the chase. 
(y) 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazian.   If thy breath slink, or thou be deformed, wilt thou say, Thy father was sweet or fair? Or if thou be weak and sickly, wilt thou plead, Thy father was stout and debonair? The virtues of our Ancestors will not heal our vices; but the lustre rather of their glory, like a bright shining 
(z) 
Majorum glo●ia posteris quasi lumen est; neque bona neque mala eorum in becullo patitur. Sallust. in bell. Jugur.  
Incipit ipsorum contra te stare parentum  
Nobilitas, claramque facem praeferre pudendis.  Juvenal. Sat. 8.  light, will the more blazon our Infamy. What do eminent birth, and eminent vices purchase for men, but more notorious ignominy? When the meanness and bad manners of others lie both hid in obscurity. Suppose the Noble acts of mean progenitors do 
(a) Majorum virtus nunc vitia nostra sustentat. Senec. consol. ad Helvid. cap. 10.  prop up for a while, the defects of their Successors, as Shores do rotten Edifices; yet as the one, except they be repaired, so the other at last will sink and 
(b) 
— Miserum est aliorum incumbere famae  
Ne collapsa ruan● subductis tecta columnis.   fall to ground through their own vices. In short, if men of good birth be vicious, they are but as pools which receiving good water from the springhead do stand and putrify; or if, not being given to much vice, yet they be not virtuous, they are at best but like 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. in cap. 2. Es.  the Cedars of Lebanon which mount up to a great height but never fructify. We laugh at the Romanists who glory that they sit in St. Peter's chair, when God knows they dwell where 
(d) Rev. 2. 13.  Satan himself hath his Throne: and style themselves the successors of the Apostles, when they have neither any affinity with the manners, 
(e) Ecclesiae quae nullum ex Apostolis vel Apostolicis authorem suum proferunt, ut multo posteriores; quae denique cotidie instituuntur; tamen in eadem fide conspirantes, non minus Apostolicae deputantur pro consanguinitate doctrinae. Tert. de prescript. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. in laud. Athan.  not consanguinity with the doctrine of such predecessors. And is it not also ridiculous for men to take to themselves the Honours of Noble Personages, and allow to themselves such vices as are not sufferable in ignoble persons? Either glory not of the Nobility of thy birth, or grace it with the goodness of thy life. 
(f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. Hel.  This is the credit of Nobility and Gentry indeed to let the world see clearly that they inherit not only the Honours, but the Virtues of their Ancestors.  
3. Forasmuch as they that are well descended, are better mannered, better conditioned; men should learn to match themselves into a good house, a good kindred. 
(g) Absurda est Sophistarum contra Nobilitatem calumnia, qui vulgaria etiam & omnibus notissima non considerant, nempe quod generandae sobolis gratia generosi equi & canes emu●tur; item vitium & olearum & reliquarum arborum optima quaeque semina. Homini autem nihil ad futuram successionem generis Nobilitatem conferre putant, sed tantundem valere sive barbaram sive Graecam originem. Stob. Serm. 86. vide sis plura.  In other things of nothing so great concernment, we are wisely enough and carefully provident. That we may have a good stock of cattle, we will look to the breed. For the sowing of our ground, we pick the choicest seed. And shall we think in the procreation of our children, that it matters not what the original be, Scythian or Barbarian, bond or free. 
* De Ulysse Homerus, Instillatae patris virtus tibi, tanquam assereret ad paucas seminum guttas paternae virtutis bona conslucre. Ibid.  The virtue and goodness of the seed discovers itself both in man and beast. A generous seed, a generous brood. And look as it was said of Cato, 
(h) Ex eodem naturae utero & Continen●●a nata est, & Cato. Valer. lib. 4.  That Cato and Continency came both out of the same womb: so may we say, that of the same seed, Nobility and Ingenuity, Nobility and Magnanimity, Liberality, Courtesy, and every good quality doth most an end proceed. And yet howsoever men may praise and commend highly Nobility, wealth for all that doth commonly make the Marriage and contract the affinity. So men can raise their Estates, they care not many times what blots and steins they bring into their houses, to the great 
(i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. Heracl. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Id. Herc. sut.  dejecting of their children's spirits when they shall hear them charged upon them in aftertimes, and themselves be constions of their Parents vices. But a wise man will rather seek a virtuous than a wealthy Issue, and choose rather to leave his children the treasure of 
(k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Id.  an ingenuous confidence arising from the knowledge of his good Parentage, than a stained or tainted inheritance. True it is, that some evils (as, proud and scornful spirits) do cleave to great births; And women especially that are derived from great Families, do reckon 
(l) 
Mälo Venusinam quam te, Cornelià mater  
Gracchorum, si cum magnis virtutibus affers  
Grande supercilium, & numeras in dotè triumphos.  
Tolle ti●um, preco●, Hannibalem, victumque Syphacem  
In castris, & cum to●â Carthagine migra.  
Juvenal. Satyr. 6.   the conquests, triumphs, honours of their Ancestors, as a part of their Husband's dowries, and a man shall have need of a 
(m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Niceph. Greg. lib. 7.  good God (as one saith) and a Sea of water to wash away their insolences. But these are not the vices of Nobility itself, but of some few Noble Personages, and are recompensed generally with eminent Virtues.  
4. Lastly, this should be for Caution to Parents, that they set not their children as much backward for lack of education, as they help them forward by conveying a Noble nature to them in their generation. True it is, that as some constitutions of body are stronger, so some dispositions of mind are better than others. So that two being trained up under the same discipline, the same Laws, one notwithstanding may surpass the other by many degrees; and yet for all this, every disposition is 
(n) 
Doctrina vini promovet insitum,  
Rectique cultus pectora roborant.  
Hor. lib. 4. car.   helped forth, or hindered much by good or bad education. 
(o) Diogenes dicebat Medaeam sapientem non veneficam fuisse: Acceptis enim mollibus & effoeminatis hominum corporibus confirmasse ipsa, & exercitiis robusta ingentiaque reddidisse. Hinc samam emanâsse quod coquendo carnes in juventutem restitueret. Stob. de assiduit.  Medea had more Wisdom than Witchcraft in her, who taught men to bring their soft and effeminate bodies to a better temper by military and manly exercises. Hence the report arose, that by boiling anew their flesh, she brought them back from age to youth, and made them look lively again and fresh. Whereas this new devised concoction, was nothing else but a better advised institution. It were well, many Noble youths were not quite spoiled by their Parents Witchcrafts and sorceries, or by the Enchantments and flatteries of base Parasites, which by the Parent's countenance creep into Noble Families. 
(p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de puer. educat.  But as Lycurgus showed the men of Sparta, That of two whelps of the same Litter, coming both from one Dam and one Sire, the one for lack of nurture proved a ravenous Cur, good for naught; whereas the other being better tanght, minded nothing more than what he was bred to, the sport and game. So it falls out too often, that in the same Noble Families some for lack of good discipline are good for nothing but the pot; whereas others being better educated, grow either by Learning or Military arts renowned, and gain for themselves and their Country a great name. A mean birth may be supplied by a noble education, and made fit for any great design or notable action; whereas for lack of discipline and culture, there seldom comes any thing very excellent from me Nobleness of nature. Gold itself, the best of metals, is not so good when it comes from the Oar, as when it hath passed the fire; nor yet is it of that worth or price, till it be wrought by the Goldsmith's artifice. Nature is brought by art to its full perfection: and so should generous births by suitable education. 
(q) Toga praetexta bis addita, ut ex purpurae rubore ingenuitatis pudore regerentur. Macrob. Saturn. lib. 1.  The Romans were wont to clothe their children with purple that from the very colour of the cloth which they beware, they might learn bashfulness and modesty, which is the colour of virtue. And it is but fit that by all good ways (whether silent symbols which are emblematical, or sovereign discourses which are more emphatical) the hatred of Vice should be wrought in the hearts of Noble youth; that so shame might stein their cheeks, when by vicious courses they stein their Noble Births. And look, 
(r) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. ibid.  as gardiner's are wont with props and stakes to stay up their young plants, that they may shoot forth, grow and fructify the better: So ought good Parents to stay up their children by good Precepts, Counsels, and Instructions; which growing up with them may engender such Virtues, Properties, Qualities which shall be agreeable to their Birth, Place, and Dignities: and may season their hearts with the fear of God, and true Piety; which is, if not the only, yet, the best kind of Nobility. And so we come to the other point which we observed, That Piety is the best Nobility; or, Godly ones are the greatest Nobles.  

(s) 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato in Laert.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazian. Orat. 28.   We find four several sorts of Nobility mentioned by the Ancient, who going their several ways, and following their several conceits, might give occasion to others to multiply divisions; but we conceive all the kinds thereof may fall under a triple Enumeration; Created, Natural, Acquired.  
The Created again is double. One conferred by God, who stamps some part of his Image upon the soul of every man that comes into the world: and so we think either may be said, that all are alike noble, being all are made after the image of God; or that none are noble at all. As if all men were Kings, 
(t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. in Vit. Pyr. Urbem templum sibi visum, Senatum regum esse consessum dixit. Flor.  as Cyneas said of the Senate of Rome, we might truly say, there were never a King in a Kingdom. The other conferred by Princes (A kind of gods on earth) either for love or money, called by Nazianzen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & not amiss termed by another, 
(u) Charron.  Parchment Nobility, which is as far from true Nobilility, as painted from native beauty; and deserves as much to be reverenced, as the Ape when he is dressed up to personate the Lion.  
The Natural is that which is by descent from Parents, by succession from Ancestors; to which one of the three former of those kinds mentioned by Plato may be reduced. For whether men descend from those which are good men for their piety, or great men for their rule and authority, or famous men for some special service or excellency, unless they be such as their Parents were themselves; they have only the matter and not the form, and are heirs only of a natural, and no better than a nominal Nobility.  
The Acquired is that which is gotten by a man's own virtue and industry, which is therefore called Personal also, because it is the purchase of his own deserts, and not his ancestors glory. And this though it cannot be matched with that, which is both natural by succession, & personal by acquisition; yet if the natural be not accompanied with virtue, which is the form of Nobility, the personal and acquired must have the preeminency. Now this personal Nobility, whether taken by itself, or in conjunctiion with the natural, may be considered, either as consisting in moral virtues only, and such like qualities as are beneficial to the Commonwealth, according to which the Nobility of the Heathen, and such like is to be reckoned: or else in supernatural graces, the fear of God, and true piety, which make for the glory of God, and the good of the Church, according to which Christians are to be accounted noble; and this we say, is the best Nobility. Though the name (there is no doubt) were first imposed upon that which is carnal or civil, and afterward translated to that which is spiritual; yet as in other things of like nature, not that which is carnal or civil, but that which is spiritual is best. The spiritual kindred is best. 
(x) Mat. 12.50. and 6.156.  He that doth the will of my Father which is in heaven, the same is my brother, my sister and my mother. The spiritual food best, 
(y) John 4.34.  My meat is to do the will of him that sent me, and to finish his work, and, my flesh is meat indeed, and my blood is drink indeed. The Spiritual Fast best. 
(z) Isa. 58.5, 6.  Is it such a Fast that I have chosen, a day for a man to afflict his soul, to bow down his head like a bulrush, and to spread sackcloth and ashes under him: wilt thou call this a Fast, and an acceptable day unto the Lord? Is not this the Fast that I have chosen, to lose the bands of wickedness, etc. The spiritual ornaments best. 
(a) Eph. 4.22. Col. 3.12.  Put off concerning the conversation in time past the old man, and put on the new man. And as the elect of God holy and beloved, put on the bowels of mercy, gentleness, humbleness of mind, meekness, long-suffering. The spiritual freedom best: 
(b) Joh. 8. 36.  If the Son shall make you free, you shall be free indeed. The spiritual sacrifices best: 
(c) Psal. 51. 17. Heb. 13. 16.  The sacrifices of God are a broken spirit, and to do good and to distribute forget not, for with such sacrifices God is well pleased. So the spiritual Nobility is best. The fear of God and true piety. Though the carnal have the priority in nature in all these, yet the spiritual kindred, food, fasts, clothing, freedom, sacrifices Nobility is best. And for the last however the great ones of the world brag much of their Nobility, yet godly men surpass them therein in every respect.  
1. In respect of their Parentage; they are descended from the most High. 
(d) 2 Cor. 6. 18. Joh. 1. 13.  They are the Sons and Daughters of the Almighty. They are born not of blood, nor of the will of flesh, nor of the will of man, but of God. That which was the vain ambition of some of the Heathen, as 
(e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. Vit. Alex.  of Alexander and others, is their happy condition, They are the Sons of God. And whereas the great Ones of this world, notwithstanding their goodly Parentage, are the children of 
(f) Ephes. 5. 8.  night and darkness, 
(g) Ephes. 2. 3.  children of wrath, children of death, children of hell (the 
(h) Luk. 16. 16,24, 25.  rich Glutton, that spoke himself the son of Abraham, was tormented in the flames of the infernal pit) all the godly are 
(i) 1 Thess. 5. 5.  the children of light and of the day, the children of 
(k) Rom. 9 8.  promise, the children of the 
(l) Mark 2. 19  wedding-chamber, and not only children 
(m) Matth. 8. 12.  as wicked men may be, but certain 
(n) Rom. 8. 17.  heirs of the Kingdom of God. For their mother, the womb wherein all godly men lie, is that of Christ's Spouse; The 
(o) Rev. 21. 9  Lamb's wife, who is a great Queen, and hath 
(p) Psal. 45. 9  Kings daughters and honourable women for her attendants, is their Mother. They are all Zions children. And as the 
(q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Herod. l. 1.  Lycians take their name from their Mother, and if their Mother be Honourable, reckon their children so, whatsoever the Father be; and the children base born, if the Mother be so, though the Father be never so Honourable: So they call no man 
(r) Matth. 23. 9  Father on earth, but count it their honour that they are the children of the Church; which though she be on earth, yet is not of the earth, but hath her original from above. 
(s) Gal. 4. 26.  jerusalem from above is the mother of them all. So that as they excel all by the Father's side, they surpass also by the mother's side, jerusalem's, which is their mother, descending also from God. Indeed upon a true, account, & at first rise 
(u) Jam. 1.18.  God may be said to be both Father and Mother to them. 
(u) Jam. 1.18.  By his free goodness a Father. 
(x) Isa. 66.9.  By the power and fruitfulness of his grace, a Mother. Even as also the Ministers of God, the inferior and subordinate agents in their generation, are sometimes called fathers, as begetting them; 
(y) 1 Cor. 4.15.  In Christ jesus I have begotten you through the Gospel. And sometimes mothers, as bearing them, and bringing them forth; 
(z) Gal. 4.19.  Of whom I travel in birth again, till Christ be form in you. Those virtues and excellencies, which in carnal and corporal agents are divided, being more eminently and perfectly in spiritual agents united.  
2. In respect of their divine nature and qualities. They are children of God, and so are born not of 
(a) 1 Pet. 1. 23.  corruptible seed, but incorruptible. The word of God is the seed of which they are begotten. And as there is vis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a formative virtue in the corruptible seed of man, by which it comes to pass, that one man differs from another in conditions: so there goes a formative virtue with the word of God, even the 
(b) 2 Cor. 8.  spirit of grace, which begets in them a disposition above that which is humane, and forms them after the 
(c) Col. 3.10.  image of God, makes them partakers of the divine 
(d) 2 Pet. 1.4.  nature and 
(e) Heb. 12.10.  holiness of God, and works in them such affections, and conditions whereby they excel all others, which are not born of the same seed, nor have the same seed of God abiding in them, which they have. The spirit works in them the same mind, will, affections, desires, dispositions which are in God, and makes them in all, holy, 
(f) 1 Pet. 1.15.  as he is holy, and 
(g) 1 John 3. 3.  pure as he is pure. There are as we have showed special excellencies to be found in those that are noble according to the flesh, whether Christians or others; truly Religious, or not: and they that are spiritually noble come not behind them in any thing, and excel them in all those things, that have any excellency by nature above the rest. They lose not any privilege which they have by the flesh, but gain over and above that which comes by the Spirit.  
1. They are as docil, and ingenious, and as capable of any humane Wisdom and Learning, as the best. 
(h) Acts. 7. 22.  Moses was learned in all the Wisdom of the Egyptians: And we see daily the children of God come as 
(i) Nun aspicimus quanto auro & argento & veste sufsarcinatus exierit de AEgypto Cyprianus, Doctor suavissimus & Martyr beatissimus; quanto Lactantius, quanto Victorinus, Optatus, Hilarius. August. de doctrine. Christian. cap. 40.  richly laden out of the Schools of men, as ever the Israelites did with spoils out of the Land of Egypt. julian a learned Emperor, but wicked Apostate, saw it, and was grieved at it. 
(k) Propriis pennis vulneramur: ex nostris enim armati conscriptionibus contra nos bella movent. Magdeburg. Cent. 4. c. 3.  We are wounded (saith he) with our own quills: out of our own books they take weapons, which in fight they use against us. We may see the learning of those Fathers, some of which as living before him, or being contemporary with him, he complained of, and may reap the fruit of that with joy, which was a grief of heart to him. 
(l) Si ad Sanctos patres pro comparatione veniatur, instruit ut Hieronymus, destruit ut Lactantius, astruit ut Augustinus, attollitur ut Hilarius, submi●titur ut Joannes, ut Basilius corripit, ut Gregorius consolatur, ut Orosius affluit, ut Ruffinus stringitur, ut Eusebius narrat, ut Eucherius sollicitat, ut Paulinus provocat, ut Ambrose perseverat. Sidon. Apoll. de Claudiano. Epi. l. 4.  We may see how destructive a pen to error Lactantius had. How instructive in good manners Hierome. How assertive in doctrine Austin is. What a high strain, Hialry; What an humble vein chrysostom hath. How Basil reproves. How Nazianzen comforts. How fluent Orosius is. How short and trusle Ruffinus. How Eusebius tells his story. How solicitous Eucherius is. How Paulinus begins. How Ambrose proceeds. 
(m) His arguments are called fulmina by Vincent. Lirinens.  How Tertullian thunders and lightens. How more 
(n) Loquitur diserta, sed magis fortia quam diserta; neque tàm loquitur fortia, quam vivit. Eras.  stoutly Cyprian speaks then eloquenly; and yet how much more strength there is in his life then in his speech.  
2. Pass we from Learning and Wisdom to matter of courage and magnanimity, and we shall find that the godly fall not short of any. 
(o) Exod. 15. 3.  The Lord is a man of war, and 
(p) Psal. 144. 1.  he teaches their hands to war, and their fingers to fight. 
(q) Psal. 18.32.  He girds them with strength to subdue their enemies. Besides what they have by nature, 
(r) 2 Tim. 1. 7.  He gives them also a spirit of might and power, as being to wrestle not only with 
(s) Ephes. 6.12.  flesh and blood, but with principalities and the rulers of the darkness of this world, spiritual wickednesses in high places, which do every day vanquish the men of this world, and are every day vanquished by the children of God: who being armed with a double kind of armour, are carried on with as undaunted a courage as any, against their two kind of enemies spiritual and temporal. And indeed to yield them so far as justly we may the pre-eminence in all things; Some of them have had no peers either for learning or valour, wisdom or courage. All the Lawgivers of Greece cannot match one Moses. Nor all the wise men one Solomon. Nor all their Worthies one josuah or David. Nor all their feigned Herculesses one true Samson.  
3. If the Nobles of the world again think they have wherein they may trust in matter of manners, the children of God more. Are the one humble, the other as being born of God, more. 
(t) Psal. 113.4.6.  The Lord is high above all Nations, and his glory above the heavens, and yet humbleth himself to behold the things that are in heaven and earth. So they are high in Gods, and in all good men's eyes, and yet low in their own; and 
(u) Raro genere exempli, altitudinem tuam humilitate sublimas Sid. Apel. de Felice lib. 2. Epist.  raise themselves higher by their lowly carriage. 
(x) Gen. 18.27.  I am dust and ashes, faith Abraham. 
(y) Gen. 32. 10.  Less than the least of all thy mercies, saith jacob. 
(z) Prov. 30.2.  I am more brutish than any man, and have not the understanding of aman, saith Agur. 
(a) Mark 1.7.  I am not worthy to untie Christ's shoes, saith john the Baptist. 
(b) Matt. 8.8.  That he should come under my rook, saith the Centurion. 
(c) Ephes. 3.8.  I am less than the least of all Saints. The 
(d) 1 Tim. 1.25.  chief of sinners, saith Saint Paul.  
4. Are the one courteous, the other as the true children of God, more. 
(e) Luke 6.35.  The Lord is kind to all: 
(f) 1 King. 19.11, 12.  He appears not in a rough wind or terrible earthquake, or burning fire, but in a still and soft voice. He 
(g) Zach. 1.13.  speaks good words, comfortable words, he speaks friendly words, he speaks to the 
(h) Host 2.14.  heart of the Church. So his children are full of kindness; full of courtesy, Their Religion doth not make them rude and rustic, but as it teacheth them to maintain good works, so also to keep up good manners. They hate indeed hypocrisy, but they love courtesy; and account, as we may learn by their 
(i) Rev. 16. per totum.  practice, the omission of a salutation to be no small sin in civil conversation.  
5. Are the one liberal, given to Hospitality; the other as the true children of God, more. As the Lord hath manum extensam to help, so he hath manum expansum to give. 
(k) Psal. 145.  Thou openest thine hand, and satisfiest the desires of every living thing. 
(l) 1 Tim. 6.17.  He giveth richly all things to enjoy. So his children are freehearted, and openhanded. True it is, there be some Gentlemen (as we said) and some professors, that have a thrifty, frugal, saving Religion: but as the one are mock-Gentlemen, so the other are mock-Professors. There is not a child of God mentioned in Scripture, as touched with covetousness. 
(m) Psal. 10.3.  God abhors it, and they all abhor it; and whereas other shut that they may keep out, they have still opened, and 
(n) Gen. 18.1.  stood at their doors to take in whom they might relieve who thereby 
(o) Gen. 19.1. Heb. 13.2.  entertained Angels, who came not so much to feed on their cheer, as to feast upon and reward their charity.  
6. Are the one merciful? The other, as children like their Father, more. 
(p) Num. 7.18.  The Lord delights in mercy above all. He delights in mercy, and rejoices over the sons of men to do them good: but to the work of Justice he proceeds as to a 
(q) Es. 28.21.  strange work; and to the act of judgement, as a strange act. 
(r) Host 11.8.  His heart is turned within him, and his repentings are kindled together. And while there is any hope he spares, and when there is no remedy yet he doth not stir up 
(s) Psal. 78.38.  all his wrath, nor execute the fierceness of his anger upon his people. And as He is to them, so are his children to others, as willing to impart mercy to others, as they are to receive it themselves; as ready to pity, as to be pitied; to pardon, as to be pardoned; to forbear in expectation of amendment, as they would be forborn; and while there is hope of cure, dressing and cherishing as their own members, and when all hope is past, as loath to have them cut off, and as sensible of their smart, as if they were a part of themselves.  
7. Doth the one stand well affected and seek to advance Learning and the nurseries thereof, and the Religion which they profess, and if they be Christians, the Church of God and Ministers thereof? The other as the true children of God more. 
(t) Psal. 87.2.  The Lord loves the gates of Zion more than all the habitations of Jacob: and how he provided under the Law both for the safety and livelihood of those that ministered in his Courts, is well enough known 
(u) Psal. 105.15.  Touch not mine anointed, and do my Prophets no harm: and Who amongst you shuts a door for nought, 
(x) Mal. 11 1.  or kindles a fire on mine Altar for nought? And though he hath expressed no quotum for them under the Gospel, as having given a sufficient precedent under the Law by his own example; yet he hath spoken 
(y) Luke 10.7. 1 Cor. 9.13, 14. Gal. 6.6.1. Tim. 5.17.  enough to that purpose, and in all times made sufficient provision for them. When they had least of all, yet than we find they did not 
(z) Luke 22.35.  want at all: When I sent you (saith Christ to his disciples) without purse and scrip, and shoes lacked you any thing? they replied, Nothing. And he that commanded the 
(a) 1 Kings 17.4.  ravens to feed Elias, hath still kept such a commanding power over the hearts of men, that though they be never so covetous, never so ravenous over this world's goods, they have not quite eaten up all, but afforded his Ministers a competent allowance. It was long before prophesied, and we have long since seen it fulfilled, that Kings as nursing fathers, and Queens as nursing mothers, should make abundant provision for the Church of God. Constantine begun, and all Christian Princes have followed him, and the more Religious men have been, whether public or private persons, the more liberal they have been in this kind: and never any took away the means of the Church, but persecutors and apostates, and such as meant to destroy the Church itself. As for those who bo●e the Sword among us of late, and had it in their minds to rob and spoil the Church, which their predecessors laboured to enrich: We may say of them, to their reproach, what the Poet speaks to the honour of Clytaemnestra, who preserved her husband, when all the rest of her Sisters destroyed theirs, That they had 
(u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pindar. Nem. Od. 10.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a single-conceited, and a single-opinioned Sword by themselves. The Sword of the Lord, and the Sword of his Religious Vicegerents, have hitherto been for the defence and maintenance of the Church and Ministers thereof.  
8. In all these things they excel. But that which sets them clearly above all, is the dominion which they have over their passions, through the work of Mortification, and that divine temper which they have in respect of worldly things by their heavenly conversation. The Nobles of the World, though they do worthily and seem to fly high upon the wings of Virtue; yet (as it is said of Birds) 
(x) Climach.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They fly still with their passions about them. Whithersoever they go, some passion of Envy, Lust, Malice, Anger, or the like, goes along with them, which defiles every action: And as Birds though they mount high, yet turn their backs to heaven, and 
(y) Mos est aquilae ut irreverberata acie radios solis aspiciat; sed cum refectionis indigentia urgetur, eandem osulorum aciem quam radiis solis infexerat ad respectum cadaveris inclinat; & quamvis ad alta evolet, pro sumendis tamen carnibus terram petit. Greg. mor. lib. 9 cap. 23.  look downward, and have their eye still upon the earth: so their minds are still upon the earth and earthly things, in their very noblest and highest designs. So that what is said in general of all men, 
(y) 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Eurip. Hecub.  
Hac servo nocebit si ostenderis quis non sit. Alius libidini servit, alius avaritiae, alius ambitioni; omnes spei, omnes timori. Macrob. Satur. lib. 1.   That they are never wholly free, but must serve either the law, or their lust, money or the base multitude; may be said in special of them, They are servants still to some base lust or corruption, and while they rule over men without them, are slaves to the beasts within them. And look as men of mean birth, though they do many things well, yet still discover their lack of breeding, by some rude and unhandsome action: So the Nobles of the World do stein their best actions, and discover still their carnal generation by some base vice or corruption; to which, if not openly, yet in secret they pay their constant devotion. 
(a) Multis saepe superbia luxuriae seminarium suit, quòd dum eos Spiritus quasi in altum erexit, Caro in infirmis mersit. Hi enim prius in secreto elevantur sed postmodum publicè corruunt; quod dum occultis intumescunt molibus cordis, apertis cadunt lapsibus corporis. Greg. moral. lib. 26. cap. 12.  Yea while men glory too much of their birth, we may observe, How they are by God's just judgement given up to looseness of life. While they lift themselves up, and look over others in pride of spirit, they stumble and fall through the 
(b) Simeon accusatus falsô stupri, ita esse assensus est, seque carnem gestare rem sanè quam lubricam. Euagr. lib. 4. cap. 33.  slipperiness of the flesh; while they please themselves with the conceit of their native excellency, they are supplanted by the deceit of their natural concupiscence. We may remember how 
(c) Postquam semel hominis spiritum superbia cepit, mox se ad corruptionem carnis extendit: quod in ipsi quoque hominibus primis agnoscimus, qui dum post perpetratam superbiam pudendae membra co●egunt, patenter indicarunt, quia postquam apud semetipsos intus arripere alta conati sunt, mox in carne foras erubescenda pertulerunt. Greg mor. lib. 32. cap. 12. Gen. 3. 7.  suddenly the pride of spirit in our first Parents, was punished by the Rebellion of the flesh. While they conceited to themselves high things in their minds, they suffered instantly shameful things in their members. 
(d) Rom. 1.21, 26, 27.  And so the Gentiles when they grew vain in their imaginations were given up strait to vi●e affections; and while they waxed wanton, and played as it were with their natural wits, were delivered up by God for a reward to unnatural wickedness. Thus 
(e) Ecce earo mersit quos superba scientia sublevavit, & à volatu volucrum ultra appetitum lapsi sunt jumentorum: atque inde sub se prostrati sunt, unde super se ire videbantur. Greg. mor. lib. 26. cap. 12. Diabolus in eyes quos ad stultitiae luxuriam excital, jumentum est. In eyes quos ad nocendi maliciam inflammat, draco est. In eyes quos in fastu superbiae quasi alta sapientes elevat, avis est. Id. mor. lib. 33. cap. 20.  the lust of the flesh humbles them, whom the pride of heart lifts up. Thus they fall from the h●gh 
(e) Ecce earo mersit quos superba scientia sublevavit, & à volatu volucrum ultra appetitum lapsi sunt jumentorum: atque inde sub se prostrati sunt, unde super se ire videbantur. Greg. mor. lib. 26. cap. 12. Diabolus in eyes quos ad stultitiae luxuriam excital, jumentum est. In eyes quos ad nocendi maliciam inflammat, draco est. In eyes quos in fastu superbiae quasi alta sapientes elevat, avis est. Id. mor. lib. 33. cap. 20.  flight of Birds, beneath the sensual appetite of Beasts. Thus they are cast down below themselves by their inordinate affections, who set themselves up above themselves in their fond imaginations. But now the godly, though they be 
(f) Jam. 5. 17.  subject to the same passions with others, yet they are not subjected to the same enormous corruptions. As their Carnal birth, wherewith great ones please themselves, leads them on to carnal lusts: So the godly being born again of the Spirit, do mortify the deeds of the flesh by the same spirit. 
(g) Gal. 5. 24.  They that are Christ's, have crucified the flesh with the affections and lusts. 
(h) Mat. 8. 32.  The whole Herd of them is drowned by them like the Swine in the Gospel 
(i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Climach.  not by a Monkish profession, but in a dead sea (if I may so call it) of Mortification. Or if any of them live. yet they shut them up as close, as 
(k) Josh. 10. 18.  joshuah the five Kings in the cave, and keep them as fast Prisoners as Tamburlaine did Bajazet in an Iron cage. And for the world, though they be in it, yet they are not of it. Though they live on the earth, yet 
(l) Phil. 3. 3, 20.  their conversation is in heaven. 
(m) Psal. 39 6.  While other men walk in a vain shadow, and disquiet themselves in vain heaping up riches, and cannot tell who shall gather them: They walk with God, and seeking rest and happiness, seek it only in him whom is centrum quietativum, the only Centre of all true rest and happiness. 
(n) Exod. 32. 16, 19  While the multitude, as the Israelites, stay at the foot of the hill, and fall to Idolising the creatures, doting upon, and dancing about, as they about the Golden Calf; The godly are in the Mount with Moses, talking, and conververfing, and solacing themselves in God. And as they say of 
(o) 
Some say of Atlas, Quod elatus sit super nubila atque in viciniam Lunaris circuli. Plin. lib. 5. cap. 1. Others deny. Id. 
Mons hic verticibus petit arduus astra duobus,  
Nomine Parnassus, superatque cacumine nubes.  Ovid. 'tis written of Olympus, Atho, and A●las, That they surmount all winds and clouds, and that the Pagan Priests sacrificing on those Mountains, do not find the Ashes remaining of their Sacrifices blown thence, nor washed off by rains, when they return; yet experience resolves us, that these reports are fabulous. Sir Walt. Ral. lib. 1. os 1. part.   some Hills, That they are so high, that they are little or nought infested with clouds or winds: So the spirits of the godly are so 
(p) Mentes sanctorum transitoria cuncta despiciunt & sub se labi quicquid superbit, quicquid praeterit contemplantur, & quasi in quodam rerum vertice constitutae tanto sibi omnia subesse conspiciunt quanto semetipsos verius autori omnium subdunt, atque inde cuncta transcendunt, unde Creatori cunctorum vera se humilitate substernunt. Greg. mor. lib. 26. cap. 14. Legatur cap. 15. lib. 22.  sublime, that violent passions and turbulent affections do seldom or never discompose or distemper their minds. True it is, That as the mists which rise out of the earth, do many times hang on the brow of high Hills: So the mist of some passion may sometimes hang on the brow of their understanding, and obscure and darken for a while their reason: but as of the one, by the beams of the Sun; so of the other, by the beams of God's Grace, we soon see a sudden dispersion. True it is again, 
(q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pindar. Pyth. Od. 1.  That as the Eagle which sits (in the Poet) on jupiters' Sceptre, lulled asleep with sweet and delicious music, doth hang the wing, and seem ready to drop off from her high perch and sublime station: So the children of God being lulled asleep sometimes with the pleasures and delights of this world, do flag and fail much in their wont devotion, and seem ready to fall quite off from their high calling and heavenly profession; but 
(r) 1 John 3. 9  the seed of God abiding in them, they recover themselves, and answer again their Noble birth, and Divine generation. It is with them in such cases, as with men that are intent on their business, though they be surprised sometimes with sleep, yet while they sleep, their 
(s) Cant. 5. ●.  heart wakes, and the least warning, check, or call makes them start up, as 
(t) Judg. 16. 9  Samson out of Daelilahs' lap, and break loose from the with'hs and cords of sin and vanity wherewith Satan for a time did blind and bind their Imagination. 'tis impossible that the fogs and mists of Passion should hang long about their brows, who are clothed with the 
(u) Revel. 12. 1. Sancta Ecclesia, quia superni luminis splendore protegitur, quasi sole vestitur; qui cuncta temporalia despicit, lunam sub pedibus premit. Greg. mor. 1. 34. c. 16.  Sun; or, that inordinate thoughts and cares for this world should trouble their heads, who have the 
(u) Revel. 12. 1. Sancta Ecclesia, quia superni luminis splendore protegitur, quasi sole vestitur; qui cuncta temporalia despicit, lunam sub pedibus premit. Greg. mor. 1. 34. c. 16.  Moon and all sublunary things under their feet.  
And thus both for Parentage and Divine Nature, the godly surpass all. Their Nature, by the work of God's Spirit upon them, being in a sort Divine; their life pure and holy, as the life of God; their Virtues, as being freed from all violent passions, and inordinate affections, eminent above all other; and indeed not so much to be termed Virtues as Graces. Whereas the virtues of the Heathen and irreligious Christians, being tainted still with some lust or secret corruption, are not so much Virtues as glittering Vices. Or if their virtues could be free from that pollution which we now speak of, yet would they not so be free from all aspersion, there being nothing at all of God's glory, either first or last in their Intention. 
(x) Omnis doctrina Philosophorum sine capite &—  As Lactantius said of the Heathen, That their Learning was without a head; That their Religion was a headless Religion, because they knew not God: So may we say of all virtues which the Nobles of the World make show of, They have no good grace, they are graceless virtues. The original of them being only the dictates of reason, and their end, their own glory; or at best, the good only of the Commonwealth, without any respect to God, and so no better in the judgement of the most High, than Treason. But all the virtues of the godly are most properly Graces, 
(y) Ephes. 1. 6.  Their beginning being from Grace, and their 
(z) 1 Cor. 10.31.  end, as the godly themselves, the praise and glory of God.  
3. They surpass all others in their Relations and Privileges- The Nobles of the earth stand much upon these, and will reckon up, if need be, their Ancestors 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Morel. in Stat. ex Libanio.  to the twentieth and thirtieth Generation; and are so vain sometimes, as to claim kindred with the 
(b) 
Rex regum Sapor, particeps syderum, frater solis & lunae; Constantio Caesari, fratri meo, salutem plurimam dico. Am. Marcel. lib. 16.  
Qui cognata licet sibi astra fingens  
Phoebeâ tumeat propinquitate;  
Mortalem hic tamen implet obsecrando.  Sidon. de Persa. lib. 8. Epist.  Stars, and write themselves children to the Sun and Moon; but when they have gone the highest, they fall yet far short of the godly, who have Christ for their elder 
(c) Hebr. 2. 11.  brother and all the Saints, the glorious company of the Apostles, the goodly fellowship of the Prophets, the noble army of Martyrs, all the children of God throughout the world, for their brethren. And for their privileges, they are the 
(d) Ephes. 2. 19  Citizens of heaven, and Peers (if I may say) of the Kingdom of God. They 
(e) 1 Joh. 1. 3.  have fellowship with the Father, and with his Son jesus Christ; yea, and with the blessed Spirit also. 
(f) 2 Cor. 13. 14.  The grace of our Lord jesus Christ, and the love of God, and the fellowship of the holy Ghost be with you all. So that there is not a dram of Power in the Father, of Merit in the Son, of Comfort in the holy Ghost, but they have an interest in it. So that they may always delight themselves in the love of the Father, relieve themselves by the Grace of the Son, and solace themselves in the Comforts of the Spirit. And having this fellowship with God, and being as it were Peers of his Kingdom, it is no wonder that they have also Tutelam Imperii, the guard of the Almighty, the ministry and protection of the Angels about them. 
(g) Heb. 1. 14.  They are all ministering spirits sent forth for to minister to them who shall be heirs of salvation. So that there is nothing spoken so highly and vaingloriously of their Kindred and Privileges by others, but it is made good in a higher way to the godly in the greatest truth and reality.  
1. And this in the first place letteth us see the reprobate minds and dispositions of those who have the godly in lowest estimation who ought to be in highest repute with them for their Piety and Devotion. Let men be singular for Learning, or any art or mechanic profession, they are admired and adored by all; but good men are looked upon, and talked of, but 
(h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. mor.  as monsters of Nature, or some new mixture or strange composition. They that keep themselves carefully from the filth and offscouring of the world, are generally reputed 
(i) 1 Cor. 4. 13.  as such by those that are the filth and offscouring of the world indeed. Yea, let the great Ones of the world busy themselves much in matters of Piety, and they shall run presently the hazard of forfeiting, with some of their own rank, the honour of their Nobility. That which Salvian long since complained of, is as true in our times. 
(k) jam vero illud quale, quam sanctum, quod siquis ex Nobilibus converti ad Deum coeperit, statim honorem Nobilitatis amittit? aut quantus in Christiano populo honor Christi est, ubi religio ignobilem facit?— si honoratior quispiam religioni se applicuerit illicò honoratus esse desistit. Salu. de gubern. lib. 4.  If any Noble man shall begin to turn towards God, presently he begins to lose the credit of a Noble man with men. Oh how little is the name of Christ esteemed amongst Christian people! when Religion makes a man ignoble, and Noble men are compelled to be wicked, lest being good, they should be looked upon as worthless. 
(l) Montaign. Ess. lib. 1. 24.  The Turks are of opinion, that Learning doth soften and emasculate men's minds: and the like Heathenish opinion, have some of Piety, that it doth weaken and effeminate men's spirits, and take them off from every thing that is manly. True it is, godly men cannot swear, nor drink, nor drab it so stoutly, nor give a sudden stab, nor enter the lists upon every trifling occasion so desperately, as they that think and speak of them so contemptuously. But, let the glory of God, and service of their Country require it, and none shall quit themselves more nobly. Let julian the Emperor command his Christian Soldiers saying, 
(m) Ambros.  Producite aciem pro defension reip. Bring forth the Battle for the defence of the Commonwealth, and every one obeys: Let him change the word and cry, Producite arms in Christianos, Bring forth your weapons against your fellow Christians, and they acknowledge another Superior, and regard not what he says. They are cowards arant cowards to do evil. They can do nothing against, but have spirit and courage enough, for the truth. Let sword, fire, beasts, whips, wheels, wracks, be prepared for the Martyr Gordius, Gordius is prepared not to die once, but 
(h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gord. in Basil.  ten thousand deaths (if possible) for Christ. Let Romanus be threatened first with the wrack, and then be spared by reason of his noble birth, he will renounce the Honour of his birth, rather than lose the Honour of being a Martyr.  


(o) Prudent.  Absit ut me Nobilem  
Sanguis parentum praestet, aut lex Curiae:  
Generosa Christi secta Nobilitat viros.   

God forbid that blood of Parents (saith he)  
Or court of honour should ennoble me  
Christ's generous sect gives Nobility.   

(p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lucian. in Chrys. Sanctus nec proprium nomen nec gentem, nec civitatem unde erat, neque seruúsne vel liber esset; sed ad cuncta interrogata Romanâ voce respondit, Christianus fum. Euseb. lib. 5. cap. 1.  Let Sanctus, let Lucian be tortured and questioned of what Country they are, They each reply, I am a Christian. Of what Profession? I am a Christian. Of what Parentage? I am a christian. To every demand, I am a Christian: showing at once their courage and constancy, and that Christianity is the best Nobility. Did these want valour? or may they not seem to have drunk of the cup of spirits, which some talk of? Or doth not the Spirit and life, which were both in their words and actions, show clearly, that they had drunk indeed at 
(q) John 4. 14.  that fountain, which springs up in God's children to eternal life, and that the 
(r) 1 Pet. 4.14.  Spirit of glory, and of God, did rest upon them. And have not Women also in like sort played the Men, and marched along with them in the same Equipage, showing, that they are indeed not only flesh of our flesh, but 
(s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Julitta in Basil.  bone of our bone, by their incomparable courage.  
We have read of a Prince, that was called 
(t) 12th king of; Navarre, Montaigne in Ess. lib. 1. cap. 54.  Tremblant, by reason of the trembling of his flesh when his armour was wont to be put on, who being demanded the reason by some who had his valour in suspicion, told them, You have little knowledge of me; for if my flesh knew, how far my courage would ere long carry it, it would fall into a flat swound. But surely we have so much knowledge of those that usually vilify the valour of true Christians, that should the same conflicts be presented to them, which were sometimes to the Martyrs, not only their flesh, but their hearts would be tremblant, and they ready for lack of spirit to encounter them, to fall (as 
(u) 1 Sam. 28.20.  Saul in his distress) flat on the ground. None but the Christian spirit could endure the brunts, which the Christian hath undergone. Well and good may those, which are Noble according to the flesh, want, as we see too often by experience, the spirit of Piety, but the true Christian can never want the spirit of Magnanimity; or if a Christian should possibly prove a coward, he hath that, as other infirmities, from the flesh, not the spirit: even as the other, if they prove Religious, have it from the spirit, and not from the flesh.  
2. This lets us see, how little cause some have to please themselves with their Nobility, who have no regard to godliness, no respect to piety. Such are not so happy upon their own account, in respect of their Noble birth; as they are miserable upon a true account in respect of their wicked life. Such (as Seneca saith) are 
(x) Seneca de beneficiis lib. 3. c. 28. Proponit mihi inania Nobilitatis, id est, hominum arrogantium nomina; qui non tam me impediunt quod nobiles sunt, quam adjuvant quòd noti sunt. Cicer. orat. vol. 1.  noti magis quam nobiles, of greater note than Nobility. As Ishmael is more noted for his 
(y) Gen. 21.9.  scoffing humour, and Esau for his 
(z) Heb. 12.16.  profaneness, then that the one was descended from Abraham, or the other from Isaac. And indeed howsoever some pride themselves in that they are descended from such and such ancient families, yet both 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Psal. 7.  sacred, and 
(b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip; Troad.  profane writers fetch usually their pedigrees from other roots, and derive them from other Originals, calling as the virtuous from the qualities which are notable in them, Children (as we have said already) of light, day, wisdom: So the wicked, not from their Ancestors but from their manners, Children of darkness, envy, murder, death, and the like. And what honour can proceed from a noble birth embased by a sinful life? What credit was it to the Jews to be the children of Abraham by generation, when they were reckoned by our Saviour the just judge of all men to be 
(c) John 8.44.  the children of the Devil by imitation. What advantage was it to Ishmael to be born, and by his wickedness to be 
(d) Gen. 21.10.  banished out of the same family? What benefit to Esau to be the firstborn in the house of Isaac, and by his profaneness to lose his 
(e) Gen. 25.33.  birthright first, and afterward, by the just Judgement of God upon him, 
(f) Gen. 27.36.  the blessing? Or what comfort was it to the poor woman in the Gospel to be the daughter of Abraham, when she was bound by Satan, and so far bound to the earth, that she could not 
(g) Luke 13.11.1.16.  lift up herself towards heaven. If men will be truly noble, let them not satisfy themselves with this, that they are wellborn by nature after the flesh, but let them labour to be born again by grace after the Spirit. Let them not content themselves that they are descended from ancient families, but endeavour (which few like in any sense) to be novi homines, new men, new creatures. Let them not build upon the good deeds of their Ancestors, but see that they lay up a good foundation for eternal life by their own good works. Our Saviour commanded them silence, that proclaimed him with a loud voice to be the Son of God, and why? If we will believe Saint 
(h) Confitentibus. Dei filium imperabat lacere, ut operibus magìs quam sermonibus Deus agnosceretur; & tu Nobilem te dicis qui es factus? Ambros. in Psal. 119.  Ambrose, Because he desired rather to be acknowledged God by his own good deeds, than by other vain words: And this we find certain, that john the Baptist knowing the humour of the Jews to be such as is common with Nobles and Gentlemen, charges them to give the world some evidence of their own worth, and not to think highly of themselves, only because they were descended from Abraham 
(i) Mat. 3. v. 9  Bring forth fruits worthy of Repentance, and think not to say within yourselves, We have Abraham to our father. 
(k) Abraham quidem salvatur; sed te Nobilitas generis non salvabit, nisi fidem servaveris. vid. plur. in Ambros. ibid.  Not the descent from Abraham, much less from any other ancestors whatsoever, but the like faith, and piety alone, which was in Abraham, will save us It was feelingly replied by Polynices to his mother in the Tragedy, when she asked him, If his noble birth did not stand him in much stead, did not greatly advance him in his banishment. Alas (
(l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. Phoenis.  said he), 'tis a a wretched thing to be poor. My noble birth fatted me not, fed me not: it is wealth alone gains honour amongst men, and he that is noble if poor, is as good as no body. So may we say to those that think highly of themselves in regard of nobleness of birth, and have no respect to godliness of life. Alas, 'tis a wretched thing to be poor in grace. Nobility sanctifies not, saves not, keeps no sin from any soul, not any soul from Hell. Though it may find admission for a man into Prince's Courts on earth, yet it will make no way of itself alone into the Court of heaven; For 
(m) Heb. 12.14.  without holiness, no man can see God. It is piety, and holiness, which God hath respect unto alone, and if a man have all other natural and civil ornaments, and want piety and holiness, he is, though he think himself with Simon Magus to be some 
(n) Acts 8.10.  great one, but (as Saint Paul professed of himself to be 
(o) 1 Cor. 13. 2●  without charity) just nothing.  
3. This is direction both for noble, and ignoble, how the one may gain that which as yet he hath not, and the other may enhance that, which he hath already. 
(p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutar. precept. nuptial.  As Socrates advised young men, If they were ill favoured to correct their deformity by virtue, and if they were fair, not to slain their beauty with vice. So let men of mean and low birth ennoble themselves by a godly life, and 
(q) Phil. 3.14.  press to the mark for the prize of the high calling of God in Christ: and let those that are of an high and honourable birth, take heed how they debase themselves by low and sordid manners; but add rather a godly conversation, as a great grace and ornament to that which they have by their birth, a noble disposition. There is a way left open by God for the ignoblest, if they will seek it 
(r) Rom. 2.7.  by well doing, to attain to honour and glory, and they that are of the meanest repute with the world, may yet by a pious life obtain with the Saints 
(s) Heb. 11.2.  a good report in the world, and leave a blessing to their posterity, and treasure up a recompense for themselves to all eternity. They that are the least in the world, may become great and glorious by becoming godly and gracious; and there is no defect in any sort or condition of men, but it may be made up by a Religious conversation: the simple by this means may become 
(t) Deut. 4.6.  wise and understanding, the poor by this means may be 
(u) Jam. 2.15.  rich. The weaklings of the world may thus become the 
(x) 2 King. 2.12.  the Chariots and Horsemen of Israel. They that have not a rag to their backs may by this means be arrayed in 
(y) Rev. 19.8.  fine linen, clean and white. They that have not a morsel of bread to eat, may feed every day of 
(z) John 6.33.  Manna, angel's food They that are servants and slaves may by this means become 
(a) 1 Cor. 7.23.  free. They that are deeply indebted, may thus have their bonds 
(b) Col. 2.14.  canceled. They that are reckoned 
(c) 1 Cor. 4.13.  the filth and offscouring of the world may by this means become the 
(b) Mat. 3. 17.  Lords jewels. They that have not 
(c) Act. 7. 5.  a foot of Land may thus have a 
(d) Col. 1. 12.  part in the inheritance of the Saints in light. They that are but dust and ashes, may be made partakers of the 
(e) 2 Pet. 1. 4.  nature, 
(f) Ephes. 4. 18.  life, and 
(g) Heb. 12. 10.  holiness of God: Thus Piety doth supply every want, defect, ignominy. Thus 
(h) Scribit haec Philo de religiosis in AEgypto. Videtur viris istis universa legis Scriptura animanti similis esse, ita ut superficies verborum corporis, sensus vero in verbis reconditus animae sit loco, quem ipsorum religio praecipuè quasi per speculum nominum eximiam sententiarum pulchritudinem relucentem observans contemplari cepie. Euseb. lib. 2. cap. 18.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by those forenamed forms, phrases, and expressions as by a glass darkly may be seen, 
(i) Explica totos fastus, constitue omnes currus triumphales, nihil tamen morum principatu speciosius reperies. Valer. Max. lib. 8. Haud parvae rei judicium senatunt tenebat, qui vir optimus in civitate ess●t. Veram certè victoriam ejus rei sibi quisque mallet quam ulla imperia honoresve suffragio ceu Patrum, ceu Plebis delatos. Liv. lib. 29. Hic honor habitus Scipioni Nasicae. Vid. lib. 30.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the transcendent prerogatives, privileges, beauties, excellencies, glories, partly bestowed, and partly prepared, and to be conferred hereafter upon the godly. Thus as the very Heathen could acknowledge, 
(k) Nulla ingenia tam prona ad invidiam sunt, quam eorum qui genus ac fortunam suam animis non aequant, quia virtutem & bonum alienum oderum. Liv. lib. 35.  Let a man be Godly and Religious, and all the Victories, Trophies and Triumphs in the World, shall not make him more conspicuous, more illustrious. True it is, 
(l) Inter Agathaltos & Achanthides tantum est odium, ut, si sanguis corum vi misceatur, continuò secernat se ac dissiliat: Sic inter Patricios & Plebem, siquando pro rerum usu conjungan tur & conspirent, durat tamen usque odium naturale. Cornel. à Lapide citat. tanquam ex Plutarch. in cap. 30. Proverb.  the profane great Ones of the world, will still despise those of mean birth, notwithstanding their godly life, and do scorn generally to have any commerce with them, or society in any office, not only if they be low and Mechanic persons, which might give just offence; but though they be as able as themselves in any politic or civil capacity. It hath been observed by Naturalists, That there is such such an 
(l) Inter Agathaltos & Achanthides tantum est odium, ut, si sanguis corum vi misceatur, continuò secernat se ac dissiliat: Sic inter Patricios & Plebem, siquando pro rerum usu conjungan tur & conspirent, durat tamen usque odium naturale. Cornel. à Lapide citat. tanquam ex Plutarch. in cap. 30. Proverb.  Antipathy betwixt two Birds, that though their blood be mingled together by force, yet they soon sever and divorce themselves again from each other: And it hath been observed also by Moralists of the Nobility and Communality, 
(l) Inter Agathaltos & Achanthides tantum est odium, ut, si sanguis corum vi misceatur, continuò secernat se ac dissiliat: Sic inter Patricios & Plebem, siquando pro rerum usu conjungan tur & conspirent, durat tamen usque odium naturale. Cornel. à Lapide citat. tanquam ex Plutarch. in cap. 30. Proverb.  That howsoever they sometimes join together upon some common services, yet they soon break again, and upon the least occasion fall quite in pieces. Great Ones bear themselves commonly so high upon their birth, that they care not that any should come nigh them, though never do well qualified for parts and life. Nor can they willingly give others that 
(m) Quod ex aliená vir●u●e sihi arrogant; id mihi ex meâ non concedunt. Sic queritur Marius in Sallust.  honour for their own, which for the most part, they arrogate to themselves merely for the Virtues of others. But look now as the profane great Ones despise the godly for their mean birth; so God despises them for their wicked life. As they look upon the godly as a base, so God looks upon them as a black brood. His own people, descended from fair progenitors, he ranks, by reason of their vicious manners, which the foul-faced Ethiopians, 
(n) Amos 9 7.  Are ye not as the children of the Ethiopians unto me, O ye children of Israel, saith the Lord? As they reproach the godly for their mean beginning: So God reproaches them for their wicked living. 
(o) Es. 1. 23.  The Princes are Rebellious. 
(p) Host 9 15.  The Princes are revolters. 
(q) Ezra 9 2.  The hands of the Princes were chief in the Trespass. 
(r) Neh. 3. 5.  The Nobles of Tekoah refused to put to their neck to the yoke of the Lord. Thus they are branded to eternity, partly for their wickedness, partly for their averseness to the works of Piety. And as God, so all good men, though they be honourable by reason of their outward condition, yet hold them as vile persons by reason of their filthy conversation. And Satan surely cannot but laugh to see them stand extremely upon their birth, and yet make themselves the children, yea, the very firstborn of Hell, by their wicked life; as if they desired to be chief in the lower, as they are here in the upper world.  


(s) Et centum Graecos curto centusse licetur. Sic in Poet. Pers. Sar. 5. — Crassum ridet Vulfenius ingens  
Atque horum centum curto centusse licetur.   

Great Vulfenius laughs at such in grossest wise,  
And hundreds doth scarce at hundred farthings prize.   
We hate the exposing of any to derision, but we would, not unwillingly, have our words make some impression. We would have great Ones and Gentlemen see what little cause they have to brag of their Nobleness and Gentility, while they make themselves the children of the Devil, and liable to the same condemnation with the Infernal spirits, by their profaneness and impiety. For why? Are not the Devils (if I may so say) as wellborn and descended as the best? Are they not the Sons of God, and the children all of them of the Highest? But not keeping their 
(t) Judas vers. 6.  first estate wherein they were created, that is, their holiness, they soon forfeited their happiness, and forsaking their proper station by disobedience at the same instant they lost that excellency which they had over others of God's creatures, and their native pre-eminence. A wonderful measure of knowledge indeed, and no less 
(u) Quamvis internae felicitatis beatitudinem perdidit, naturae sa●en suae magnitudi●em non amisit; cujus adhuc viribus humana omaia superat. Greg. mor. de diab. lib. 34. cap. 13.  power remains in them still; but, their holiness being gone, the good Angel is wholly dead in them, and the evil spirit alone doth survive: And should they now please themselves and be proud of their endowments, having forfeited the honour of their Creation, and exposed themselves assuredly to eternal perdition? Our condition is naturally the same with theirs, but that they are fallen without recovery, and there is a way opened for us to redeem ourselves from our misery. The only thing that preserves the elect Angels, and which must raise lapsed man, is Holiness. Shall we then content ourselves with our present greatness, and not seek to recover by a holy life our former happiness. 
(x) Prov. 12. 16.  The righteous, not the Great-man, Nobleman, Gentleman, is more excellent than his neighbour. And shall the godly, though mean of birth, rise up and lay hold of eternal life by Righteousness; and shall the great Ones and Nobles of the earth perish as the dung of the earth in their dung, their own Wickedness? Men aim generally at Greatness, and labour to be as high as the best; and did they seek it by Holiness, they would certainly attain it first or last. But now this 
(y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazian. Orat. 28.  right hand and left, upper place and lower, precedency and concomitancy turns all things topsie turvey turvey, and brings them in the end, which otherwise might stand like innocent sheep at the right hand, into the place of 
(z) 
Pendentem summae capream de rupe videbis:  
Casuram spears, decipit illa canes.  
Matt. lib. 13.   clambering Goats on the left. Nothing at the last day will avail us but faith and sanctity when Christ shall come to be 
(a) 2 Thess. 1. 10.  glorified in his Saints, and to be admired in all that believe. If men were wise, they would not only as the children of this world provide for the present; but, as the children of light, look through the present to future advancement. They that mind only the present are like those that see with one 
(b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. orat. 20.  eye alone, which seldom see well, and are not very sightly themselves to be seen: but they that look to the present and the future, are like ambidexters and lay hold at once both of this life, and that which is to come. Let great Ones then and Gentlemen look with both eyes to the present and future felicity; and attaining by their birth, to present Dignity, like ambidexters, let them lay hold of the future by Godliness and Piety. And that they may be assured, let them content themselves with nothing that is less than Piety. 
(c) Mat. 5. 40, 47.  As Christ saith, If you love them that love you, what reward have you? Do not even the Publicans do the same? And if you salute your brethren only, what do you more than others? Do not even the Publicans so? So may we say here, If men have Wisdom and Learning, and Magnanimity, have they more than the Heathen? If they affect the Religion which they profess, and seek the advancement both of it, and those that administer thereunto; Do not the Heathen do so? We have showed, that these things may be in singular manner in natural men, in such as are Noble only by Nature. Let not Christians therefore, be they Noble, Gentlemen, or others, content themselves in going thus far; but as St. Peter after he had reckoned up many virtues, Knowledge, Temperance, Patience, bids, Add to all these 
(d) 2 Pet. 1. 5. 6.  Godliness. As if he had said, Let men see that they be all managed by the word of God, and all tend to the glory of God. This is the nature of Godliness, to make another Alpha and Omega, another beginning and end of all that is within us, and all that comes from us. And as all the stars in the firmament cannot make day without the Sun, nor an infinite sight of Ciphers arise to the smallest number without the addition of some figure: So neither can all the excellencies in the world, without Piety, make any thing in Christian Divinity, nor add any thing of moment to the spiritual Nobility. Let none therefore, great or small, content themselves, as we have said, with my thing but Godliness; but rather labour ●o wind themselves up to the highest pitch of Christian Nobleness. To subdue our passions, to mortify our inordinate affections, to conquer our lusts, to mind the things which are above, to have the desires of our heart still upon God, and the remembrance of his Name, to stand for God in opposition to the world, and depend wholly upon his Providence; to contemn both the profits and pleasures of this world, neither suffering our hearts to be overcharged or besotted with the one or the other, is true Godliness, and that which few attain unto, true Christian Nobleness. We may observe many that stand much upon their Gentility, that are infinitely sottish; and many that pretend much to Piety, that are infinitely Covetous; and both of them despising and scorning each other. 
(e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  As Bernice the wife of Deiotarus, and a certain Spartain Dame meeting one day, turned their backs to one another suddenly, the one as it should seem abhorring the perfume of sweet powder, the other the smell of rank butter: So these usually keep aloof off; the first scoffing at the others sordid Piety; the second at the others sottish Gentility. And do we not think that there is a third man that may justly scorn both as having nothing in them of true Christianity? Do we not think to find 


(f) Virg. AEneid. lib. 1. Accommodat hunc versum etiam Seneca Catoni: qui talis fuit Caesari & Pompeio, qualis Achilles Agamemnoni & Priamo. Epist. 104.  Atreiden, Priamumque, & saevum ambobus Achillem.   

The drunken sot, and the wretched worldling,  
And the good man, both alike detesting.   He that is master of his passions, that hath command of his affections, that hath his conversation in heaven, and keeps communion still with God; that infinitely scorns the world, and is wisely temperate in the use of the creatures; he only is the true Christian. And he that is such a one is truly Noble. And though his birth be never so mean and low, yet if his parts advance him in the Commonwealth to any office or dignity 
(g) Juven. Satyr. 8.  Agnosco procerem, and look on him as meet to increase the number of the Gentry or Nobility. Godliness (as it is said of the Crown) takes off all taindours of blood; and, caeteris paribus, makes any birth passant and good. Yea Godliness alone hath a Crown laid up for it. 
(h) 2 Tim. 4. 8.  Hence forth there is laid up for me a Crown of righteousness. God hath promised it to Piety, and he that hath promised, will one day set it upon the head of the Godly, and being set on, there it shall rest to all eternity.  
4. This should make the children of God careful to answer their birth, and to walk worthy of the Lord, who is not ashamed to be called their Father, and hath bestowed upon them the honour of being called his Sons. We see that Nobles and Gentlemen stand much upon their Honour, and are careful not to stein it themselves, and give this, as he in the Poet, in charge to their children.  


(i) Homer. Iliad. 6.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉—   

To excel still others in worth and dignity,  
And not to stein the honour of their Ancestry.   
How much more than should the Sons of God, the children of the most High, stand upon their Honour, and be careful to approve and practise the best things, taking heed, lest they do any thing whereby that worthy name, by which they are called, may be blasphemed. 
(k) Herba generi respondet suo. Tu non respondes tuo? Tritici granum sparsum terrae, generis sui gratiam reddit: & tu degeneras? Fruges non adulterant sui sinceritatem seminis, tu adulteras puritatem animae, vigorem mentis, corporis castitatem. Ambros. Hexam. lib. 3. cap. 7.  Yea seeing the earth brings forth grass and herb, yielding seed after its kind, and the tree brings forth fruit after his kind; They which are the offspring of God, and of kin (if I may so speak) to heaven, should be ashamed not to answer their kindred. It was a foul shame which the Son of the great Scipio brought upon his family, 
(l) Propinqui à manu ejus annulum, in quo caput Africani sculptum erat, detraxerunt. Val. Maxim. lib. 3. cap. 5.  To have the Ring whereon his Father's head was graven, plucked from his hand, as having nothing of that wisdom in his head, or stoutness in his hands, which gave his Father a seat in every noble Romans heart. It 
(m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Xiphil. in Neron.  was a far greater shame, that the trifling spirit of Nero, and the cowardly spirit of those that durst not withstand his humour, brought upon the Romans, that not only the Knights, but the chief Senators of Rome, should come into the Theatres, and condescend to take upon them the parts of Common-Players on the Stage. That the Noble families which had sent forth Consuls, Commanders, Conquerors; should now send forth Fiddlers, Dancers, and Fencers. That they should be now Actors of those things whereof their Ancestors scorned to be Spectators: That they whose Trophies and Temples were to be seen, as monuments of their Noble Families, should now be made the mirth and maygame of the common people: That the conquered coming into the City, should point at the Conquerors saying. See the sons of those that sometimes conquered Kings and Kingdoms, and led them in triumph through their streets, become now themselves the grand Pageants and pastime of Rome. And is it not as foul, though it be not accounted so, because custom hath made it common, That the children of God should prostitute themselves so far, as to play the same parts, which none but the vilest were wont to play upon the stage of the world: That the Church which was wont to send forth Armies of Saints, Confessors, Martyrs, should now send forth in greater number, Swearers, Drunkards and Covetous worldlings: That they should be Actors of those things which sometimes it was a 
(n) Ephes. 5. 12.  shame to speak of; and commit those things commonly which heretofore might not be so much 
(o) Ephes. 5. 3.  as named amongst the Saints: That they which were more than conquerors over the Devil, the world, and the flesh; and whose virtues erected so many Temples, to the eternising of their memories, should now be themselves the grand conquests of Satan, 
(p) Revel. 18. 2.  The habitation of Devils, the holds of foul spirits, and cages of unclean and filthy lusts: That men may justly point at them with the finger saying, See the children and successors of the Saints, who sometimes conquered and converted the world, become now themselves the shame and scorn of Religion. Such intimations as these (we know) sound harsh in the ears, especially of great Ones (who 
(q) Nero ut faciendis scelerihus promptus, ita audiendi quae fecerat insolens erat. Tac. annal. lib. 15.  though they many times act, yet seldom hear of, their dishonourable actions) and are as unpleasant to us, as we make no doubt it was to the Princely Prophet to call the great Ones of Israel, 
(r) Esa. 1. 10.  Princes of Sodom, and Rulers of Gomorrah. Such reproaches cannot so much grate men's ears, as such carriages 
(s) Ephes. 4. 30. Es. 63. 10. Ezek. 16. 43.  grieve, and vex, and free (as the Scripture phrases are) the good Spirit of God: The things spoken of, being not only a shame to those that profess themselves the children of God, but an infinite dishonour also to God himself. For what is Godliness, but the imitation of God? And wherefore are we styled, and profess ourselves the children of God, but that we ought, and take upon us, 
(t) 1 Pet. 1. 15.  to be holy as God is holy; and to 
(u) ●1 Pet. 2. 9  show forth the virtues of him that called us out of darkness into his marvellous light? Now when a man shall profess himself a Painter, and take upon him to make the picture of a King; if he mishap him, and give him an ill Phismony or ill feature, strangers will be ready to judge of the King's person as of an ill-favoured creature: So if the life of God's children (which be as little pictures or Images, visible representations of the virtues of the invisible God) be wicked and profane, Heathen and Infidels will be ready to blaspheme the name of God while they judge and speak of him according to his Counterpain. Thus the cruelties of the Spaniards in the Indies, who styled themselves, The children of him who is the Father of mercies, and yet committed fearful butcheries, gave occasion to that and the like Blasphemies; 
(x) Qualis (malùm) Deus isle est, qui tàm impuros ex se filios & sceleratos genuit? Si pater siliorum similis, minimè profecto bonum esse oportet. Benz.  What a God (with a mischief) is this, who hath begotten such impure and wicked sons? If the Father be like the Sons, there is little goodness of a certain in him And if Pagans should live amongst us, and see how multitudes do abuse the name of God, sometimes for their politic ends, and worldly gain; sometimes altogether needlessly and in vain: How the most commit the greatest sins constantly, and salute God every day as confidently in his Ordinances; What would they think but that the God which we serve, were a dead Idol, a leaden God, such as 
(y) Sir W●lt Raleigh in his Preface to the Hist. of the World.  one of the Kings of France was wont to wear in his cap, kissing it and begging pardon of it when he had committed any foul murder, and promising it should be the last, and yet by and by fall to killing and kissing again? And why should they who keep as constant a course in God's service as they do in sin, be thought to sin less grossly though not so ridiculously as he? What is it to use the ordinances and offices of Religion so, but to use them as the ordinances and offices that belong to a dead Idol, and not to the living God? Doth not God himself complain of this as of a gross and ridiculous deportment? 
(z) Jer. 7 9, 10, 11.  Will you steal, and murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other Gods whom ye know not, and come and stand before men this house which is called by my Name, and say. We are delivered to do all these abominations? Is this house which is called by my Name, become a den of Robbers in mine eyes? Behold even I have seen it, saith the Lord. 
(z) Hypocritae re●. virtuti intimae ad de corem sumunt visioni externae; & qui ant supernum jud cem nu di conscientiae in in fidelitate consiscunt ante humanos oculos professione sancta ver bo tenus palliantur Gregor. moral. lib 25. cap. 15.  Thus they put on Religion, a matter of itself of inward excellency, to set a better face upon their outward pomp and glory; and they which before the Supreme Judge of all, were full of abominable corruptions, stood fair in the eyes of men by a formal Profession. And this is a common carriage with men, and passed over as a matter of nothing; but we may take notice of that (which the 
(a) Psal. 50. 21.  Psalmist saith) That the Lord sees, though for a time he be silent, and that he utterly dislikes those actions, wherein Hypocrites think him like themselves, and that he will set those things at last in order before their eyes, which they would not set, as they should have done, in right order before his. We should therefore be more careful of our demeanour for the time to come; and as we call God 
(b) 1 Pet. 1. 17.  Father, who without respect of persons, judgeth according to every man's work, we should pass the time of our sojourning here in fear. We should take all heed, lest we any ways dishonour our Noble Parentage, and labour in all things to be imitators of our Father 
(c) Ephes. 5. 1.  as dear children. Our Life should answer our Name, and our Conversation, our Profession, lest otherwise the issue be thus: 
(d) Nomen congruat actioni, actio respond at nomini: ne sit nomen inane & crimen immane, ne sit honour sublimis & vita desormis, ne sit deifica professio & illicita actio.— Ne sit gradus exceisus & deformis excessus. Ambr. de dig. Sacerd.  A good Name and an ill Fame: a fair Profession and abominable Transgression. We did set before you but now, the wicked practice of an evil Prince; we shall put you now in mind of a better precedent, who used a Picture, 
(e) Gestabat de collo suspensam in pectus auream laminam, in quâ nomen & imago patris insculpta erat, quâ subinde memoriam ejus refricaret, & quicquid vel faceret, vel loqueretur, sic ageret quasi inspiciente omnia & exaudiente patre. Chromer. de Bolesho lib. 6. de reb. Polon.  the Picture of his Father, to better purpose, taking it out and viewing it when he was to act any thing of great concernment; that beholding his Father's image in the frame, he might do nothing unworthy his Father's Name. Let us abominate the former practice, and learn from the latter, to give much more that honour to the Father 
(f) Heb. 12. 9  of our spirits, which he did to the Father of his Flesh. Let us do nothing to dishonour Him, from whom we derive the greatest honour to be called his children. Let the Image of his Divine virtues be always in our minds, engraven upon our hearts; and let us carry ourselves so holily, so mercifully, so perfectly in all things, that all that see us, may 
(g) Deut. 28. 10.  see that we are called by the Name of the Lord, and that we are a 
(h) Es. 61. 9  seed which the Lord hath blessed. 
(i) Si hominibus laetum est & gloriosism filios habere consimiles; & tunc magis generasse delectat, si ad patrem lineamentis paribus soboles subsiciva respondeat: quanto major in Deo Patre laetitia est, cum quis sic spiritaliter nascitur, ut in actibus ejus & laudibus divina generosilas praedicetur? Quae justitiaen palma est? quae corona? esse te talem de qu● Deut non dicat, Filios genui & exaltavi, ipsi autem spreverunt me. Cyp. de zel. & livor. Isa 1. 2.  It is a pleasure to Parents to see their own resemblance in their children, and it is an honour to children to keep alive the virtues of their dying or deceased Parents. And it is no less pleasing to God, that the life of his children should answer their birth; no less joy to the Almighty to see his Sons 
(k) 2 Epist. John, verse 4.  walking in the truth, after the Commandment which they have received from their Father; to see them carrying, like gedeon's 
(l) Judg. 7. 16.  Soldiers, a Divine light burning in their earthly Pitchers. To see them exercising the graces of his immortal spirit in their mortal bodies. And how signal and triumphant a badge of righteousness, and how great a crown of glory is it for them to behave themselves so holily and obediently, that God shall not have cause to complain of them, as he did of some, I have nourished and brought up children, and they have rebelled against me? But shall willingly speak to their eternal both commendation and consolation, 
(m) Es. 63. 8.  Surely they are my people, children that will not lie, children whose words and works are suitable; children who will not carry truth in their lips, and a lie in their 
(n) Es. 44. 20.  right hand; children that will not carry God in their profession, and the Devil in their conversation.  
5. Hence they that be poor and pious may take solace, though they suffer many times in this life much disgrace; their Nobility is as good as that of the best, though they live here under a cloud of obscurity. What repute great ones have with the world, They have with God and good men; the one are the only excellent Ones with the sons of men, the other with the 
(o) Psal. 116.3.  children of God: The one are the the Worthies of the world, the other are the Lords Worthies, of whom the 
(p) Heb. 12.39.  world is not worthy. The one are the Jewels of Kings, the other the 
(q) Mal. 3.17.  Jewels of the King of Kings. The one are the glory of Prince's Courts, the other the 
(r) 2 Cor. 8.23.  glory of Christ and his Kingdom. And howsoever there be (to use the words of the Prophet in another sense than he spoke them) upon this glory a 
(s) Esai. 4. 5.  covering, so that the world knows not their worth, yet the Lord knows it, and shall in due time manifest it to the world, as it was said of 
(t) Viginti clarissimarum familiarum imagines antelatae sunt, Martii, Quintii, aliaque ejusdem Nobilitatis nomina; sed praefulgebant Cassius atque Brutus, eo ipjo quod essiigies eorum non visebantur, Tacit. Annal. lib. 3.  Cassius and Brutus his image, which were concealed in Iunia's Funeral, when twenty others of less note were brought forth, that they shone the more because they were not seen at all: so may it be said of the godly, The less conspicuous they are with men, the more illustrious they are with God. 
(u) Summa apud Deum est Nobilitas, esse clarum virtu●i●us, Quid apud Deum ● viris Nobilius Pe●ro? qui piscator et ●●●per fuit. Quid in ●oeminis beatâ Mariá ●llustrius, quae spo●sa ●a●ri ●escri●itur? Sed ●li pisi atori et pau●eri caelesiis r●g●i à ●hristo creduntur cl●es: bac sp●risa sa●i mer●i esse mater ●●ius à quo ipsae cla●s dilae sunt, H●r. p. 18. ad Celant.  Who more despicable with men, than Peter a fisher man and poor? who more honourable in the sight of God? What meaner creature than the blessed Virgin espoused to a poor Carpenter? who higher in the favour of God her Maker? To the one were given the keys of heaven! To the other it was given to be mother to the God of heaven! And though all attain not here to the like honour and dignity, yet all are greatly beloved of God, and shall partake hereafter of the same glory. 
(x) 1 John 3. 2.  Now they are the sons of God, and it doth not yet appear what they shall be, but when Christ shall appear they shall be like him, than they shall be as he is himself, 
(y) Exod. 115. 1.  glorious in holiness: having sanctified and cleansed them, he shall 
(z) Ephes. 5. 26,27.  present them to himself a glorious people. Though they 
(a) Psal. 68.13.  lie among the pots here, yet shall they be hereafter as the wings of a Dove covered with silver, and her feathers with yellow gold. Though in this life they be 
(b) Cant. 1.5.  black, like the tents of Kedar, yet in the life to come they shall shine as the brightness of the 
(c) Dan. 12.3.  Firmament, yea as the 
(d) Dan. 12.3.  Stars, yea as the 
(e) Matt. 13. 43.  Sun in the Kingdom of their father. And what then is the glory of the of the Nobles and Potentates of this world, compared to the glory which shall be revealed in the Saints? What are all the Titles, Ensigns, and Badges of Honour, which the various Fancies of men have invented to set out the great Ones of the earth, to the splendour and lustre, beauty and Majesty wherewith the wisdom and power of God shall invest the heirs of heaven. That which the Apostle speaketh in honour of the Gospel above the Law, may we fitly speak in honour of the spiritual Nobility above the carnal. 
(f) 2 Cor. 3.10.11.  That which is glorious hath no glory in this respect by reason of the glory that excelleth; For if that which shall be done away is glorious, much more that which shall remain is glorious: And we may close up this with the words of Saint james a little altered, 
(g) Jam. 1.9,10.  Let the brother of low birth rejoice in that he is exalted, and let him of Noble birth rejoice in that he is made low, and taught to seek a new Nobility, in a way common to all, by virtue and piety; for as the flower of the grass he shall pass away, and nothing but his virtue and piety shall remain and make him truly Noble and happy to all Eternity.  
6. And, in the last place, if men of Noble birth be virtuous also and pious, What should be their joy, and what their Crown of rejoicing, but this, that they have crowned their Nobility with Virtue and Piety? It was the speech of dying Otho to his Nephew 
(h) Non patruum sihi Othonem fuisse, aut oblivisceretur unquam aut nimium meminisset, Tacit. Histor. lib 2. , That he should never forget that his Uncle was Emperor, nor yet let his mind run too much upon it. And so, we think great Personages should never wholly forget, nor too much mind their Noble birth, but mind this rather (which will be their only comfort) that they lead a religious and godly life. 
(i) Jer. 9.23.24.  Let not the wise man glory in his wisdom, neither let the mighty man glory in his might: Let not the rich man glory in his riches: Neither (may we add) let not the Noble man glory in his Nobility: But let him that glories glory in this, that he understands and knows the Lord. Though a Noble Ancestry be a great honour with men, yet it is only Piety, that procures them honour with God, 
(k) Es. 43.3.  Since thou was precious in my sight thou hast been hoowrable. Though Gold be better than other metals, yet it passes not for currant coin in the kingdom, till the King's image and superscription be enstamped upon it: and though Noble persons be better by descent than others, yet they cannot pass for honourable in the Church, the Kingdom of God, till righteousness and holiness, the image and superscription of God be graven on them. Theodosius therefore rejoiced more that he was a 
(l) Theodosius magis se gaudere dixit, quòd membrum Ecclesiae Dei esset, quam quod in terris regnaret, Ambros.  member of the Church of God, then that he reigned on earth as Emperor amongst men. And howsoever it be all one in some kind for a Prince to assume a small Title to that of Kingl, as it is for him to wear a 
(m) Sacrosancta majestas quae ritu sacerdotum ungitur, unde Christi vocantur, non necesse habet post haec titulo Equerii decorari, exili, frivolo, & ex ignorantiâ nato. Ausim dicere, quod pace tum aliorum, tum praecipuè, Regum, dictum sit: Con●umeliam Regiae Majestati faciunt, qui ha●c dignitatem, si hoc nomen meretur, suscipiunt; non secus atque si supra diadema sertum ex rosis, floribusque suspenderent, Laur. Val. de Ferdinand. equerio facto lib. 3.  garland of roses and flowers on his Crown of gold; yet Lewis the ninth of France, counted it his greatest honour to be called Lewis 
(n) Lewis IX. being asked by his Lords, What title of honour he would assume, as the Roman Emperors and Kings of France in remembrance of their Acts and Victories; answered, My greatest victory was obtained against the Devil when I was baptised in the Church of Poissi. And in his familiar Letters he did not entitle himself King of France, but, King of Poissi.  of Poissi, because there he was baptised, and received as a member into Christ's visible Church. To be born of Noble Parents is, as it were, matter 
(o) Generari & nasci à Principibus fortuitum, nec ultra aestimatur. Galb. ad Pisonem in Tacit. lib. 1. histor.  of fortune and chance; but to be Virtuous and Pious, matter of divine Grace and special Providence. The number of Noble men every where in comparison is not 
(p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. lib. 5. polit.  great: The number of those that are morally virtuous (though more than can be engraven (as one scoffingly said, all good Princes might) on 
(q) Vides quam pauci sunt principes boni, ut benè dictum sit à quodam mimico scurrâ, In uno annido bonos principes posse perscribi atque depingi. Flau. Vopisc. in vit. Arelel.  a Ring) is less; but the number of those who by true Piety seek for Glory and Immortality, is less yet by far. And the greater their paucity, the more eminent and singular is their glory, and as surpassing their felicity. As their birth is noble, so their life being holy, their end must needs be happy. Their 
(r) Luke 10. 20.  names by reason of Holiness are written in heaven, as an assurance of their happiness. Whereas otherwise notwithstanding their Noble birth, they should be written, as the Prophet speaks, in the 
(s) Jer. 17. 13.  earth, and all their glory at their death should be buried with themselves in the dust. What one Noble man that lived an Atheist said he would have engraven on his Tomb when he was dead, the same may all of them say at their death, which rest only in their Noble birth; 
(t) Haec verba Nobilis quidam qui Atheisticè vixerat, voluit monumento suo inscribi, Haec mihi porta ad Inferos. AEn. Syl.  This is the door that opens to the regions below; this is the inlet to the Infernal pit. Whereas they which add to their Nobility Virtue, and to Virtue Piety, may say of Death, as jacob did of Bethel, 
(u) Gen. 28. 17.  This is the gate of Heaven; and with the Apostle, 
(x) 2 Pet. 1. 11.  By this an entrance shall be administered unto us into the Kingdom of Christ And whereas the former, as Princes and Rulers of the earth, draw multitudes after them to sin and profaneness: The latter as Princes have 
(y) Gen. 32. 28.  Power with God and men, and prevail with many to walk with themselves in the way of Virtue and Godliness. And as, to the one, Power and Rule, and Authority is given wholly, the world doth 
(z) Revel. 13. 2, 3.  wonder and wander also after them to their utter ruin and destruction: So the other, as it was said of Constantine, are raised up by God 
(a) Hic Imperator virtute tàm eximius ex Dei sapientiá mortali hominum generi donatus fuit, tanquam res quaedam peregrina quae homines in admirationem traduceret. Euseb. in Vit. Const. lib. 3. cap. 2.  tanquam res quaedam peregrinae, as strange spectacles, to draw others after them for their eternal welfare and salvation. And as great punishments follow the one, suitable to their great profaneness: So great rewards abide the other, answerable to the greatness of their deserts. True it is, both aim at Honour, and would not (as the Apostle speaks) be 
(b) 2 Cor. 5. 4.  unclothed, but clothed upon, even with honour upon honour. But to the one, at death, an addition of Honour is given to that which they have; and from the other 
(c) Mat. 13. 12.  even that which they have is taken away. Wherefore? Because (as it was with jew and Gentile in matter of justification 
(d) Rom. 9 30,31, 32.  by faith and works) the one rest in that honour which comes by Nature, and seek not after that which comes by Piety: The other mind chiefly that which flows from Piety, and rest not in that which they have by Nature. And thus they gain while the other lose, and raise themselves to new, when others fall from their ancient Dignity. As Nature puts a lustre upon them, clothing them with the honour of Nobility; and as they 
(e) Job 29. 14.  put on righteousness, and cloth themselves with Piety, wearing it in their lives as a Robe and Diadem: So the Lord, after death, clothes them with glory and immortality. And as it was wished in the behalf of one, who was both a good Man, and a good Bishop, That one Crown might be given him for his own piety, another for his pains which he bestowed on his People.  

(f) Fortunatus de Felice Episcop. Gallican. urbis Nannet. Magdeburg. Cent. 6. cap. 10.  una corona tibi de te tribuatur ab alto:  
Alteza de populo vernet adepta tuo.  
Let one Crown for thyself be given thee from on high:  
Let another spring from thy people's Piety.  
So when men are both Noble by birth, and notable also for a pious life, God rewards them accordingly: bestowing as it were a double Crown upon them, one for their own, another for the illustrious precedents, and singular patterns of Piety which they give unto others.  
THE END.   

These Books are Printed, and are to be sold by William Palmer, at the Palmtree in Fleetstreet.  

1. THe Parley of Beasts; or, Morphandra Queen of the Enchanted Island, wherein men were found, who being transmuted to Beasts; though proffered to be disenchanted, and to become men again: yet in regard of the crying sins, and rebellious humours of the times, they prefer the Life of a brute Animal, before that of a Rational Creature: with Reflexes upon the ●●●sent state of most Country's i 〈…〉, by J. Howel Esq in Fol.  
2. Occult 〈◊〉 or, The three Principles in Nat●●● Anatomised by Philosophical Operations taken from Experience, in three Books, by W. Williams, in 8.  
3. Philanglus: Some Sober Inspections made into the Carriages and Consults of the late long Parliament, by J. Howel Esq in 8.  
4. Metamorphosis Anglorum; or, Reflections Historical and Political upon the late change of Government in England, by S. D. in 12.  
5. A Sermon Preached at the Funeral of Mrs. Dorothy Lister, with a Character of her, How she lived and died, by Ed. Smith. M. A.  
6. Monarchy Triumphing over Traitorous Republicans; or, the Transcendent Excellency of that Divine Government, fully proved against the Utopian Chimeras of our Ridiculous Commonwealthsmen, by G. S. in 8.  
7. Ecclesia Restaurata; or, The History of the Reformation of the Church of England, by Dr. Heylyn, in Fol.  
8. The Parentts blessing their Children, and the Children begging on their knees, their Parents blessings, are pious Actions warrantable by the Word of God; with a Model of Private Prayers, or occasional helps of Retired Devotions, by D. Wolly. D. D. and Chaplain in Ordinary to his Majesty, in 8.