The Nobles, Book 2

The Nobles · Book 2

¶ THE SECOND booke of Nobility,

SYthe therefore theſe foure ſortes, as vnworthy this honourable title, are worthely reiected frō ſo highe honour: Who ſo, in al his maner and trade of lyfe, is moſt vnlike them, moſt reſembleth a noble man. Who ſuttelye inſinuateth not him ſelfe, for ſuch as he is not who is no traytor or rebel to his ſtate, who boaſteth not the brightenes or auncientye of his byrthe, but proueth him ſelfe worthy thē. Who ſwelleth not with acceſſe of honour, or purchaſeth enuy by vice, or importunitye: but ſcaleth honours honeſtly, growing in fauour through commendable vertue well gouerneth them gotten, and lothinge ydlenes, buſelye executeth hys To charge, and to be ſhort.

To me the good is Noble, poore or riche.

Wherby the Poet adiudgeth a good man, a ryght Noble man. For albeit ſome receyue Nobility deliuered them (as it were) other fynde it: Yet neither all they whoſe aunceſtrye longe laſted are borne Nobles, nor theſe new men made Nobles, by whatſoeuer meanes But the fyrſt, by ſuinge the ſteppes of theyr good aunceſtoures: theſe by purſuyng the path, that Hercules is ſayd to hauehave propoſed. Of whom Cicero reporteth oute of Prodicus the Sophiſter, that ſeynge two pathes, he tourned to the ryght not lefte: and leauynge pleaſure the flatterynge dame and the baytes of vices, lyſtned vertue a thryftye and ſober mayden, ſadlye and ſoundlye diſputynge, aſſented to her, and ſerued her. And this is that Nobilitye that fylleth the thyrde roome, when wyth ſtocke and forreyne Nobleſſe, the inwarde ornamentes and vertue, (the true honour of the mind) are matched. As Antiſthenes defynd wel borne, well manerd. But vertue, albeit in whatſoeuer home it harboureth, is euer one aye like it ſelfe: Yet (I wot not howe) more ſhineth and gliſtereth in a noble man. Nor coueteth ſo muche the ſhade as Sunne, the couerte as the open lyght, the darke and ſhady laundes, as bryght and Sunnye mountes, where reſort and aſſembly is moſt frequente. For both ſhe honoureth her place, and is honoured by ſuche ſubiecte, as ſheweth it moſt apparent, and where ſhe brighteſt ſhines. This therfore I adde That no baſe or meane vertue, is requiſite in a Noble man, but euen the nobleſt and hygheſt. So as, the deuine bountye and grace aſſiſtynge him, he maye wyſely and tymely mynde, and diligently and faythfullye compaſſe, thoſe thynges, whyche moſt beſee me I ſaye not a man, or free borne, but euen a Noble man. For to ſuch perfection who ſo is Noble, is thoughte to hauehave ſcaled: not onelyonly to hauehave attaind what is common to all. For in being men partakers of ſpeache and reaſon, we differ from brute beaſtes. In beynge free, we excel bondmen, or thoſe of ſeruile nature: as fooles, or dolts vnfeet for all partes of life. Or Villens by warre, in whom natheles, oft lurketh ſecreate fredome and gentry, though maſtred by Villenage, it dare not peepe out. As the bird Attagen, albeit of nature tatling, yet taken is ſayd to ware …umme. But farre more is it to bee a Noble man. Who, as hee excelleth in honor, ſo ought to excede in vertue. If others creepe, they ought runne, if others runne, hit them behoues to flie. Nor onelyonly flie, (for flight is commen to eche raſcal fowle,) but noble Eagles muſt they bee. Whom as many geue in theyr armes, ſo god graunt they reſemble. For as they ſhe ſwifter and ſore higher then others: ſo nor ought Nobles ſtoope to the Car…on of the world, nor bee ſibbe to vyces and filth of the raſcal ſorte, nor debaſe them ſelues to the baſenes of viler varlets, but ſoare on highe and ſeke the loftyeſt. Neyther are Nobles cauſeles compared to Egles. For as they are quenes o… Nobles therfore, as well who are famous by diſcent of aunceſtrie, as who firſt purchace Nobility by vertue and polecy: I exhort, and ſ…irre, to the contemplacion of this true Nobilitie. I ſpoyle not your houſe or aunceſtrie of theyr due glory, but admit it: Coueytinge yet, to amplifie and enriche it with an other ornament. This is the true & only path, to all praiſe, dignity, & Nobility: to diſpiſe in reſpect of this Chriſt, all pompe. Without whom, nought in this world may bee ſtable, high, ſtately or Noble. Not kinne, not cōtrey, not parents, not petigrees, not Nobleſſe of lēgthned line, not length, bredthe, heighte, or depthe. What braggeſt thou then thy ſtately enſeignes, or thy vayne armes? Wherto attempteſt thou to ſpred, and roote in earth, the memory of thy name to all eternitye? It is writen in Eccleſiaſticus, the lorde wyll roote oute the rootes of the proud, all bee it they aſſay to delue and graue them, neuer ſo deepe in earth. And the Prophete Eſay witneſſeth, he turneth the mighty to nought and empoueryſheth the lordes of the land, ſo as they neither plāt nor ſowe, nor theyr ſtocke ſpreadeth. who withereth them w^t his breath, & cauſeth the wherlwynde to toſſe them as ſtrawe. And albeit fooles and doltes, as Dauid termeth them, ſeke to leaue their children infinite ſubſtaunce, and to roote theyr ſeates and memory for euer, and name whole lands after them: yet ſhal they not longe laſt in price and honor. But theyr beauty wither, theyr buildinges molte, them ſelues rott like dienge beaſtes. Yea truly, all can they vouche infinite aunceſtours, & grandſyers, poſſeſſe they whole myllyons of Coyne, add hereto, be they beautifyed with vertues, and furnyſhed wyth all thoſe partes of Nobilitie whiche erſte wee mencioned: but they ioyne hereto Ieſus Chriſt, the piller, creſt, and perfection of al Nobillty: nought worth are all theſe whiche moſte are pryſed, and accompted moſte precious. Be thou auncienter then Adam, ſtronger then Sampſon, wyſer, rycher, and more learned, then Salomon, more vprighte then duplicate page duplicate page Abraham: HaueHave thou moſte Noble and vertuous aunceſtours, poſſeſſe thou all goods, purchaſe thou all vertues, be ſkylful in al thynges, be thou Nobleſt, beſte, hygheſt, and learnedſt yet not but in Chryſte onelyonly, mayeſt thou bee termed Noble: yet ſhalt thou remaine anvnprofitable ſeruant For, wyth God is no accompte or reſpecte, eyther of ſtocke, honoure or perſon, eyther of deſerte or dignytie: but throughe Chriſte Ieſus. For ye ſee For ye ſee brethren, (ſayeth Paule) ye are calld not many wyſe, as to the fleaſh: not many mightie, not many Noble: But god choſe the fooliſhe of the worlde, to ſhame the wyſe: the weakeſt to confounde the myghtie: and baſeſt, and moſte contemptuous, and ſuche as were not, to abolyſhe the thynges that are. That no fleſh might glory in his ſighte. Albeit who clenſed Naaman the Sirian, the generall of hys Prynces armie, and counſailour of greateſt authoritie with his lorde (as witneſſeth the holy ghoſt, in the ſecond chapter of the fift of the kynges) taught hym to profeſſe his true confeſſion, and not reiected him: who cald the Noble chamberlaine of Candace Queene of Ethiope, treaſurer of all hir Iewels, to acknowledge his trueth: wyll alſo admit Nobles, if firſt they ſeeme to them ſelues vnnoble: ſo they folow Chriſt, the prince and ſpring of al Nobility. Who being in forme of God, thought no robbery his equalitie with god. But ſo farre humbled him ſelf, that taking on hym a ſeruile forme, hee became lyke men, and in ſhape a man. So lowe abiected hym ſelfe, that hee was obedient euen to death, yea the death of the croſſe, as we reade in the ſecond Chapter to the Philippians. But y^t this may more plainly appeare, and the Nobles vnderſtād how they ought folow chriſt, let them a while with me recount his high humilitie, and noble baſenes. Far different is his and the worlds Nobilytie.Chriſtes Nobility. As neare as the Eaſt and Weſt, the heauen & earth. For of how baſe, how infamous line (good God) as to hys manhoade, deſcended hee? Not of the aunciente Monarches of Aſſiria, Perſia Greece: but of the ſcorned Iewes Abraham, Iſaac, Iacob, ſhepheardes. Not of Queenes or Coye Ladyes, but of Thamar, Ruth, Rachel, either ſtrangers, or harlots. And in clothinge hys godheade with fleſhe, would not be fathered of Auguſt then Emperour, or any other Monarche: but choſe Ioſeph the carpenter his Father, Mary an humble Mayde h…s Mother. Not at Hieruſalem, but in Bethlem was hee borne.

Nor laye in princely downe, or proude Palayce, but in maunger ſwathed with bratts. Nor wente hee garded with greate trayne of Seruaunts, but picked oute his Diſciples, Fiſhermen and Publicanes: to whome as Seruaunt hee ſerued. Nor haunted he the ſcornefull Courts: but more beggerly then Birdes or Fores, had neyther benne nor neaſt to couche hys heade. Nor roade he on moile, but aſſe, accompanyed with no gards, but enfants and ſucklinges cryenge Hoſanna: and the lame, blynde, and deaffe limpinge after. Nor fared he ſumptuouſlye, but faſted in the deſert, thirſted, hongred. Nor bare he armes, but pryntes of nayles, woundes, whiplaſhes, and y^e croſſe, which for our ſake he bare. He roſe, as witneſſeth Eſaye, as a ſprygge or roote, out of a drye thirſtye ground, where in is neyther ſhape nor ſeemelyneſſe, the worldes ſcorne, a ſoppe of ſorowe, a pacient of all infirmityes, bearer of our grieues, a ſimple ſheepe ledde to ſlaughter, and dombe lambe, not bleatyng before the ſhearers.

And yet his Genealogye who maye blaſe? Bluſh not, for I propoſe ye this Chryſt as paterne: Bluſhe not (though noble) to humble your ſelues as baſe: thoughe ryche, to be poore in ſpyryte, thoughe ſomewhat, to accompt oure ſelues as nothynge. But by his preſident laye of your pryde, your ſtomacke your plumes. Proſtrate your ſelues and youres at his feete. Submitte your Nobilitye, maces, Scepters, and armes to hym. Nothynge weygh your diſcents, your petigrees, though fette from fartheſt auncientye. Fleſhe Bloud, Circumciſion, and forreyne happes, what other are they in reſpect of this Nobilitye, then rubby ſhe, as Paule termeth them. Condemneth he not the auncienties and Genealogies of the Iewes? Reiecteth he not the carnall ſonnes of Abraham, when the Iewes boaſted Abraham theyr father?

For this Nobilitye is carnall, mannyſhe, durtye, ſadinge, incertayne, whyche God can euen of ſtones rayſe. Be not then aſhamed of this his leadyng: Bluſhe not of Chryſte, whome god hath nowe aduaunced with higheſt honour, and geuen a name aboue all names, euen Ieſu: whereto al knees howe, as well heauenlye, earthlye, as vnderunder the earth. He once inglorious, nowe glorifyed, wyll heaue ye to the ſelfe ſame glorye. He humble wyll rayſe ye hyghe. He poore will enryche ye. He vnnoble, will make ye moſte noble. Nor wyl he reeue the Nobility ye hauehave, but geue ye grace to vſe it.

Then this Nobility nothyng nobler. Nor ought more honourable then he, whoe borne to God, regenerate in Chryſte, ſtampynge forreine pomye repoſeth hym ſelfe in this heauenlye and Chryſtyan Gentrye: who is begotten not of bloude, not of the wyll of fleſhe or man.

Of this father, thys brother, theſe aunceſtoures who ſo is borne, is both moſte happelye and trulye Noble.

Gloryenge not in him ſelfe, but God. For he nor ſtayneth, nor blemyſheth but honoureth his parentes.

Nor leaneth onelye on theyr ſhadowe but to the prayſes receyued of his aun ceſtoures addeth his owne, and heapeth theyr gyftes wyth hys: worthelye reuerenceth vertue, yea more then the meaner ſorte, for he is Nobler.

Yet contemneth nobilitye, honoures, yea his vertues, good deedes, and deemeth hym… ſelfe aboundantlye honoured in Chryſte, not nobled or bettred by them.

Neuertheles, ſtantelye and wyth Gentylmanly courage, marcheth forwardes, in good workes, and trauayleth in excellent actions, prepared of God for eueryevery man, accordynge to to his dignity…, power, and offyce to waine in. But what der des and dutyes pertayne to Noble men, we wyll nowe perticulerlye deſcribe, ſo farre forth, as our lord Chryſt, the mayſter of all truthe, and teacher of al knowledge, hath reuealed vntounto vsus. Wherby they may attaine to the ſiluer roūt of glorye, whych floweth from God, and gliſtereth in the exerciſe and practyſe of vertue.

Theſe thus determyned, ſyth ſufficientlye it appeareth,VVhat ma… thinge …ue No bilitye is. what is the true pathe to perfect Nobilitye: it remayneth we ſhewe, what maner thynge it is, and wyth what ornamentes of vertues it ought b… cladde. Infinite were to exprects, and orderly to recken the noumber and ſumme of at her vertues. For all ſuche as ſeuered are in the raſcall rable, oughte generallye to foyne, and thronge in a Noble man Onelye the generall kyndes it ſhall ſuffyce to ſhewe, whereto Nobilitye oughte rayſe theyr mindes and eyes and by theym as the rule of lyfe, eramyne all theyr deedes and dutyes. Whyche, albeit for the moſte parte they maye be alſo applyed to others. yet as Eraſinus in framyng a preacher, Cicero, an Emperoure, and Oratoure, recken certayne vertues, not alwayes peculyer to theym, but commen wyth others: ſo wyll we (God belpinge) preſcribe and aſſygne… certayne preceptes of orderynge noblye and honourablye the lyfe: whyche if not altogether, at leaſt chyefely ſeeme proper to Nobles. For of others, neither is ſo great perfection requyred, nor can they accomplyſhe all, for they wante the helpes the others hauehave, and are not aſigned to lyke watche and warde.

Wherefore as they beare other ſtate, place, & offyce in the commen welth: ſo in teachynge and enſtructyng them otherwyſe oughte we proceede, and farre vnlyke order and meane obſerue. Let vsus therefore ſettle to it.

But thys notwythſtand…nge ſhall be no newe inſtitucion of Nobilitye, inuented or Imagined by me, but confyrmedpage missing

The fyrſte Chanell therefore of theyr dutye, and fountayne of all wyſedome, is the feare of the Lorde.

Namelye, the true vnſtayned worſhip of God, and ſincere relygyon. Wherwyth Noble men, muſt euen from theyr cradles be ſeaſoned. I meane not that they learne onelye to knowe God: For euen the Gentyles knowe hym: and Hermes, Pythagoras, Socrates, denyed not there is but one God.

And Plato confeſſeth the knoweledge, wiſedome, and power of God moſte certayne: and the ignoraunce thereof manyfeſt blyndes and wickednes.

For the lawe eſtablyſhed firſt in Iewry, and ſpreading frō Syon and Hieruſalem, to the Chaldees and Egipcians, thence ouerſpedde Afryke and Aſye. Whence deriued into Greece, oute of Greece it was ſhypped into Italye, Fraunce; and other coſtes of Europe. So as there is none, whoſe mynde thys opinion of God hathe not pearced. Of the Philoſophers, ſome doubted what he was But all affirmed he was.

Some termed him the being of all beinges, and firſt mouer, as Ariſtotle. Others an euerlaſtinge minde and God as Cicero. Nor any time was their any nation ſo rude or barbarous, nor any one ſo farre ſtrayed from humanitie and godlines, in whoſe minde, ſome forme and Image of this godheade was not grauen. Alike ſuperfluous is it, to wyl them to feare, to beleue god, or pray to him. For the euel feare, the deuels beleue, the Paynems praye. As teacheth Heſiode.

When ſleape thou liſt, when firſte thou wakeneſt, pray

The Gods, to aſſiſte the euer, and that dave.

Needeles alſo it is, to will them partake in ceremonies and church rytes, with others. For, ſo much, long ſince, Iſocrates wrate to Demonicus, & the infidels obſerued. who ordaind publike, priuate, and forreine ſacrifices, feaſts, wakes, and plaies. Theſe toyes familier euen to the commen ſorte, and moſte vnciuile people, wholly ignoraunt of gods miſteryes: what nedeth to teache? For Epicures, godleſſe perſons, blaſphemers, forſwearers, mockers, and ſcorners of Gods Relygion, (if anye bee in this ſorte) I determyne, no otherwyſe then doggs from Sacraments, or ſwyne from pearles, to bee chaſed. To whome, this oure talke nor ſauoureth nor belongeth. But farre otherwyſe bee oure Noble man inſtituted, and learne hee not only to feare God as iudge, but alſo to louelove hym as Father. And not onelyonly louelove hym, but acknowledge Jeſus Chriſt the cauſe, and aucthour of this louelove and reconcilemente. Whome hee oughte beleue to bee God, partaker of one ſelfe ſubſtaunce with the Father, become man, to hauehave taken fleſhe of a wemleſſe Virgine, to hauehave walked in earthe in Seruile forme as man:, to hauehave taught, proclaimd y^e new league, made Caytifes and ſinners iuſte and bleſſed, to hauehave redeemd wyth hys Croſſe the forlorne Captyues, to hauehave ryſen from the deade, aſcended with hys fleaſhe, lefte here a Sacrament of hys bloud and bodye: And therein commended to vsus, the holye memorye of hys happye death, and enſealed the ſame, wyth a lyuelye and effectuall monumente, as hys Sygnet. To bee the onelyonly heade of the church, not abſente, but preſente, not deade, but mouinge, quycknynge, and nouryſhynge hys lymmes. To bee alſo the huſbande of the Churche, whom hee credyteth not as ſtrumpet to anye Vycar, but relyeueth from heauen warrynge in earthe, ruleth and enſtructeth wyth hys ſpiryte. To bee ſhorte, to bee the onelye, yea the onelyonly and moſte abſolute Solycitour. This Chryſte, not quartered, but whole, who ſwaloweth and embraceth by faithe, is a godly Noble man. Whom alſo hee oughte call on, and reuerendlye worſhippe, and accordynge to knowledge honoure, but onelye hym: Not tranſferre hys proper honour, to ſtockes, ſtones or Sainets. That hee aſſure hym ſelfe, this is the true & catholike religiō which kindleth, not quē cheth our faith in him: which aduaun…eth him, debaſeth vsus and ours: which referreth all giftes and receiued benefites, to his grace, abateth the pride of our fleſhe, the liberty of our wyll, the merites of our workes the ſwellynge of oure nature. Acknowledgeth hym onelyonly, kinge, Prophete, Byſhop, and all in all. This muſt oure Noble man learne, this muſt he redite and folow. Who otherwayes hale hym, & whiſper in his eares pernicious hereſyes, and phantaſtical opinyons, muſte bee ſhound & not herd, as proud and preſumptuous perſons, ſelfe louers, and eſtemers of theyr owne workes and worthines. Who vaunt them ſelues Creatours, Mediatours, Sauiours, Chriſts, gods. Who better then their lorde, are ſcarſe contented with a tryple golden crowne where he bare only one, & hit of thorne. Humble chriſte requireth humilitie, and condemneth arrogance. But humblenes nor weneth her ſelfe worthy, nor gloryouſlye profeſſeth to iuſtifie others, but ſhieldeth her ſelfe with the ſhade of her lorde hovinge in hym, not her ſelfe: of whom as the Cananite woman or hongry whelp, ſhe beggeth ſome crumme of mercye. With theſe inſtructions ought the minde of our young prynce be ſeaſoned. Whiche muſt bee ſought not oute of mens decrees, but holye wryte. Whiche the Nobles them ſelues, ought with ſearche and readinge ſee, and (not credytinge others eyes) them ſelues knocke, aſke, ſeeke, to enter, finde, receiue. Nor ſuffer them ſelues to be ſcorned of wycked pryeſtes, feeter for a plough tayle, then a pulpit. The ſounde and onelyonly proofe of true relygyon, is the conference and examinynge of dyuine Scriptures.

Wickedly therfore diſtinguyſhed they (who ſo firſte fatherd it) who termed ſome ſpirituall, ſome laye men, ſome temporal ſome ſeculer. For who wanteth Gods ſpirite, is not Gods. The people therfore are ſpirituall, the laye men ſpirytuall, the Nobilytie ſpirytuall, to flie the fruites of the fleſhe, fornication, Idolatry, & like vices reckened to the Galathians. To folow faithe, Charitie, and other good motions, conſonant to gods wyll, to ſcriptures, duplicate page duplicate page to reaſon, and exacted of the ſpirytual and Chryſtian man. For, ſhall ignoraunce ercuſe them? Then ſhould the ſame acquyte the Iewes and Turkes. Suffiſeth it to depende of the prieſtes, mouthe? But the Prophetes, Pithoniſſe. Sothſaiers, Byſhoppes, Archebiſhoppes, the gentiles Pryeſts, were mocked, and mocked. But happelye they will ſaye, they like the Relygion that lyketh all men. But generallye all, bothe Iewes, and Gentyles, conſpired to crucifie Chryſte. Perhappes they credite receyued cuſtome. But Cuſtom is the vicious ſcholemiſtreſſe of all errours. Nor doe wee all accoſtome oure ſelues to the beſte. Doeth then the lengthe of time argue truthe of Relygion? But the Gentyles erred longe before Chriſtes commynge, and ſuperſtytion is anncyente, and vyce grewe euen from Adams fall, and preſentlie bloſſometh. But grounde they on theyr Fathers traditions? If wee credyte Chriſte, the Iewes brake gods commaundementes, for the traditions and doctrines of men. Shall this ſerue, to beleue as newe Prynces and lawes bidde? But howe chaungeable are the willes of men? How often turninges and terrours? wherewith how chaungeable and monſtrous ſhal this faithe bee? And to Ceſar muſte wee geue what Ceſars is: to God, what Gods. God firſte ſtablyſhed Relygyon, whiche Ceſar ought nor abrogate, nor alter. One fixed and ſtandynge lawe there is, whyche all oughte knowe, and keepe. Whiche but Ceſar and Ceſars, but the Pope and Popes fulfill: they encurre the penaltie of damnation, by the iuſte iudgemente of the lawe geuer. Manye Emperours decrees are extant. Much decreed, Heliogabalus, Caligula, and Iulian. And all Eu… perours for the moſte part empairers of chriſt. Ought then the people to obeye them? ought the godly lords, ſweare to theſe lawes of their rauynge Prince againſt Chriſt? Nothinge more wanering then princes will. Shal then religion, and the worde of god, be whirled vpſide cowne, at the luſte of man? Perdye, Conſtantines, and Theodotians, raygne not euerye where and when. Loe ſo many, ſo victoryous Emperours deade, yet liueth the Goſpel: and they buryed, hit reuiueth. Nor may kings, or Prynces, ſo choake or ſmother the ſeede of the worde, but it wyl ſprynge a newe. Heauen and earth ſhal periſh, but the worde of god remayneth forener. Wherefore, ſith falſe ſuperſtitions hauehave had theyr Apollos, Treſtles, Dephos, Sees, and myſticall Prophetes, and hauehave gotten kynges theyr protectours, ground on cuſtom, paſſe in auncientie, ſtriue with number and multitude, are bolſtred by the authoryty of prieſtes and kinges: other line is there truly, other toucheſtone, whereby the trueth and ſincerity of doctrine, ought be touched and leueled. Profitable is this precepte for all men, but trulye moſte neceſſary for the Nobility.

But greater charge muſt great men vndertake for the Goſpell. Not onelyonly to beleue trulye to ryghtwiſenes, but alſo to confeſſe franckly to ſaluacion. For, this vtwarde confeſſion and witneſſe, as it is harde and rare, ſo is it moſt honourable and commendable: and much moueth the conſtant & earneſt aſſertiō of a noble man. And he in the cauſe of religion is a moſte ſubſtanciall witneſſe, and moſte able to perſwade. wherfore euen at this daye we much honour & prayſe Nicodemus, and Ioſeph the Arimathea, honourable & mightye counſaylours: though ſecrete nightlye, and eueninge diſciples, nor ſcholers ſtoute enough of Chriſt. For in the counſayles and aſſeblies of the Iewes, they ſought occaſion to diſcouer theyr couert fauour, and ſecrete zeale to Chryſt. And profeſſed them ſelues Chriſtians both in worde and deede, though ſomewhat more couertly, and ſecreetely. But the teſtimoniall of Pylate the preſydent, a Pagane, and alyene from the doctryne and fayth of Chriſt, what, and howe great is it? Who ſittinge in iudgement, amids the preaſe of the highe prieſtes, proteſted to the people, he founde Chriſte guyltye of no crime. Then how aggreuedly heareth he his accuſers? Howe poſteth he & referreth them to Herode? How excuſet & defendeth he him, cyted before hym▪ How lingreth he? ye hauehave here accuſe this mā (ꝙ he) as a ſeducer of y^e people. But loe, examininge him here before ye, I finde in him none of thoſe crimes whereof ye appeache him. Nor Herode truly. Thē for it was a ſolemne vſage & neceſſarye at that high feaſte to loaſe ſome one: him would he looſe. And furne the proffered oportunity, to the ſafetye of the guiltles perſon. Which when it ſucceded not, the Iewes raging paſt all meaſure, and crienge crucifye him: he proteſteth both againe & again he found in him no crime, and therfore would acquite him. At laſt when more and more the noiſe andt uinult grewe, and he preuaild nought: he condemnd him not, but yelded him to their luſt. And waſhed his handes, proteſtynge him ſelfe cleare & innocent, of the guilt les bloud. This did a Heathen for Chriſt againſt the Iewes, in the Remaines, yea the Emperours cauſe. Whoſe crown he was accuſed to clayme, to denye him tribute, and forbid others to pay. Shall Chryſt at his comming (weene ye) finde ſuch faith in our chriſtian nobles? Who, their conſciences gnaweynge agaynſte it, perſecute cauſeles, theyr poore brethren, with fyer and ſword? Daring not for thē, to qwatch againſt an vngodlye princes, no not a prelates becke? Who decree agaynſt thē, whoſe cauſe, either through ignorāce they vnderſtand not, or in ſecrete conicience allowe: Theſe chriſtyā iudges, ſhal hauehave at that laſt & iuſt iudgement, that Heathen Pylate theyr iudge: When Chriſt ſhal gloriouſly come in the cloudes, to redreſſe his ſeruaunts wrongs and iniuries. But Pylat: loe, forſcoke him not nowe dead, nor could forbeare to graue on his healthfull & happy croſſe in Hebrewe, Greeke and Latine that al nations might read: Ieſus of Nazareth king of the Iewes. By whych title, he confeſſeth him both kynge, ſauiour & Meſſias. He gaue alſo his body to Ioſeph the Acimathcan, demaūding it to honourable buriall. And vndertoke his patronage after tombe, and wrote in defence of him to Tiberius the Emperour a commēdatory letter. Which Egeſippus exemplified out of y^e Romaine records, which I for the ſinguler protite, hauehave here ſubſcribed. Pontius Pilate to Tiberius the Emperour ſendeth greting. Hit happd of late, as afterwards I proued, that the Iewes deadly plaged them ſelues & their whole nacion. For where God had forepromiſed theyr fathers, to ſend them a holye man called theyr kynge, borne of a virgine: & the ſelfe god, during my lieuetenantſhippe nowe ſente the ſame to Iewrye, they ſeyng him reſtore ſyghte to the blynde, clenſe the leprous, heale the palſeye, caſt forth deuelles, rayſe the dead, rule the windes, walke drie ſhoode ouer the waues of the ſea, & worke manye lyke miracles: all the commen people confeſſing him the ſonne of God, y^e chiefe rulers notwithſtanding, moued wyth rancour, and enuy, brought him boūde to me. And forginge crime on crime, affirmed him to be a Sorcerer, and to worke contrary to theyr lawe. Which I crediting, whipped him, & deliuered them, to vſe according to theyr luffes. Whom they crucified, and beſette his tombe with a waker watche. Which notwithſtanding, my garriſon heedefufly garding the tombe, the third day he aroſe. Which ſo redoubled the rage of the Iewes, y^e moneyeng my men, they ſought to bie their ſilence therein.

Which cauſed thē, more and more to brute the rumour thereof. which therfore I thought to certify you, that you ſuffer not youre ſelfe, to be miſled by y^e miſſen forminges of the Iewes. Thus fare ye wel. A worthy fact not of Pilate only, but al courtiers & Nobles. wherin he doubteth not onelye to profeſſe what him ſelfe thought, But alſo ſeemeth to endeuoure, by heapinge his manye miracles, to aſſaye to hale his emperour to the ſame fayth. So muſt Nobles confeſſe, ſo call, leade, & allure by al meanes their princes to chriſtian doctrine. So confute & reproue cōtrary …ales and ſclaunders. And, who other where, in eueryevery tryfle and matter of nothing are ſtout, & ouerflowe wyth …tomake: they much more here ſhoulde proue them ſelues Lions, men, yea noble men. As Dauid alſo the nobleſt kynge, who bluſhd not, before kynges and princes, to talke of Gods prayſes. As it is in the pſalmes. For this confeſſion ſeemeth in them more commendable & glorious, then in any other. Nor is there any cauſe, why they ſhould be aſhamed, trulye to profeſſe chryſt, and freely from the bothomes of theyr hartes, to proteſt his religion: but rather ſuch as they ought accompt moſt glorious. Nor is it a ſhameful but an honorable profeſſion. Nor, ſhal it ought decreaſe, but encreaſe their eſtimacion, if in perillous & aduerſe times, they be accompted godly and Goſpellers.

But then (ſay they) they muſt diuorce them ſelues from wealth, and lyuinge nowe in honourable eſtate, forth with reſigne both honour & richeſſe. This heauy & importable burthen of pouertye, they thinke them ſelues vnable to beare. But Chriſte, though otherwiſe moſt riche, & rightfulleſt owner of all they poſſeſſe: became for theym moſte beggerlye. And whereto lente he them the ſame, but to ſpēd them ſelues and theyrs to renowme his glorye? But farre is he beguiled, who accompteth this chriſtian profeſſion & croſſe, a loſſe It is the greateſt gaine, yea ryghtlye gaineful, not damage. O happye loſſe, that rendreth hundred folde, both here and hereafter. So as, for earthly ye receiue heauenly, for fading, laſting, for vaine, true, & vnpaſſable ioyes. England at this day, miniſtreth many preſidents of gods prouidence. Whereby it is manifeſt God hourdeth not hate nor is altogether vnmindefull of hys ſeruants, but at length reſpecteth his, and locketh vp for them the guerdon of their pacience & confeſſiō. Many great and noble men, late exiles can I cite, now worſhipful gentlemen, knightes lordes, coūteſſes, & ducheſſes, wiues, & virgines of nobleſt houſe, plentifulleſt poſſeſſions, moſt worthy & honourable rulers & counſailours in their coūtrey: who when after the wrack of al theyr wealth, ſhonnyng the ſurges of that …reſēt ſtorme, they fledde to the church no Chriſtyan congregation, then diſperſed in forreiue realmes, as to a ſafeſt baye: nowe the anger of the wrathful god appeaſed, returnīg with calme ſea and proſperous ſaile, what loſte they? Who not onelyonly are reſtored to theyr former authoritye, but alſo rayſed and preferred to hygher. The virgine princeſſe Elizabeth, moſte famous for godlines and learning, not diſſembling, but freely, conſtantly, and faithfully, diſcloſing her ſayth, toſſed wyth many ſtormye iniuries, afflicted and wounded with many launcinge troubles & calamities, pente vp in pryſon though a kinges doughter, the quene… ſifter, where dayly & hourely ſhe awaited preſent death: what loſſe at length ſuſtained ſh…? From infamous priſon lifted to the ſcepters of the realme, frō wailing & diſhonor, to glory, frō death to life: & of a priſoner crownd Queene of England: Herein ſhineth the prouident mercy & politike pitie of our God. who chaſtneth his for a time, y^e chaſtned w^t his rod, as purged with fier, he may make them worthy higher dignitie, and m…ete for greater charge.

But bothe they ſhrugge, ſorowe, and flatly deny, to loſe theyr parents theyr Chyldren, theyr wife, and deareſt life. Nay, wyl they nil they, they ſhall loſe them, if by denieng Chriſt, or not confeſſinge him, as they ought, they coueyte to keepe them. For who findeth hys life (ſaith Chryſt) ſhal loſe it. And who loſeth his life for my ſake, ſhall finde it. For why refuſe they to repay this loane of life? Chiefely ſith the lender condicionallye lente it, that when he ſhould demaunde it, we ſhold faithfully reſtore it? why render they it not to hym demaundinge it, who iuſtlye and rightfully claymeth it as his due? Why ſticke they to aduenture theyr lyues for Chriſte, and ſurrender hym theyr bodye and bloud, who is their creatour and carpenter? They replye they are of noble bloud. But hit receaueth no ſtayne, by ſheadinge in aſſertion of Chriſtes faith: but then is moſt Noble and precyous in hys ſyghte, who on the aulter of the croſſe, ſuffred moſte plenteouſlye hys heauenly and noble blond, to ſtreame oute for oure ſakes. Life is not here by loſſe, but wonne. Yea & ſuch life, wher they ſhal finde, other father, other kinne, other brethren, & Siſterne, other anceſtours moſt nearelylinked & coupled to them, not ſo much by fleſh as ſpirite: where alſo, with heauenly pleaſure and glad ſome eies, they ſhall behold & embrace their forefathers foregone them. Bleſſed therefore are thoſe troupes of heauenly ſoules, who both in former yeares, & this oure later age, yelded them ſelues to death in the lord. Who now at length liue euerlaſtingly: who euer in this life, bare about them death. As oft as I recount the armies of Martirs, I meane not, of ſo many poore or welthy men, ſo many ſeruaunts & artifycers, ſo many olde grayberds, & grene Imps of all degrees, kinds, ages, both in all other realmes of Chriſtendom, and in this our Englande marchinge towards the ſkie: but euen of the Nobleſt & ſtatelieſt perſonages, flieng frō this worlde to the heauēly ſeates: who for they would needes be confeſſours, were by the miſchiefe of the time made Martirs: ſo oft greete I them whō this happe befell, and dreade thothers lot, that did them die. Seeinge the meane whyle, a Noble preſidente propoſed all men, for Chryſt to contemne all dreades, threates, horrours, and terrours. Whoſe reuerende trayne the earth abādoning, the heauen receiued. There enioye they immortalitie, and perpetuall felycitie. Whom no other guilt, then iuſtice, then conſtancy, then godlines condemned. Who ſeeme to me, not ſo much with the Nobleſſe, as the ſheading of their bloud, to hauehave renoū med them ſelues, and all theyr houſe. Meruailous, and moſt reuerend, was that troupe of Alſatian Gentlemen. Of whome in one day (as it is writen) the Biſhops burnt an hundred. Innocentius the third, then raging, the yere. 1212. A great nūber, a greuous payne, a trifeling cauſe. For they taught, the vſe of maryage to be permitted prieſts, & eating fleſh licenſed chriſtians at all ſeaſons. Out of whoſe cinders, ſuch gentry I wiſhe to reuiue & ſpringe, as not onelyonly ioyfull in proſperity, would tryumpbe with Chriſte in glory: but alſo with hym afflicted ſuffer: afflicted, wretched, and farſed with calamitie. For hit (if ſo that Nobility we frame) is garded and accompanyed with ſuch ſtoutnes of courage, ſuche hautines of ſtomake: that in ſtorme it is calme, in baſenes Noble…, in pryſon free, in pouerty plentuous, in darkenes bryght, in exile as at home, in the mids of fier vntouched, vnſcorched, not meltyuge, not conſuminge. But wee (ſaye they) are no pryeſts, teachers, nor paſtours. So great perfection is not requyred of Nobility. But ſith they be chriſtians, they ought not ſhrinke to die for chriſt. And ſith they be Nobles, armed with this franke gentry of ſtomake, ſo many bulwarkes of ſcriptures, ſo many prooffes and preſydents: they oughte dreade no force of Sathans tiranny, no fornace, no rage of flame or fier. For that vnnoble doggyſhe Philoſopher Diogenes, (a man excellent in wiſedom and vertue, albeit in ſubſtance bare, ſurnamed the dogge,) adiudged thoſe moſt Noble, who contemne pleaſure, honours, life: who feare not pouertie, infamy, death. But to beleue faithfullye, to embrace with faithe, what true is and ſincere, & the ſame with tounge to blaſe, and conceiued wordes to confeſſe, and euen to yelde for it throate and lyfe: pertaynes alike to all earneſt Chriſtyans, yea to thoſe of the baſeſt ſorte. But this is peculyer to Noble men, to relieue the cauſe of the goſpell faintinge and fallynge, to ſtrengthen with theyr ayde empoueryſhed religyon, to ſhield it forſaken with theyr patronage. For as it is incydente to all wretched, pore, and beggerly to ſuffer: ſo to ſuccour the afflicted, belōgth not but to them, who excell in aucthoryty, whoſe power and lieuetenant labour, god vſeth in redeemynge and defendynge relygion. Theyr parte hit is, to fight for theyr homes and Churches. They be in maner the paſtours of the people, and gardeins of frēdles piety. For great, yea greateſt weight, hathe a noble mans iudgemente on either parte. Wherby, both the Tyranny of Prynces is brideled, and the rage of the commen people repreſſed, and the pryde of Prelates tamed. And therefore, as they may, ſo they ought, rule & moderate kinges with theyr councell, the people with theyr authoritye, the pryeſts with their grauity. For, neuer had ſo many bin haled to firc and torments, neuer ſo many drawen to preſente death, ne blaſinge brandes: had not Nobles entermedled, & lente theyr wicked ayde: would they hauehave bin eyther ſharpe ſcourges of the wicked, or meanes & interceſſours for the guiltles, & innocēt, or fauourable Iudges to the godly. For not cauſeles is their authority credited thē. The power wherof, not in ſtaieng, but ſauing the afflicted, they ought diſplay. And, as y^t true faith, ought by them be defēded by the ſworde deliuered them of god, and the aucthority, wherewyth they are from aboue armed and inueſted: ſo oughte they race oute all the rootes and ſutes of ſuperſtition: and ſuffer no deluſion of Idolatry creepe into the Churche. Nor muſt they vnſheath the ſworde of theyr authoritye, agaynſte the good and guyltles. But all the dreade and ferrour of theyr power, ought they redouble and reuiue, in reſtraining, and tormentinge the wycked. Nor muſte they raiſe the briſtles of theyr ſeuerity and ſharpnes, againſt the godly, who in life, & ſound opinions, ſue chriſt: but ſhoote them at y^t wicked & miſcheuous perſōs. Nothing more noble then power, if it meete with mercy and equytie. Heinous of it ſelfe it is, to ſtaye a man. More hainous, if for erroure of iudgment, not of frowarde wyll. Moſt haynous, wycked and iniuryous, to diſturbe from life, no erronious, but wel minded member.

Much were it to be lamented, if that eſtate, that oughte to bee a ſafe Baye and refuge for the godly, ſhould be the plage and butchery of the good. But, as oft as I conſyder the frailty of mās nature, and the ſlippery ſtate of Nobilytie: as ofte as I renewe the memory of later yeares: ſo oft thinke I it may happe, that the Nobles may fall with the people. yea ofte I ſee, they who moſt ſhould, ſtād not aye ſtouteſt w^t the trueth, nor vndertake y^t patronage of eche rightful cauſe: but worſhyp falſe and fayned ſuperſtitions, and commaund thē to be reuerenced of others. wherwith alſo I remember, that eueryevery excellenteſt nation, and moſt noble perſonage, were not only more ſuperſtitious, and ſeuere in mayntenance thereof, then the reſt: but euen more ſharpe, and fower. Who more auncient then the Egyptians? who more Noble? Againe who more ſuperſtititous? Who more cruell? Whoſe myndes were ſo muche infected with the errours of Idolatry, that if any vnwyttinge, had harmed the fowle Ibis, the poyſonful ſerpent Aſpis, a Cat, dogge, or Crocodyle: the ſame were alwayes moſt ſeuerely, and rygorouſly punyſhed by the lawes. Thathenians in all mens iudgementes, the Princes of Grece, reuerenced with theyr prophane honor, not onelyonly Minerua, Neptune, and theyr houſe gods: but Protagoras, for he ſeemed ſomewhat to doubte of them, forthwith banyſhed. Socrates for he denied their godhead, condemned to die. Like was the impietie, and no leſſe rigour gor in puniſhement of the Romaines: on the behalfe of theyr great God Iupiter of the Capitoll, and theyr other mammeties. For when Chryſt dead, was commended vntounto them, and propoſed to be canoniſed emonges the rable of theyr Goddes: and Tiberius the Emperour had ſet him in his cloſet, cōmaunding thē to worſhip him, the Romaines by a counter decree of the Senate, withſtoode it. And, what they graunted filthieſt Idolles & vncleaneſt ſpirytes that they (though moſt politike, ſage, & noble men) denied the true liuing god and onelyonly ſauiour. Beware Nobilitye therfore, what they decree in their parliamentes, and aſſemblies. What religion they eſtabliſhe, what they condemne. For, after the Romaine Senate, thus denied Chriſte, nor would admit him either god or guide: what mōſters raignes enſued? What ſlaughters of Senatours vnderunder Nero? What ſighes and ſobbings of the people? What miſeries felt they? what gulfes of calamities ſwalowed the caytifes, their Emperours, waſting them w^t tiranny, the barbarous nacions ſpoyling thē, and laſtlye the Gotb…s & Vandales, frettinge al thinges to vtter ruine? And euer ſince gan the maieſty of the Romain empyre decline & wane. The wicked Synagoge …f the Iewes reiected Chriſt, and feared the Romaines more then God. Whoſe fauour and frendſhippe they thought to purchace, in crucifieng Chriſte. But what they feared, not long after hapned. For the Romaines after the deathe of Ghriſt beſteging them, raſed the temple of Hieruſalem, paſted, ſpoiled & trāſlated all thing…. So they, that dra…ie Chriſt to the croſſe: found other kinges croſſes, & ſcourges to thē. Let Nobility therfore, which in al thīges chalegeth lordſhippe, ruleth al aſſēblyes, prouide it offend not God the father, if eyther diſſembling it deny Chriſt his ſonne, or ſtubbornelye withſtande him, or condemne Chriſts quicke & liuely members to fyer and faggot. This to beleue, is the part of true pietie. This to cōfeſſe, and for the ſame to ſuffer, the charge of conſtancie: This to defēd and withſtand the contrary: the dutie of perfect Nobility. And thus of the duties concerning god and religion, be it hitherto ſpoken.

Some duties alſo (as erſt I ſayd) they owe others, and ſome reſpect muſt be had to the commen ſocietie, and generall corporacion of mankinde. But, albeit no mans ſafetie, or commoditye oughte be neglected, but all duties emploied on all men, that all maye be wonne to Chriſte and God: yet ſhall it be our laboure worth, to determine what duties, with whō chiefely they ought cōmunicate. So muche at leaſt, as ſhall ſeeme in eche reſpect, to this ſort of men, & our purpoſe neceſſary. Generallye in deede precepts maye be geuen, y^e they do not to other, what they nould feele them ſelues. To louelove their neighbours as them ſelues. But theſe are appliable to al partes ef life, and to al indifferently. And ſpreade to largely through al degrees, & duties. We wil note a fewe, which chiefelye Nobilitye ought practiſe, and vſe, towardes ſpeciall ſortes of men.

The firſt therfore they owe to God, the next to theyr countrey.Piety towarde their coū trey. For this is a reuerence, and louing zeale, grafted in eche gentle courage, to wythe and wyl hit all good, bliſſe, and fortune:

Which is the common parent, nurſe, and preſer…er of all men. Which pietie, worthely honored the Romaines as a goddeſſe, as it which contayneth all charities, …s, and frendſhips. The lawe of God commaundeth to reuerence our parentes. Whereby, we entend not onelye reuerence due to thoſe of whom we are borne: but alſo that we are datters of many dutyes, to our countrey, which contaynes our parentes, kinſfolkes, frendes, and familiers Wherfore, ſith it willeth theym to reuerence the firſte, it is conſequente of neceſſity they honour the laſt, whyche nurſeth and cheriſheth thē all, in her lappe, and armes. Nor ſwarueth this affection, from the meanyng and maieſtye of the Scriptures. Syth euen Paule wryteth, he is vexed wyth great gryefe and inceſſant torment, yea and wiſheth to be accurſed for his brethrē, kynſemen, and countreymen the Iewes to whome he was linkd, onelyonly by the bond of the fleſhe, and zeale of his naturall ſoyle and countrey. But, as al men are enforced by natural inclinacion to louelove theyr countreye, wherein they were borne and bredde: ſo chyefely the Nobles, who receiue more ample and large benefites, of the fruytefulnes and bountye of the ſoyle, then the commen ſorte. To whom moreouer they owe, that bothe they be, and are termed Nobles. For, in forren realmes, that home nobleſſe is eyther vnknowen, or not ſo hyghly pryſed.

For truly, within theyr owne territories, and the limites of their countrey is the whole ornament of theyr Nobilitye bounded. But theſe may profyte ſingulerlye, yea farre more then the commen ſorte. Both quyete, peace, flouriſhynge: and warlyke in warfare. In peace, if all theyr polecyes perſwade not warre, but peace: yf they garniſhe the ſame with counſayle, wyſedome, and good ordinaunces: yf all theyr laboures and ſweates tende to the profyte of theyr countrey: if they applye theyr endeuoure, experyence, and practiſe to the gouernement of the commen wealth: yf they be diſpoſed to ciuile ſocietye, and meete to continue amiable companye emonges men: yf they can ſnaffle and brydle the laweleſſe people: yf they reſpecte not their owne, but the commen commoditye: if they quenche the flames of ciuyle warres, not w^t armes, but wiſedome, and counſaile: if they reuiue ſleapyng lawes: if they ſettle iudgement: if thinges decated, and much miſordred, they ſowder by lawe: if they procure to ſpreade through all their regions chriſtian religiō: yf they referre wholy thē ſelues & al their doings, to the glory of god, the cōmoditye of their commens, the ſafetie & ornament of theyr countrey, and increaſe of theyr prynces honour. Of warre what to councel, I am not ſufficiētly aduſted. For neuer gladly blowe I the warre blaſte. For the rage of …, and wrath of battell, hurtful to all men, vtterly diſſwadeth me to thinke, almoſt any warre, iuſt emonges chriſtiās. They muſt warre with vices, with ambicion, with ſelfe louelove: and be at defyance wyth pryde.

Which ſorte of warre, is both chriſtiā and bloudleſſe. In this combat ought they fight, euen to the knees in bloud. For the conqueroures wherein, is reſerued in heauen, an aſſured incorruptible crowne. But mans, yea chriſtiās bloud to ſheade, not euer for iuſte, and weighty cauſe: and while princes play (as they ſay) for balles, or howeſoeuer they raue, to plague the poore cōmēs: repugneth w^t nature, reaſō, humanity wiſedome, diuine, yea & ciuile lawes. Let ſuch therfore, as tender their coū trey, & are of authority w^t princes, perſwade yea vneuen peace, to diſſwade warre, the vtter ſubuerſion of all vertues, the ſeede & roote of al vices. But it for mans ſinnes ſuch times happen that it pleaſe god, with that plague to reclayme and chaſten his whorynge & roaming people: remember they, as whylome Pollux ſayde to Commodus the emperour to be warrionrs, not warre louers: wiſe not willig captaines. For this warlike practiſe floriſhed alwaies chiefelye emonge thoſe, who were beſet with enemies. But eueryevery coaſte is fraught w^t foes. Hereby the Romaines lengthned the boundes and limits of their empyre, euen to this our Britaine. Hereto, were the Lacedemoni…s to prone euen plain warre cockes, borne either to bidd or take battell. Of them therfore, manye abounded with warlyke praiſe: yea, guerdons, prices, and tryumphes, were adiudged the valtaunt. Hence the oken, graſſe, wal, citie, and golden crownes. Hence the prefermēt to degrees: hence the many ſurnames hence their armes, I mages, penſions of the commentreaſure: hence the diviſion of landetas to Ceſars old ſouldiours, the field Stellas: to Sillas, Velaterrane, and Auentine: and to others other. Hence ſprong in times paſt the name of knightes: kept yet in England and otherwhere. Hence almoſt al Nobility roſe & grewe, as in touching the original therof we ſhewed tofore. To thys labour (namelye y^e practiſes of peace & warfare) I exhorted the nobles ſomewhat aboue, when I touched, they ought not ſaint & forſlowe their eutye in ydleneſſe. For worthely is Sardanapalus ſcorned, as a raſcal, eſſeminat, & wo māly king. Who choſe rather amōgs womē to handle the diſtaffe, & ſpyndle then to weld weapon w^t men. Agaynſt whome, when his lieuetenants Belochus and Arbaces made inſurrection: he with his womanniſhe trayne, ſcarce ſhe wynge his face in ſyelde, filthylye fled. And vnderſtandynge the loſſe of the fielde, threwe both him ſelfe, and his, a mids the tier. Bringe therefore Noble men to the common welthe, warlyke ſkill and Courage, whyche teaſd they may vtter agaynſte theyr enemyes, the Turkes and other infidels. For, ſith hindes til the grounde, Craftſemen cleaue to theyr craftes, Preachers warde Churches with the ſpirituall ſworde, againſt the aſſaults of Sathan: the Nobles muſte in the ſhadow of their palaices, and in peace, practiſe and ponder theſe duties, ere they leaue theyr walls, and take the fielde, whole laboure, theyr countrey more properly challengeth, & thinketh both more commodious and neceſſary for her. Nor vnworthely. For they releaſſed of bodely trauayle, weare not hand crafts greatlye, and, ſythe they maye well ſpare them ſelues this leaſure, maye labour in theſe feates: and learne ſo muche art & ſkill by vſe, as is requiſite in any general, at y^e leaſt in a meane captaine. For, without a Captaine, an army is (as ſaid Epammondas) as a faier beaſt. and Philip, thoſe rather an army of harts, vnderunder the conduct of a Lion, then of Lions, conducted by a hart. For, the chiefe parte of warlike ſucceſſe, conſiſteth in a ſtout and polytike captaine.

But the efficient cauſes and limits of war, may be. For the flocke. For the law, which deuiſe, Alphonſus king of Arragō, gaue in his armes. Wherto this alſo may be added. For the prince. For in the Princes, is compryſed the Realmes ſafety. And thones life, dependeth on thothers welfare. I meane a godlye kinge as Ioſias, Ezechiel, Dauid, or ſuche like. who emploied their ſeruice, to the king of kings, and eſtabliſhed intheyr Realines ſincere religion. Otherwiſe counſl I none to warre, eyther to bolden Idolatrie, or ſtrengthen wyckednes, with worde or deede. Rather oughſt thou wythſtande hym: wyth thy Councell (not force) to hinder hys attempts. Wythſtande hym (I ſaye) with patience, not power. And feare rather god, then man. For hys flocke the ſhepherd: For theyr countrey, the Codries, Decians, and Curtians die. Iuſteſt is the quarel, for lawe and fayth. If the whole conſent, and concorde of all, or the moſte parte of the good, ioyne: bee they ſtirred of zeale, (God callyng them for hys glory) to obtaine what they coueyte: then knowe they, this laſt and extreame remedy, to bee moſte commendable. Howe muche more deteſtable they are, who not defende, but betraye theyr countrey. (As Tarpeia Roome,) Or theyr Prynce. As Pyrrhus Phiſician, whom Fabrit…us ſent backe bounden. Or the law and relygion. whiche happeth, as ofte as relygious cay tifes, to eſiabliſhe theyr pryuate gaines, and dignities, receiue into the boſome of theyr Countrey, a ſtraunger, and forren Prynce.

Nor hauehave regarde of ought, ſo they may with foren violence, mayntayne theyr olde rooted ſuperſtitious opinyons, and retaine the Roman hereſies. Contrariwyſe, ſhall oure Noble man demeane hym ſelfe. And bende all hys myghte and mayne, agaynſte forren force. Not raunſome, or mayntayne his fanly, with the deſtruction & death of bys countrey. Miſchieuous is this pol…e…e, with the loſſe and ruyne of the Realine, to ſtabliſhe theyr pryuate opinyon, and accomply ſhe theyr owne luſte. O horrible treaſon, wantinge worthy cerme.

Towardes the multitude cke, and commen ſorte, ſome duties muſte bee obſecued: that Nobilitie maye (as it were) flowe, into all mens hertes. To winne them with curteſy, not affray them with cruelty. Whereof muche maye, and ſomewhat hath ben ſayde. Which here it needeth not tediouſlye to repeate, or other lyke cauſeles to heape. Ariſtotle mencioneth in his Politikes, an horrible othe vſed in certaine ſtates, conſiſtinge of the regimente of ſewe Nobles: in maner, thus: I will hate the people, and to my power perſecute them. Which is the croppe and more, of al ſedition. Yet to much practiſed in oure liues. But, what cauſe is there, why a Noble man, ſhold eyther deſpiſe the people? or hate them? or wrong them? What? know they not, no tiranny maye bee truſty? Nor how yll gardē of cōtinuance, feare is? Further, no more may Nobilitie miſſe the people, then in mans body, the heade the hande. For of trueth, the commen people are the handes of the Nobles, ſith them ſelues bee handleſſe. They labour and ſweate for them, with tillinge, ſaylinge, running, toylinge: by Sea, by lād, with hāds, w^t feete, ſerue them. So as w^toute theyr ſeruice, they nor eate, nor drink, nor are clothed, no nor liue. we rede in y^e taleteller Eſope, a done was ſaued by the helpe of an Ant. A lyon eſcaped, by the benefite of a Mowſe. We reade agayne, that euen Ants hauehave theyr choler. And not altogether quite, the Egle angerd the bytle bee. For, albeit careles and ſafelye thou deſpiſe eche ſeuerally: yet not without perill, prouokeſt thou all vninerſallye. Right godly therefore, and wiſely ſaith Auguſtine. The multitude is not ſo contemptuous for theyr ſymple power: as dreadfull for theyr huge nomber. For many litle wormes may ſlay. And caſt ought mids a ſwarme of fleas, ſhal it not be eaten? Wherfore, neither ſharply, nor rigorouſly, nor tirannouſly, muſt they entreat the people. Sith no mans power, may match the might of many. Rather muſt they louelove them, as the greateſt, and befte parte of the common wealth. And bee they ſubiects, they are ſo muche more to bee loued, for they yelde them theyr labours, whoſe profites they enioye. As the father to his children, the king to his ſubieccs, the good huſbandman to his grounde: ſo ought the Nobility, be affectioned towards the commens. Whom they ought winne and ioyne to them, by vertue, as a moſte effectuall charme. But, howe louelove is purchaſed, and entrie made into the myndes of the multytude: Excellentlye learneth Cicero in hys ſeconde booke of dutyes. Whome I leaue the Nobles euen agayne and agayne to pervfe.

And this is the firſte parte, concerning theyr countrey & commen welth.

The other is,Agremēt of the Nobles. that Nobilitie agree not onelye with the people, but euen liue, and louelove, within it ſelfe. For, hit ſuffiſeth not, the Commens and lordes agree: but alſo it both beſeemeth, and behoueth, the Lordes bee ſowdered amongs them ſelues. Sith hence alſo, ſpryngeth Ciuill iarre and dyſcorde. For, ſtoute ſtomakes, cannot beare pryuate grudges, withoute the commen miſery and calamitie. which wel wytneſſeth, the rage and madnes of C. Ceſar, and the twinninge of. Cn. Ponpeye, the great from him his father in lawe. whyche cauſed the alteration of the ſtate, and newe countenaunce of the Empire. For, this is no play, or pageant, nor any counterfait combat, or ſtage Tragedy, ſweateleſſe or bloudleſſe, nor Homeres fraye twixt froggs and Myſe: But the frayes and combats of Noble and myghtye men, are, as the graſpinges of Lions, or giants warres, who ioyne with greate power, greater ſtomakes, but greateſt peril of eyther part. Although, nor Lion deuoureth the Lyon, nor dogge the dogge, nor wolfe the wolfes kynde. So as nature it felfe, withoute other reaſon, ſufficientlye crieth oute on it. For it is, as if the limmes of one ſelfe body, ſhould iarre. Were it not monſtrous, and vnnatural, (thinke ye) the heads ſhould wyſhe it ſelfe ache?

The hand ſhould buffet hym ſelfe? the lounge curſe hit ſelfe? For eaſely then ceaſſeth any theyr Tirannye to other lymmes to ſeeme cruell, when thus they rage agaynſte them ſelues. But whereto forceth not ambition mortall mindes? Whiche lightlyeſt breedeth in the higheſt wittes, and hawtyeſt courages. Yet leſſe yll, and more tollerable were hit, if only with hit ſelfe, hit conceaued, quickned, & tranayled. But it braſteth and blaſeth forth. And what miſchieue, (enflamed wyth the luſt of raygne) it hath erſt imagined other: that now it compaſſeth. And haleth aye in her gard enuye, her vnparted bandmayde, the bawde of all her miſchieues. Enuye agayne, comes not vnaccompanied but couples to her an other mate, namelye crueltye, armed and furniſhed for the deathes and ſlaughters of many. Hence commeth it that Nobilitye can beare no peere, and all ambicion is impaciente of mate. For enuye gloyteth with bloudye looke, breatheth miſchiefe, and whetteth and ſharpneth crueltye.

So as goare enuy ſo dimmeth y^e eyes of the minde, and clipſeth all the ſenſes: as it reſpecteth nor friend, nor kinſman, nor alie, nor his owne deare and german brother. For rare is the concord of brethren. And theyr breathes moſte bitter and peſtilent. Naye, the bloudy ſonne runneth on the ſyre. As Abſolon burnyng and ragyng with ambicion, on Da…yd, hys father and moſt godly kynge. This deadly dew… of enuye, croppeth aye greene, ſpringing, and growyng vertue. So as, if anys prince ſurpaſſe in power, excell in learnyng…, flouryſhe in wytte, or paſſe in any ſinguler ornament, hynt ſtrayghte it aſſayleth, aſſaulteth, oppreſſeth. Which the Athenians commē wealth, whilome proued moſt true, in their oyſterſhel exyle, and the deathes of the valiaunſt Themiſtocles, iuſteſt Ariſtides, eloquentſt Demoſthenes, godlieſt Socrates. For gladlyer vouche I forren & ſtale examples, thē pryuate & freſhe. Albeit, I ſee in theſe dayes, Tarquinius bloudy counſel renewed. who is reported walking in his garden, ſwolne w^e hate & pride, to hauehave felde with a wād the higheſt poppie heades. Cruel land of Canaan that deuoured her inhabitantes. Cruell Scithya manqueller, & men monger. But w^e ſuch hate and enuy is our Nobles ambicion medled, & wyth ſo horrible cruelty enflamed: that eche noble man wounds his owne limme, & turnes towards him ſelfe, his rage and furious force. Rare is in Germanye rarer in Switzerland, the preſidente of a ſubiectes death. But rareſt of all the execution of a ruler, or magiſtrate.

Not onelyonly for they ſeeld offend: but atſo, for they thinke it ought be a wonde rous crime, wherfore they ſhould part from their body, ſo noble & precious limme. Eſaye crieth. Ye princes of Sodome and Gomorrhe, youre handes are dyed with bloude. And woe to that nacion, where no Nobility nor affinitye of bloude, ſaueth from ſhamefull ſlaughter, where is no reſpecte of dignitye, no roome ne refuge, left for mercye. Where one Noble man, is hangman or butcher to another: or rather to him ſelfe. Who ſeeme not (in my conceyte) according to their grauitye, to weyghe diſcreetlye enough, nor the weyghte of the facte, nor worthyneſſe of the perſon. For, yf but a while, they would mūble with them ſelues, euen but theſe fewe wordes (A noble man muſt die) and therein examine what it is to dye, what a Noble man to dye: theyr furie I thinke woulde lyghtelye ſwage, and they not rent from lyfe, ſo noble limme, eyther for lighte cauſe, or often vniuſte. Cicero reckeneth eyghte fortes of punyſhementes, cmonges the Romaynes. Damage, empryſonment, whipping, recōpence, ſhame, eryle, ſeruitude, death, whyche ſeeld, and not but fuſtly, and for great cauſe were executed. But, ſo were the lyghteſt applyed, as the feare ofte ſpredo to many, the payne to ſewe.

But that they ſeeldſt wonted to execute any Romaine Citeſin, it appeareth by Cicero, not once onelyonly in his Actions agains Verres. In the ſeuēth of which be dwelleth altogether in amplyſieng this crime: and this laſt, & weyghtyeſt argument, reſerueth to the reare ward moſt to moue the iudges. Emonges the reſt, of a citeſen, cruelly & ſharplye ſcourged, by Verres commaundement, thus ſpeaketh he to the Iudges. A Romaine Citezen my lordes, at Meſſana, in the middes of all the markett. was whipped. When, as all the while no ſighe, no other crye of y^t poore wretche mids the ſmarte and claſhinge of hys ſtripes, but this was heard. I am a citeſen of Rome, He hoped perdye, by this mencion of the city, be ſhoulde hauehave ſcaped all ſtrypes, and ſhielded al tormentes from his torne body. But this not onelyonly nor preuayled him, to auoyde the crueltye of his ſcourge: but mids his ofte cryeng mercye, and reſounding the cityes name: a galowes yea a galowes, I ſaye, was prepared, for the vnhappy and wretched caytiſe: who neuer tofore bad ſeene ſo laweleſſe power. O ſwete name of libertye O the fauourable lawes of our citye. O the lawe of Porcius and decrees of Sempronius. Thus ſpake he of one whipped by Verres. O, ſawe he at one inſtant, for no cryme, ſo many famous Nobles, ſo manye honeſt citeſens, ſo many Magiſtrates and heades of Cityes, not of forteyners, or raſcals, but euen of the nobleſt, yea Prynces, yea of theyr owne degree, haled to ſlaughter, and done to death: Howe would he roare? With what cryes, what coutenaunce, would be accuſe this cruell enuious, & ambicious rage? Yf it be by hys wytneſſe, a baynous crime to bynde a citeſen, a miſchiefe to whyppe him, yea almoſt parricide to ſlay him: what ſhall I ſaye, to preferre him to the galowes? What to beheade him? What to ſhone flame, burnyng fyer, and other tormentes, to the tender bodyes of nobleſt perſonages? No more to ſpare the bloude or life, of a Noble man: then a hegge or dogge? Pardon I praye, if I be ſome what to hotte, in reclayminge thoſe importunate natures (whom ouermuche madnes hathe blynded) from ſo great, ſo cruel diſcord and vnmeaſurable rigour. With Eſaie therefore, I counſayle all Princes and Nobles to be cleare from bloude, to iudge iuſtlye, and mercifullye, ioyntly to foye and ſorowe, to pardon eche other, to acknoweledge theyr owne faultes, and forgeue theyr offenders, not to punyſhe all offences ſo rigorouſlye, not to treade vnderunder foote nor afflict innocencye, to clenſe their bloudie handes, and nouriſhe mutual concorde emonges theym ſelues, to banyſhe diſcorde, borne of ambition, nurſed by enuye, fedde by cruelty, and conſure her to the Crowes, to the furyes Alecto, and Megera, farre hence, to the Indes, to Hell. For, as concorde mayntayneth and encreaſeth priuate, and publike wealth: quieteth the Subiectes at home, dryueth terroure and dreade in theyr enemyes: ſo the Nobilitye lyuynge in tumulte, and diſcord, bothe theyr owne myghte is hocked, and the foundacions of the commen wealth are ſhaken, theyr ſubiectes wrynge, theyr frendes mourne, theyr enemyes laughe and tryumphe, for ſo wyde gappe opened to ſpoyle them.

Thys, other commen wealthes proue and euerye corner is farſd with examples, as well emonges the Heathen, as Chriſtians. I coueyt here to ouerpaſle our countreyes ſore. I would wiſhe, oure ciu…le broyles were knowen but at home. But ſith, of theyr owne force and bitternes, they vtter and blaſe theym ſelues, moned with louelove and conſcience, I can not whollye couer them. Let therefore my countreymen pardon me in this one poynte, muche pertinent to theyr ſafety. I thinke, had thei rather choſe to cleaue in one, with mutual cōſent, thē thus to be diſtraited with diſſencion: nor had the ciuile ſword ſhedde ſo muche Noble bloude, nor ennemies ſodayne roades, of late refte ſo many garriſons. The truthe can not lye. He ſayeth. EueryEvery kyngedome deuided, and ſcuered in it ſelfe becometh deſolate. And eueryevery city and houſe farring can not ſtande. Yf eche Noble man roote out other, Nobility… may not laſt: nor the commen wealth lyue, her ſtrength and flower wythered. Truly, this thinke I, Nor Iulius Ceſar had made our Britame tributarye had he not at his entry found the princes and rulers of the realme at vary…unce: (for both before his commynge they kepte continuall warres, and afterwards the Troinouantes the ſtrongeſt citys (whych nowe we call London) the Catimagns, Secuntiats, Ancalites, Bibrokes, and others yelded theym ſelues, and manye at his comminge (as him ſelfe reporteth in his commentaries) rebelled from Caſſiuellantius, who then ruled the realme) nor yet the Saxones, nor that VVilliamthe Normayne Conquerour, woulde euer hauehave attempted to innade it: had they not (procured by often meſſages) in maner preſenteſentlye, behelde the iarringe, and dyſcordante ſtate of the Nobles. To conclude, nothinge plageth England, but the many breaches, and euer vnſure, neuer faithful, frendſhyppe of the Nobles. What wonder then, though the ennemy oppreſſe, the weake vnatined remnant, and open parte to iniurye? Sith alwaye, the ſureſt armour, and ſtrongeſt wall, is theyr ſtedfaſt and conſtāt amiry, who are moſt of might and power? What mcruayle, though other ouerrunne them, when they ſeeke, to riue theyr owne throte? For, to ouerpaſſe the aunciente and elder preſydentes, & to giaunce by the later grieues euen with one word, was not the twinninge of oure Nobles, the meane to al our miſery? Let me vouch for example, Edward Duke of Somerſet: Prince of paſſing godlynes, Nobleſt houſe, truſtieſt Protectour of the younge Kings perſon: empryſoned for a trifle, yea a light ſuſpicion, and beheaded. whoſe life, all men proſecute, with worthy prayſe and commendation: his death, with due teares, and lamentacion. For, when he being protectour of the Realme, a moſte truſtie and good Garden to hys orphane Prynce, a man godlye ſuſpicyous, and ſcareful for hys Kynge, permitted his brother the Admyral, by others ſleights for fewe vnproued ſuſpicyons, to bee headed: Hym ſelfe, ſhortlye after towered, by the meanes of the Duke of Northumberlande, (a man trulye of a ſtoute and hawtye Courage, and in warre moſte valyaunte: But to muche ragynge wyth Ambycyon.) with the ſelfe ſame kind of death, that tofore his brother, (O worthy man) to the great ſorow, and mourning of the whole Realme, was beheaded. Who once deade, wee were ſhortlye after robbed of our Chriſtal Kinge. Whoſe death, enſued the chaunge of Keligiō. And ſomewhat after, the ſelfe Duke, pent in y^e ſelfe pryſon, appeachd of like crime, ended hys lyfe by lyke death. Nor onelyonly he, but euen all, that by corrupted and ſuborned wytneſſes, conſpired the protectours death. Euer ſince the commen wealth waned, and we loſt oure paſſingſt men, our higheſt honours, oure choſen Nobles, our honourable Nobylytie, oure valiauntſt guides. with what ſlaughters, (O immortall God) what murthers, what butchery of the good, with what ſtreames of nobleſt blond, yea with what mens blond, that he that lande, ſweate and ſurrounded? which I recount not, for hate or enuye of anye, (for the contriuers of theſe miſchieues, are all redye deade: And enuie freates not the dead…) But, that by theyr example, either the quycke maye amende, if anye remayne yet, acceſſaryes to ſo ſhamefull ſinne: or others maye be warned, and ware, to encurre lyke faulte and penaltie. The ſame maye wee ſee, in the Athenians and others. But one example ſufficeth.

Who ſlayeth, ſhall be ſlayne. who ill pretendeth to other, ſhal be preuented, and meaſhd in hys owne purpoſe. As Heſiode, hauynge perhaps proued it, euen in his dayes ſonge.

Worſt to the worker proueth the councel wyck….

Remember they, who laye violent hands on other, how borrible hit is, to fall into the handes of the lyuing god. Who is not onelyonly carefull of his, but euen knoweth all, and euerye them. And hathe nombred all the heares of theyr heade, and wyll eſpie if any die. And (if vniuſtly) not leaue hit vnpuniſhed. Wherfore, auant that churliſhe Nemeſis, and enuious Ate. Departe hence factions, in the deutls name. God is charity, and who is not in charitie, is not in God, nor God in hym. What? ſhall a Noble mans courage, be pent vp with ſuch impotence, ſuche enuy, ſuche baſenes of ſtomake, as the dunghyl, and wretched raſcall people? The potter hates the potter, as (Heſiode ſaieth), the Poete the Poete, the Chantour the Chantor. But god forbid, one Noble man ſhould hate another, ſithe enuye, wythoute horrible blame, and miſchiefe, cannot pearce their hartes, Greater and higher, then whom enuy maye ſubdue. And, howe ſhall hee louelove the people, who hateth his owne degree? Wherefore, if they couet to ſaue the commen weale, to maintayne theyr dignitie: this is the moſte compendious meane, that neyther feare, hate, or threate other: Neither iarre with other, neyther conſpire others death, and deſtruction: But all ſuſpicion ſeuered, they cleaue together with ioynte hart, and minde. And ſo be lynked with the inſoluble chayne of charitie, as with one conſent, they ſtudie to preſerue theyr countrey, to with ſtande theyr enmy, to louelove the people, and with abſolute concorde, and vnytie, to be ſowdred and glued in Chriſt. The reſtoring of which happy calme, in theſe oure dayes, to the Chryſtian worlde, after the ſtormy warlike tempeſts: I greatlye ioye, and wiſhe hit chriſtian, and euerlaſting. And greete to our England, the brightnes of this ſeaſon, and the ſommer dayes, whiche god hath graunted our noble Queene Elizabeth: Under whoſe raygne, all theſe ſtorms are appeaſed, and ſtilled. whych quyetnes, I hope ſhall▪ and beſeche almighty god, maye bee euerlaſtyng. But this ought the Nobles performe both to ſhew fauour to theyr inferiours, and louingly agree amongs them ſelues. No fond councel, though a Sithian, Jaue one Silurns dienge to his Chyldren. To whom, hee gaue abundel of bruckle arow ſteales, to breake. which when they could not: ſeuered he eaſely cracked them in theyr ſight, whom bound in bauand al they coulde not cruſhe. By which dumme ſhew, he ſignifyed to his childrē, (whom he had in number. 80.) that with cōcord they might be inuinctble, with diſcord eaſely rēt. what els is nobility then a maner brotherhead? As natural brethren then, ought they cheriſhe, ſhyeld, aide, and embrace eche other: but they wyll rather together with their country, w^t the reſte of the people, peryſhe. For, if tarringe they loſe one, all the reſt flittinge and ſcattering, wil lightly ſtumble in the ſelfe pit of perdycion. And, if any rauener, rente and deuoure one, hee wyll ſeuer alſo the reſte, tyll hee hauehave ſpente all. Euen as the lanar, ſeuereth firſte from the whole flighte one doue, and then another, that ſith at once conioynd hee coulde not, at ſundrye tymes dyſioyned, hee maye ſuttelly inuade and deuoure all. For coupled ſtrēgth is ſtronger, as the olde poeſy is. wicked is he, that chaſeth not if he may, his approchinge enemy. but how muche more hated, both of god & man ought he bee, who renyenge hys countrey, flieng his felowes, ſueth the …nmy campe, & betraieth the Realme? Plutarche mencioneth one Cretinus a citezen of Magneſed, who longe tyme w^t one Hermias had borne pryuate grudge Yet, when Mithridates warre began, in open aſſēbly, counſayled to chooſe Hermias general, recknīg & commēdig hys many vertues. which Hermias hearing willingly yelded, & departed into volū tary exile, y^e Cretinus mought bee general of y^e army. So, ought, all priuat offences bee buryed, and commen perill foyne euē y^e deadlieſt foes: to performe their cōmen duty, w^t commen conſent. That, aſmuch as in thē lieth, thei nor harine theyr prinate enemye, nor ayde theyr foren ſoe, nor ſuffer the common wealth to be abandoned, whiche well may the eluſtering concord of the Nobles, performe. wherof is now ſufficient ſayde.

They ought alſo practyfe, another vertue towardes others,Liberalitie. namelye lyberality. For, nothinge more purchaſeth mens fauoure and frendſhyppe. whoſe prayſe, as it ought bee common to all riche: ſo is eſpectally moſte proper, to Noble men. For euer, a Noble courage, accompteth hit more happe, to helpe, then bee holpen: and to bee a geuer then taker, to vſe Ariſtotles wordes, yea, rather reckneth hit a ſhame, and ſtaine to his honor, to take: glorious to geue. For, bothe they hauehave to geue, and none geue more largelye or readelye. So as, almoſte by no ryffer prooffe, may you reade a Noble man, then by geninge wyllingly, often, and bountifully. wherefore, the Hebrewes cal them prynces, which emplyeth, lyberall, bountiful, halfe gods, and Noble men, euen of theyr-owne accorde and nature, free barted. whych word, Chriſte in Luke conuerted thus. Theyr kynges rule them, and ſuche as hauehave power ouer them, are called beneficiall. That is bountiful. Whereof, both an honorable proofe, and worthy witneſſe is Alexander the great. Whome ſcarſely ſuffiſed the great treaſures of Darius, to powre out on his frendes.

With whom, he thought his treaſure moſt ſafelye kept and horded. Perillus ſuynge to him for dower to marye his daughter, he wylled to take fiftye Talentes. Which when he modeſtlye refuſed, aūſwereng that ten ſuffiſed: He replyed, perhaps for the to take, but not for me to gyue. This princely ſtomake, ought all Nobility wonder at, and according to theyr power ſmitate. For, albeſt in welth they be not Alexanders, yet in minde and bounteful beneuolence they maye be. All ſee they maye: ſuch is theyr abilitye.

Men weene alſo they ought, ſith it behoueth as they hauehave freelye receyued muche, ſo to render ſomewhat, to ſuccour the neceſſities of others. Whych alſo our Paule writyng to Timothe commaunded, willing theym not to place theyr confidence in vncertayne riches, but in the liuing god. And to ſmitate his heauēly example, who miniſtreth all men aboundauntly, and largely to theyr needes: that they maye he bountifull, riche in good deedes, liberal cō municaters and emparters of benefiees, large and bounteous. And hereto knitteth he rewarde, namelye, that layeng here this ſure ſoundacion, they may obtaine euerlaſting life. Thus muſt he deſpiſe mouie, as a heauy and vnprofitable clogge to him. mounting to greater and higher hope. For howe ſhall a money ſlaue, rightlye rule others? Or howe maye he be termed free, who ſerueth a thing reaſonles, & lifeles? They ought therfore neglecte money, not as ſome vnwiſe Philoſophers, and frowarde & fooliſhe ſages. Who eyther caſt away their goods, as Diogenes his cuppe and maſer for he ſee a boye make the ſame of the holowe palme of his hand. Or drowned them in the ſea, as Ariſtippus and Crates. Or lefte them behind, when they myght hauehave ſaued them, as Byon. Or neglygentlye forſooke them, and let theyr groundes lye waſte, for others beaſtes to paſture, as Anaxagoras & Democritus. But, neither lauiſhe they out theyr goodes, as prodigall, nor beſtowe thē on vicious perſons, as manye hippocrites and ambicious. But in placing benefites, weyghe what is eche mans due. So much therefore, of Ciceros notes of bountifulnes, as ſhal ſeem expediente to this place, I with fewe wordes and briefely, wil mencion out of oure Scriptures, as farre forthe as ſeemeth loyned with a Noble mannes dutye.

So therfore muſt liberality be tempered, and limyted, that chiefely therein two faultes be auoyded: that neyther you beſtowe on the vnworthye, or needeleſſe, nor ſeeme bountifull for beſire of honour and glorye, or hope of gayn. So ought there be choice and accompt of perſon, & the ende reſpected. Of the ende, Chriſt ſpake in Mathewe in that fyrſte, and heauenlye ſermon, he made to his diſciples in the mount.

When he ſayeth, almes is to be geuen not in mens ſyght, for ſhewe, nor after the trompets blaſt. as Hippoer…tes in the Synagoges, and ſtreetes, for they would be ſeene and prayſed of men. But of the ende, and other thynges that mought be heaped hereto, I will here ſaye nothinge. It ſhall ſuffiſe, to adde ſo much, as ſhall ſeeme pertinent to the callinge, and function of a Noble man, touching thoſe perſonnes on whom this liberalitye oughte be employed.

Liberalitye towardes Beggers.The firſt therfore, and needieſt are beggers. Whom in no wyſe he ought forget, who dependeth as a beggar on the almes of god. Of whom ſo many, ſo great giftes he receyueth daylye.

Theſe mencioneth Chryſt in Luke, in the Phariſces banket, in thys maner, leſſoning his feaſter. When thou makeſt a dyner or ſupper, call not thereto thy frendes, brethren, kinſfolke, nor thy riche neyghbours: leaſt they croſſe the with like, and ſo requite the. But when thou banketteſt, call to thee the poore, the lame, the halte, the blynde. And happy art thou then, for they can not requite thee. Wherein, bothe he touched thoſe Phariſaicall feaſters, and alſo, noteth not a fewe of our dayes.

Who geue not the needye, but ſuche of whom they hope or awayte, hongerlye the doubled worth. Nor anye where. truer proues that olde ſawe, Like will to like. For to feaſtes and bankettes not the needy and hongrye (as oure ſauioure willeth) but the Noble, the ryche, & the feaſters felowes flye. Who are able to recompence theym, and render lyke, yea with vſurye.

But, beſt deſerued they of the commē wealth, who firſt founded hoſpitalles, and almes houſen, for poore and wretched laſers. Where not laſie loyterers or welthy diſſemblers: but the weake and nedye, mought be harboured.

For, eueryevery where is ſtoare enought of vagaboundes, & none more theuiſhe, ſluggyſhe, or diſſolute in all lycenciouſnes: then the wanderynge ſculles, of roges and roamyng beggers.

Whyche well by experience, eſpyed that famous and worſhipfull gentleman Anthonye Caue, of worthy memorye: my beneficiall patrone and tutor. Who beinge in Buckinghamſhire, commiſſioner and Iuſtice of peace: trauayled day and night to baniſhe this ſorte And, at length by his witte, induſtry and polecie, compaſſed, that prouiſion was made for the weake, wydowes, orphanes, and aged: and the ſtout and mighty lubbers compelled to laboure. So that at laſte, almoſte no where through the whole ſhyre, ſhoulde you fynd a vagaboūd. This was pryuate. But that of the city of London, publike & moſt cōmendable: worthy eternitie, and immortalitye: founded in the fortunate reigne of king Edwarde the ſyxt, Where in a large roome with wages maiſters, ſeruauntes, & all other neceſſaries allowed, & miniſtred, an innumerable multitude of poore is fed: the healthie laboure, the ſicke, lame, deafe and blinde, are cured: many children bred, ſome to occupations, ſome to ſearninge and ſtudies: that in after times, maye ſerue eyther the churche, or the common wealth. Which wyth ſuch like, I tell to this ende. That eueryevery noble man, in his Shire, Citye, or Countreye, maye in like maner, to theyr power, prouyde the realme be not charged, or whelmed wyth that wanderyng and pernici us draffe of vagaboundes, and laſye loyterers.

Be this therfore decreed, that liberallye they ayde the needye, that ſimplye they geue, not ſuttellye let to vſurye a benefite. And ſuch gifte ſcripture termeth an almes and pitye. For it is geuen to the pitied and almes worthy The Philoſophers call it bountye, benignitie or liberalitie.

Liberalitye towards the learned.Let alſo a Noble mans cheſt open to the famous in ſkyll, or ſtudye of knowledges. For in times paſte, kinges, Nobles, and al honourable, were protectours and nurſes of learnynge, learned, and ſtudentes. And accompted (as it were) Apollines, and maynetayners of the Muſes, who (in maner) watered and refreſhed with their liberality, as plentyfull dewe, the ſame ſterued or deſtitute.

Whom vnleſſe the ayding and beneficial hand of Nobles aſſiſte, and ſupporte: neceſſarily muſt they faynt and fall. For artes are fed by honour, preferments, aydes: and faynte throughe want, contempt, and pouertye. Hence ſpringe thoſe bothomles prayſes, and glorious titles of Alexander the greate, Hence thoſe of Auguſtus, and Mecenas, prynted by the famous pennes of Ouide, Virgile, & Horace. But that other king of the Macedons munificence, Anaxagoras, D…ogenes, and many other, both proued and prayſed. Whoſe emba…ſado…rs bringing Xenocrates. 50. talentes whē he refuſed, aunſwering, he neded not ſo much, & notw^tſtanding of curteſye, ſeing thē ſomewhat diſmayd, toke 30. poundes: the kinge willed him, to gratifie any his frend (if any neded it) with y^e reſt. To Anaxarchus, he ſent by his cofferer ſo much as he requirrd. Namely a. 100. calentes. which he not onelyonly not denied, but ſeemed in maner to thanke him, for be would ſo boldly demaūd it of him, as his frende, whoe both mought and would geue it hym. For, this cauſe, with immortal thankes, and euerlaſting memory, oughte they be honored, and reuerenced, who firſt founded ſchooles, and vniuerſities: appoyntinge ſtipends, and priuileges, aſwel for the ſtudious to learne as profeſſours of artes to teach. wherwith, we wont to be allured, and prouoked to ſtudy paynefully, and profite merely. But gone is that golden age, preſent are our braſen and iron yeres▪ wherin, who ought augment theſe benefites, are rather ſpoylers, then patrones of learninge. Who either by flattery, ſute, or extorcion, ſeeke theyr pryuate gayne in ſtudents reuenues: and compaſſe, rather to raſe, what is builte, than to laye or found new. To many politike artificers, bee there in this ſuitle, and wylye ſkil. who, either purchaſe for noughte, of wardens and Rectours of colleges, theyr lands and liuings: or enter on them ere they fal, or ayded by the Prynces letters patents, diſpoſſeſſinge the olde tenaunt, wyl in ſpite of theyr noſe become their tenaunts: or if the heades denye theyr requeſtes, chafe like younge Dukes, and threate I wot not what, to the whole felowſhyppe. But otherwyſe would I oure Noble man bothe doe, and meane. To ſurmount the benefites of his aunceſtours, to mayntayne the dignity of learninge, to augmente their profites, to employon them with a gentilmanly frankenes, ſo muche as they want, & ſhal not be burdennus to him ſelfe. To garniſhe alſo libraryes, with ſtore of bookes, is not the leaſte commendation of Nobility Wherein Ptholomeus Philadelphus, whylom excelled. Which prayſe is nowe deſcended, to the Noble familye of the Fuggers. Next,Liberalitye toward…s Goddes Saynctes. be liberality vnlocked to them, who ſuffer for religion, and areempriſoned, or otherwyſe afflicted for Chriſtes cauſe. For, in the Apoſtles time, they beſtowed their almes on the godlye poore. And Paule, ofte gathered for the brethren at Hiernſalem, and others. And councelleth the Galathians, bothe generally to be bountifull to all men, but chiefely to the houſeholde of faith. For what wee contribute to the godlye, and the perſecuted for Religions ſake, is moſt accepted of god. and who receiueth them, receiueth Chryſt. Yea who receyueth a Prophete, in the name of a Prophete, or a iuſt man, in the name of the iuſte: ſhall receiue the reward of a Prophete, and righteous. And who geueth the leaſt of theſe, but a cuppe of cold water, to drinke in the name of a Diſciple: ſhal not miſſe hys rewarde. Howe much the deteſtabler is theyr myſchieuous beneficence, and accurſed bountie, who not to feede, or clothe, hungrye or naked, Chriſte: but rather to ſpoyle, and dyſrobe hym, not to cheryſhe, but rende hym, not to ſaue, but ſtaye hym: lauiſhelye power oute, and waſte theyr goods, welth, and power. And who, to aduaunce ſuperſticion (not builde Religion) eyther renew raiſed Monaſteryes, or found new. Rigorous in ſacking the poore, but ſuperititiouſlye Relygious in deckinge Images, Maſſes, Relikes, pardons, pilgrimages, clothinge Sainets counterfaites, prodigally, & wyckedly liberall.

Which erpence is ſo much the lamen tabler, as it is in the mids of the light of the Goſpell vſed, and for they ryfle from the good, and goſpellers, what they beſtow on the euel. And turne the ſubſtance of the godly, as the rent and ſcattered relikes of theyr life, to horrible abuſe. But theſe, hauehave other where theyr pryce, worthy theyr deedes. In meane time, ill gotten, and worſe ſpent, worſt waſteth. but what is employed on godly vſes, and ſubſidies of the holy Sainctes, ſhal with vſury returne to the owner. So as for carnall thinges, he ſhall reape ſpirituall, and heauenly. And thus, hitherto hauehave we entreated, of theyr reuerence to theyr countrey, theyr louelove of the multitude, concorde twixt them ſelues, almes towards the poore, liberality to the learned, bounty to the godly. which all, be members of the commen wealthe, whom as germane brethren, this our Noble man oughte embrace, with fauour and amitie.

Nor oughte theyr beneficence bee withholdē, but emparted with ſtraū gers, ſoudred,Hoſpitaltye toward… Straūger… and (as hit were) grafted, in the commen weale. which vertue is termed hoſpitality: namely commended to the Iewes, in the old law, by god. whom hee wylled, to be curteous to ſtraungers, who were pilgrymes erſt them ſelues, in a forren land. For, lyghtlye learne they that hauehave proued like miſery, to ſuccour miſers. And are moued with greater compaſſion, and ſence of others griefe. Ceſar therfore commended the Germans, for they thought it deteſtable to miſſuſe a ſtraunger. And ſhielded all ſuche, as for anye occaſion fledde to them, from wronge: accompting them holye, and communicatinge all theyr houſe, and tables with them. The Britains, chiefelye the Kentiſhmen, hee termeth of all other moſt ciuile. which it appeareth, was preiudiciall to them, & the chiefe cauſe of Ceſars warre. For they ayded the frenchmen, his enemies, and ſuccourd them with frendly and commodious harborough. Beware the newe Germans and Englyſhmen, they chaunge not, but continewe this manour, and cuſtome. which ſo much the more they ought, for, as nowe they exceede theyr elders, in Chriſtianity: ſo oughte they paſſe them in vertues. That charge, credited Paule to the biſhoppes. Namely to entertaine, and louelove ſtraungers. Nor leſſe carefull ought Nobles bee, whoſe power as hit is greater, and more abundant: ſo ought theyr bountie be larger, & plentifuller. For, ſithe Monkes, eche where, hauehave yet good names her …fore: ware oughte Nobles bee, who ſucceaded in theyr Roomes, and ſetſed theyr poſſeſſions, that herein they proue not their inferiours. Nor yelde to them in this practiſe of Charity, whom farre they paſſe in purenes of farthe. Therefore, as miniſters, ſo noble mens part it is, to prouide them harborough, to leaſſe them vſe of houſen and Citie, to open them the churches, to ſuccour them chiefely, if relygious exiles neede theyr ayde. Euer truly, hauehave Noble mens houſen lyen open to Noble gheſtes. Let eke theyr gates lie open, to the myſerable and baniſhed for chriſtes cauſe, other wyſe ſuccourleſſe. That ſo both they be, and may be rightly called, almes gods on earth. The auncient gentry, is reported, farre to drowne theſe our later nobles, in this part of curteſy. Sith now, many mens charity cooleth. The paynims, counted it theyr chiefeſt commē dation, to hauehave theyr entries worne. And wonted to ſit at theyr gates, that no gheſt mought ſcape them. Herefore, is that Cimon magnified in Cicero, by the report, of Theophraſt. Who toke ſuche order, and ſo commaunded hys farmers, that whatſoeuer inhabitant of Latium came to his manor, ſhoulde hauehave al neceſſaries allowed him. But he was liberal to his benefactors. but once father Abraham and Lot his brother, indifferētly to all men. Of whom the firſte, ſate in y^e gate, thother in the entrye of hys tabernacle, eyther ſpie, and prie for ſome ſtraunger. Whiche once ſeene, they ryſe, runne, meere hym, embrace hym, crouche do…one to the grounde, and humblye entreate hym to enter.

For, this is the requeſt, and ſute of Abraham in Geneſis, to the Angels whome, both hee ſawe, and toke to bee ſtraungers. I beſeche you ſir, I may finde ſo muche fauour with you, that you paſſe not my houſe. Tary I pray you, while a lytle water bee fette, to waſhe your feete. Reſt ye vnderunder this tree, and I wyll fetche you a loafe of breade, and make you mery, & then goe forwardes on gods name. For therefore, turned ye into your ſeruaunte. Loe Abraham, the honourableſt Prince of the Iſraelyte…, the father of faith and all faithful, abundant in Cattell, Conqueroure in warres, dreadfull to whole Nations & kinges: proſtrateth him ſelfe on the ground, entreateth thē, profeſſeth him ſelfe theyr Seruant, to whom hee geueth: Runneth to the herde, his whole houſe attendeth thoſe ſtraungers and abiectes. Sara beſtirs her, ſhee moulds thre buſhels of fineſt meale▪ & knedeth Cakes, the boye, with all ſpeede killeth a fat and fayer ſteere, butter and milke is ſet them hym ſelfe ſtandinge ſerueth them. O ſimple and happ…e age: O māgled maners: O ſtraunge Metamorphoſis: O newe couerſion vp ſide downe, in and out. Let Abraham humble, paineful, hoſpital: learne our proud, ſlouthful, inhoſpitall Nobles. Who not only not geue, but chaſe away and ſtubbournely entreat ſtraū gers, checking them with threates, ſcoffes, and tauntes. That Engliſhemen are …urteous, I denie not: yea they hauehave bene euer counted the chiefeſt honourers of ſtraungers. And trulye ſo they be: delyghted rather wyth forreyne wittes and traffyke, then their owne countreyes. Where notwithſtanding they hauehave both plentye of excellent wittes, and aboundaunce of all neceſſaryes, and moſt ciuile inhabitaunts. Yet ſo delight theym all forren pleaſures, that in maner they diſdayne, theyr home commodityes.

Whiche affection towardes ſtraungers I condemne not. Naye, I rather exhorte theym more to imbrace and louelove them. but warning withall they deſpiſe not but reuerence and imbrace the good giftes of God, theyr home commodities. Howe ſumptuous are they, in enterteining Princes, or embaſſadours? How exceſſiue? what gliſteringe Nobles? what pompe? What ſhew? Whome truly, for the mayntenaunce of theyr dygnitie I commend. But that vnmeaſurable magnificēce, muche myſlike: whence, what I couet dymyniſhed, that wyſhe, I employed, on poore pylgrimes, Chriſtes, and exiles. To prouyde them neceſſary lyuing, admitte them into felowſhyps, and allowe them yearely ſtypendes. Whyche well I wotte, the Nobleſt Prince Edward, of happy memorye, moſte lyberally did, bothe in London, and eyther vnyuerſitie. whome, ſome Dukes, Nobles, and byſhops imitated. Chiefelye, the reuerende Father, and late primate of Englande, of the priuye Councel to Kynge Henry the .viii. and hys ſonne Edwarde, Crowned with bliſſefull Martirdom of Mary hys doughter, Thomas Cranmar Archebyſhop of Caunterbury: a worthy ſucceſſoure of william warram in that See, whome ſo lyuelye hee reſembled, in ſincerytie and bountie. Emouges the Nobles, not the leaſte prayſe, earned Henrye Graye, Marqueſſe Dorcet, and Duke of Suffolke, nowe a Noble Citezen of heauen. Who lyberallye relieued, manye learned exyles. The like may wee ſaye of many other, who renouncynge the worlde, and worldely pleaſures, hauehave exchaunged lyfe wyth death, or rather mortalytie with immortalytie. Thus ſome deade hauehave I voutched. Nor want there preſidentes of the quicke. But them wyll I not praiſe, but rather erhorte, daylye to contende with them ſelues, that, ſith not a fewe of them were ſtraungers in Germany, and therefore vnderſtande their eſtate by experience, they would more and more, put on that ſence of humanytie, and affecte of mercy. To relieue pilgrimes, wearned wyth trauayle, and deſtitute of ayde, banyſhed now their Countrey bounds, and ſuccour and cheriſhe theyr need…, wyth theyr plentie.

In concluſion, be Nobility bountiful to all men.

But Iuſtice (yf ought els) chiefely pertayneth to mans ſocietye.Iuſtice

Wherfore worthely of Ariſtotle, it is called others vertue. Where properly taketh place that ſayenge of Pollux to Commodus the emperour: termynge it the balanced lawe. For in maner of balance, with euen hande payſyng & eaming eche thinge, it ſweyeth not from right, nor more then iuſt is, leaneth on either parte. And that vertue is both fecteſt and neceſſarieſt for a Noble man. Whoſe whole life and practiſes, are chiefly buſied in mayntaynyng commen commodityes.

Where wyth once adourned, eaſelye hath he gotten the princeſſe of al vertues. Whereby he ſhal rule both him ſelfe and others. For neither is fortitude needefull where Iuſtice is: and if lawes ruled, armes ſhoulde huſhe, ſyth none ſhould be iniuried. But inſurious they become through couctiſe and thirſt of coyne. For what worke we not to heape and hourd goodes?

Truly, a filthie faulte in all men, but hardly thinke I any maye be ſayned filthier in a noble man. For whom we would hauehave free, & liberall, whom we wiſhe of highe minde and vndaunted courage, who ſhoulde eſteeme all worldly toyes as draffe and chippes, howe vnſeemely and ſeruile were it, What blotte to his eſtimation, he ſhould encurre that mock of Euripides? To be a happy horder and cofferer, an vnwilling ſteward and diſbourſer of money: Hieremye accuſeth the princes of Iſraell, as ranening wolues, bloud-ſheaders, manquellers, gredy guttes: and Dauld calleth them Lions lieng in theyr dennes, in waite for the ſimple and rauening the poore, halinge hym into theyr nettes. But beware, leaſt they crye to god and the mournynge of the poore, aſcending, and peareyng the eares of the lord of Sabaoth, prouoke him agaynſt the. And of a moſte mercifull lorde and father, make hym thy wrathfull and rigorous iudge.

For the cominalty complayneth new lordes ſucceded theyr olde auncients. Exceſſiue in aſkinge, rigorous in exactinge, readier in takinge, ſparer in geuinge, worſte almoſt in all things. For all commend the auncient Nobilitie, condemne the children, aduaunce their parentes to the heauens. This poſterity therefore, briefely warne I, not to oppreſſe with fines or incoms theyr tenants, or countreimen. Not to peruerte iudgementes, not to encloſe that erſt was commen, not raiſe theyr farmes hygher then of olde, or beyonde reaſon, not to cruſhe theyr backes with laboure, not to dyffer to paye. For all theſe are forbydden by the lawe of god. Eſay crieth. Ceaſſe ye to afflicte, learne to bee beneficiall, ſearche iudgement. And in hys thyrde chapter. The lord ſhal come (ſaith he) to pleade with the elders, and Prynces of hys people. For ye hauehave cropped hys vyne, and the ſpoyle of the poore is in your houſe. Why begger ye my people? and grinde (as hit were) the pore mens countenaunce? And ther vice noteth hee in hys fifte chapter. Woe to them that ioyne houſe to houſe, and lande to lande, leaninge roome for no Neyghboure. Will ye onelye in dwell the earthe? Theſe be thoſe Giants of the earth, in times paſte, before the floude, famous and Noble, valiant and notable, ſtronge, ſounde, and mightie, terryble, and chayned. Theſe bee the ſucceſſours of Nimrod, ſtoute and boyſterous hunters, and rouers on the earth. Whom eche where mencion the ſacred ſcriptures. Thus coūcelleth Salomon. Moue not from theyr place, the aunciente bounds, nor enter on the lande of the Orphane. For whereto ſtaine Noble men, them ſelues with this mucke? wherto, are they of ſo lowe, & baſe ſpiryte, as to be chained to theſe earthly clogges? who ought ſoare far higher. For what are the ryches, whiche here ſo much they priſe, but burthens, and clogges of Cares? Therefore ſaide Socrates, oure myndes were no leſſe hamperde, and laden with them, then oure bodyes with longe and ſide garmentes.

Ant Democritus featly depaynted money, which vngotte wringes, is kept with cares, departeth with grieues. Wherto then ſerueth this inſatiable thirſt of y^e which wantyng ye wayle, hauyng howe, looſing mourne. This therefore knowe al Nobles, and with like ſalues, arme theyr breſtes againſt this vnſtanched thirſt of coyne. Well wite they, they are no leſſe bounden by lawes, then eueryevery pooreſt ſlaue.

And fyrſt learn they, they ought iniurie none. Next (whereto they are moſt bounden) not onelye theym ſelues be not iniurious, but alſo repreſſe they like rauenours and extorcioners Worthye honour he is who harmeth none. But who neyther ſuffereth others, earneth doubled prayſe. Recor… of that deuine Plato in his bookes of lawes. For manye thinke power parted from iniury, bare and contemptuous, and falſely perſwade them ſelues, they are laweles and lordeles.

Imagining the lawes Cobwebbes, That meaſhe a flea, or flye, whyche crowes or mighty beaſts ſoone breake Some thinke, a well moneyed man, mayſter of all lawes. As erſt ſayd Cicero of Verres. Nor ought ſo holy or reuerend, that money may not pearce.

Ther be Iudges that gape for bribes and are corrupted with gyftes. There are lawyers, Noble mens counſaylours, who ſell theyr patronage, hyre out theyr tounge and trauayle.

Gaynſt thoſe, let this our Noble man watche and warde. And heare Eſaye rightly counſayling. To ayde the oppreſſed, to render the orphane ryghte, to plead the widowes cauſe. For herein ought they not credite theyr aſſyſtantes, theyr ſoltcitours, their lawyers: who, ſith they purchaſe their reames and offices, muſt conſequentlye ſell them. Which wel ſawe and foreſawe that worthye Alexander Seuerus. Who commaunded Vetranius Thurinus, for taking bribes of ſutors, chayned to a ſtake, with grene wood ſyered about him, to be ſmothered. That ſmoakes he might be payed, who ſmoakes ſolde. Sitte therfore the Nobles them ſelues in counſell: heare cauſes, and honoure iudgementes with their preſence, as erſt thoſe mightieſt Monarches, and Emperours of the worlde, Mithridates, Philippe, and Alexander the greate. For, Noble men are prynces lieuetenants, and wardens and miniſters of the lawes. For, whereto are good lawes decreed, if none bee, by whoſe trauaile, they enacted maye be kept? Both againe and againe, hit delighteth mee to honor the former age, wherein Noble men were lawyers. when, the Roman gentlemen, bluſhed not, to profeſſe this knowledge. when Antonians, Craſſes, Sulpitias, Sceuolas, Cicerons, were no leſſe ſkilful in the lawiers aunſwers, then the decrees of the .xii. tables. Yea this profeſſion, was peculier to gentlemen. Whiche would hit were renewed, that them ſelues might order iudgementes, the arte hit ſelfe hauehave more aucthoritie, and theſe pedlers leſſe luker. For, a ryghte and Noble Prynce, and garden of the lawes, is a beneficiall and earthly god to common weales.

In whom are many ſores, whiche hee eaſelye either with worde, or becke, mought remedy Be this therefore the firſt part of iuſtice: him ſelfe to wrong no man. The nexte in iuſt cauſe to defende others, and withſtande iniurye. Nor onelyonly is it requiſite, he be right of deede, but of word alſo. Which vertue is termed faithfulnes, and trueth. To ſtand to his promyſe, to performe and dyſcharge hys credite. For a Noble man ought accomplyſhe, yea what ſo hee noddeth to. Who hateth not a lyenge Lorde? Deepe in hys minde therfore muſt be imprint this ſayeng of Salomon. Sixe thinges god hateth, and the ſeuenth vtterly abhorreth.

Proude lookes, a lyeng tounge, blondye handes, a minde ymagining miſchiefe, ſwift feete to euell, a falſe witneſſe, a vaine man, and ſower of ſtrife twixt brethren. A golden ſentence, and worthy to be grauen in the heartes of all noble ſutes, euen from theyr tender yeares. But I muſt meaſure my meaſureleſſe talke.

The neyghbour vertue to this is equitye. Not to racke al thinges by extreme right, to yelde ſomewhat, and thinke nothinge more beloued, then mercy or curteſye. Mercy conſiſteth in pardoning, winkinge at faultes, and forgeueneſſe, ſeeld puniſhinge, and that vnwillyng, accuſinge not often, nor but compeld of neceſſitye. Curteſye requireth eaſie ſpeache, ciuile company, frendly, pleaſant, and curteous talke. For wherto ſhewe Nobles thē ſelues ſo ſeeld? Why are they ſo ſtatelye, and hawtye in talke, to theyr brethren theyr ſemblables? Nothynge more hygh or loftye then the ſunne. Yet vayleth he his golden rayes downe to the baſe earth. Communicateth his influēce with herbes, plantes, ſeedes: ſhineth, lighteth, and heateth, as well the vniuſte as iuſte, the poore as riche, yea the bruite beaſtes. Agayne, the higher and loftyer he is, the ſlower and ſlacker mociō he hath Euen ſo, ought Noble men, the higher they are rayſed, the humbler and quieter to be: the more to vſe lenitye & curteſy to al men, & bridle their ſtomakes, & bury theyr vnbroken rage.

The contraries therfore, ſtatelines, importunitye, crueltye, and anger, much more muſt they flye. Which, when they light on anye armed with authority, Nobility, and power, more trouble and ſtirre eche ſtate. For inflamed with theſe nouriſhementes, and oyle (as it were) they hauehave more force to hurt. Of anger well counſayled Ariſtotle, they ought be angrye.

But howe, when, and with whome, they ought. Of other vices, other blames might I heape. But more maye they of this litle conceaue. For euerye philoſophers bookes, are laden wyth like preceptes. From whom, the diuinity and contemplacion of theſe vertues muſt be borowed: Albe the practiſe required, of the Nobles them ſelues. For the praiſe of vertue, conſiſteth in practiſe, and is accompliſhed not ſo much in knowyng, as doing.

But of thoſe vertues, that are referred to others be here an end. It reſteth, henceforthe we ſpeake of the reſidue.