The Nobles, Book 1

The Nobles · Book 1

❧ D. HVMFREYES fyrſte Booke of Nobilitye.

YF, howe muche trauayle and endeuour eche thing requyreth of vsus, ſo muche we employed on them according to their worthines: both we ſhuld oft place our toyle on weygh tyer matters, and thynges theym ſelues ſtand in better and more happy ſtate. For as the thynges ſuch commonly are the men, whoſe happines dependeth of thē. Therfore, if the beſt and chiefeſt continued theyr worthynes, neceſſary were it men ſhould liue happely and heaped with all kynde of blyſſe. Thoſe therfore, who excell the reſt, eyther in wytte, or ſoundenes of iudgement, & rightly paiſe the waight of eche thinge: chiefely trauayle in ordering, handeling, or diſpoſinge thoſe thynges (as the nature of them wyl beare) of whyche eyther great profyte ſpryngeth, or more plenteous glorye ryſeth. That, as to the excellencye of the thinges, the greatnes of theyr trauaile: ſo, to their trauaile, the encreaſe of theyr proſyte may aunſwere. Contrary wyſe, ignoraunt, and altogether vnſa…ſful is he to be demed, who ſweteth moſt in toyes: where eyther the worthe of the thing matcheth not his ſweate, or the weyghte of his labour, ouer weyeth the profyte of his worke. But thoſe that matche great trauaile with greate affayres, are worthelye prayſed: who leaninge tryfles, leane and lye, with all theyr labour and diligence, on thinges excellent and ſinguler. For Paynters and Caruers in times paſte, in drawinge or grauinge cunningly, Gods or noble men, counted it gloryous to employe al the force of theyr wyt and learnyng. And curiouſly to carue the counterfait of Minerua, the Image of ſupiter Olimpius, Hele…, Venus, or Alexander the great, it grie…ed not the excellent & famous workmen Phidias, Xeuxes, Apelles Protogenes, to ſpende all the treaſure of theyr trauayle. They alſo that profeſſe phiſicke the more daungerous and doubtefull medecines they miniſter, in remedyeng ſharpe diſeaſes: and, the more perillous theyr cure is: ſo much the more glorye, and fauoure deſerue and artayne, if, what they attend diligentlye they f…niſhe well & luckely. Of praiſe and meede farre worthier is he, who cureth a prince, a King, or Kayſar, thā who heales a poore man or a hynde. Sith of him loſte, the miſſe is not ſo greate: but in the haſarde or death of the other ſemeth in maner to conſitte the peril of the whole ſtate. The ſame are commonly more warye and hedefull in curyng the head than the fynger tops: the heart and ſtomacke then the feete. For thoſe partes are ſooner hurt and more eſtemed: theſe contrarywiſe leſſe weyghed, and ther withal leſſe ſubiecte to peryll. So alwayes wyſe men gladlyeſt proue theyr force on ſome precious thyng: and therfore are both more hyghly prayſed, & more plenteouſlye guerdoned. Wherfore, ſyth at this day, almoſt euerye ſtate, & euen the pillers of kingedomes, ſtaye on the counſaile wil & authority of the Nobility: and hit (wherſo it come) is al waies honoured and eſtemed: He then moſt cōmodiouſly & profitablye beſtoweth his trauaile, who learneth it yet rude, healeth it helples, reformeth it diſordred, and reſtoreth if loſt. That, whereof miſordred the wofull wracke of the commen welth might enſue: of it wel ordred the chiefeſt commodities might growe. For, they be the heades they the ſtomakes and hearts of common weales. So that who coueytes the ſafette of the other partes, muſt of neceſſity firſt miniſter to theſe. That they may conceyue moſte deepely, ſauour moſt ſuttelly, foreſee moſt ſharply, that they maye deryue and ſpreade as through vaynes into euerye other parte, parcel of theyr commodities.

For they, be both the eyes, and eares of prynces, to ſee, heare, and foreſee, ſuch thinges, as be not onelyonly profitable to them ſelues, but alſo commodious & holeſome to others. And as they be the ſubiectes of kinges: ſo be they in maner y^t lordes of y^e people. Wherfore ſuch meane and rule is to be propoſed and preſcribed thē, as they may learne to ſerue the firſt politikely, low ly and honourablye, to rule the other orderly, louingly, and vprightly.

Wherfore, who ſo enſtrueteth anye one man with preceptes and inſtitucions of learning to liue morallye, and amend his maners: he trulye is to be eſtemed, and deemed a worthye man. But who enformeth a whole houſe and family, howe it may houſholdlye be guided, is farre greater. Who lear neth then, how men may politykelye gouerne theyr common wealth: he tru lye, muſt nedes be farre better pryſed than all the reſt. In like maner, who yeldes a Noble man either learnedder or better, cauſeth not that one or a fewe become more helthefull: but that many yea the whole commen wealth is the better, and more ſound. This to do are two fortes of men requiſite. Thone to poynte and foreſhewe the waye: thother to folowe it foretold.

The fyrſt ought to brynge diligence, the other obedyence: they, not be aggrieued to teache, the other not to diſdaine to learne. For painful teachers do in one workno vnprofitable ſeruice both to the prynce, his ſubfectes, & the Nobles thē ſelues. And the learners, this gayne, that they vauntage not all onelyonly them ſelues, but learne their deuoyre bothe in humble ſeruyce towardes theyr Princes, and in honourable gouernemente ouer theyr people.

The fyrſte forte therfore,Teaching of Nobilitye. (fyrſt to ſpeake of them) ought paynefullye to teache the nobles, and often and glad ly to haunt theyr houſen. That learned by them, they maye learne in all thinges wel to welde theyr liues, and wiſely to gouerne common charges: that theyr life incurre no infamy, but they perfourme theyr duties with the princes fauour, and the commen commodity of theyr countrey. There are in dede bookes alreadye erſant of the teaching and framing of princes, but thoſe preceptes, though ofte they may be applyed, and are in deede common to all men: neuertheles', ſyth other is the perſon of a prince, other of a noble man, one, theyr eſtate as lordes, other as ſubiectes: The ſelfe ſame preceptes, as to rulers and princes cā not alwayes feetly ſcrue thē. Wherfore peculierly, preceptes both ought and may be geuen theyin: and that ſo much the rather, as wher ther be but fewe kynges, yet great and in maner infinite is the number of Nobles.

Princes alſo hauehave ſmall traffike with the common people, but theſe entermedle with them and vnderunder the commaundement and name of prynces, welde the common welth at their pleſure. Further where kinges do fewe or no…th…nges them ſelues, but credite to theſe the rule, and (as it were) the raynes of the realme: it happes many times, they be not onelyonly Princes lieuetenauntes and Agents, but ſome times euen the lordes, & kinges of kinges. So that, as it were with their bytte they manege & tourne thē as they pleaſe. To conclude, Nobilitye is alſo combred with his faultes: which it be houeth it to knowe. But, knowe it ſhall not but it heare them. Heare thē it can not but they be told. Told they be not. For wher the eares ſtand open to flattery, there wont the gates to be cloſed to aduiſement and truth. And therfore commenly they ſe not their diſeaſes, wherewyth they are of cuſtome combred, and enwrapped but firſt they be openly printed.

So that thē ſelues may reade, and by reading vnderſtand them of wrytten bookes, which frely roame and wander eche where, and abaſhe not to tell the truthe. It is therfore requiſite, there be ſome, that may enſtruct & reforme them, accordinge to the principles & inſtitutions of their aūceſtors.

Now (next to ſpeake of learners) in vayne teach they,Nobilitie ought learne. if theſe eyther heare not, or necligently harken. Wherfore as it is theyr charge to teach ſoundly: ſo is it theſe mens, to obey theyr teaching. For, if they ſtrayghtly requyre and of duty chalenge of theyr ſeruātes to do theyr commaundements, in trifeling toyes, I will not ſay vnlawful, ſometime in deede impertinēt to any part of bliffull life: them ſelues not to obey thoſe that teache them faithfully ſuch things, as tend to the cōmodity & profite as wel of the commen as pryuate welth, & cōcerne y^e health of their ſoules: is the poynt of arrogant mindes, and altogether diſſolute. Wherin by no meanes, this our true and perfecte noble, whom in this booke (God helpynge) we will frame: ſhall once offend. But this is chiefely to be ſought, that he remember what callyng, and howe great a charge is caſt and layd on him of God. For ſuch as are noble are cleare and bryghte, on whom all mens eyes and countenaunces gaſe. And therfore ſo they walke in the eies and ſight of al men, ſo are they viewed and pried at by eueryevery one that no fact, no dede of theyrs may be darke becauſe of theyr Nobilitye.

Where others of the commen ſorte, ſtyll lurke in darkenes, nor almoſt ſee anye, nor are ſeene of others.

A mole in the face ſtares, and is apparent to all men. In thother partes to hauehave a marke or mayme, not ſo vnſeemely. For it is not ſo fightlye, but farther remoued from the eies. Faultes therefore in a noble man, famous through the cōmendacion of his ſtock and linage, are farre more haynous then in other of the meaner ſorte. As well, becauſe they are more ſeene and marked of all men: as alſo, for that eueryevery man the nobler he is, the leſſe ought to be blemiſhed with vices, and more embelyſhed with vertues. Dron kennes, what fober man denyes to be a groſſe and filthy fault enough in all men? But a poore knaue or a beggar to ſe dronke, is neyther new nor rare. So much the perſō altereth the crime Why ſo? For, if a noble man ſinne, he offends hurtfully to the deſtruction of many, and hales with him many mates both of his cryme and payne.

Small doubt it is, but there were (yea often) amonges the Romaynes many cupſhotten, yea and ſometimes plaine dronken. Yet reade we, dronkennes was onelyonly vpbrayded to Cato, and that for onelye one ſcape. Yet onelye this his facte, is bewrayed to poſterity, & cōmunicated with al mē. wher euen the double dronkennes of the other ſorte, is many times healed with ſilence, and buryed with euerlaſtinge forgetfulnes. For, ſome thinges men weene lawfull for the commen ſorte, whych litle beſeeme a Noble. It is permitted them ſometimes to toye, to tryfle, to dalye, childiſhelye to obſerue wakes and typple: when moſt expedient were a Prince or Noble mā ſhuld be watchefull and ſober. The preſydent moſt worthy memory of the Theban Captayne Eoamimendas, I can in no wyſe ouerpaſſe: worthy of all Nobles that will ſteare in the common welth and trauayle in publike affayres and ſeruice, to be worne in common talke & imitated in theyr liues. Who while the Citeſens of Thebes, gaue theym ſelues to feaſting, banketting, and exceſſiue cheare: was eſpyed by certayne his familiers, walkinge ſole-ſadde, and mourning, to trudge haſtelye to arme him, & thence to hie towards the city walles. Which hereto he ſayd he did y^e the reſt might ſafelier be dronkē. For otherwiſe, if the captaines, yf the princes, yf the magiſtrates, in commē bankettes ſhould licenciouſly partake with the reſt, that Citye would ſoone berome (as the ſame Epamirumdas other where ſayd), a flat and playne yarde, and in maner a ſtage open to the reades and inuaſion of all men. Others, eke are lycenſed by commen conſente to ſleape. But we read in Scipio ſlepe was erſt muche noted: where otherwiſe he was both a moſte watchefull and valiaunt Captayne. And therfore Cato the elder ſayeth, that ofte by night he roſe, and neglecting the care of houſholde, cared for the ſtate of the common wealth: thinkinge belike, it behoued him to wake while others flept. But hereof what doubt we? ſith Iupiter in the ſeconde of Homeres Ilyades ſignifyed the ſame to Agamemnon, whē be ſent him the God Slepe with this embaſſy.

Great ſhame it is al night a Prince to ſlepe, VVho ſhould his realme & countrey care to kepe.

Men alſo commenlye, in all other thinges, in all eſtates, but chiefelye in the worthyeſt, awayte not ſo much what to prayſe as carpe, nor what is wel done as what yll. For ſeing them bett in golde and ſiluer, their gorgeous garmentes, golden fingers, and al about thē ſemely & wel beſene: they wene theyr inward minde ſhould aun ſwere theyr outward gliſtering: that they ſhould ſurmount the reſt in ſtore of wiſedome, quicknes of inuention, weyght of counſell, and ſincerenes of lyfe. That from ſo fayre and comelye countenaunce, ſhoulde procede wyſe talke, and ſpiced with learning. But if contrary wiſe, it happen that ſome one richely cladde, talke either filthilye or fooliſhlye: they crie forthwith with Diogenes. A leaden blade out of an yuery ſcabard. And (as graueli and farre aboue the reache of a Philoſopher preacheth Salomon) a golden ring in the noſet brilles of a Swyne.

Then commonly they whiſper, and priuely mutter, that in that gorgeous cladde body indweith a bare and naked ſoule. Wherfore the auctority of the perſonage he beareth, & the greatnes of the burthen which he weldeth, ought to prouoke a noble and lofty ſto make, to heare and lyſten thoſe thinges, whereby he maye worthelye and honourablye mayntayne his countenaunce, and ſupport his charge.

Which ſith it is ſo, to ende at laſt this tedyous talke, I determine it the dutye of teachers painefully to enſtruct, and of Nobles lowely to learne.

But what may we deeme the cauſe whye neyther the one nor the other aunſwere theyr charge? For very few ſe we, that willinglye geue theim ſelues to this trauayle of teachinge: but as fewe knowe we, that taught, will vnderſtand or amend. For, wereit otherwiſe, we ſhuld hauehave greater ſtore of true Nobles: that is, good, godlye, wyſe, and learned. Truly, as ſarre as I can reache, two ſtayes chiefelye let, that men in theſe dayes neither write nor ſpeake frely of the ſtate of Nobilitye. Firſt, for they vnderſtand the vndertaking and compaſſing of ſo great a charge, to be farſd full of hardenes and peryll. For hard ſemeth it to him, whoſe ſtile is baſe thinne, and leane, to wryte ought of the Nobility, of the moſt honourable eſtate, of the flower of the common wealth. For it behoueth him, who ſpeaketh of the highenes of that degree, and of ſuche men, to vſe a ſtately, high, and loftye ſtyle: leaſt the barennes and leaneneſſe of his talke, rather diſhonour the maieſtye of ſo honourable perſonages, then aduaunce or honour them. Further, this cauſe requireth ſuch one, as hath long trauayled therin, and long bene conuerſannt with ſuche ſorte of men, who hath groaped theyr mindes and meaninges, and nearely viewed theyr maners and vſages. Next, peryllous and ſcarcely ſafe thinke they it, chiefelye in theſe enuious and ſuſpicious dayes, euen to whiſper ought cyther of thē or other: whom vnleſſe ye clawe they will kicke. And not, ſceld bath he yll ſpedde, who writeth agaynſt him, that may write his death. For there is almoſt none, no not of the commen ſorte, who wonderful lye pryſeth not him ſelfe. And, for the moſt parte, the more honourable we be, the leſſe we liſt be admoniſhed or reproued. For willingly wonres eueryevery man to heare his owne prayſes or vertues, and gladly beholdes y^e Table of his ſhape and ſeemelines: but his faultes, his ſpottes, his deformity hardly abydes repreſented to his eyes. And (for all blame beares with it a ſtinge) nor ſuffereth, nor licenſeth others to control him. Whence it appeareth, that ſecretely men confeſſe this matter moſt profitable and neceſſary to be treated of, but for y^e frowardenes of the times had rather whiſt for dread of daūger. Howebeit that to dreade no cauſe, ſo they teache profitablye and gentlye. The profite pertaines to the taught And every man not altogether fooliſh abideth, yea coueteth, to heare the thinges that tend to his profyte and commodity.

Our Noble man therfore, will beare with him who holeſomely counſayles him,Counſaylors muſt be heard. and abide it ſo the nede requyre) to be euen chidde for his deſert. Therfore, this I wiſhe and warne them, in this entry to my trauayle, frendlye to accepte aduiſemente: that what good men tel them frely, not ſharpely: that they take paciently not diſdainefully. For, better is it dayntye eares be diſpleaſed, then the whole body whyrled into hell. Better to be whipped with the tongue of man, than the rodde of God. To be ſmitten with a word, thā aſcurge: to be ſcorcht with the ſmart of reproofe, than euerlaſtinge fire.

Such therfore muſt they baniſh from them, as wonte to tickle their eares, and feede their humours. Such muſt they entertayne and embrace, as correct and chaſte them. And louelove rather the ſtripes of a frendely blamer, than the kiſſes of a training flatterer. Choling here rather to learn to iudge and condemne them ſelues, than els wher to he are their deadly doome pronounced, by him who is altogether vnparciall: who neither acknoweledgeth nor reſpecteth anye perſonnes.

With whō neither welth ne honour ne maieſtye maye preuaile, at whoſe barre kinted ſhall not pleade: Naye, where rather theſe goodes by miſſuſe ſhall become euelles vntounto you, and purchaſe ye the anger of the hygheſt iudge, heapyng on you the ſeuerity of iudgement and rigour of puniſhment Nowe therfore, while time is, ſuffer your ſelues to be reproued. And, ſyth it is ſo profitable for you, let youre eares ware deafe at the hearinge of ſmart ſpeache, rebukes, and checkes, with Socrates, Cato, Phocion, or rather with Christ … ſelfe, y^e nobleſt prince And if Nobilitye gyue ye greater ſtomake, cō …ider this quietly & aduiſedly with your ſelues. Yf ye are ſo muche pinched by theyr wordes, they are much more prouoked thereto by your odious dedes. Remēber it is of it ſelfe hard to be thral. Harder to a rude and vnlearned lord. Hardeſt & wretchedſt, for a free & learned mā, to obey an ignoraunt & ſlaue of ſinne. Vnſeemely is it a noughty & vicious perſō ſhould rule. Farre more vnſeemely he ſhould rule his betters. But moſt vnſeemely and vnſitting of all, that a proud perſon, & impacient of reproofe ſhould go uerne. Who after manye vilanous fleſhly, ſhameful, & cruel crimes committed, wil neither acknowledge the fault, nor once liftē his blame, but rather cruelly rage againſt y^e teller. For let me I beſech you, for examples ſake imagine ſo muche. We muſt therfore hear the ſage counſaylour Paule, ſayeng. Yf any brother be poſſeſſed with ſinne, or erroure, let him be reproued with the ſpirite of lenitie. Wherin he rightly connſaileth either parte, both y^e reproued & the reprouer. For him he wiſheth reproued & chaſtened. Of thother he requires a meeke & gentle ſpirite. That not onelye he perſwade what profitable is: but alſo couple w^e his teachinge moderacion and lenity. That he accuſe none of wantonneſſe, but reproue of duty & truſt. That he chide not cauſeles, but diſproue by reaſon, and that quietly, not angerly, or on Choler.

But to ſpeake of my ſelfe, not I profeſſe the performaunce hereof, linked with ſo great difficulty and peril: but finde my ſelfe enforced to faint vnderunder ſo heauy & maſſy burthē. For truly, y^e weakenes of my power, forceth me to confeſſe my ſelfe vnable, to compaſſe or atchieue ſo weighty charge. But this comforte, and refuge middes my diſtreſſe I hauehave, that the toyle which with the might of my witte and eloquence I can not cruſhe, I will endeuour with trauaile and deuoire if not to conquere, at the leaſt to ſupple.

And, when for want of might I may no farther wade, I will yoake to my aide and ſtrenthning, diligence. But peril herein can be none, as wel ſhall the ſincere iuſtice and equitye of ſuche as peruſe my writinges iudge. For, ſo will I handle & vſe the whole matter, as mindinge not to cut or launce any, but to hea…e and helpe all. Meaning rather to teache and perſwade, than nippe or reproue. That the Nobility by reading hereof, may become better not ſharper. For, neyther will I ſo much as name any man, but honourably And ouerpauing the perſon note onelyonly the fault, which of neceſſitie I muſt. Wherein yet ſo wil I bridle my talke, as buildinge on others iudgementes, not only bolſtering my owne opinion: and ſo fortifye what I ſpeake, with borowed reaſons from all the memorye of antiquitye, as if not alwayes the faireſt, at leaſt the trueſt, I wil vtter: according to reaſō, not affectiō. For hereto tendes al our talke in theſe bookes, that the auncient Nobilitye, ſhaped by the monumentes of auncient writers, and drawen frō the paterne of Kinges, Princes, and other auncient nobles, maye be rayſed as a mirrour in a hyghe and playne mount, to ſhine and glyſter to the mon of our dayes, That leauynge their newe & noughty way, they may be reuoked to the auncient diſcipline, and true prayſe of theyr aunceſtours: Which my purpoſe, I hope none will condēne. Neyther truly make I with thē, who tore & bleate againſt the maners of Nobility. Who perhaps, wer they not altogether wants h…mewardes, Linces outwardes, might ſe theyr owne faultes, though leſſe harmeful, no leſſe haynous. Whiche parte do of hate & enuy. For theym ſelues placed in the baſeſt degree, can not beare ſo bright a light. As erſt the Owle accuſed y^e Sun, not for y^e ſunnes fault perdy, but the weakenes of her night eye impacient of his light. Of true Nobilitye, ſomewhat wrate Lucas Gauricus. truly in dede, but ſomwhat to bitterly licenciouſly, and roughly. More ciuily and modeſtly, entreated of ciuile Nobility, Hicronimus Oſorius: an eloquent writer & a good. Of courting Augustinus Niphus, wrate a booke. Wherin he trauailed rather to proue him ſelfe a philoſopher, thā a Courtier. And litle to this purpoſe, wherof we entreat: al though perhaps to that he ment fytly enough. But Gauricus, in this ſorte, ſharply & bitterly inuadeth Nobility. Many of thē (ꝙ he) moſt ſlouthful, ignoraunt, & deſperate perſones hauehave I ſene, & euen heard, & dayly heare: not aſhamed to mocke manye vertuous & good men, eſpecially the poore. Who falſely & wrongfully chalenge to them ſelues the name of Nobility. Nay, rather, walowing in weith, proud, boaſters, ſtubborne, froward, flatterers o… them ſelues, with proude lookes, and ſcorneful tauntes, in the open ſtretes, & por…hes, yea eueryevery where, in y^e churches, & common aſſemblies of the city, mock & fingerpoint eueryevery vertuous & learned mā. Vaūting the ſelues y^e only true nobles & gentlemē. Whereas they be altogether ignoraunt, & vnſkilfull, viler, then Herdes, mulettours, butchers, ſmithes, or huxters. Two leggd aſſes, & euen vnproperly termed men: and ſo forwardes. For he is like him ſelfe in all the reſt, ſeeming to offēd no leſſe licēciouſly in his talke, thā they in their liues. But of me the true Nobility ſhal perceiue it ſelfe touched not ſo much as with a taunt or bitter word, thrugh al my talke: But rather honoured, ſo thei wil rightly weigh it He bites not y^• cou…ſalies. Nor hates but loues, who toileth & trauaileth for the true honour of Nobility: who teacheth and ſheweth how gotten it may be preſerued, howe loſt, recouered.

For, that the auncient Image of Nobilitye is for the greateſt parte raſed, and cancelled in moſt: manye & thoſe no light reaſons perſwade me. Which ſo much the more I feare, as I louelove it more entierly. For I hauehave bene euer louinglye aff…ction…d to Nobilitye, and as I oughte, ſo I wonte to reuerence it. As a thinge of nature excellent, through fortune honourable, to it ſelfe glorious, to others neither ſeld nor ſmally profitable. Wherfore, as other beautifull and honeſt ornamentes drawe and allure vsus to them, and enforce vsus to louelove them in whom they harbour: ſo oughte euen the enemyes therof to louelove and honour this excellent ſtate of Nobilitye. But this my louelove wanteth not his feare. And much I dread, leaſt in theſe wretched and in fortunate times, wherin the beſt wōt ſooneſt to rotte, emonges the reſt this precious Jewell hauehave loſſe her former pryce. For ſo we ſe it (I wot not how) prouided, that whatſoeuer accident in mans life excelleth, the ſame both oftener, eaſier, and filthier is ſtaynd, than the baſer or meaner. For what heauenly arte, was not in theſe later dayes miſerably corrupted and deformed? Euen Diuinitie the arte of all artes, and knowledge of al knowledges, yea, the Quene and Empreſſe of the reſt, was ſhe not maimed, in theſe former yeares? Was not then the aū cient ſinceritye of reuerend religion, counterfayted and corrupted? But though the whole world hath more & more ſwarned out of kinde, eche eſtate and callinge degenerated: yet wot I not, if more then all the reſt this heauenly nobility. which as it is brighter and nobler than the other, ſo through this contagion and infection of times ſeemes farther and deeper to hauehave ſlidden, from the auncient glorye of her dignitye.

For ſo much greater men account eche ſinne

As he is nobler that offendes therein.

Wherfore Noble men muſt ſo muche the more care and endeuour with all ſpeede to returne to them ſelues: buſily to enter into the ſearche of them ſelues: and ſpedely to know, them ſelues their charge, and knowen diligentlye accompliſhe. That ſo they may again recouer their eſtimacion or whollye lorne, or much diminiſhed. To thys ende, decreed I in this booke to bryng ſome helpes to y^e better inſtituciō of it God graunt it attaine the fine I propoſe. That yet at the laſt, the aucient & reuerend Nobilitye maye retourne, which with the glory of their wit and learning, and the fame of their dedes may darken & ſhade the praiſe of their aūceſtours: and purge the vniuſt ſpot and ſtaine from their honorable name Here preſent I them, a mirrour of either Nobility, the true & falſe. Wherin they may clearely ſee them ſelues. And what Socrates, or Byas ſaid of beauty, that I in my opinion may not vnfeetly ſaye of Nobilitye. For be they noble men in dede, & honourably bear them ſelues, & aunſwere their calling & the fame of theyr aunceſtours: here hauehave they in this mirrour their praiſe bewrayed, that in this I mage acknowledging their vertues, they may inwardly reioyce: and the ſame maintayne with well doinge euer. But, be they deformed, vnkindly, and baſe, here may they diſcerne theyr fault, acknowledge it and amend it.

But ſith we promiſe to entreate of true Nobility,Diuiſion. gladly would I firſt of of al perfourme it. But it is requiſite to fore, to cleare a fewe doubtes, for clearer plaineneſſe, and more euident proofe, which els would continuallye darken and clipſe the whole matter. For there be neither fewe, nor thoſe altogether euel, that thinke this Nobilitye ought be baniſhed, & not borne in the commen wealth. And ſeynge ſome nobles infect them ſelues & the ſtate, with ydlenes, pleaſure, ſlouth, licencious liuing & euel example, and diſdainfully, proudly, & arrogantly de ſpiſe their inferiours: think thei ought hauehave no place in a right and chriſtian common wealth. Firſt, therfore muſt we endeuour to diſcuſſe, whether they ought to be in free cityes and peoples Next, for Nobilitye is not ſufficiently knowē to al mē, nor vnderſtode whēce it roſe, howt it growe to thys ſtoare and eſtimation, we muſt ſee what it is that commonlye is termed Nobilitye. Laſtly v…il I come to the poynt of the whole matter, and deſcriue the Image of true Nobility: ſhewing what maner thing it ought to be.

It likes me therfore,The firſt C…ueſtion. vnderunder Chriſtes conducte, to beginne of that, whyche both wontes, and oughte firſte to be queſtioned. Whether Nobles oughte to be borne in a wel ordred, and Chriſtian like gouerned ſtate. For I heare it at this preſent muche doubted, and cald in queſtion of many. And truly, all in vayne ſhould I weare my while in framinge Nobilitye, if (as ſome thinke) it ought not be ſuffered. For ſome impugne it with wordes, ſome with weapons. Either parte thinkes it ought he aboliſhed. With wordes fighte not onelye the Anabaptyſtes and Lybertines: but euen ſome learned hold opinion: that they deſerue as vnprofitable members to be cutte of. With weapons both ofte and ſharpely hauehave the commens inuaded them. Neither preſently obey them but ſo farre forth as forced with feare. Whom in deede they feare, not louelove. Nay, certaynelye they hate. And when occaſion ſerueth ſhewe their good will, by their force and violence. Wherfore, though for a while they cloake and diſſemble it, as oppreſſed with force, yet fearet libertye peepeth vp at length and breaketh violently forth with commen wracke It is worth the trauayle therfore, to appeaſe theſe factions, and ſpedely to preuent this ranckled priuye grudge, leaſt they harme both theym ſelues & others. Truly, for mine owne parte, to ſpeake indifferentlye, I agree to neither. But the iudgement of thone, I thinke neyther ſound nor ſober, but violent and cruell. And the commotions and tumultes of the other, them count I moſt pernicious and abhominable.

For firſt,Agaynſt the enemyes of Nobility to deale with reaſon with thoſe, that fight with wordes, no ſoud reaſon ſee I moue theym, to thinke it commodious for the commen wealth to roote oute Noble men. For the Anabaptiſtes I ouerpaſſe, whoſe errour is already ſufficientlye condemned by al mens tongues & pennes. Thother that wil ſeme more indifferent, while they ſeke (what in them lies) to ouerthrowe the ciuile difference & publike order geuen and eſtabliſhed by almigh ty god, while they weakē the fonndacion of cōmen weales: ſe not, y^e almoſt vnwitting, they ſlide into Anabaptistry Who to ſeuerall degrees leaue not their eſtates & roomes: as though ther ought be no ſuperiour: as al mē ſhuld in city and realme hauehave equall ryght: As there ne were ſome regymente by one only. Some by fewe nobles, ſome of the people, & ſome of the beſt. Which diſtinction almighty god who firſt gaue, & partly placed in y^e Jewes common welthe, partly permitted in others: with his ſecond law and new league repealed not. Therfore, theſe wel ſetled who ſo remoueth, cōueigheth in diſorder, confuſion, ſediciō, and diſcord. In Chriſt Jeſus I denye not, al are of equal right. In whom, is ney ther bonde nor free, male nor female, Greke, Iewe, nor Barbarian. For with him is no accompt of perſons. But fooliſhly reaſoneth he who herby weneth to confound the certain & ſeueral eſtates to roote vp the limits & boimdes of nature, kind, nacion, kinne or ſtock. And ſith by the lawes of god & man, by the law of nations & nature, ther is lordſhip, and ſeruitude, parentes power, houſhold pollecy, mariage & diſcretiō of nacions, & people: albeit ther be but one like bond of al in chriſt, ſmal dout is it, but both there is, & ought to be difference of degrees. Some being no bles in y^e higher roome, other meaner in the lower place. And this allowed diuiſion to ſeke to diſproue, is meere madnes. But, where they thynke it ſmal commodity to y^e cōmen welth, to hauehave Nobles, as they wert burthēs of the earth, combrous to al men, cōmodious to none: to affirme indifferētly of al, that truly & aptly may be applied to fewe: is the part of men neyther diſcretely iudging, nor wiſely weying what they talke. Howe muche more rightly & diſcreetely Cicero, though prouoked of y^e nobles, & therfore more partial, in his oraciō for Sestius, thus fayth Al we good mē euer fauour nobility, Both, for it is profitable, for y^t whole ſtate, that they endeuour to carne the fame of theyr aunceſtours: and alſo, for the aged memorye of theyr welde, ſeruing ſires of the commen wealth, (though dead) ought muche to auayle with vsus. wherfore, if any care or louelove of cur owne cōmodity pricke vsus, they oughte to be deare to vsus, and beloued of vsus, ſith they profite vsus. Of we will ſeeme curteous and mindeful of recey ued benefites, which theyr aunceſtors moſt plentifully powred on vsus, on the common wealth: then ought we truly to fauour them, wiſhe, ſpeake, and ſay wel of thē, for their forefathers hauehave pleaſured vsus. Of euer they may hurte vsus with theyr power, they may in like maner pleaſure vsus. Of they maye oppreſſe vsus, they maye alſo ſuccoure vsus. Of iniurye vsus, they maye eke defende vsus. Of hurte vsus, they maye alſo heale vsus. As power linked with malice, weyghes to thone parte: So, if happely it light on a good plant it helpes: and wonteth not to endamage, but ſuccoure. For as the Bee with hys ſting, both hurtes and helpes to the working of hony: ſo the mightye and rule bearers, hord in theyr power not only hurt but helpe. And preſētly who ſwarme in princes courtes but Noble men? Who their counſaylours but they? Who welld the chiefeſt dignities, Who are preſent? who preſidents as wel in priuate as publike affaires, but the higheſt and nobleſt? Who leadeth in the parliament, ouerweyeth in the lawe, ſweyeth both farre and nere? Euen princes and nobles. Who bids, forbids, doeth, vndoeth, twineth vntwineth, al thinges? Who maketh and vnmaketh lawes? Who weldeth the commen wealth in peace, or wageth warre againſte the enemye, but great and Noble men? Neyther anye meruaile is it, the rule of all is credyted him, who both through his owne proweſſe, and the long continued commendacion of his aunceſtours, hath earned the report and eſtimation of al men. For, as it is in the bookes of the kinges, out frome the wicked iſſueth iniquitie: and of a ſhrimpe ſprynges not a roſe, or marigold, or of a bōd woman a freeſonne borne: as ſayeth the holye poete Theognis, ſo contrarywyſe of the good ofte are bred good.

Nor bardy Egle ders the fearefull Dooue.

As witneſſeth Horace. But commonly the childe erpreſſeth his ſire, and poſſe city (if not chaſigeling) couets to tread the ſteps of their aunceſtonrs. But here againſte obiecte they a rable of theyr vices. Theyr inſatiable couetiſe theyr incredible pride, theyr tickle credite, theyr intollerable luſt. Whereto I aunſwere, theſe inconueniences, reſt not in the thing it ſelfe, or nature of Nobilitye: but in the faultes and maners of ſome, not all: whome eyther the proſperity of Fortune daſles, or ryott and pleaſures effeminate, or lycence and liberty marre, or yll preſidentes ſpyll, or plentye and aboundaunce of wealth ouerbeareth, or troupes of flatterers tickle. Whyche eaſely maye ouertourne the hautieſt, and ſtouteſt ſtomake, from conſtancy of minde, and tryppe him middes hys race, to prayſe. Yet emonges theym are ſome, who ſayling by theſe Syrens ſuffer not theym ſelues to be wryed from the ryght. Contrary wiſe, there be eke of the commen ſorte, that partake with them in theſe crimes.

Who though poore, yet burne in couetiſe, and middes theyr beggerye, (which is moſt vnſeemelye) looke loftely: and in theyr ſlauery become cruell, and mids the want of all thinges leacherous. Wherefore leſſe maruay'e ought it ſeeme, in theym, ſyth they hauehave the baytes and entiſementes to vice, which thother wante.

Whereby it appeareth, that vicious demeanour groweth not in Nobilitye, but cleaueth thereto: was not borne in it, but added to it, not peculyer to it, but commen wyth others. But this is not here to be reaſoned, whether they be naturally growinge in it, or forenly cleauyng to it.

But lamentablye it is to be ſorowed, that in thoſe they are, from whom they oughte fartheſt be.

And ſo much the rather muſt we trauayle & endeuour, not to extinguiſhe Nobility, but to clenſe it: aut to prouide it be better enfourmed. and ſo enformed, as it maye be reformed, and ſo refourmed as it nede not be raſed. Other theyr light and trifelinge reaſons, I nede not here to mencion.

Which they account ſtrongeſt garriſons. Which I denſe not to be trulye ſpoken of the holy ghoſt, but of theym to be aptly applyed: that flatly I nay. Impoſſible is it (ſaye they) ryche men ſhoulde enter into the kingedome of heauen. I heare it, and graunt it. But he ſayeth ryche, not Noble men. But who be ryche, Marke the beſt interpretour of Mathewe, expoundeth. Thoſe namelye, that place all theyr hope of ſafetye, in theyr wealth and ryches.

Who repoſe them ſelues on their ſub ſtaunce, as the god of this world.

Trifelinge alſo, is that they vouche out of Paule, to the Corinthians. That, not many mightye not manye Noble were calld. For, albeit the yonge man in the Goſpel folowed not Chriſtes calling: yet Zacheus called came. Paule, the lieuetenaunt, and Dioniſius Areopagita, themperours courtyers beleued Paule. And th…h he ſaued Lazarus the pore he ſaued him yet in y^e boſome of Abraham, the ryche. For God would al men were ſaued, and calleth all to the knowledge of his truthe. Namelye of eueryevery nation, as Iewes, Gentiles: of eueryevery eſtate and condiciō, as Kinges, Nobles, welthy, poore: of eyther kynde, as males, and females. Happie in dede he pronounceth the poore, but in ſpirite. And, both maye a Noble man be poore & lowe of minde, and a poore man of degree higher minded than anye Noble man. For there be euen proude ragges, and boaſting beggery Diogenes ſayd, he ſpurned the eaſe and pryde of Plato. But with other pryde, as elegantly replyed Plato. Wherfore thus we conclude, that Noble men ought be beloued for theyr own ſakes for theyr elders merites of the commē wealth. That many of them are good bountifull, and profitable, that they hauehave paſſage with others into y^e kingdome of heauen, that they are called of God, to be ſhort, that many Nobles are poore and humble hearted, and therfore ought not all be e…led and baniſhed realmes, or aboliſhed: but chaſtened, taught, and corrected, yf otherwyſe they demeane them ſelues.

With the people, whom ranckled grudge,Agaynſt the commocion of the Commens. and long, yea to longe lengthened hatred, hath armed agaynſte the Nobilitye, we hauehave ſomewhat more to do. Although amonges thoſe alſo be manye graue, quyete and peaceable men, who ſoyntly with vsus ſorowe and ſyghe, to ſee ſo greate dyſcorde in one ciuile bodye. Wherein, all the members linked, the hygheſt with the loweſt, the loweſt with the higheſt, and coupled with the louelye knotte of Frendeſhippe and charitie, mought yelde moſt plenteous profyte both priuately to euerye one, and vniuerſally to all. Whiche ſeparated, ſeuered and ſondred by diſſencion, vnioynt the ſtate, and rende it in wretched ſorte. It happeneth neuertheles, (I wot not by what fate, or compuiſion of what furies) it happeneth, I ſaye, that twixte the lordes and commens is but ſimple concord.

So that, thoughe for a while they liue together, linked with league of amitye, yet time not longe after bewrayeth priuye grudge, and vttereth what hate, what malyce, lurkes within.

As betwixt the byrdes called Acgathili and Acanthilides, wryters reporte ſo great hate: that theyr bloude, though violentlye mingled, yet forthewyth ſeuers it ſelfe, and ſkippeth a ſunder. So ofte it happeneth, eyther for the cruell deſtenyes enuye vsus peace and quietnes, Or, that ſo our God liſt to plague mortalles, or that Noble men moſt mightelye worke iniurye, or the commen ſorte moſte frowardlye perfourme theyr dutyes, or for all theyr wylles ſo conſpyre: the fates of hate: God of Juſtice, the Nobles of pride, the others of murmure and enuye.

The matter is euident. This preache the vproares of Iſraell agaynſte Moſes, the rebellion of the Romayne commens in the hyl A…entine, the ciuile warre of Silla, and Marius, the commotion of the hindes in Germany, and Switzerland, the ſundrye tumultes and conſpiracyes of England, and in forrein realmes many other, and thoſe moſt bloudy battels. What nede many wordes? Sith euen the dedes them ſelues in number ſuch ſo maſſy, ſo many ſedicions, vproares conſpiracies, witneſſe to true what I ſay. Smal doubt is therfore, but it is ſo. That henceforth it be not ſo we muſt prouide. Wherto much materiall is the trauatle of the guides, and teachers of the people. Whoſe dutye and parte it is, ſo to temper both their tounge and ſtile: as by their bookes and ſermons, they be not enflamed to warre, but perſwaded to moderance, pacience, peaſablenes, and lenity. that ſo eyther part be clawed and ſmothed as weapons maye be layed not taken: theyr furies quenched not kindled.

Of the duties of Nobility, whē talke of that order ſo requireth, I wil ſpeak hereafter. Now muſt I commen with the commens, & thoſe that weene that degree ought be extinct, and Nobility waſted with might and maine. But, al to ſharpe a medecine is warre. And farre feeter for bruite beaſtes than men. Though in theſe deſperate and bloudy daies to ſlaye and be ſlayne, is accounted but a feat of Mart. Where what a man is, what humanity, is altogether vnknowen. Whereof I ſaye litle. It is to copious a theame. wherto is farre eaſier to finde entrye than ende. OnelyOnly thus much I ſaye. It is a ſharpe and ſower playſter, that ſo ſalueth the ſore, as it maimeth one halfe and murthereth the bodye of the commen wealth. How much better were it to imitate Surgeons, than tormen tours? The ſurgian heales the ſore, the tormentour quelles the man.

And neither doth he cut or ſeare hym when he may cure him with potions, with oyntments, or with gentle platſters. It is no medecine, that in healynge the ſore parte of the commen weale harmeth the whole and ſound. Naye, it is a butcherye, and beaſtlye crueltye. They rather heale it, who prouide that by good order and lawefull meanes, the yll be puniſhed.

Or (if neede ſo require, yf at home emonges theym ſelues bate can not be quayled and quieted) procure thoſe to whoſe power it appertayneth, to execute the authoures of ſedicion, not rage on the whole order: But mowe of yll heades, as infections and plagues of commen weales. They muſt euer thynke, warre booteth neyther parte, that it is vnfeete for men, much leſſe to be tendered to our owne countreymen, ſcarſe to our enemies.

Ought ye not rather in this caſe, to debate theſe Queſtions with youre ſelues? Ought ye not thus to reaſon? what ye entende? whereto? Gaynſte whome? wherefore? who ye are that mynde it? Whiche let vsus a while ſeuerallie conſider. What wage ye?

Warre. Whereto? For propoſing euel ende, ye muſt knowe, the wicked pretence proues worſt to the worker: and what ye come for others ſhall lyghte on youre owne heade. This hyghe eſtate, truly is maruaflous brickle.

For, it is in maner planted and mounted on heyghthe, open to the blaſtes of all enuies flawes. Wherfore, yf for ye enuie the honoure and dignitie of Nobilitie, and coueit your ſelfe to clime and ſcale their roomes ye attempte this bloudye meane: and more reſpecte your priuate glorft, than the manifeſte haſarde of the common wealth: and ſo cruel and bloudy murther theym in field: this bee ye moſte aſſured: who liueth not contente with his owne eſtate ſhall rue to worſe. Who climes the hygheſt ſhall ſinke loweſt. Wyth what meaſure ye meate to other, with the ſame ye ſhall be repayed.

But if to good purpoſe in claymynge and demaūding right ye wage warre if in fighte ye demeane your ſelues, moderate & mercifull: yet, if you who in hope of victory firſt toke the fyelde, be conquered (as commenlye it happeneth) in how wretched ſtate your goodes, hope, fortune, libertye, and lyfe conſiſte, is none ſo ignoraunte who knoweth not, ſo blinde who ſeeth not But admitte ye conquere, yet is not your conqueſt ſo gaynefull as harmerul, in bearinge armes agaynſt thoſe whom ye ought hauehave ſhielded. For, with whom warre ye? whom wythſtand ye? Whom aſſault ye? Whoſe bloude and life purſue ye? ye murther perdy a noble man. Whyche when I ſaye, much more ſay I then a priuate or loane perſon. Of god he hath what ſo he hath. For all power, rule, dignitye, paternity, Nobility, Nouity, auncientye, deſcondeth from that authour and geuer of all heauenly and earthly giftes. But whom prouoke ye? whom inuade ye? perdy either your naturall countreymen, or your liege lorde, or ſome ciuile magiſtrate. To ſlaye your owne countreiman nature and reaſon gayne ſay. Sith, for ye are in one commen wealth as one barke: togither of neceſſity ye muſt either ſuffer wracke or eſcape. To laye hādes on your liege lord, to whom ye owe all honour and reuerence: the ciuile lawes beare not. To violate the magiſtrate, all lawes both of God and man forbid. Whom then prouoke ye? whom aſſault ye? perhaps good men. For emonges thē are of the beſt. But good men euerye man not altogether yll, will louelove & reuerēce. But be they euel? Patience is the armour and conqueſt of the godly This meriteth mercy when any cauſe les ſuffereth ſorowe.

But let vsus alſo conſider the cauſe that enflameth the commens againſt the Nobility. For if in a wrongefull quarel they runne to weapon, it is not onelyonly iniurious but wicked. Admytte the cauſe be iuſt. Yet nedeth the people naturally to raſhe, rather a curbe to rayne and bridle theyr ſtomake, thē a ſpurre to prouoke it. For, euen iuſte cauſes hauehave their courtes. And ought rather be decided and determined by the doomes of graue and ſober, than the blades of madde and furyous men. For noughte els is warre, than meere fury and madnes, wherein not aduice, but raſhenes, not righte but rage ruleth, and rayneth. We muſt therfore trye all meanes, ere we flye to force. We muſt fight with reaſons not weapons. We muſt runne to the counſaylours. But in common courtes (ſay they) is no place for the poore. Then muſt we appeale to other iudges, to higher offices. But here alſo hard it were the better monyed ſhould ſpede worſe in iudgement. Then muſt we flie to princes: whoſe charge it is to ende controuerſies, and to heare and determine ehe cauſes of the poore But here likewiſe, for the entryes to princes are narowe, for theyr officers wonte to be corrupted with brybes, nor poore Roſcius may hauehave paſſage to Silla for Chriſogonus: (ſaye they) not according to iuſtice & truth, is the cauſe balanced. Whether then ſhall the poore afflicted miſer turne or winde him ſelfe? By prayer let him appeale to god. whoſe eares open not to plaint, to fauour, to affection. whoſe court is holy and iudgement ryght.

Wherto nor couetiſe ſcales, nor enuy hath made breache. To him muſt he preſent his wofull ſupplication: hym muſt he beſeeche & entreate. He is the ſtout auengeour of the poore. He will maintayne their cauſe agaynſte the higheſt & nobleſt. Al means muſt they rather ſeke, thē fight. For though the Nobles ouercharge thē with iniuries, cruſhe them with laboures burthens and perilles: he yet that diſcharged y^e Iſraelites of the yoake and bondage of Pharao, of the clay and bricke workes: he, euen he, with the ſame hyghe and mightye arme, with the ſelfe ſame auenging and aſſiſting hand, which is not now abridged, ſhal deliuer y^e wretched and afflicted people groaninge & ſighing to him. Whereto he nedeth not any fleſhely or mans arme. Foraſmuch as he is the lord of Hoſtes, and puiſſaunt of power.

But nowe to the laſt part, who art thou that encountereſt Nobility? The naked people of number huge, of power none, pollicy leſſe, who mids thy warfare, neglecteſt thy home & countrey thrift. Wher while thus ye ſtriue thy foe with power and pollicy, thou with noyſe and number, ye minyſter cauſe and courage to the forreine foe as Aeſopes kite, to rauen and rent eyther warriour: both frogge & mouſe. Whereby, euen the meanlye witted vnderſtand, howe manye miſchieues, howe ſundry ſlaughters, how infinite heapes of calamities enſue this glorious and gaye conqueſt. But …ho warreth? The people which is (as ſayeth Horace), a monſtruous many headed beaſt. As I thinke, a raſhe multitude, raging enough voluntarily, yea vnteaſed. Whoſe warres, and cauſes of warre are, and euer ought be ſuſpicious. To whom in no wiſe, ought the gouernance of ſo weighty charge be credited without a guide, without a prince. But let vsus nearer viewe who warres. A priuate perſon, to whom belongeth, nor iudgement nor vengeaunce. He beares armoure and weapon, wherewith who ſmiteth, periſheth by the deuine doome. He warreth who beareth no publike perſon, who is not enſpired with the ſpirite of God. Wherfore neither can I allowe the attempt or enterpryſe of the cluſtered commens: nor fauour the ſucceſſe though fortunate and flattering. For the attempt procedeth from the euell ſpirite and furious Atc: and the ſucceſſe though in ſemblant happy, plongeth yet many, as well conquered, as conquerours, into infinite calamities ruineth as wel the priuate as publike weale. I knowe ſome both of oure time and alſo of the aunciente Ethnike ſages, are of opinion, a tyranne maye iuſtly be ſlayne, and takē from amids the quick. But me otherwiſe to think diuers and ſundrye weightye reaſons moue. Which for this preſent I ouerpaſſe. For we entreat not nowe of ciuile obedience to magiſtrates, nor of rebellion agaynſt the prince or countrey. Onelye we enquire, what we oughte determine of their opinion, which thinke Novility oughte be rooted from all ciuile ſocietye, and from emōges mē. But this ſuffiſeth to that wherof we entreat, to know, y^e no priuate man ought lay violēt hâdes on a noble mā, ſith it is not lawful to mucther a tyranne, a commen & open enemy, a tearer & tormenter of his owne ſubiectes. For if we but ſlightly ouerrun y^e monuments of antiquity, it wil ealely appeare, that euermore (excepting fewe) their endes were vnfortunate, who, not armed wyth commen authoritye, but enflamed w^t a maner zeale of defēce of their countrey, attēpted the ouerthrow of tiranny. I ſpeak of priuate men & fewe. Not of y^e vniuerſal conſent of all degrees, neither of the moſt & beſt. To whom it belongeth to miniſter iuſtice, to bridle tirannie, to maintaine y^e lawes. Sicilye was euer counted the hold & arche citye of tirants. An Iland toſſed with many & ſondry motiōs. Hit wheras many, vnderunder ſhew of vertue & piety to their coū trey ſought to reſtore to livertye, they were not onelyonly fruſtrate of theyr ende but, both doubled the tirants cruelty, & purchaſed thē ſelues vntimely ende. Emonges whō I may reckē thoſe excellent wights, farre drowning al the reſt: Diuine Plato and Dyon. Of whom the firſt, ſailing thither to chalenge it frō the ſeruitude wherto it long laye thrall: nor atchyeued his purpoſe, nor eſcaped him ſelfe. Thother for he conſpired the death of that Tyranne, or rather Arche tyranne Dioniſius: was endited and condemned of treaſon.

What ſhould I menciō Apollontus Tyancus empriſoned by Domitian themperour, for conſpiring againſt him with Nero? What ſhould I vouch the murtherers of Ceſar? Who though they accompliſhed their purpoſe, yet in y^e compaſſe of one yeare, all died? What ſhould I mencion Zeno Elcates, the conſpirer of Nearchus death? Who tormē ted with manye deathes, was at laſte enforced (to vtter ſom partners of his …ōſpiracy) guililes to appeach y^e tirāts nereſt frēds: ſo to procure their deaths Theſe are forren & heathen preſedēts. For religious paternes, and of oure priuate practiſe, wherwith we aboūd I paſſe by. Vnpuniſhed ſhal they then wage warre agaynſte theym, who in peace are ornamentes, in warre bulwarkes? Who at home with connſell abrode ayde with armes? For ſuch is, and ought to be, this wel ordered Nobilitye, whiche we maintayne. For droanes we priſe not, that awayte to ſpoyle the laboures and hony of bees. Who of others ſweat and bloud, purchaſe their commodities, & feede their pleaſures. Suche is that counterfayte Nobilitie. Which Diogenes (not vnfitly) termed the cloake of miſchiefe. God ſhield it I ſhould fauour or defend.

But, as in elder peares, Menenius Agrippa (an eloquent oratour & famous, for commendacion of thanncient eloquence) appeaſed the teaſed mindes of the Romaine people: and, either from the hil called Sacer, or (as others wyl) Auentine, reuoked the enraged multitude into the citye, with a fable of the iarringe limmes: ſo thoughte I it my parte, to vſe theſe fewe reaſons, to repayre concord, and ſowder diſcorde.

To perſwade the people not to thinke all Nobles groſſe paunches, liuing on others ſweares, theym ſelues labourleſſe: but with their labour, counſayle, and ſeruice, to miniſter to the other limmes what they want: to purueye for the body of the whole ſtate, that it fall not in vncurable maladye: nor more to be maynetayned of the commens then to mainteine them. Deuiding and ſpreading life bloud through euerye limme: graftinge on the good manye benefites, whereby both they may liue, and wel and bliſfully lyue. Wherefore, if thoſe groundes of oure defence, which I hauehave afore layd, wel vnderſtood and minded, they will often roll in their mindes and memory: they wil eaſely abhorre from warres and ſedicions: if they rightlye ponder eyther the cruelty and beaſtlines of it, or the trifeling cauſes wherwith they wont to be ſtirred thereto, or the ende thereof, or the honour of Nobility, or them ſelues and theyr eſtate. Be this therfore the ſumme of all. That the commen… winne the nobles with ſeruice: the nobles the commens with beneuolence. They obey lowlye, thother rule ſauourably. They ſtriue to excell in iuſtice, thother in obedience. They know they gouerne fres men not beaſtes: Thother thinke them ſelues not bonde by nature, but by the lawe and Goſpel aydes and helpers. They rule with counſel, thother be preſt w^e their trauaile. They performe theyr charge with the practiſe of their wit: thother with y^e toyle of their body. Either rule and ſerue other in the lord. That ſo they wholly apply & frame thē ſelues w^e ſwete conſent to the glory of chriſt, the honour of the realme, and theyr owne ſafety. So ſhall there be no care no thought of armes. But they ſhall melt theyr ſpeares to coulters, theyr ſwordes to ſyckles. And not onelye ſuffer eche other to liue and be: but by enterchanged benefites, helpe, and (with burnynge Charitye) embrace eche other. But my purpoſed ordet hales ne otherwhere.

We hauehave ſhewed as we firſt meant that Nobility is not onelyonly to be borne but euen a ſinguler gifte of God.

Not to be banyſhed or diſplaced, but preſerued and reuerenced. It is therefore conſequente to ſearche, what is Nobilitye. Wherein, (as power will ſerue) we will expreſſe the whole nature Natiuitye, and branches of it.

For al which be and wil be accounted nobles knowe not the reaſon of theyr name. Neyther hath it lyke fence in all tounges. For it is wellknowen, this worde (Noble) is indifferent, and doubtefull: taken in eyther parte good or yll, deryned of the Grammaryans from the Verbe Noſco, whyche ſignifieth to know, Wherby properly it reſts in him who is famous eyther for vertue or vice: or for anye other cauſe renoumed or notable. But this large and general ſence men leaue.

And cloaſe in narowe boundes the effect of Nobility: and applye it to the br…ghtenes of byrthe, & pleuty of poffeſſions. For eueryevery eſtate & ciu… ſociety, though it conſiſt of many m…bers neuertheles was parted of y^• Romaines, after the maner of the Athenyans (who ſeuered it twixt the Lordes and Huſbandmen) into two degrees, & formes as it were. Accordingly it may emonges vsus be deuided into the nobles and commens. Thone part containes the Prince, and men of greater porte, and ſubſtaunce, ſurmountinge farre thother in liuing and lynage. Thother the inferioure multitude, the meane and baſer ſorte. But though we commenlye terme thoſe Nobles, who are next to the Prince and counſayle: yet the Latines name him noble, whom y^e Italyans, Frenche men, and we otherwiſe terme a gentleman. Whereby it appeareth, this worde with his largeſt reache contayneth not onelyonly the higheſt eſtates and callinges: but whatſoeuer worthies, of what ſo euer power or place: as alſo the Germaynes name theyrs Iunkers and Idelles, which ſoundeth in engliſhe Idle men. Theſe alſo both be, and may (not vnproperlye) be named men of the beſt ſorte. For albeit the beſt be of the beſt ſorte, of whatſoeuer eſtate or degre: yet is this name reſtraynd to welth and dignitis. Cicero writeth thoſe are of the beſt, who neyther are noyſome, nor of nature euell: not furious, not ſtayned with any domeſticall ſpot: who ſupport and maintayne religion, lawes, their allies warfare, the realmes honour, the priuileges of magiſtrates, the authoritye of the counſayle. Noble men therfore, ſo they flye vice and folowe vertue: ſo they ſerue not ſo muche theyr pryuate as publicke honour: ſo they be indifferent and vpright: as in fauour, authoritye, and power they paſſe, and finde moſt proſperous the pleaſaunt gale of fortune, and beare the chiefeſt charge and ſwaye in the common weale ſo both be and termed are the worthyeſt ſages, the nobleſt members, & ſtayes of ſtates. The Hebrewes terme them men of name and fame, moſt famous and fartheſt knowen, and criſtall (as it were) and white clothed. Whereby they ſignifie free and Noble men. For ſuch emonges theym is the weede of the free borne. For the. 70. innterpreters tranſlated it in the olde bibles fre borne. And as the Latines call them, great and lordly men: ſo alſo the Hebrewes: in place whereof, the. 70. in the fifte of Ieremy, write bright, gorgeous noble, and lordly. And generaliye of the name, thus much may it ſuffiſe to ſpeake.

But though to aunciente houſe this name of nobility be commonly & moſt apity knitte:Th…e ſortes of Nobilitie yet of thoſe that are termed nobles, are thre ſortes. Firſt, truly and properly thoſe, which are noble through their houſe & aūceſtors. Next they that are of theym ſelues noble.

Thirdlye, a meane and mixte forte: of ſuch as partly riſe of them ſelues, and partlye claime from their forefathers as the ſource of theyr nobilitye. Of which let vsus ſeuerally treat.

The noble by birth, the Grecians terme a wel borne man:Nobilite, of … ſeuered from y^e raſcall fort, by the renoume & auncienty of his race. Though it maye be alſo interpreted noble, as appereth in that booke of Cice…, whyche he entituleth Cato the el…er. As in ſcoffe (op he) they ſay Themiſtectec twited a Scriphian, Vpbrawinge him, he mighte thanke his countrey, not him ſelfe of his glory.

Neither truly (ꝙ he) were I a Scriphid wer I baſe: nor thon glorious al hadſt thou ben an Athenian. For ſo Plutarche reporteth it. In like ſort, the excellent learned man Theodorus Gaſa tranſlated that ſelfe word. Whereby the Greekes wonte properlye to note a famous or glorious mā. In the Hebrewe likewiſe they are called glorious & renoumed, tranſlated of the. 70 (notable). Iude, in his epiſtle termeth thē glory or maieſties. Which emplieth men heaped … maieſty & glory. Other names are amonges the Hebrewes, but taken to the worſe. Of which we wil ſprake hereafter if place ſerue. The Latines …rme him a gentleman. Feetly counterfayting y^e Grekes. Betwirt wel borne, gē tle, & kindly, this difference is. That the firſt ſignifieth a man famous and commēdable by birth onelyonly. Thother two note not only a gētlemā, but alſo a german, fre borne and natural child Who beſides the name expreſſeth eke his parentes the wes. Thoſe Nobles which by others gained the name and dignity of their Nobilitye, are named by Appyan well fathered in imitacion of the latine word, Patricii. Whoſe fathers, flouriſhing with the grene glorye of their deedes, lefte their children heires & partners of their praiſe. That ſuch were of the lordes & Senate: Liuye witneſſeth in the life of Romulus. But though at the firſte onelye ſuche were counted noble: yet after wardes, who ſo gaue armes by theyr aunceſtours, were honoured with that title. Yea the common ſort, had they once borne the chayre office.

The ſource of Nobilitie.But that the of ſpring of Nobilitye may more cleare and plainely appeare we will more plentifullye purſue this purpoſe. Beſt, and briefelieſt, in the firſt of his Rhetorikes, Ariſtotle deſcribed Nobilitye, and deuideth it in two partes. Thone he termeth commen or ciuile: which farther ſpreadeth. Thother nearer, and more proper. The commen is borowed of ſome famous nation or citye. as heretofore, to hauehave bene a Greeke was more cōmendable then a Barbarian. And an Athenian, than any other Greeke. Which Plate a wiſe man, reckneth amonges his happes. To be borne at Roome nobler than at Tibur or Lilibeum and at this day to be a Florentine, Pariſian or Londoner, is accounted more glorious, then to hauehave bene borne in a baſe village. More noble alſo it is, to be in maner borne of them ſelues, & in the countrey, where they abide: then to be gheſtes or ſtrangers as the Athenians boaſted by Iſccrates reporte, in his Panegirica. That others as the remnanntes of dyners mixtures, were raked into ſundrye corners: But they not other whence came into Attike: but were from euer borne and bred there.

Which to ſignify, they wimpled their heades with caules wroughte with golden Greſſehoppers: for as Greſſehoppers they crepte oute of the ſoyle, which they fiil inhabited. Whyche mencioneth alſo Hicronimus Oſorius. It is alſo more noble, to deſcende of the auncient people, than of any late foū ded city. As the Athenians vauted their auncientie beyond all memorye. For which alſo, the Acthiopians contended & ſoughte to proue theym ſelues fyrſte borne. The Arcadians fayned, they preuented the Moone. Thegiptians alſo and Scithians, were parteners of the ſame ſtrife. For men weene much material to their owne, theyr countreyes glory. And therfore wōted to demaūd at meetinges as oft is in Homere.

VVho are you, or whence, where borne o… where bred?

Contrariwiſe, it is the commen reproche to be infamous or baſe herein. For, Antigonus twited Byon (infamous through vncertayne parentes) cōtemp tuouſly, and contumeliouſly, with the ſame verſe of Homere.

VVhence he was, where borne, what countrey, of what kinne?

Whom wittely he aunſwered in this wiſe. Whē thou entertayneſt archers thou enquereſt not their race: but who cleaues the marke, him deemeſt thou beſt. So neither demaunde (ꝙ he) whence I am, but what I am. It was reckned alſo a ſport and mayme in Anacharſes, y^t he was a Scithian. For they were counted barbarous and cruell, dronkelewe, & wilde people. The philoſopher acknowledgeth the iuſte reproofe of his countrey: But auoydeth it ſaieng, in birth not maners: yelding him ſelfe a cithian home not manerd. And this is that commen & farce ſpred Nobility. But hit we terme proper, is deriued from the aunceſtours, and tamilie: either principal famous and notable, or fruitefull as well of men and women, or of either parte free & worſhipful. Whereby ſuche as can recken theyr graundfathers, great graundeſyres, & higher, are accounted noble.

This at the firſt became famous, eyther through power and richeſſe (chieflye, if they imployed theym to the ſuccour of the poore and nedy, yf lordlye and liberally they powred on the people, if they foūded churches, colledges, hoſpitalles) or grewe throughe theyr vertues, godlines. coūſaile, wiſedome Juſtice, (whereby Cicero in his ſecond booke of duties, thinketh kinges wer firſt created: by whom roſe lordes, and Noble men) or through nobly & gloriouſly atchiened enterpriſes, haſtayles conquetes, or whatſoeuer els ſtirreth admiracion, or is highly priſed. For as Adam was the firfte parente of the Hebrewes, & the original of mankynde, and before the floud, as a Patriarche, or aunceſtour, to the godly fathers Abell, Seth: after the flowde Noe lefte three Imps, from whom all the ſocieries of mankynde deſcended: Then Abraham the honoure of the Jewes, nexte Iſaac, and after Iacob roſe, from whome iſſued thoſe twelue tribes, the auncienteſt lampes of the Iewiſhe Nobilitie: (of which aunceſtours, the Iewes chiefelye vaunte, as in the Goſpell and other where, not ſeeld we read) ſo emonges the Greckes the progeny of thoſe fyzſre and famous captaines, Cecrops, Acacus Hercules, Achilles, and other moſte renoumed princes, were adopted to the ſucceſſion of their name and glorye, with the generall graunte and agreement of all Greece, with the allowance of the mouthes and mindes of al men So muche furthered theym to honour the memorye of theyr worthye aunceſtours, whom thankeful poſterity honoured only not as goddes. For thoſe whom that Golden age bredde, they ſurnamed worthies, halfe goddes and ſpirites as witneſſeth Heſiode. And probable it is, that from the poſterities to great louelove and admiracion of their aunceſtours, the moſt part of ydolatry fyrſt flowed. As we read in the. 38. of Eſaye, Senacherim worſhipped a certain Patriarche, or patrone. Whom Cirille the biſhop of Alexandrye, commenting on that place, writeth to hauehave bene ſome of his parentes, or graundſircs in lineall aſcencion. In like maner, emonges the Romaynes, who helde the fourth and laſt monarchye, the monumentes of weighty authours witneſſe the like ſpreading and commendaciō of kinred. To noble men alſo were certaine honourable obſeruaunces allowed, bothe by princes and cities to honour them. As humble curteſy, vpriſing, haring of the head, chiefe place commen penſions in their liues. Magnificence of monumentes, tombes, fuveral oracions, Images, Chappelles, and Epitaphes after theyr deathes.

Emonges the Parthians, ridinge they executed commen and priuate charge: and thereby were diſcerned from the commen ſorte. Emonges the Romaynes, the golden ringe thoughe ſometime it were geuen to knyghtes and others: yet properlye emplyed fredome by diſcent. Which that nobles ware, Liuie mēcioneth. Who writeth in his ninth booke, that the election of Cn. Flauiu, (made free by manumiſſion) chamberlaine, the Senate ſo much diſdaynd: that moſte of theym ſurrendred their gold rings & robes. Which to hauehave bene accuſtomed chyefelye to be geuen ſuch, as had ſtoutly, paſſinglye, or couragiouſlye attempted or atchyeued oughte: appeareth by Ciceros fyfte action agaynſt Verres. For ofte (ꝙ he) our captaynes, theyr enemyes conquero, and the commen wealth hap…elye gouernd: guerdoned theyr Scribes, with gold ringes. But thou after what atchieued enterpriſe, what daunted enemy, durſt aſſemble y^t ſouldiours to rewarde them? For neither onelyonly thy ſcribe with a ring, but euen the ſtouteſt, and moſt vnlike the L. Ri… brius of ſinguler manhoode, power, & authoritye feedſt thou with a crowne, chaye, and trappers. Whereby it appeareth ſundrye ornamentes were allowed to ſtoute and valiaunte capitaynes. Hence alſo firſt came the title of armes, whereby Nobles more and more gilſtered. Theſe in auncient times were grauen in courtes, or in the vtter and princelyeſt partes of theyr palayces. That Children might gaſe on the Images & titles of theyr aunceſtours: and not onelyonly read theyr vertues, but learne to counterfayte them. That gentlemens Images wē ted to be borne at theyr buryalles, Plinie is a weyghtye witneſſe. In the courtes of our aunceſtours (ꝙ he) wer Images ſet, not the vauntes of forren workemen, nor braſſe or marble monſters, but formed ſhapes of ware placed in eueryevery Armarye, ſeruyng to accompany the tombes of all that houſe. So ateuery mans buriall, was preſēt all his race. And Stemmes ranue by braunches to the ſhapen Images.

Whole Tablines ſtuffed with regiſters and monumentes of their actes in cō men affaires. Wherby it is euident, that as theſe Images of their ſtocke, ſo kept they regiſters of all their noble actes, and praiſe worthy offices.

Armaries, Plinye calleth thoſe, which Polibius nameth cloſetres. Houſen wherin theſe Images were hourded and reſerued. For he alſo, toucheth thys bearing and ſhewe of Images in burialles. And in his fift booke, defineth an Image to be a likenes, cunninglye counterfaytinge the proporcion of the countenaunce, ſhaped with maruaylous arte, and ſhaded with coloures and payntinges. Tabline, was a cheſt of thoſe Tables, wherin were conteined the writinges and monumentes of theyr deedes. Stemme, properlye in Greeke, a crowne. Here ſignifyeth the race of the ſtocke, and degrees of diſcent, ſeuered with braunches, & lines Which cuſtome hath continued to our times. So as nowe, not onelyonly kinges and free cities: but euen euerye Gentleman hath his petigrees. Cities in times paſte (as we nowe) wonted to ſtampe in their coyne certaine Images. They of Delos or Athenes an oxe. Moreouer the Athenians maydes, or night owles. The Corinthians chicken, The Peleponneſians ſnayles. Whence grewe theſe latine prouerbes (for Seruius alſo king of the Romaines vſed the ſtampe of an oxe) to ſtoppe his mouth with an oxe. The night Owles flye Snayles ouerrunne vertue and wyſedome. And as of beaſtes coynes: ſo noble mens armes were borowed. As of the Lyon, Leopard, Gryphon, Dragon, eyther grene, white, or black. The Horſe the Beare, and others, wherewith our gentlemen are honoured. There be who deriue them of herbes & flowers As the white or redde roſe, and others like. Which they enuironne with certaine feate poeſies, and deuiſes.

Which would they folowed as feetly Theſe wonted they to graue on pillers. Nowe, it is counted worſhipfull to place them in theyr houſen, ſtretes, churches, walles, and funeralles.

Theſe call they armes, for they are the price of their dedes. All which fortes of out warde ſhewe and vaunt, the nobles of this age are cōtent to beare. But, the endeuours, duties, and practiſes thereof leaue to others. But, not theſe only honoures deſcended to poſteritye, and the whole houſe: But euen the names of theyr aunceſtours So, as nowe, they vſe not ſo commenlye theyr owne names, as other ſurnames. Whyebe fyrſte were geuen them, eyther for ſome rare happes, or for theyr diuerſelye diſpoſed maners, or the affections of theyr myndes, or bodyes, or for theyr ſundrye ſkylles, theyr large poſſeſſions, theyr manye conqueſtes, or of the ſoyles they inhabited. As emonges vsus. Buckingham, Bedforde, Northfolke, Somerſet, Suffolke, Stafforde. Dukes, Earles, Barons. Whoſe proper names are either vnknowē, or vnworne in cōmen talke. Theſe alſo in times paſt deſcended to their heires As appeareth by Plutarche, where he writeth of Cicero. who firſte bare the ſurname of Cicero ſeemeth to hauehave floriſhed with chiefeſt praiſe. For y^e ſurname, was not onelye not neglected, but euen gredely continued of his poſterity. And Cicero him ſelfe in y^t dream of Scipio, imagineth Scipio thus ſpeaking. That name ſhalt thou winne vi" thine own purchaſe, which now thou" claimeſt by diſcēt from me. We neede not here to heape examples, ſith it is of it ſelfe moſt euident. Other priuileges, as diuinacions & ſuch like, maye by diligent reading be foūd & noted in Liuie & other authors. To our purpoſe it ſhal ſuffiſe, to hauehave ſaid thus much. This is therfore the firſte branche of Nobilitie. Adourned with Images, welth, ware pictures, petigrees & glorious titles, by their fathers & forefathers But much it is to be feared leaſt what Cicero plaind of his coūtremē in his paſſed yeares; y^t ſame may rightly be reported of theſe. That ſometimes ſome proue worthy to ſuccede their aū ceſtours. But the moſt ſeke to cōpaſſe this. That ſo much honor may ſeme due to their aunceſtours, as both their ſame was ſatiſfied, and theyr heyres payed of the ouerplus.

An other ſorte of Nobility there is, begonne of it ſelfe: famous throughe no commendacion of houſe or armes, but nobled by her owne dedes and induſtry.Newe ſprong Nobilitie Such the Romaines termed new men. Which leaſt I ſeeme wythoute booke or witneſſe to affirme not confirme: Appyan a Greeke writer of the Romaine hiſtory, witneſſeth with theſe wordes. Them call the Romaines newe who not by their aunceſtours, but of them ſelues waxt famous. As contrariwiſe, Gentlemen we terme thoſe, that hauehave continued from the beginning of the nation, whoſe aunceſtors were neuer bonde, nor euer ſtaynde with treaſon. But though it be great to deſcēd of great houſe: yet greater is it to be great him ſelfe. And better to begin then end thy houſe: as alſo to be good then borne of good. As writeth that worthy Gregory Nazienzent. Hit behoueth to ouerrunne, not lagge behinde thy kinne. Therfore whē baſenes of birthe was vphrayded Soſtratus, he aunſwered he ought be ſo much the more eſtemed, for his houſe began at him. Likewiſe Ciccro refoyneth to Saluſt. Who, where men thought after he had borne office, he would hauehave auoyded or chaunged the name of Ciscero: vowed to endeuoure to yelde it more famous, then euer was the Catos Catulles, or the Scaures. Whiche howe he perfourmed, well can thankefull poſterity witneſſe. Neyther are theſe newe nobles any leſſe prayſe worthy, then, the auncientſt: if with right foote and by ſtreight pathe, they aſpice to honoures. For thother are in maner feathered with others plumes. Theſe with their owne vertues: They as y^t yuie & vine leane on others proppes. Theſe, as the fiſhe Trochus is reported to engender with him ſelfe, and conceiue: ſo be the firſt begetters of kinne name, and honour to their poſteritye, But more to cleare the matter wyth experience, became not Romulu of a heard, the king and founder of the Romayne ſtate? Or did not Tullus Hoſtilius a yong Impe, buſied in entending his ſhepe, from his countreye coate ſcale the heyghthe of y^e Romayne ſcepters? Happd not the like to Tarquinius Priſcus ſonne of Demaratus a Corinthian mat Marchaunt, a banniſhed wight? dyſcended not Scruius Tullus of a Niefes wherfore as of the kingdome, ſo like is the accompt of other offices: whiche were alſo emparted with the common ſorte, as the Tribuneſhyppe Counſulſhip, and others. M. Valerius Coruinus a Noble man, witneſſeth the Conſulſhyppe was communicated with them: As the price, not of bloud, but vertue. And therfore reede we, that euen from the plough and Houell, many were called to the Senate to the Dictatourſhyppe, and ſtatelieſt honors. Truly to paſſe by prophane matters, God it is, who rayſeth the poore from the dunghil as Saul, Dauid, and others. Many, that only arbiter and dyſpenſer of humayne happes, maketh of ſlaues Lordes, of Rhetors, Conſuls: from baſe eſtate and fortune, lifteth to the higheſt roomes and houors whom him lifteth. which well knew that Pagane Poete Heſiode. Who, in the entrye to his treatiſe of workes and daies, mouing this doubt whence it proceded, that ſome were Noble, others baſe: anſwereth. Of the wyl of God.

The third and Nobleſt ſorte,Nobility matched with vertue. is not ſimple, but compounde of eyther, conſiſtinge of ſuche, as with theyr owne trauayle, giſtes, and ornaments, amplyſie, and encreaſe thenheritaunce, of the recetued name from theyr aunceſtours. So, as they be not onelyonly parteners of theyr Nobilitie, but reſemble them alſo, in imitacion of their dedes: Not only euening but euen ſurmounting them. Which, that nobleſt Socrates prince of Philoſaphers, ſee meth to hauehave ſignified, when, demaūded what was Nobility, he defineth it, the iuſte and euen temperature of body and minde. So, as they ought be not onelyonly meanely, and ſo muche as ſuffiſeth other, endewed with goods and gittes of the body: and commended with forreine graces, eyther of fortune, nature or kinred: But further oughte couple hereto, the care and tillage of the mynde, ioynte with theyr earneſt endeuoure. That not in body only, but minde, they bee well affected and by ſpoſed.

And beſides the proweſſe of theyr aū ceſtours, purchaſe thē ſelues commen dacion of wiſedome. Of this Nobility in the fourth booke of his commen welth, foreſpake Ariſtotle. Sayenge there be three thinges that ſtryue in ciuile equalitie. Liberty, wealth, and v…rtue. But y^e fourth which we terme Nobilitye, is compounde of the two laſt. For Nobility is lōg laſted welth linked with Fortune. And ſo forwardes.

Theſe therfore are, in my opinion, and as the ciuilians ſeuer theym, the thre ſortes of Nobility. Yf any other be, they maye rightlye be referred to theſe. For Plato, as wryteth Diogenes La…rtius appoynted foure kindes. The firſt, of them that deſcend of good and vertuous parentes. The next of ſuche as had princes, or noble men theyr progenitours. The thirde of thoſe whoſe aunceſtoures were victorious in warres, or crowned for conqueſtes Which three may well be compriſed vnderunder our firſt parte. Namelye, that Nobilitye, whiche deſcendeth from others. As we imitatinge Ariſtotle hauehave parted it. The fourth ſorte is of ſuch as flouriſhe with the glory of theyr owne dedes. Which parte is alſo ſubiect to our ſecond braunche.

Nowe therfore, our firſt promiſe diſcharged, the name of Nobility diſcuſſed, and examined, the ſource thereof ſhortly ſhadowed, and her partes expreſſed: Let vsus agayne peruſe theym more diſtinctly, and aduiſedly, & more at large ouerrunne them. And ſearche as we may, and can, which is the true Nobility. For, both it nedeth ſearche and enquirie: and is of it ſelfe moſte worthy conſideracion. Becauſe not al that hauehave attaynd the name, hauehave eke the thing: But they are deemed to hauehave both name and thing, who clime thoſe ſteppes, wherby rightly we ſcale to dignitie. For to be a noble man is no baſe or raſcall honour. But the eſpeciall gift and honourable ornamēt of God. Therfore, of him to whom greater charge is credited, more duties are required. As Chriſt by parable taught vsus in the Scriptures.

That, as he is moſt famous and floryſhynge, in reuerende names; honourable titles, bright Images, Ryches, Pompe, and power: as euerie man vpryſeth to him, and yeldeth him place: as hee is ſaluted, loned, honoured, and byghlyer pryſed then all others: ſo, hee endeuoure to excede all others, in true honor, and Nobilytie. And, as in theſe forreine goodes: ſo in thother greater, hee excell the multitude. Therefore, as Nobles weare rycheſt roabes, ſo are honorableſt and princelieſt qualities required of them. Unleſſe they wyll betraye the ſtate, that god allotted them, and therwithall, theyr dignitie, their natiue Nobilitie. For it is not geuen all men, nor boughte by Prynces fauour, neyther commeth by the benefite of nature, nor as perquiſite, happes by chaunce and caſualtie: but euen geuen from aboue, by the prouidence, and diſpenſation of god. Who plongeth lowe the lofty from theyr ſeate: and lifteth vp the lowely. Who, with hys ryghtewyſe eye regardeth mans life, and wyth hys mightie arme and heaūenlie becke, guydeth and gouerneth it. To whom ought Noble men impute, what ſo they hauehave. And, what hauehave they, not receiued? if receiued why glory they, as they ne had receiued it? Wherefore, ſith in dyſcourſe of the firſte Queſtion, we hauehave ſhewed, that this Nobility groundeth on the lawes bothe of God and man: and therefore, ought not be abolyſhed, but preſerued and honored: as a profitable, neceſſarie, and honorable ornamente of the whole body, both in warre and peace: And, in the ſeconde parte of our deuyſion, opened what it is, diſcribynge the name, nature, original, and parts therof: it reſteth cōſequently, to ſpeake of the thirde parte namely, whiche is true Nobility, and what maner thing it ought be.

Whiche may the better be knowen and vnderſtoode,Counterfaite Nobilitie. if firſt we carue out counterfaite Nobilitie, and hit which tracketh the true by ſtelth: leaſte wee miſtake the forged for true, and the falſe ſemblant of truthe, deceyue thē ſimple. For herein miſſe many. Partly, of the Nobles them ſelues, through ſelfe louelove and conceyt of them ſelues: And partly, the commen ſorte, in reuerencinge whom they oughte not, or cheriſhing thoſe vices with flatterye, whiche hit behoued to reproue wyth aduiſement. Fewe be there, that boldly ſpeake the truth. Whereby eyther Nobles may know theym ſelues: or others learne to knowe the Nobles.

As truly to Nicocles ſayd Iſocrates (the father of eloquence), of tyrantes and heauy lordes. For where priuate and poore men their enemies accuſe, their frendes warne: fewe, as they oughte reproue thoſe, that paſſe the reſte in dignitie. So who moſte behooued to hauehave bene beſt enfourmed: reſt neglected and vntaught. For few accompany them: and ſuche as are conuerſaunt with them, or fauourablye flatter theym, or dreade with franke and chriſtian freedome to reproue them.

But, though noble mens eares muſt not be launced: yet muſt they accuſtome to liſten not onelyonly ſwete ſawes, but true withall. Therfore, that we maye the better diſcerne the true Nobles, the apiſhe & chaungelinug muſt be diſcouered.

Vayneſt therfore, and plainely miſcheuous are thoſe,The ſu… dry ſortes of counterfayte Nobility. moſte vnworthye this name (wherto moſt impudentlye they entrude theym ſelues) leude cutters and royſters. Who in theyr vtter behauiour, apparayle, practiſes, & talke, counterfaite a maner Nobility. In deede affecters of Nobilitye, and counterfayte riche. With whō almoſt now eueryevery corner throngs: whō, who is ſo madd to recken in this number? Of whō Salomon ſayeth in maner thus Ther be ſome (ꝙ he) y^t hauing nought yet counterfaite riches. For ſuche are they. Of no ſubſtaūce, leſſe poſſibilitie baſeſt birth, deſperatſt life, moſt lauiſh tounge. For gaine, ſometime Gnathos, ſomtime Thraſoes, Importunately boaſting their brauery, as he in y^e Comicall Poete. Craking their cheualrous facts (in nede none) their fraies & ſcarres: w^t open mouth & falſe and forged lyes. Theſe walowing in exceſſe, maſkd in ſutes and coloures, with impudēt face and hard fauour, not walking, but rouing: belche forth no meane matters, but w…rres, Princes, emperours, Cities, caſtels, realmes. And as Taurus a ſmal bird, by report of writers coūterfaites y^e Ores lowing: ſo theſe miſers of no ſubſtance, no ability, no poſſeſſions, ſtoope to no baſe or meane matters, but commē only of high, princely and lordlye affaires. And leaſt oughte ſhould want, ſcrape to them ſelues en ſignes of honor, & faine thē newe foūd aunceſtours. And rake to thē for hyre traynes of ſlaues, or rather troupes of felons like them ſelues, to flatter thē, to ſhoute at al their ieſtes & ſayenges, who liue of the ſpoile, ſnatche, praies, and robberies: thriuing only by theft, forced by this bloudy gaine and cruell vauntage, to maynteyne theyr falſe and copper Nobility, theyr lewd fame and wretched glorye, purchaſed from the beginning by lies and theft.

Which thre halfeny gentlemen I recken not in my Scrowe. As in whom reſteth not ſo much as one ioate of honeſty, much leſſe of Nobility. For neither are they borne of good houſe, nor commendable for any glimſe of goodneſſe. Wherfore, as Noble noughtye packs let vsus ouerpaſſe them.

Vaine alſo, and counterfaite is their nobilitie that are prieſtly, and church nobles. Of whom yet,Churche Nobles. more queſtion is, then of thoſe other. For, they are authoriſed by the cōſent of many, and Nobility of houſe, & y^e maintenance of their great might. For commēly they are cleped lordes and Princes. Nor in the churche onelyonly comber the chyefeſt ſeates and ſees, but coueyt to rule the world in temporal and ciuile cauſes: wage warres, carye with theym courtes and traynes. As not in name only Nobles, …ut paſſing the mightyeſt princes, in fertileſt landes, plentifulleſt poſſeſſions, and largeſt dominions. Who would they had rather choſe to enryche them ſelues of theyr owne enheritaunce and patrimonies: thē of church profites. which ſith they earne not by ſowing, plāting nor preaching: neither ought they reap. Manifeſt is the Popes pollicy, and well knowen for what wile, theyr Roomiſhe father and enſtaller, him ſelfe lord of lordes, hath placed them ouer ſo manye prouinces. For who doubtes, but in ſetling theſe in ſo many realmes, & kingdomes, he ſought his owne honour: & prepared him ſelfe a meane to maynteyne & ſtabliſhe his vſur…ed dignitie? Truly not altogether the beſt, prouided their parentes for their owne honour, much leſſe for the churche, who ſtoared w^t plenteous & abundan̄t iſſue: their yongeſt either baniſhd into cloiſters, as Abbottes, or Abbeſses, to rule y^t Conents: or procured to be created Chations or Biſhops. Biſhops I ſaye, not to ouerſee their flocke, but to foreſe theyr priuate gayne. So, as they become the lordes of their bodies, not feeders of theyr ſoules. Which for it is vngod lye, oughte greatly of the godly to be plained. For hit is wisked, ought by y^t magiſtrates to be puniſhed. But I can neyther diſgrade thē of the name, n…r title of Nobilitye. But by what title, clayme, or rightfull intereſt they ſue to be regiſtred in this rewe of Nobles, which here I ſearche, truly I ſee not. For albeit the maner and phraſe of commen ſpeache, hath otherwyſe determined: yet▪ if more we credite the authority of ſound learning, then vicious cuſtome, or the truthe, then vanitie and the termes of the rude & ignoraunt people: of neceſſitye we muſt eyther iudge them belyed prieſtes, or ſclaſidred Nobles. For if abandoning the world and their birth right, they fled to the church: in that ſtation and calling muſt they abide. For one ſole man muſt vſe one onelyonly callyng. And the firſt right ſurrendred to late it is to reclayme. Both at once they can not be. Syth God and Mammon, ſeruice, and lordſhippe, are no leſſe contrary, then fyer and water. Neyther, well gouerneth he a ſpirituall charge, who entermedleth wyth the wo…lde. And therfore is it in ſome comm…n wealthes decreed, that none ſhall beare at once two offices, or practiſe two ſundrye craftes. For eche dutye claymeth not the halfe, but the whole man.

Except perhaps they wil be like thoſe Serpentes, whyche are ſayde to be double headed, and tayled. For, ſo are theſe double faced and chaungelinges, ſometime for auantage eccleſiaſticals, otherwhiles Nobles, as mē of al degrees & ſortes. For to ſuch (not vnworthely) Eraſmus reſembled them. But by their pacience, this ſtate as euel, & opiniō as falſe ought be rooted When the Apoſtles ſtroue for lordſhip whē y^e .ii. brethren ſued for the right & leſt place in the kingdome of heauen, our ſauiour otherway wried their ambitious luſtes and earthly mindes.

Nor graūted what they fondly craued nor flatly denyed theyr …eſt. But ſeemed in maner to yeld, & yet in yelding to roote out the affe…t…ō. For expreſſely he forbids to practiſe lordſhip or dominion, affirming it to belong to heathē princes. Alſo the deuiue Peter (whoſe vicar the Romaine biſhop hath lately found him ſelfe, & opened theſe a more honourable gappe) in his epiſtle in no wiſe wil that Paſtours or byſhoppes rule ouer their flock, Yf the Apoſtles refuſed to ſerue the lordes Table, the better to entēd preaching: and poſted this as a great let and hinderance to others: yf Paule whollye to applye the preaching of the goſpel, in maner forſooke y^e miniſtraciō of baptiſme: wher yet thoſe offices are ſibbe, & in maner ioynt: truly theſe moſt repugnat charges, wherof eyther chalengeth & occupieth the whole man, with what bond they may be coupled: or how two ſuch contraries maye be applyed to one: none I thinke may eaſely ymagyne.

Or yf he conceyue, ſhall not ſo eaſelye confyrme. Neyther by any indifferent lawe, oughte one ſelfe member be a thrall of Ieſus Chriſte, and a worldelye lord: a teacher and preacher of God, & retainer of y^e world. Nay rather, ſuche a compoūd creature, is neither-ſimply to be termed a noble man, nor ſimplye a prieſt. Put to ſpeake truly & indifferentlye, is a neuter and mongrell. ye wil happely ſaye then, ſhall the biſhop or miniſter be ſo cloggd to preachyng of the Ghoſpell, as he maye entende nought els?

Trulye, I denye not, they maye alſo entermedle with ſome forreyne affayres, as Moſes and Ambroſe to determine doubtfull controuerſyes, ſometimes trauayle in embaſſyes, purchace peace, ayde theyr Princes with theyr coūſayles, & frequēt iudgemēts. But theſe ſeeld happē & are no neceſſarye burthens. But to preache & proclaime y^t newe couenant, is their proper & appointed charge. And woe to thē, if they preach not. They chalenge alſo benefices in maner by title, for their aunceſtours gaue thē. But other was the mind, other the entent of the geuers. Namely, that feruent praiers ſhould inceſſātly flame▪ religiō ſpread & y^t kingdome & goſpel of Christ be enlarged. To other end if they tended, il foūded giftes wil fayle. And ſo the geuers mocked of their rewarde. What ſo they willd, thus hath God decreed. And albeit this eccleſiaſticall nobility ground on Popes patentes, whereby, both entry is forcloſed the poore, to y^• higheſt Eccleſiaſticall degrees, and noble deſcēt required of either parēt & all theyr aunceſtours of ſuche as ſhall attaine them: yet ſith they hauehave neyther godlines, nor learninge, their pledges or warrantes: Vnworthye are they of this aucthoritie, all were they able to vouche infinite deſcents, and petigrees of their race, and thoſe confirme (as they wont) with their ſacred othe. Why then? (they will happely aſke mee) may not a noble man take charge of ſoules and preache? What els? if, when he beareth the ſimple perſon of a preacher, he diſgrade him ſelfe of the honour and pride of his Nobillitie. For they ought not bee debarde that kind of life, if faithfully they wil diſcharge their charge. But of ghoſts, ſhades, and Images, my talke entreateth, that deuoure the Church goodes. Who accompte it vilanous to learne, vile to teach. Such Archebiſhops, Archepryeſtes, or Archecourtiers, wee remoue from this rewe of Nobles, as counter faites and Newters. For as Moyles engendred twirre a Horſe and Aſſe, are neither Horſſe nor Aſſe, but, a mixt and myngled kynde: euen ſo are theſe. As begotten not of men but Goddes, who not onelyonly deſcended of aunciente houſe, but alſo imitate the aunciente meane and maner of life. As ſayeth in Virgyle Dido of Aneas.

I thinke (and not amiſſe) he is Impe of Gods For, the childe is the fathers Image, and in maner him ſelfe: if as in body, ſo in minde, hee endeuour to reſemble him. Neither is the phraſe ſtraunge in the Scriptures, to terme Maieſtrates and Nobles, gods, and Sonnes of the higheſt. We ought alſo to priſe auncientie, ſith god for Abraham, Dauid and theyr fathers, ſhewed mercy to theyr Children: as appeareth euydently in the bible. And ofte we louelove the Child, as the fathers mirrour. But ſo muche the more if many his aunceſtoure, continued the ſelfe poſſeſſiō of praiſe with continued worthines. Wherefore, ſome force to prouoke louelove, bathe the aged memory of wel deſerued parents. Nobilitie alſo, hath her ſeuerall ages, encreaſes, and degrees. Wherfore, as we reuerence age: ſo, ſith this ſpringeth, ſpireth, proſpereth, and buddeth, hauinge her bloſſoms as youth, and ripenes as hoare beares: truly, we ought and wonte all to honour this hoarie auncientie of Nobilitie, laſted through ſo many ages and families. Chiefely, if the moare of vertue be not cropped, but dayly rooted deepelyer. But ſith Cain Cham, the children of Iacob, and after Abſolon, Rhoboam, and other ill ſutes, ſprong of holieſt rootes: and the heires of Scipio, Fabius, and Cicero, proue that Children treade not alwayes theyr fathers ſteppes, but oft degenerate: and commōly it happeth, the moſt chaungelinges, moſte crake the ſimple glory of theyr auncientie, them ſelues ſuinge no ſounde or perfecte vertue: therfore, for it is lawful, it liketh and behoueth mee, ſomewhat to reaſon, not againſt antiquitie, but the vaine confidence of antiquitie: not of myne owne heade, but the aucthoritie and iudgementes of learned Sages. And as hitherto wee hauehave pulled nought from it, ſo henceforth wyll we adde nought to it, but his owne, leaſt with borowed plumes, it ſeeme to it ſelfe.What other then, ſhal we terme auncient bloud, then goare, or putrified? as ſayde Gregory Nazianzene to lyke effecte.

Bluſhe to be termed ill, not baſe or bare

Race is their praiſe, who longe ſince notten are.

Lo, hee termeth them putrified, feſtred and rotten in theyr graues, from whom theſe boaſt theyr birth. And Cicero in ſcoffe, rightly termed Piſos aged and aunciet Images, ſmoakie. Vaine therfore is this vaunt of auncient Nobilitie, if nought els renowme hym, but his worme eaten ſtocke, or emptie rewes of drawen deſcents. For, who walowes in this errour, and weenes him ſelfe greater for this ſhade of forreyne happes: is not to bee reckned amongs the Noble and honorable, but rather to hee deemed a foole and fondlinge. But happely you wyll reply, theyr race is not only auncient, but riche and mightie. But therin others eyther matche or paſſe them, and yet not therefore are accompted Noble. And ryches ofte are blocks, mids the race to our nobility, and ofte forſlowe the voyage to this true glory: at leaſt not alwaies further hit. Further, it may perhappes be douted, who were thoſe Nobles, & glorious worthies of whom theſe Impes deſcended. Truly what maye be ſayde, I ſee. But howe I maye playnelye ſpeake withoute offence I doubte. For what more frowarde or ſtately, then he who ſeemeth to him ſelfe happye? Who is hardlier taught, the who dreauth him ſelfe moſt fortunate? Plato refuſed to geue the Cirenenſes lawes, for he counted it moſt difficult, to order ſo welthy people. Neuertheles, both for it is true & profitable for thym to heare…, neceſſary for me to ſpeake: my conſcyence mouynge me to vtter hit, I muſt not conceale it. I wiſhe therfore, all Nobles would call to minde, & reape vp out of all memory theyr aunceſtours, & progenitors. So ſhal they finde perhaps a petygree & genealogy, wherof they ought rather bluſhe thā ſwell. I ſtyrre not this mixen. Let thē ſelues ſearche the chronicles, and theyr petygrees and marke yf theyr aunceſtours hauehave hene murtherers of theyr brethren, as Cain: reprobate as Eſau: of whoſe houſe the booke of Geneſis reckeneth many dukes and kinges.

Whether they hauehave beene rouers as Nimrod the great hunter: or tyrantes, as Nero, Phalaris, & others: Idolaters, as Thare the father of good Abraham: perſecutours of chriſtian religion, as Iulian the Apostate, or effeminate & vicious perſons as Sardanapalus. Whoſe children or poſterity, hauehave ſmall cauſe to vaunte the honour of theyr aunceſtours, but rather to lament their miſerable ſtate. And declynyng theyr bypathes, them ſelues ſue better. And ſo begynne to rayſe to theyr poſteritye, ſome paterne of true Novility. What ſayeth Chryſte of the buylders of the Apoſtles tombes, and ſuch as decked the monumentes of the iuſt? Sayeng, Had we liued in the times of our fathers, we would not hauehave bene partakers wyth theym in the bloud of the Prophetes. Therefore ye are wytneſſes to your ſelues, (ſayeth he) that ye are theyr children, who ſlewe the Prophetes. Fyll ye alſo vp the meaſure of your parentes. O ye ſerpents vypers broode, howe wyll ye eſcape damnacion? If is to be feared, leaſt he wyll ſaye the like to theym, Who proude the bloude of theyr bloudye ſyres, vaunte ſuch armes, as purchaſed by the ſpoyles and ſlaughter of the good, not honour but diſhonour them nor ought to rayſe, but quayle theyr ſtomackes, and abaſhe and ſhame them. God in Eſaye calleth the Iſraelites, traytours chyldren and froward broode. This therefore, (in maner) was the head of the Iewiſhe Nobilitye: Theſe be alſo the ofſpringes of ours. For to come nearer, were they not Gentyles from whom thys: Gentrye deſcended? Lyued they not without god, without law, without Chriſt… Whiche infamye, thoughe it be commen to all, and farther of, nor peculyer onelyonly to Nobles: yet pertayneth to theym for it is vnyuerſall.

And thereto this oure talke tendeth, that ſuch as aduaunce them ſelues for byrth aboue others, may linke theym ſelues in this commen lyne with others, and be included in one ſelfe throng with eueryevery abiect perſon: not exempting them ſelues from this contagion for theyr Nobilitye. For ſuche as nowe weene theym ſelues neareſt god, are the rēnauntes of this wicked & accurſed brood. So are they of y^e condemned ſede of the Gentiles, as al y^e reſt Which had bene a ſimple Nobilitye, had not y^e precious croſſe of Chriſt our nobleſt ſauiour legitimate them. But nearer yet let vsus touch this ſpring and roote of theſe noble twiggs. Let vsus in thought ouerrunne & peruſe all countreies of chriſtendome, & ſee if in anye of them, appeare anye ſparke of true and auncient gentry. Italye the queene and empreſſe ſometime of the reſt, abundant in pleaſures, commodityes, and ſundrye bleſſinges of God, howe large it was, howe litle it is, yf anye will but recount: he ſhal finde no ſure ſignes, no euident ſteppes of any auncient Nobility. Not whole townes, not waſte playnes, retayne their former and principall names: no pure & whole families remaining. The noble houſen eyther ruined, or decayed, and newe and barbarous vpcrept.

For that part, whiche ſometimes the Apulians, Samnites, Greekes and Campanes inhabited, is now the realme of Naples Latium, Capaigne: Gawle, termed of Ceſar behither the Alpes, Lombardye, Flaminia, Romandiola: the riuer Liris, Galirian: Ticinus, Pauie: Egnatia in Apulia, Iuuenacium as Raymond Martian notes. So as almoſt at this daye, it retayneth no ioat of antiquity. For it hath bene the pray & ſpoile of al nations. Not only in elder times mixt w^t mongrel and forren people: as the Greekes, Oenotrians, Morgetes, Sicilians, Auſonians, Aborigines, Pelaſgians, Auruncans. But alſo at laſt, w^t al Barbary: the Lombards, Saracens, Hungarians, the factions of Gwelphes, Gibellines & others, wherfore, what meruaile is it, if the priuate antiquity of Nobility & famous houſen be decaied? what ſhal I ſay of Spaine which ſuffred like calamity what priuy murthers they committed w^t what barbarouſnes thei infected it, both I ſorowe to thinke, & abhorre to recount. Neither the Germaines, al wer they of others moſte free, & leaſte open to inuaſion: were altogether quite frō forren bondage: from the Romaines, frō the Gentiles, & Pagans. For the Sarmatians and Gothes, wild and cruel people, they bred in their owne boſomes. What I ſpeake of thē, I wiſhe alſo vnderſtood of others, profeſſing now the name of Chriſt. But to what ende tendes this farre ſet ſearche? To reuoke noble mē to their original. That ſuch as be aunciente, maye with attentiue thoughte peruſe the puddle whence fyrſte they ſprong. Wherin, whether they waile the ruyne and ſubuerſion of their nation, or ſorowe the ignorance, cruelty, impiety, & ſhame of their aunceſtors: Let them looke nearer thē ſelues, not boaſt thē. For were they euel, no cauſe hauehave the good to vaunt them, al were they kinges. Neither thinke I them or oures rightlye termed Nobles, yf they bee infected wyth the contagyon, of theyr oryg…nall aunceſtours.

For, neyther are theyr aunceſtours therfore not vicious, for they were accompted Nobles: for they were clothed in …purple, and golde. For ſo, ſhould Nobilitie be, (as ſayd Diogenes) a vaile of vice. For, as neither ye accompt the Aſpis, or Scorpion harmles, for ye ſee them pent in…golden Cages: ſo neither ceaſſeth vice to be vice, though dyſguiſed with golde, and other giftes of fortune. As ſingulerly ſayd Epictetus. As an Ape is an Ape all weare hee a golden Robe: ſo neither power ſo altereth men, but they perſeuer aye like them ſelues. For, vice is neither maſked nor honored, with the weed, but rather bewrayed and deſcried. But, admitte they were auncient, riche Noble and good withall. Yet, nought worthe is it, to hauehave good aunceſtours: but to be him ſelfe good, is ſome what, or rather all. For, as eche man beares the paine of his owne miſdeedes, ſo are children eſteemd by theyr pryuate vertues. Nor ſo muche ſkilles it, who or what man begat thee, as whom and what thou proue and ſhewe thy ſelfe. For commēdeth it ought thy deformity, y^t they were faire? Or ſupplye theyr ryches thy want? Ought auayleth it thee in ſycknes, that they were ſtronge and helthy? Truly, as their beautie, helth, and richeſſe, in thy wants ſerue the not as thine: ſo neyther arte thou by them, eyther richer, fairer, or helthier. Wherfore well may the vertue of thy aunceſtours, be in deede a preſident & ſpurre to prouoke thee to wel doinge, that begotten of good thou mayeſt cō tinew good: but by theyrs gainſt thou no prayſe, but thou practiſe lyke. Sooner ſhall thy noughtynes clipſe theyr Nobility, then by their worthines it ſhadowed, or thou made better. This Nobilitie, is others gifte, not thine▪ who otherwiſe thincks, is fond & witles. Euen as, who ſeing the emperours or others fleete at Genua wold weene they were his, & therof boaſt to the beholders. Or as y^e fond riche man Caluiſius Sabinus, who (as mencioneth Seneca in his Epiſtles) thought him ſelfe learned & mindful, for he kept learned and mindful ſeruauntes. And deemd he knew and vnderſtode, what ſo they knewe. To theſe may worthelye be ſayde, that in theyr Fathers armes lyeth all theyr gentrie. As Herode a Sopbiſter reproched an inſolent craker that all his Nobility laye in his ſhoes. For then vſed they amongs the Romans, on theyr ſhoes an Iuory ornament, ſhaped like a die. Theſe be therfore forreine happes, and placed in the raſhe dealynge, and fauoure of fortune: withoute the man, indyfferente both to good and euyl. And oft it happeth, that as of an yll Crow commeth an yll egge: ſo contrariwiſe, not ſeeld, of ſtoute, modeſt, and godly parents, deſcends a Cowarde, ſhameles, and wycked Sonne. Whiche well declare the diſcents of the Patriarkes, & kynges of the Iewes. This proues alſo the rewe of the Romaine Emperours, who ſo wyll by leaſure pervſe them. This ſheweth Valerius Maximus, in his title of vnkindly children. Wherfore, not cōtrey, not parēts, not aūceſtours geue Nobility: but other whence it comes, nor is a thing ſo rife by al men to be gaynd. Godly ſaide Hierom. Not to hauehave bene at Hieruſalem, but well to hauehave lyued at Hieruſalem, is worthy prayſe. So, not to be borne of good parents, but thy ſelfe to be good, is commendable: and worthieſt al praiſe and honor. Be therfore this Nobilitie of birthe beloued, reuerenced, and eſtemed: be it a ſteppe and ſtaier to true Nobilitie: it ſelfe ſure, true and perfecte Nobilitie is not. Hereby is it apparent to all men, that auncient family, or diſcent, ſome what aydeth to this perfectiō: but thoſe natheles are farre wyde who cuſtomably and commonly are counted Nobleſt.If new nobility bee the true gentrie. Let vsus now come, to the ſodayne glory (as Plinie termeth it) and newe Nobilitie. Whiche, ſith it groweth and clymeth of it ſelfe, ſemeth ſomewhat nearer to approche the tipe of perfection. Or may at leaſt, aſwel as the auncienteſt. But contrariwiſe it proues, and other wyſe hauehave others practiſed tofore.

Who by fraude, guile, and deceit, like ill meanes, or princes blinded iudgement, bought or purchaſed Nobilytie. Of whom preſently ſwarmeth eche where, a great or rather to great multitude. Emonges the Romans, infamous was the name of newe men. And not once reproched to Cicero, and chiefely layde in hys dyſhe by Saluſt. That he was perdy, a new man, come from Arpinas, late found, and ſent for: and a Citezen lately grafted in the Citie of Rome. But, would we had all Ciceros: who with trauaile, induſtrie, eloquence and wyt, would open them ſelues pathes to the attayninge of honours. But alas, other engines vſe they to breake vntounto it, other mynes and priuy policies, to winne this Nobilitie. Who, as they enter by a poſterne, and wyndowe on the wronge ſide: ſo once entred, proue more ſkilful in vyces, Couetiſe, pryde, ambition, crueltie, then the auncienteſt Nobles. As though, farre lōger they had learned in the Schole of noughtines. So blynde fortune theyr promoter, them promoted blynds. Whom it contenteth not, to preferre the yll, vnleſſe with aucthorytie ſhee arme them, to make them more harmefull. Then at length honor bewrayeth him, and detecteth hys couerte ragyng Tiranny. So, who of all other weakeſt and moſt contemptuous, powerleſſe and bloudleſſe, barer then any Irus, coulde hurt none: they once armed wyth power, office, and honoure, as a Caruynge Sworde: learne not onelye of theyr owne nature to ſtynge, but alſo with the edge of their aucthority murther good ſubiectes, farre their better, godlyer, & nobler. And, for as hongry flies they crall to oftice, of the bloud & beggery of y^e impoueryſhed, ſucke the welth they wante. So theſe wretched vpſterts, creping firſt on ground, & (as rightly Cicero termeth thē) euen bratts of the earth, begottē of them ſelues ſodainly with theyr brightnes, port, and might, dimne the aūcienteſt families. Whoſe lamps once quenchd them ſelues inuade the regiment. Is this true Nobility? Is this the pathe to glory? Hither may they aſpire, who neyther dare vouche theyr father, nor can their Graundfather? theeues of all both dyuine and humayne thynges? or dare ſuch, claime the gloryous & excellente title of true Nobility? Not only riche, but good muſte they bee, who ſeeke to attaine this prayſe. Whiche hardely may they bee, who ſo vntowardly hie to ryches. For, true is that ſayenge of the Greekes.

Neuer, vpryght man raſhly riche became.

And therfore, of Silla erſt in his ruffe one demaunded how hee might be honeſt, who hauing nought by diſcente, poſſeſſed ſo many mens ſubſtāce. For hardly proue they good, who ſodainly proue riche. Record of Plato in the fifth boke of his lawes. which Salomon alſo, of al kings y^e wiſeſt proueth. Saieng, haſty enheritance at firſt, is neuer fortunate at laſte. An other dyſeaſe eke hauehave theſe new nobles. Namely pride and vaine boaſt. whiles they loke not whēce theſ roſe, but what their coffers bourd. Mē ſay, Bucephalus y^• ſtede of Alexander the greate, vnſadled & vnharneſſed, would ſuffer his keeper to ſitte him. but once furniſhed w^t his princely boſſes and trappers, abyde none but they kynge hym ſelfe, ſnuffinge and ſnortinge at all others. So is it wyth theſe new found nobles. Then whom poore and baſe, none more modeſt, peaſable, or crouchinge: but once enriched, whom late they honored, forthwith dyſdayne and ſpurne. Suche is the chaunge of theyr minde with fortune, as hee were not hee, who late he was. But let them loke to it. I accuſe them not of pleaſure. How be it, he accuſeth not Nobilitie, who ſeuerely entreateth the euyl, to procure theyr amendemente. Nor ſpeaketh hee alwayes yll, who telleth the trueth, though freely. It wyl bee worth theyr trauayle, bothe agayne, and agayne to beholde from what puddell they ſprynge. For ſo God chaſteneth Saule; vpbrayding him his late baſenes, and myſery. Waſt thou not (ꝙ he) anoynted Kinge ouer all the tribes of Iſraell; when thou waſte but ſimple euen in thine owne ſighte? and thus lykewyſe to Dauid, whome entierly hee loued. From the ſheepefoldes toke I thee, to be prince of the people. Let ſuch therfore as are dronken and reele with the meathe of newe honour, and forget the dungehil whence by God they were rayſed, to the type of honour: cal to minde theyr fathers coate, and firſt homely cradles, and not be aſhamed of the baſenes of theyr natyue byrthe.

If by theyr owne vertue and commendation of wiſedoms, they attaynde to this higher room, as many at this day both ſingulerly learned, and guyltles and ſincere in life: then are they truly moſt honourable, and worthy a higher ſtate. But if eyther by force, as lyons, or fraude as foxes, baſeſt and obſcureſt miſers be enriched by others goodes: (Ile ſpeake noughte bitterlye of theym, onelye this I ſaye,) as they quickely climed through others wrack and miſery: ſo ſhall they ſtoope, or rather totter as ſpedelye. Marius the tyranne grewe to ſuche pride, that he forgat he had bene a ſmith. But mark the ende of his ſodayne glorye. In one daye made Emperoure, the nexte he ſeemd to raygne, the thyrde he was ſlaine of his owne ſouldiour, with the ſword him ſelfe forged. Loath I were to boade vnluckly to the Nobles of our dayes: but this I wyſhe, they would ofte and earneſtlye conſider, whence they roſe, and howe, what way, what paſſage they hewed theym ſelues to Nobilitye. Cicero in his oracion for Roſcius complayneth, that vnderunder the conqueſt and empyre of Silla, the beſt Oratours? and choſen counſayloures ſlayne and beggered, aroſe a familye called Grucii, whote accuſers, as after Cannas fyeld. And likewyſe, the Capitons, Chriſogons, courtyers of Silla, thirſting others goodes, and lyues, waxd ſodainely myghtye: and triumphed ouer the riches & poſſeſſions of nobleſt counſayloures. Who coueit to knowe what late happd in Naples, Millan, and other realines, cōſulting Chronicles nothing domme therin, and liſtning tatling fame, eche where pratlinge of it: ſhal learne that Barōs, Erles beſides others worſhipfull, were fined partly w^e the loſſe of life, partly w^e baniſhmēt That ſtraunge gheſts ſucceded, or rather roi…ted into y^e aunciētſt poſſeſſios and families of y^e true owners. Truly this plentiful & fruiteful harueſt of Sillas tyine, was neither at Roome, nor then onelyonly. But is at al ſuch times, & wheres, as priuate men cōdemne nobles in loſſe of life, exile, or fine of goodes, to enter them ſelues on their poſſeſſions. When new come gheſts diſplace the old inhabiitants, whē eyther circumuent other, when they coine thē ſelues heires by forged teſtaments, or by fraud for ſmal value wrye to them ſelues thenheritance of theyr naked neyghboure, or begge wardes of the prynce to ryfle y^e poore Orphanes, or by any like wycked meanes by others wracke enriche them ſelues. Newe ſhiftes and polecies hauehave the Nobles of theſe dayes, vnknowen to y^e elders. Firſt to rake to thē reuenues of benefices, wherin though the name of miniſtery they neither beare nor coueit,Beneficed not beneficial Gentlemen. yet reape they the greateſt part of the profites. Beſtowing on the toylinge, ſweating, & ſwinkīg miniſter, y^e ſma… leſt parte & porciō. Of which ſorte y^e to many ſuch be & hauehave ben, euen y^• blind ſee, and ſuch as be in authority, ought ſee reformed. That euerye man hauehave wyth his labour his hire, his guerdō with his charge.Ab…eye Gentles. Like is their riſinge, who in the raſynge of monaſteryes, ſought not the commen but theyr priuate commoditye. Whereby manye firſt became and were termed gentlemen, to whom afore neyther that worſhipfull name, nor ſo large, poſſeſſions were imparted. Whych neuerthelas, were they good men, franke houſekepers, liberal, louers and mainteiners of true religion, ſtaynde by the olde Tenants: both them ſelues ſhould be leſſe enuied, and others leſſe iniuryed, and their newe poſſeſſion more excuſable. The third ſorte is of Courtiers retaynens and ſuch like. Who by the preferment of their lordes or Prynces gyftes,…er…āuts preſented. or worſhipful mariages, clime to this crowne of worſhippe, whiche alſo Cicero cōplaynd vnderunder the blondy varte of Silla and Ceſar. When at the … of Noble mens ſec…tes▪ good …s goodes and …annres … ryfled. Albeit herein alſo, our cou…ryers paſſe them in ſleight. For they only in that calamity, were honoured with ſuch prayes and ſpoyles. But theſe thinke it continuallye lawefull by flattertuge theyr lordes, and hanging on the chiefeſt counſayloures, to watche theyr commodity and oportunitye. To catche the farme or leaſe they coueyte, though with the iniurye of ſome poore wretche, aged, creple, widowe, or orphane. wherof the folly reſteth in Sillas and Ceſars, and ſuch as ſuffer them ſelues to be flattered and corrupted, to wreſt from the ryghte owners, by their authorityes and commaundementes, honours, and poſſeſſions to beſtowe commenly on the vnworthieſt. Which Budee writynge on the Pandectes, compleyneth of … …au…ce, hys countrey, being mayſter of the requeſts, borne in Pariſe of a noble houſe and honorable parentes, howe bee if Nobler for hys learnynge then hys honour. Whiche I am not here …gre…ed to wryte, for that miſchiefe farre ſpreadeth, and extendeth to many perſons and places. That both they may be condemnd by the authority of ſo honourable perſon, and aſhamed of ſo iuſt complaynt, and by wyſedome and councel renoked to a better mind. By Ciceros minde (ꝙ he) the chiefeſt courtiers, in maner Princes eyes and eares, and euen of their priuye counſel, in preferringe vnfeete men, & en…talling lorelles in chiefeſt benefices, higheſt officer, & other pryſes of vertue (iuſtice freating thereat) ſeeme to hauehave ſeared their names with perpetuall infamye, and to hauehave ſtaynde theyr memorye wyth fretting and vnanoydable enuye. For what may we thynke of them, to whom the Prynce bath credited the ſeaſonynge of yong… ſutes, Yf partiall eyther for hate or affection, ouerpaſſyng men of greats diſcrecion and approued tr…fte, they entrude to ſuche charge eyther dreamiſhe doltes, or loſelles, moſt vnworthye that credyte: or ſometime not ſo worſhipful, as famous for the yl prayer of all men to bothe? Of which ſorte are ſome pernicious moch Catos, who fauour the good more from y^e teeth forwards then with their heartes. Who ſeeme to me, to ſhowe as many ſcarres in their forheads, as eyther they preferd ſuch, or ſuppreſſed worthy men, wyth the mockerye of their prince. Yet, what horrible miſchieues hauehave ſuche wrought? Howe muche miſery hathe happened, for the default of wiſer and more worthye teachers? All this his talke, referreth to the wordes of Cicero, wrytinge to Atticus that Pompeye hanged his name for euer, in preferring by hys authoritye one moſte vnworthy to the Conſulſhippe. But the ſonne of Aulus (ꝙ he) ſo bebaueth him ſelfe, that his Conſulſhippe is no conſulſhyppe, but playnely the ſclaunder and infamye of Pompeye, who preferd him thereto. Thus is hit to true, both that promocions are beſtowed on the vnworthy, and that theyr faultes are imputed to theyr promoters. For which onelyonly cauſe, we hauehave alſo ſeene in England diuers excellente, good, and godlye Nobles, deadly hated and defamed, for placynge vnderunder theym yll and rauening rulers and officers.

Whoſe auarice turned not to their owne harme, but to the diſcredite and death of theyr innocent & guyltles patrones. Wherfore the true Nobilitye (and chiefely princes) muſt be circumſpect, to whō they credite the gouernement eyther of priuate or publike affayres. For if oughte happen yll, to them the gaine turnes, the ſhame and checke to their placers and preferrers Nor lighteth euer the blame and puniſhement, on thoſe, whoſe is the fault. But I ouerpaſſe our home happes, and ſoares. Muche is it to be feared leaſt theſe Giantes broode, earthe byrdes, dunghil Nobles, proue y^e traytoures and plagues of their countrey, and treade vnderunder-foote the commen wealth. In Homere Achilles ragynge freateth, for vneuen honoures were layde on vnable porters. Nor plainelier ought prophecieth the neare & approching death of cities and realmes, then like accompt of good and euell: and (as Plato ſayeth) vnmeete ſhoulders charged with vneuen payſe.

But, how great ſtorms and Tragedies, theſe new found Nobles ſtirre in common Weales, hiſtoryes wyll eaſely teache: if any man wyll either vnfolde the records of aged memory, or ſearch and ſee the later preſidentes. But to repeate ſo farre of the aunciente paterns, it greueth me truly: chiefly, for I meane not to dwel in any one part, but hie to other. And, to reuiue and rub vp greene ſoares, is both odyous, and ſuperfluous, for they are grauen in the greene memory of all y^e quirke. Certainly, ſomwhat there is, that all vniuerſally enuie the honours of vpſterts: and abhorre them as pernicious to commō weales. Neither cauſeles is it, that Hiſtoriens, Poetes and Oratours, alwayes playne it in theyr monumentes. For not to touche here Caria, in times paſt moſte flouriſhynge, ruyned by the multitude of new Rulers: Let vsus weighe the complayntes of Oratours, in the Nobleſt and auncienſt Cities. Demoſthenes chiefe Oratour of Athenes, of all wyſe men eloquenteſt, of all eloquent wyſeſt, wryteth, that when Nicias, Ariſtides, an other Demoſthenes, and other auncyente Gentlemen, gouerned the ſtate of Athenes, they ruled farre & neare: And three ſcore and fiue yeares held (in manner) a Monarchie, wyth the conſente of all Greece. Had in theyr treaſure, of ſpare money, more then tenne thouſande Tallentes: The Kinges of Macedon at theyr becke, many noble ſhrines of victorye, (after happely atcheued Conqueſts by lande and Sea), erected, the Common buyldinges moſte ſumptuouſly furnyſhed, and pryuate homes neglected. But, ſince the people and newe men preaced in place, who attended on priuate mens bec…es, not ſerued the common wealth: the Monarchie of the Grekes, ſwerued to the Lacedemonians, the common dignitie waned, priuate profyte grewe, ſodainly of baſe many became Noble, of beggers riche, the beggered fains to become their ſ…aues, and for refectiō to take y^e reuerſiōs of their tables. Whiche ſelfe ſame reporteth Iſo…ates in his oration of peace and other where. Of y^e Roman ſtate the …oete … thus writeth as mēcioneth Cicero…

Hope happ… ſo ſoo… ye wrackd your comm…n wealth?

New lawiers ruled, fond princockes grewe by ſtealthe.

Alſo the Romyſhe youth, that they onelyonly might geue voyce in elections, wonted to tumble the auncients ouer the bridge. who once diſpatched of honor, lyfe, and dygnitie: forthe with new m… ſtirrd factions and diſcorde. As alſo it happened in Roome vnderunder the Papacye: And namely in Iulius the Seconds tyme. Who, from the Ores, (wherewyth hee wonted to earne his alehouſe halfepeny) lyfted to the hygheſt honor of the chiefe See, fildd all Realmes wyth warre, tumult, and rage. Then whome, that Churche had neuer ſtouter Champyon. Wherefore, like as (as grauely warneth Paule) a ſtraunge vnknowen perſon muſt not be admitted to miniſtery in the church, as commōly proud & ignorant: ſo in gouerninge the ſtate, none more inſolent, none more intollerable, then new and ſkilleſſe nobles… rayſed from the Carte to the Courte, from the raſcalles to the Nobles, or to any rule or excellencie of Nobylytie. Whom not vnfeetely, with Homere may wee Imagine borne of Oke and Flint: both for theyr baſeſt birth, and theyr Flintie and Iron harte. As wel Euſtathius, …he playneſt interpreter of Homere, blaſeth it. For this is moſte true.

Nought ſouwerer then a ſhrub, when once hee ſpringth alofte.

For, ſo giddieth and ouerbeareth him the proſperous gale of Fortune, that (in maner paſt him ſelfe) he forgetteth what hee was, what hee is, and what hee ought bee. Where in deede howe muche higher hee is, ſo muche more lowly, humble, and gentle, ſhould hee ſhew him ſelfe. Theſe ſo enchaunted and dronken, with the charme and Hippocrace of new honour, I wiſhe to imitate the humble highnes of Agathocles: needfull preſident for all Nobles to folow. So ſhall they both bee myndefull of theyr former ſtate, and not ſhake or trouble Common weales, and aſpire to the hygher place by vertue, not vice, by induſtry, not malice, or pollecy: and hit gotten gouerne iuſtly, modeſtly, and vprightly. For he though the Sonne of a potter, yet cald to the Crowne of Sicyle, not forth with proudly dyſdained the reſt, but ſurmounted them all in humblenes: not ſhooke, but ſetled eche ſtate: not vaunted hee was kinge, but playnely profeſſed, he was once an earthen potter. Of whom thus writeth Auſon…us.

Men ſay, Kyng Agathocles fed in potters plate.

And charged with Samian claye, his table where hee ſate,

Myds whych, hys golden Chargers ſerued in would hee ſee,

And myngled all in one, hys pryde and pouertie.

Wherof this cauſe he gaue, I loe, who now am kynge

Of Sicyle, late of potter poore was ſimple of ſprynge.

Lear… hence, your Roomes to reuerence ye that clyme

And honourd begger know thy former tyme.

For on his table, beſides goblets, he cauſed alſo earthen pots to be placed, which in maner of encouraginge, hee wonted to ſhewe to youngemen. And pointing to the earthen, ſaid. Suche I made. Shewinge the golden. Suche I make by trauaile, diligēce, & courage. So had he euer tofore his eyes y^e baſenes of his beginninge & ſcience. Leaſt at any time, pufte vp by proſperytie, he mighte forget hys olde beynge, and proudly diſorder, & confounde all thinges. Suche Agathocles it is expedyente oure newe Nobles bee. Which would they, it were to be wyſhed, they were more, and theyr greater eſtymation by all meanes procured. For none but vicious, wyl not louelove & reuerēce them, in whom vertue ſhineth, & the nobility of honeſty gliſtereth. In whiche ſorte of praiſe that heretofore hauehave ben, and preſently are many ſyngular & excellente: is none ſo deuoyde of common ſence, who heareth and ſeeth not. Nor meant I by my longe talke, to dyſproue there were ſuche: but to ſhew that others (of whome I feare the number) are no righte Nobles. For,Vicious Nobylity whereas tofore wee denied, the onelyonly Nobilitie of birth, to be hit wee ſeeke and miſſe: ſhal we thinke this what ſ… it be, new or olde, cloggd wyth vyces, to bee hit? If any bee perhappes, who ſtole vp by ſhifts and ſleights, feedes on myſchiefe and rauenynge, lyues by and in ſlaughter, who is a bane and burthen to him ſelfe and others: hym ſhall wee deeme a righte Noble man? Muche may Stoically bee ſayd of a ſlaue and thrall of vyces, a wordly foole, or who is in deede free, wyſe, good, or euen a man at all. But I referre the Reader to Ciceros Paradoxes, there grauely diſcourſing them. Where he ſhal learne, that the rycheſt, beſt borne, heades of cities, whom grauen golde and Tapiſtry, Images & Tables honour: notwithſtanding, if they defraud any, gape for others right, forge Teſtaments, …o…ite or catche others goods, thrall them ſelues to vices, not chiefly reuerēce vertues: are fooles, though coſtly and courtly: poore, notwithſtandynge theyr groaning cheſtes, yf barren minded, moſt filthy ſlaues, and to cōclude, beaſtes. But that reaſoninge I leaue to the Stykes and Cicero: the readynge to good and ſtudious Gentlemen.

Hetherto hauehave I ſeuerally diſcourſed certaine partes of Nobilitie. Both that auncient, whiche is borne wyth the man, and this new, which ſpryngeth from it ſelfe. Wherin, if eyther the firſte hauehave no other grounde then bloud, or this laſte bee purchaſed or mayntayned by yll meanes: wee hauehave farre remoued eyther from the true, & liuely counterfaite of Nobilitie.

If ther? oughte be any eſtate of Idle Nobility.Now ioyntly ſom what farther wyl we ſuppoſe of either. And ouerpaſſing other faultes, wherto it wonts to bee thrall, conſider (for wee meane to examine all poyntes as farre as ſeemeth good) ſuch a Noble man, (if any ſuche be) or (if none ſuche) imagine him, ſith either he might or may be: who is neither enflamed with cruelty nor chafed with anger, nor boyled with ambicyon, nor whelmed or ouerborne wyth couetiſe, nor rakes by hoke and croke, nor purchaſeth by force, fraude, or like croked meanes, his forged Nobleſſe, nor encreaſeth it gotten by diſloyall practiſes, iniuryes none: but maynetayneth him ſelfe and his, wyth hys owne goodes and enherytaunce, with them contenteth him ſelfe, in them repoſeth him ſelfe: but yet neither applieth any ſtudy, nor gouernth any commen charge, but licēciouſly roames in ryot, coaſting the ſtretes w^t wauering plumes, hangd to a long ſide blade, & poūced in ſilkes. And ſo braue vaunts him ſelfe to y^e ſimple ſorte, garded w^t a rout of ſeruaūts. Learns nought but cuſtomably, & courtlike to entertaine gentlemen, to cal the king his lord w^t ii. or .iii. French, Italian, Spaniſhe, or ſuch like termes, to greete a ſtranger, and knowe the courtlike titles, your lordſhip your grace, your maieſty, beſtowing them in conuenient times, & with courtly grace and brauery: to be ſhort, in feaſting, dainty feeding, ryot, Venus ſtelths, Mars combattes, huntinge, haukinge, diſe, & Tables, nought doyng, at home ſleping, abroad toyeng, yll weares and waſtes the good while ouerpaſſeth whole daies, & moſt parte of the nights, in vaine & fruteles tryfles: This noble man cōſider we, and ſhewe what we iudge of thys idle and voluptuous life. For the not ſpoilyng others, for the mayntenance of theyr priuate pleaſures, not to prayſe, were hard. But in flowing with licentious idleneſſe, applieng no honeſt labour or exerciſe, w^e ſuch one crime & guylt they ſtayne thē ſelues, as cōpryſeth thother & is deemd the mother & beldame of al miſchieues. For, fyrſt they offende in neglecting artes, & contemning learnyng: traitours to al noble knowledges. Whence ſpringeth ignorance, linkd with contempt & hate of al thrift And, for the motion of y^e mind ceaſſeth not, but is euer buſyed in ſomewhat: it happth, that eyther in baſe & fruitleſſe worldly trifles, or thefts, or extorciōs, or innumerable miſchieues, their deuices are ſpent. Nor Cupide but they chaſe idlenes, hath loſte his bowe, nor quenchd lye y^e flames & brands of luſt. Wherfore, though a while it neyther iniury nor wrong any, yet wil it ſpede lye, bothe purchace infamye to the good, ſtayne to the chaſt, and blemiſhe to the iuſt. So as nowe it is not eaſe, but the concourſe, medlay, and ſynke of all ſinne. But let be this armye of vices, wherewith idlenes wonteth to be garded and accompanied. And enquire we onelye of an Idle noble man Truly, yf any be that neither knowes nor coueytes learning, nor in trauaile of his body, or exerciſe of mind, paſſeth the courſe of his weary life: but ſpendeth his yeares in pleaſure eaſe & reſt: haunteth plaies, feaſtes, bathes & bankettings, and vſeth this vicious trade and cuſtome: (though ſpending onelyonly on his owne ſtocke, his fathers gyfte) nor ſeeketh or compaſſeth, but how to riſe nobler, richer, or welthier: nor is beautified w^t any excellent ornament, al be he not ſpotted w^t monſtrous cruelty, couetiſe, or miſchiefe: yet ſo farre am I from deeming him a ryght noble man, as I allowe him not ſo much as one ynche of Nobility. This heare all ye Nobles, both newe and auncient: and for it is true, credite it. That page missingthis careles, ſluggyſhe, and recheleſſe Nobility, repugneth wyth the lawes both of God and man, and oughte by the ſame be punyſhed. Yea, playnely I profeſſe, any ſuche vocation preſcrybed in holy wryte, coulde I hytherto neuer fynde. For it ſuffiſeth not eche holde what he hath, and that enioye not ſpoylynge others: nor he diſchargeth his dutye, who onelyonly not hurtes: but who faythfullye perfourmeth not what God commaundeth, is guyltye and acceſſary to haynous cryme, and in daunger of iudgement. For all we are charged to labour, not licenſed to ſytte and ſlepe by our gotten goodes: not to content our ſelues with others laboures, but forced to bende our boanes to the croked plough, and ſweat at worke. For as ſoone as Adam mans fyrſt parent fell, forthwyth he heard… God the moſte wyſe and iuſt lawegeuer, pronounce thys ſmart ſentence.

In the ſweate of thy browe ſhalt thou eat thy bread. whych extendeth not to Adam onelyonly, but generally to al Adams and all hys poſterity, no man, no Noble, no King, no Emperour exempted. By this curſe are they charged to labour, in the ſweat of their browes, to eate theyr bread as the hindes of y^e almighty god & lorde. But it nedeth not (ſay they) they ſhould moyle thē ſelues with needles & ſuperfluous toile. Sith by gods hand al neceſſaries are abundantly miniſtred thē, al thinges plenty with them, & ſufficient left of theyr parents, wel & worſhipfully to mainteine them, and furnyſhe theyr eſtate. But if they ſcorne to beare this yoake of laboure, with Adam, with theyr fathers, with theyr brethren, if in ſlouth idlenes, & laſines they ſuffer houres & daies to ſlyde: they ſhal yeld to god the moſt ſeuer auditour, accompt of theyr miſpent time, al wer they Creſus, Craſſus, or Midas, and poſſeſſed ſyluer Vynes, golde mountes, all beare they Chayne, Brooche, or Iewel on theyr coarſe. And though perhappes of cuſtom they preſume, this ought of right pryuyledge bee pardoned them, and neyther accompte of theyr lyfe myſled nor tyme loſte, nor fyne for theyr idlenes exacted: yet, wil they be faultleſſe, wil they eſcape vnpuniſhed, they muſt attende, not what is licenſed or permitted emonges a fewe men, but what by Gods worde they may. For this gappe opened not lawes, but lycencious cuſtome, not ciuile ordinance but corrupted tymes. Reuerende antiquitye nor vſed, nor meante it. But more by deedes than wordes, and yet by wordes ſufficiently, condemneth this lewdnes and ydlenes in gentrye. Hit is therefore labour worthe, to diſplaye here the aunciente, buſye and paynefull life: that our Nobilitye may euer caſte theyr eyes to this antiquytye, and hit propoſe theym ſelues for paterne. Fyrſte the Iewiſhe Prynces ſawe this laboryous lotte of Adam, pertayned to them as his poſteritye. As the Noble Noah the Vyne ſetter, Abraham and Iſaac well myners, Iacob the ſhepeheard, as all the reſt: eyther ſhepeheardes, Huſbandmen, Artificers, or earneſt toylers in ſome fruitefull trauayle. Not w^e eaſe effeminate, or nice with pleaſure, laſhd oute (as Penelopes woers, theyr welth in feaſting & banketting. Shall onelyonly theſe men then exempt them ſelues, from the law indifferentlye geuen all men? Sith theſe Patriarches ſo thoughte, and that taught by theyr liues: ſhal not our nobles meaſure them ſelues by the ſame meatrod of manhood? Who, would or could they read aunciēt monuments, ſhould ſufficientlye ſee what were the trauailes of the Paganes, w^t howe many labours their life was laden: how idlenes was algates puniſhed in whatſoeuer eſtate, degree, or dignitye, and that by ſome commodious trauayle, and commendable ſweat, they earned this name and honour amonges theyr people. For albeit ſome Romaines borowed their forefathers names as y^e Vitellians, Antonies, Mamilians, Naucians, Sergians, Cecilians, Cluentiās, Iulians, Acmiliās who deriued their ſurnames either frō Eneas or his ſonnes, or felow exiles: or of y^e Sabines, or other aūciēt people: yet both endeuored they ſtoutly to deſerue thē, & were for y^e moſt part, farther termed either for their excellēt wiſedome Sages, as the Catons, Brutes, or ſurnamed of other vertues. As emonges the Greekes ſome Beneficiall, Brotherlye, Sauioures, …monges the Romaynes, Godlye, Fauourers of the Commens. Or of conquered cities, as Coriolane, Iſaurike, Numidian, Aſiatike, Achayke, Macedon, of ſuch realmes and cities. Or of other noble feates either of warre, or peace, as Runner, Lingerer, Chaynd, Valiant, Conquerer, and Druſus, for he ſlew the king Drauſus: and Valerius the greateſt, for he reconciled the lordes & cōmens. Or of their ſugred eloquence, as Pleaſant, wel-ſpoken, Attike, and others infinite. As they therfore, not for they were riche, meante to wither in idleneſſe: ſo nor ought oures, for they be noble ware ſtarke & ſtiffe. Nay rather, ſo much the buſier it behoueth thē to be in all exerciſe, as wel of minde as bodye, to ſuppreſſe growinge vice, and cutte of the buddynge baytes of euell, whyche the poore wante. To chaſten and ſubdue theyr bodyes, that they become not to wanton, with the abundance of fortunes giftes: & finally ſo maiſter them ſelues, as they may honeſt their ſtocke anſwere theyr name, accompliſhe the great expectacion conceaued of them. Leaſt otherwyſe they become deſperately vicious, lycentious lybertines, wantonly froward, exceſſyue ryche, noughtily Nobles, and altogether diſſolute. Sith hereto their many baites, and ſlipper traynes allure them. Let them pervſe the whole bible. Yet ſhall they not (I thinke) finde any Idle degree inſtituted, or once named of god. In Moyſes, and the Chriſtian common welth, Kinges, Iudges, Souldiours, and riche men hauehave their roomes. And to eche ſorte theyr charge preſcrybed. Of whoſe number if Nobles bee, (as if they wyll bee, they muſte) they are doubtles bounde to theyr labours and taxes. Plato and Ariſtotle in ordeyninge theyr Common Welthes, admitte n… Idle ſtate, nor ſluggiſhe Nobilytie. But appoint all eyther huſbandmen, or Craftſmen, or Marchants, or hired Seruants, or wardeins, or gardeins. But what is the cauſe, why Nobles may not labour? For they be honorable? But, are not all worldlye creatures, howe much more excellente and precious, ſo muche more enwrapped in reſtles laboure? Nothing more honourable then the heauenly army, the ſonne, the Moone, the ſ…erres, nothing in the whole worlde more beautyfull or excellente. Yet leapeth the Sonne forth as a Gyant to runne his courſe.

The moone taketh charge of y^e night, & ſerueth men, plants, liuinge creatures. The ſtarres riſe and ſet. To conclude, eueryevery creature labours & trauailes. For, euen the nobleſt beaſts, and Princelieſt fowles are bounde by this law: and moſt wretchedly captiued to dayly & nightly toyle, if they happe on myſerable and cruel lords. Of fowles the Eagle, of beaſtes the Lyon, and Elephant, of tamer beaſts, Axen and ſuch like. To whom, (beſydes the ſhadowed Images of certayne vertues, which y^e vniuerſal cōſent of al writers aloweth them, as of ſwiftnes, ſtrēgth ſtomake, godlines, Iuſtice, Prudence) this is peculier: to digge thē ſelues and theyr whelpes caues, to purue y theyr foode and other neceſſaries, with their owne laboure. None of them, that eyther flyeth not, as Eagles, or eareth not as Oxen, or gallopth not as Horſes, or ſenteth not as Houndes.

Thus reaſonles beaſts performe their duties, and denie not the Noble man at due tymes, theyr woll, mylke, laboure, and Seruice. They are euer preſt to ſerue hym, beare burthens, ſuffer ſtrypes, daye and nyghte are plaged, and yet ſhrynke not from theyr dutie. Shall onelyonly then theyr Lorde, (Brute beaſtes labourynge), ſitte Idle and ſluggyſhe? Credytynge them (whyle hee ſnorts), to feede ſo many hongrie mawes? In hope, Fortune wyll fyſhe for hym whyle hee ſleepes, and poore Cattell brynge home hys wantes, and in maner poore meate in hys mouthe? The Lorde ſayeth the Fowle was made to flee, and man to laboure. Where vnderunder (Man) hee encludeth all eſtates. Salomon the wyſeſt prince, poſteth them not to theſe Pryncely creatures, but to the ſymple Ant. Sayenge, goe ſluggard to the Ant, marke her paths, ſo to become wiſe. Without mayſter, teacher, or chaſtner, ſhee prouideth her foode in ſommer, and in harueſt ſtoares her barnes. How longe wilt thou ſluggarde ſnorte? wylt thou neuer awake? Loe Salomon deemth a ſluggard worſe then the Ant. But him termeth hee ſleepy, who but a litle ſlombers, and ſomwhat laſely retcheth oute hys armes. Loe man lifted to honor vnderſtandeth not, but is reſembled to beaſtes, and compared to brutiſhe creatures, as ſonge Dauid this kinges father, the kingly prophete. If then the ſcripture, by propoſing vsus ſimple creatures prouoke vsus to worke, if it be ſufficiently and euydently proued, that eche excellenteſt creature in his kinde, is not for his Nobleſſe exempted from labour: nor ought the priuilege of Nobilitie be pretended, for an excuſe and vayle of Idlenes in oure Nobles, to purchace them vacation, and (as forworne Souldiours) a paſtporte. But rather the better and Nobler they are, the more ought they vpraiſe their courage therto. As ſtronger beaſtes beare greater burthens.

Will you then (wyll ſome happely ſay) ſet hie borne lordes,Huſband dry not diſpyſed of the aū cient Nobilytie. to plough and Cart? I cal them not therto, but onelyonly prouoke them to labour. The certaintie and ſpecialtie I limite not. Howebeit, if I ſhold moue them to the practiſe of ſome honeſt art, or euen of huſbandry, what hurt? For, nor therein ſhould they beginne any newe preſydent, nor greatly diſparagethe brightnes of theyr honor: if eyther they credite antiquitie, or examples, or the manifeſt reaſons of wryters, and the ſound iudgement of the good. For, to ſpeake of huſbādry not what I thinke but knowe, and hauehave red: antiquytie thought nought more liberal, nought worthier a Noble man. Nor was hit erſt, as nowe, counted a baſe and contemptuous ſtate, which Conſuls, lordes, and Prynces, whiche kinges and Monarches coueited. Whiche to proue, firſt of the Romans, and then of others wyl I borrowe ſomwhat, which may ſerue to double purpoſe. Bothe, that oure Nobles maye imitate the labourious antiquytie of the auncyents, with lyke ſucceſſe: and alſo to ſhewe, that euen the auncyenteſt Nobles, eſteemd and vſed tyllage. For, wee reade, that euen from the Ploughe to the Senate, from theyr Coate to the Councell, from Tyllage to offyce, many ſtoute and worthy men were calld. For. L. Quintius Cincinatus, then held the Ploughe, when newes came to hym, hee was choſen Dictator. Cato thelder writeth in Cicero, he was merueilouſly rappt with the louelove of Huſbandry, which hee affirmeth moſt ſibb to a wyſe mans lyfe. And therefore many, for theyr merueylous and incredible delighte therein, gaynd them ſelues many ſurnames, whyche for honours ſake deſcended to poſterytie. And thoſe not baſe or obſcure famylies, but euen of the Nobleſt and moſt famous. Hence came the ſurnames of Hoggyſhe, Sheepyſhe, Aſſes, Swiniſhe. Hereby, of the pulſe Cycer was Tully named Cicero, of peaſe Piſo, of beanes Fabius, of Lintelles, Lentulus, and lykewyſe dyuers other. Yea the Iunians refuſed not the name of herds, the Valerians of milkers, the Licinians of ſpriggs, the Statill…ns of bulles, the Annians of Goates, nor the Pomponians of Calues. Naye rather they chearelye culd them as honourable tytles, and carefullye retaynd them, to them and theyr poſterytie. And thus muche of the Romans. Nowe ſomewhat of others. Homere, in whoſe tales (yf they bee tales) is formed and ſhaped the Image of the auncyenteſt mauners, Imagyneth in hys Odyſſees, Laertes the olde man, the Lord and Kyng of Ithaca, the father of Vliſſes, deluynge, tillinge, ſowinge, and dounginge. That the practiſe of huſbādry was alſo familyer to Kynges, the example of Cirus the younger, proueth. Who accounted it no ſtayne, paynefully with hys owne hands to ſowe whole fyeldes, to graffe in his Orcharders, cut & border flowers and Herbes in hys Garden, and curyouſly to plant hys trees in ſeemly order. Nay, when Liſander, the Lacedemonian Legate, came to hym with preſentes, vaunted to him, that all hee ſawe, him ſelfe had ſowed and ſet. Whereat he wondring, and viewinge hys purple Roabes, hys bodies beautie, the ſumptuous Perſian ornaments, embrawderyes of golde and pearle, amaſed cryed out. Juſtly O Cirus men deeme the happy, ſith in the vertue and Fortune meete. For ſo almoſte tranſlated it Cicero out of Xenophon. Wherfore learned men, for they ſee this laboure greately accepted and honoured of the Conſuls and lords of Roome, and the auncient grekes and kinges, thinke it not vnmeete or vnſittinge to oure Nobles.

Noble mens children taught arte….Further, not ſo vnſeemely ſeemeth it to many Sages, that Noble mens ſonnes ſhould learne ſome arte. For, ſith Fortune ſtandynge on vnſtable wheele, & in ſmal moments ſweyenge vpſide downe, bothe may & wonteth to chaunge her cheere: it may happe (ſaye they) whome pleaſaunt and mery ſhee rayſed to the higheſt fane of honoure, the ſame frowning and froward, ſhee may whyrle loweſt. Dioniſius kinge of Sicile depoſed from his kingdome, was dryuen to kepe a ſchoole. And wheretofore he ruled men, then ruled boies So, if any tyme they want, they hauehave wherewyth to ſuccoure theyr nede.

For euer the arte maynetayneth the artſman. But neede they not? Theyr arte lades thē not. Nor is any burthē lighter. Therfore, that oure forefathers diſchargd the Nobles of baſer craftes, was not for they ſhoulde walowe and freeſe in ydlenes: but to practiſe warlike feates, and employe good artes. For not all arces are baſe and filthye, ſo as we ought be aſhamed of theyr knowledge. This therfore is (as I hauehave ſayde) the aduice of many, deeminge not altogether euel, nor as me ſeemeth wholly to be condemned. For heretofore both the cuſtome was, and by written lawe decreed emonges the Athenians, that chyldren at thage of diſcrecion ſhould be brought to occupacions, the inſtrumentes of eche ſcyence layde before theym. Where, to whatſoeuer tooles anye voluntarilye ranne, thoſe was he taughte. Wherefore, if Noble ympes woulde ſpende ſome porcion of theyr youth, in learninge any profitable or commendable arte, it were not diſcommendable. Naye rather, theyr earneſt will, and modeſt labour, were hyghlye to be praiſed. Foraſmuch as, therby nought ſhould they leſſen theyr eſtimaciō, and yet prouoke many others by their commendable example to greater diligēce. At leaſt, this rather ought they do thē nothing, or liue idellye. So ſhall not theyr childhood and youth paſſe wholy fruiteles, & many vices ſhall they kyll which ydlenes to fertile of ſin, breedes Right oft hauehave I heard many Nobles cloyed with eaſe, complayne their werines. Knowing not howe to paſſe the long dayes, & therfore wiſhe thē ſhorte which plaint ſhall ceaſſe if herein they will ſometime voucheſafe to exercyſe them ſelues, and taſte the commen trauayles, miſeries, and grieues. So ſhal they both better ſpare y^e crooked plowman, and them ſelues enioye not altogether vayne delight, & mock the time with profitable pleaſure: to conclude, pleaſe leſſe thē ſelues, god more. But other I confeſſe, & thoſe moſte weightye charges ſome hauehave, chiefly princes Who be they good, care, howe, counſayle, watche, commen with theym ſelues, their counſaile, while others chiefely theyr ſubiectes, careles ſnorte at home. Which duties of Nobilitye, (god willing) I will proſequute in my other bookes, as occaſion ſerueth.

But hitherto I aſſent to this opinion, ſo it want a couetous & nigard minde and meaſure be vſed, and other poore labourers not pinched of theyr profite and this trauaile, referred rather to the refreſhinge of theyr myndes, then the heapyng of coyne.

Buſines neuer wanteth a noble man, yf he caſte his eyes through hys houſe, through the commen wealth. Chiefelye, yf inwardes he behold hys mynde, he ſhall euer ſee ſomewhat, to be learned, vnlearned, knowen, vnknowen, folowed, fled, amended, altered, and wyth all care and heedefulnes to be purſued.

But herein hauehave I dwelt the longer, for I would perſwade, that no ſorte of honeſt labour ought be deſpiſed.

Chiefely, ſith the aunciente Iewes, Romaines, Greekes, lordes and kynges, refuſed it not. But (howſoeuer) laboure they muſt. For Paule chargeth euerye man to abide in his callynge, and not betray the ſtandinge by God credyted bym. The lawes beare not droanes, but punyſhe them. Eraſmus alſo enſtructyng Charles the fyft, deemth ſlouthful Nobles, & vnlearned Princes, worſe then Sowters or Hindes. Yf any therfore paſſe the boundes of his callynge, and forſake his duty, preferring idleneſſe before trauayle: he is neyther of God calld, nor of men ought be placed in this reuerende roome. But the deſire of briefenes, and the long reſidue of our purpoſe, reuokes vsus from the chaſe of this falſe and ſhaded Nobilitye When as yet we had but entred to it. In blaſinge whiche, notwitſtandinge, we were therefore the longer that we myght be bryefer in the reſt. For thus the contrarye knowen, the true, moſt honourable, and royall nobilitye brighter ſhyneth. We hauehave ſhewed therfore, that fartheſt wander from this ſcope a lewde ſort of roiſters and mocknobles. OnelyOnly in name and title, not in deede Noble. As farr wide are they, who are ioyntly pryeſtes and Nobles. Nor alwaies are theſe well borne gentlemen, muche leſſe vpſtertes and ſlippes the true Nobles, chieflye if eyther firſte they riſe by crooked meanes, or riſen geue thē ſelues to yll practiſes. To whō ioyne thoſe y^t lyue in idlenes. Now therfore muſt our nobles diligentlye endeuour, to ſhonne this counterfayt deſcried nobleſſe, and embrace the true. For hitherto, in miſerable maner hathe it ſwerued from the auncient ſtate, and loſt her former flower and dignity. which howe it maye be recouered, and perfectly reſtored, henceforth we muſt treate.