The Nobles, Book 3

The Nobles · Book 3

THE THYRD BOOKE of Nobilitye.

HItherto hauehave we determined hit, that is guided by vertue, and accompanied with fortune, to be the trueſt and perfectſt Nobilitye. For, both it behoueth and beſeemeth all men, to lyue vertuouſly: and moſt requiſite is it a Noble man paſſe in rare, ſinguler, and perfect vertue. And ioyne to his bryghtnes of byrth, the armes of honoure and vertue.

For, ſhame it were, who ſurpaſſeth herein, ſhold be barren of better gifts Whō rather it behoued, wyth white ſteedes (as they ſaye) manye miles to forerunne the reſt. Muche muſt he paynefully learne, firmely remember ſtoutely practyſe, and wiſely ſpeake. Which all ought in him excell, where in the common ſorte it ſuffiſeth, al be they meane. For, both he hath all the helpes of practiſe, whyche others want, and the more God hath credited him, the ſtrayghter and more ſeuere accompte ſhall he render, of hys wordes and deedes. Wherfore dyſcretely, truly, and maruaylouſly, ſayd one of the fathers of the primitiue Church: that hardlye mought Prynce or prieſt be ſaued. Which extendeth to all the burthened, with any harde laborious charge, linked with the ſafetie, care, and preſeruation of manye. For who wonteth to foreſee, to beware, to watche, and wake for others ought alſo abye others treſpaſſes. So payneful and perillous charge is hit, to be a Noble man: if by his example, the ſubiecte bee either offended, or periſhe. For hee ſynneth not ſole, but the contagion of hys dyſeaſe infecteth others. And with hys fault, he maketh others faultie, and with hys fall and ruine, debruſeth thouſandes. Nor can alone fall, but his adherents, and ſuch as depende of him, wyll accompanye him. For of much force are they, to the marring or making of cities maners, either deprauinge the Citizins wyth theyr luſtes, and vices: or reforminge them, by the preſidentes of theyr vertue, and continence.

For it appeareth in hiſtoryes, that as the cities chiefes, ſuche euer was the whole city, and whatſoeuer chaunge of faſhions the prince began, the ſame the people folowed. Which is farre truer, then the conceyte of oure Plato. Who thought by the chaunge of muſicians ſonges, the ſtates of cities wer altered. For truly the Nobles life and liuinge chaunged, who ſeeth not the cities maners chaunge? Wherefore, ſo muche the more hatefullye vicious princes deſerue of the common welth for not onelye theym ſelues embrace vyce, but ſpreade the ſame into the whole ſtate. Nor hurt onelye for they are infected, but alſo for they infecte. And more harme with theyr example then ſinne. For he it lawful this once for me to vſe Cicero, wordes, in hys booke of lawes, to purchaſe my talke more authority. Of neceſſitye therefore, ought noble men be good. Both, for them ſelues and others: that they may trayne manye in theyr vertues, not vices. Of which ſorte of Nobles, the leſſe plenty there hath bene hither to, the earneſtlier, ought al men, with theyr whole mighte and power endeuour: that theſe of our dayes encreaſe the number, and euen drowne theyr aunceſtours, ſo to become more famous, and acceptable to all men. Euen in hys dayes wryteth Ariſtotle, in hys polytikes, that a ryghte Noble man, was a rare ſighte. Nobilitie (quod hee) and vertue, are founde in fewe, but ryches in many. For ſcarſe any where a hundred Nobles, or good mē: but infinite ſwarms of ryche, eche where may you finde. Thus wryteth he. Why ſo? The falſe opinion of felicitie mocketh them, for they wene them ſelues happy enoughe, for their diſcent from Nobles. And reſtinge on this vayne confidence, reache no farther. But truly ſaith Plato, louelove bredth of neede. For the needy ſeeke. Whoe ſeeke finde. But ſuche as weene they abound, and thinke they hauehave raught the chiefeſt bliſſe, ſlay as at y^e gole, nor mind to run further in that race. For who ſeeketh the Phiſician, but firſt he feeie diſeaſe? Chriſt calleth the labouringe, and laden. Them promiſeth he reſt and diſburdening. For the charged with no burthen, neede none to vnlade theim. Therfore (for I returne to my purpoſe) the fewer Nobles we hauehave, the more conſtantly and earneſtly muſt they trauayle, to attayne thys chriſtian, geaſon, and vnwonted perfection, and excellence. And with all ſpeede, cleare and ſcoure out the ſtaine that ſo long hath fretted their Noble names. In whom all men, as I ſayd, ſeeke and miſſe the perfect duties, and orders of the excellentſt. So, ſhal they bothe accompliſhe theyr dutye, and ſcape iuſte blemiſhe of infamye, and further with theyr example, & aſpire to the glory of true Nobilitye.

But fyth at fyrſte, we compryſed the whole nature of Nobility, in three braunches: foraſmuche as, of duty towardes God, and louelove and behauiour towardes others, we hauehave alreadye ſpoken: the thyrd, and laſt… Act… muſt we now furniſhe.

The third and laſt therfore, is the conſideracion and orderynge of hym ſelfe.Duties of the Nobles towards thē ſelues. For to him ſelfe is he muche indetted, to adourne eyther parte wyth certayne priuate vertues. leaſt vtwarde exceding and ſurpaſſing in brauery, at home and inwardes he be naked & beggerly. For what we hauehave tofore mencioned, is publicke, & hath relacion to others. For holines & religion are referred to God. Nor may a mā be ſtout, but in common peril, and the affaires of his countrey: nor liberall, but to others, nor iuſte but in ciuile gouernment. But the better to ſkyll and learne to practiſe theſe, let him at his owne home, as in a free ſchoole ſhape & forme him ſelfe: before thence he be thruſte abroade as into an open ſtage before he determine with others in the churche diuine ordinances religiouſly, and ciuile duties towards all and eueryevery men. Herein muſt he learne to knowe him ſelfe, which is hardeſt: ſolitary to reuerence him ſelfe, which is ſeemelieſt, to rule him ſelfe whyche is mightieſt: to cōclude, to cōquer him ſelfe, which is moſt victorious. For, who inquireth of others life & maners ignorant of his owne, & is outwardes eyed, but homewards blind, and wanteyed: is plainly a foole. who bluſheth not within him ſelfe, is ſhameles.

Who maſtreth others, not hym ſelfe, a ſlaue. who riſinge others ſuperiour, becometh his owne inferiour, is a cowarde and impotente caytife. Let vsus therfore ſomewhat ſay, of certaine the chiefe and principal pryuate practiſes, which him ſelf vnderunder his owne rooffe ought exerciſe, that properlye honoure hym in his owne home.Temperance.

The firſt pryuate vertue, and leaſte ſightly, but not leaſte ſeemely, to bee coueited and honord of a Noble man: is Temperance. which, Ariſtotle reſtrayneth to the pleaſures of the paunche, and belye. Cicero ſtretcheth farther, whom wee at this preſent gladlier folowe. So notwithſtanding, as we extend our arbitrement, and iudgement chiefely to thoſe thinges, whiche properly and moſt commenly, are applyable to oure purpoſe, & the duties of a Noble man. Sith manifolde therfore, is the conſideracion and reſpect of Temperance: wee wyl referre it to thre partes. Wherin, all her power is cloſed. That a Noble man thinke modeſtlye of him ſelfe, liue temperatlye, and continently, behaue hym ſelfe moderately, and ſoberly in all things.

For ſo her whole nature, though not moſte ſuttellye boulted, yet maye hee plainlieſt vnderſtod. For truly it happeth, that as wormes ſooneſt breed in moſt precious woode, ſo theſe thre vyces, Pryde, Pleaſure, Riot, or exceſſe: (I wot not how) in maner naturallye cleaue and creepe into Nobles. Pride therfore, ſhall modeſtye maſter. Pleaſure ſhall continence tame. Exceſſe ſhall moderāce and ſobrietie banyſhe. Be therefore, our noble mans mynde garded with ſuche modeſtye, that hee priſe not ouermuch him ſelfe, as fleſhe and bloude: lytle accompte his ſtocke, armes, name, titles, hys parents glorie, hys owne fame, honor, welth, and al the reſt, that ſeeme to other nobleſt, and moſte gorgeous: compare wyth none, aduaunce not hym ſelfe before other, no not his yonger brethren: not boaſt his liuinges, not ruffianly crake his ſcarres, not preſume to the higheſt roomes, nor oughte chalenge otherwiſe then comelines and honeſty will beare. So be his minde formed at home, ſo his thoughtes diſpoſed, that he accompte him ſelfe noughte better for the acceſſe of any forren hap.

But ſo farre forth, as he proueth him ſelfe a man, by vertue. Whence (Vir) the name of man is borowed. This vertue the deuines terme humilitie.

Which Dauyd vſed, when he termeth him ſelfe no man, but a wormelynge and the ſcoffe and ſcorne of the people. and Mary likewiſe bluſheth not to name her ſelfe the handmayd, and ſer naūt of the lord. For moſt truly ſaieth Peter that God withſtādeth the proude and is gracious to the humble and meeke. It is ſurely the mother, groūd and ſcale to al other vertues. Begin Noble men therfore, to knowe theym ſelues. So ſhal they not be famous for Vice, but Noble through Vertue.

Learne they perfectlye, whence, and what they be. But this be knowen and learned neither knowe they them ſelues, nor iudge ſincerelye of the ſelues. But either the cloude of ignorāce clipſeth their iudgemente, or the myſt of pride, dimmeth theyr ſighte, ſe as neyther they may for ignoraunce, nor wil for pride, beholde the liuely ſhape and forme of Nobilitye. Therfore whēce they be, albeit clearely enough perhaps, without theſe my ſpectacle… they ſee: yet briefly will I ſhewe, that they may the eaſier minde from howe baſe beginning, they hauehave climed to this high clieue of Nobilitye.

For they are as the reſt, men. That is Earth, Durt, Duſt, and Haye, as all fleſhe. Recorde of the Prophete.

Td be ſhorte, to the orderlye knoweledge of their miſerye, propoſe they theſe three partes. Their birth, their life, theyr death. The ſelfe ſame birth the like life, euen and equall death.

For, as to our byrthe, we are in farre worſe plite then was Adam our auncient progenitour. Of the earth was he created, then bleſſed. Of the ſame take we oure begynnynge, but accurſed and deteſtable.

He framed in paradyſe, we withoute, wretched, mortall, myſerable, beſet with millyons of miſeryes, treaſons, chaunces, foes, bothe ciuile and foren. woulde god, at lafte, amids theyr daintie feaſtes, and pleaſures, the Nobles would recounte this father, this mother, namely the earth. And euer hauehave theſe aunceſtours to fore theyr eyes, that ſo they moughte no longer vaunt them ſelues, other poorers ſuperiours or betters, whome ſo muche they deſpiſe. But euen confeſſe them ſelues, theyr germaine brethren. Deſrended of the ſelfe parentes, equall in baſenes, miſery, & obſcurity of birthe. For ſo preache the holy ſcriptures. So thonder they to vsus, yea ofte and earneſtly. But hardly wyl a proud man, and to well perſwaded of hym ſelfe, pufte vp with the Nobility of his aun ceſtours, acknowledge this earthe, whyche with hys feete hee trampeth, hys mother. But ſo is hit wryten, ſo taughte, that herein a ryche and pore man ioyne, that the lorde, is creatour of both. what cauſe of pride, then hauehave they aboue the reſt? why recount they not ofte, with Philippe the Kynge of the Macedons, that they are borne as other? and are men, and no more. For hee, after many lucklye atchieued enterpriſes, in his warres againſt the A thenians, his enemyes vanquyſhed, and put to flighte, him ſelfe remaynynge glorious cōquerour: feling in him ſelf, after this victoryous ſucceſſe, ſome māniſhe ticklinge & pricks incident to mans nature, that alſo hee become ſtatelier then of wont: commaunded one his ſeruaunte, eueryevery morninge at his vpriſinge, to crie to hym. Remember thou art a man. Would oure Nobles in like maner, charge herewith ſome one of theyr ſeruaunces, whome to to manye, to other vſe they keepe: Who ſtil ſhold ſing this ſong in their deaffe. eares & reuiue to their dulled memory, theyr frayle mortalitie, weakenes, mutabilitee, beggery, ſwathing cloutes, and firſte cradels: of what mortalles, them ſelues mortalles, were borne: How ſuckling babes they were fed with pappe, and nurſed with the ſelfe foode, and the ſelfe forte, as other wretched raſcalles: and hereby, enforce them to acknowledge them ſelues men: It would I thinke much abate their ſtatelines and pride, but the glory and immortalitye of their name nothing. For, would ſometyme their minds & thoughts ſtoope hereto, wold they diligently ponder, conſider, and weigh it: both more modeſtly & humblye would they iudge of them ſelues. For come we not all alike, into thys lyghte? Weake, feeble, of tendereſt fleſhe, ſkinne, and body? Unable to ſpeake, goe, or eate, onelyonly beggynge, wralling, & hanging on our mothers or nurſes teates? Are not in like forte, both the riche and poore, the Noble & raſcal, bred, nurſed, and foſtered? Beginne we not all, our life, with wrallyng, and cryes? Wiſelieſt therfore, ofte wondreth the princely prophete Dauyd, at the mightye hande worke of God. And recounteth his maruailous creaciō in his mothers wombe. Howe wonderouſly his bodies ſubſtāce was compacted in ſecrete, & him ſelfe proporcioned in parted limmes, formed daye by day, and regiſtred (as it were) in Gods booke. Howe erſt he laye in his mothers wombe, an vnformed ſhape, and lifeleſſe fleſhely maſſe.

Which freely be protefteth, and gladlye profeſſeth he was borne, framed, and faſhioned as other meaneſt men. So, though anoynted kynge, he bluſheth not his mothers wombe, whēce fyrſt he parted, nor his firſt wrallyng Cradles, or ſwathing bandes.

What preeminence therfore, herein hath Nobilitye? Syth of men, men, of mortalles, mortall, of wretches, wretched, and feeble they deſcend?

Worthely ſayde Euripides a Poete in deede, but herein true.

Nought proper hauehave we. All alyke begonne.

Though ſome byrths be more fortunate then ſome.

So is none priuileged, but ſemblable, the birth of the noble and baſe.

To conclude, to leaue theyr natiuityes, and baſe byrth, yf nearelye you viewe their lyfe, and death, you ſhall finde them dealte withalll, I ſaye not worſe then other, but trulye no whit more parcially. I paſſe by theyr infancie, whiche where others commenlye ſpende with theyr mothers, theſe againſt all nature, ſucke ſtraunge Nur ſes, not theyr mothers breſtes. I paſſe ouer alſo theyr childehoode, oft to dain tie, nice, and wanton, whyle others applye either free craftes, learnynge or laboure. Narowlye prie into the whole courſe of theyr life, and compare theyr plentie with the others ponerry, theyr ryot with thothers thrift, theyr daynties with thothers ſparenes, theyr Idelnes with thothers trauayle, yet neither hauehave they more, nor honger ofter, nor eate gredelyer, nor liue dayntier, nor ſleepe ſwetelier, nor fare helthier, but ſicken ofter, and ſo die ſooner. Such is theyr beginninge, ſuch their meane race of life, ſuch their death. For are not theyr deaths alike? See we not them dayly die? Yea as I ſaid, ofte preuenting others? and ſome time more perillouſlye? ſome ſpente with warre, other with ſurfet and effeminate pleaſure, other ſodenly reſte by the ſwordes edge, the princes dyſpleaſure, or infinite other meanes and cauſes? By al which, theyr weake and frayle Nobleſſe, and brickle mortall ſtate, as well approued. To whyche thought, by this reherſal hereto I hale them, that mindfull of theyr baſe beginninge, conſideringe theyr vnaſſured life, awaitinge with others death euer preſt: they may ioyne humilytie, and modeſty, as the blaſingeſt lamps, to the reft of theyr vertues. wherwith as pleaſaunte ſawſe, theyr whole lyfe maye be ſweetened. where withoute, all dignitie ſtincketh, Nobility is contemptuous, yea theyr vertues are eſte med vicer. Iuſtice liberalitie, magnanimitie, fortitude, yea religion it ſelfe, waxe beggerly, hateful and infamous not for theyr yll nature, but for they dwel ill, and harbour in a proude and arrogant perſon. Pryde is it, to vaunt Princely robes, not princely vertues. Pride is it, to lowte men of lower ſort or pore laſers, as is ſome mens guiſe. Pryde is it, to terme ciuile ſubiectes, and honeſt citeſens, knaues, theeues, villens, as wont the french Nobility. of which word notwithſtanding, the Etymologye and reaſon theym ſelues knowe not. For villens be all, euen gentlemē, ſuch as though free borne, laſted not frō y^t nacions of ſpring, but were ſince receiued amongs them. So termed, of the word (Villa) for thē ſelues or theyr aunceſtours, delighted in ferme places, or applied huſbandrye, and tillage. As Budee witneſſeth. But villens terme they theym in great deſpite, & reproche as vile. Of which ſort many ſcorn…ful, bigge, & wyndy wordes they vſe, chiefely againſt hulband men, and theyr poore neyghboures, whome rather they oughte embrace, cheriſhe, & greete, as frendes, neyghboures, and brethren. But this is theyr prides blame. It is alſo a touche of pride, not to liſten their lofty cares to admoniſhemente, reprooffes, or threates pronounced oute of Goddes worde, and the mouthes of his myniſters, rghtly diſplayeng them theyr ſinnes, to prouoke repentaunce.

They diſdayne to heare their courtiſe luſt, ambicion, ſtirred. Yea, therfore hauehave I ofte knowen, good miniſters guerdoned with tauntes, ſcoffes, checkes, & boyſteous threates, yea impriſoned ſome. Pride alſo it is, to contemne Culeſiaſticall diſcipline, in all connſayles to withſtand it, and wyth all theyr myght, to endeuour to hynder it. What? are Nobles growen to ſuch inſolence, that they gnawe Gods byt to be vnbrydeled? That laweleſſe they ſinning and faulty, would by no cenſure, no lawe be chaſtued? For I am not ignoraunte, what threates, what terrours they thunder, what miſtes they ſtirre, what feares they rayſe, if any dare once opē his mouth to excommunicate a Noble man.

But whye playne I herein the pryde and ſtatelines of this order? Sith them ſelues that excōmunicate, that write them ſelues ſeruauntes of ſeruaunts, and ſucceſſours of humble Peter, yea vicars of humbleſt Chryſt: they they I ſaye, in thys abuſe, ſeeme ſeeme not onelyonly comparable, hut euen farre to excede them? Theſe are agreued to be touched by name. If oute of ſcripture ought bee obiected them, they rage, raue, burne, and curſe as blacke as pitche, euen flea and teare men. But of ſuch excommunicatours, meant I not tofore. Other Chriſtian miniſters meane I, who to this intente proclayme theyr adulteryes, whordomes, diſſolutenes, miſchieues and ſacrileges: For they ſhould repent & not returne as dogges, to theyr former vomite and elder pride. Nothinge more gloryous then an humble noble man, nothinge more intolerable then a proud Lorde, nothinge in a gentleman more commendable, then modeſtie. Wherfore here in firſt ſhine theyr temperāce, to beare not lofty but lowly minde not ſeeme in their owne conceite wiſe, ſhew no ſigne of arrogāce, in wordes, life, or apparayle, eyther by ieſture or countenance. The mate and ſygne of modeſtye, is ſhamefaſtnes, and baſheful bluſhing. The hewe of vertue, wherewith hit is commendable, to ſee yong gentlemēs cheekes ſtayned.

The ſeconde mayme of minde,Cōtinēce that ought be raſed, is alſo a certayne intemperance to cure whereof, inſerueth continence. For ſo tranſlate I worde for word. Ariſtotles foreign. Hit he repoſeth only, and properly, in delightes of ſenſuall feelinge, and thinketh by abuſe, extended to honour money, and other like. The proper prayſe whereof, is to abſtayne Venereall ſweetes, to brydle fleſhly luſtes, to contemne and reiect voluptuous pleaſures, not led by them, them to leade, chaine, and driue. For that ſorte of pleaſure, daſleth the mindes ſharpe ſighte, dimmeth the wittes lighte, in fecteth wiſedome with follye, weakeneth the ſtrong, peruerteth the godly, tranſformeth the Noble to ſwyne, to Sheepe, whirleth the whole man nowe here, nowe there beſydes hym ſelfe. She as ſole Empreſſe of the worlde, bewitcheth emperours with her bawdie potion. She onelyonly conquereth capitaynes, commaundeth Kinges, and triumpheth on Emperours. For infected not Flora Pompey, a prince otherwyſe not altogether vicyous? Conquered not Cleopatra Ceſar, ſo valeant conquerour? Maryed not Antonius the ſelfe ſame minyon, thoughe a commen harlot? Spoyled not the Campane Queanes Haniball, the Greekes Philyp? Phrine that famous ſtrumpet, bewitched Timothee: Lamia Demetrius: and other Nobles, other ſtrompets led and byledd, as captiues, at theyr wyl and becke. whicke ſlaunderous ſtayne of ſo Noble perſonages, hiſtoryes whiſt not yet at this daye. Whyche euerye wyſe, chaſt, vnpartiall reader, and ſuch as abhorreth not vertue, deteſteth yea in thoſe, to whome onelye nature, hath lyghted ſome ſparke of knowledge. But otherwyſe farre, wyll all poſterytie iudge of Chriſtians when they ſhall pervſe theyr bankettes', ryotts, luſtes, adulteryes.

Chryſte wylled vsus, to bee gods holy temple. Why then prophane we oure ſelues, with vncleane, & filthye harlotry? Why feare we not, with horrible miſchieues, to ſtayne the harborough of the holy ghoſt? The darknes, night and corners, bewraye much. But (O ſhame) why ſearch I corners, ſith the Sonne, mydday, & al mens open ſight dyſcouer moſte clearlye as at noone daies, and the high market Croſſe, ſo abhomynable factes? But herein Nobilytie, vaunt them ſelues in maner, priuyleged. If ſo, the more they maye, the leſſe liſt they. For who more maye then meete is, hathe wycked licence. But may any, offend with lecherous life, the immortal & chaſteſt God, and the eies of his pureſt ſeruaunts? folow ſtolne venerye, and facts not in deede onelye, but euen in talke ſtinkinge? Nicocles in Iſocrates, thoughe a Kynge, though a Paynim, teperately paſſed his vnſtayned life. And boſteth hee neuer knewe other, then hys owne wyfe. teaching hys ſubiectes, by hys preſydent, to lyue a lyke.

But what in theſe dayes, is done by thoſe, who fill the higheſt honoures, and empyres, ſo god ſaue me, my talk bluſheth to tell. And I forbeare to launce godly eares, with the filthines of the talke, ſuch dedes requyre.

But thappeachers thereof, are the Sunne and Moone, the heauen & earth. Nor lyeth ought couered, to the great offence of the weake, the Iewe…, and Turkes, ſeyng ſuche crimes commen emonges thoſe, that beare the name of Chriſt, and profeſſe his ghoſpell. And w^t ſuch eſpecially, as ſeeme, & are accounted Chriſtianeſt. Who ſhould be to others, both theyr countreymen, and forreyners, preſidents of perfect…t continence. This licence ought be reſtrayned euen in the higheſt. Dioniſius kynge of Sic…le, vnderſtandinge hys ſonne had forced the wyfe of one his ſubiecte: in great rage aſked him, yf euer he learned that touche of his father…? To whom the prynce replyed. Your father ſyr, was not a kyng. So princely ſeemd it to this gentleman to haunt whoredome. But hereto, what reioyned the father? Nor ſhalt thou truly, if euer thou double this deede, hauehave ſonne. Threatning him death, if euer he incurred like crime. Yf a wicked tyranne, wonlde not ſuffer ſo haynous cryme vnpuniſhed in hys ſonne, What? ſhal we thinke it lawefull for Noble men, quite, I ſaye not to rauiſhe others: but diuorce theyr owne wiues, commendable for good name, beautye, and dowrie? to be double, yea treble maried at once? To wed theyr brothers wyues? To abuſe their true wiues as harlotts, and vſe harlottes as wiues? But ſith in my fyrſt entry, I promiſed to vſe gentlenes in chiding, chaſtitie in talke: albeit the borrour of the fact, require vengeance, not onelyonly with nippinge wordes, but ſeuere rigoure: Yet wyll I ſtaye my ſelfe, nor chaffe in talke, ſith here I meane to geue enſtructions, not amplify abuſes. But this cā I not diſſemble. Whoremongers and adulterers god will iudge. And that otherwhere hereto Paule ioyneth. No adulterer ſhal enter the kyngdome of page missingwhich ſounded warre, he much honored. Which wel may we extend to all ieſtes, tryfles, wanton & light toyes. But by theſe fewe, had I rather the reſt were conceyued, then with muche talke to breede lothſomnes, or offence to the reader.

Agaynſt exceſſe and ouermuch magnificence.Nowe remayneth it we ſpeake of the thyrde parte, wherein conſiſteth the meane of all thinges, and comelines it ſelfe, and as it were a certaine honour of life, and temperate refrayning ryot, and ſuperfluous magnificence. What we hauehave taughte, is of thinges faſtened and grafted in hym ſelfe. What foloweth, toucheth thoſe that are in deede withoute hym, but yet belong onelye to him, his pryuate houſe, and houſehold. In concluſion, fyue poyntes oughte here be touched. A noble and honourable mans. Table, apparayle, buildinges, playes, trayne. Wherein I wil briefelye note the ſimplicitye of the auncientes, the ryot and exceſſe of oure Nobles. That by the one may appear, what is commendable: by the other what diſcommendable and nedeth refourmyng.

¶ Of his Table, and prouiſion,A Noble mans Table. as lawgeuer I decree no thing. Nor will I preſcribe him, any diete of meates and drinkes. Which according to his bealth, his acquaintance with his body, and his owne wit and wiſedome, he ought limite him ſelfe. For, well I wot, this eſtate, for the moſt, breedeth ſober, ciuſle, and moſt temperate perſonages. And many Nobles ſhall you fynde, ſmall caters, leſſe drynkers:

Farre greater gluttons, and quaffers emonges the commen ſorte. But in the moſt miſſe I domeſtical diſcipline and blame their exceſſe. Wherein, fault maye growe two wayes. Eyther in quantitie: or qualitye. Quantitie meane I, when in ſumpiuouſnes, and magnificence they exceed meane. For, it happeth manye times, they feede not ſo muche theyr bellyes, as eyes. And albeit them ſelues modeſtlye vſe it, yet ſo greate furniture is there, ſuch ſtore of dainties, as would not onelyonly ſuffiſe the gheſtes, but euen cloye anye Hercules, herdes of wolues, for our neede, but pleaſure. But what ſo is ſuperfluous is lothſome, and vnſauerye, and looſeth all the ſweete, in enioyeng. For neither take they meat to ſtaye their harkinge ſtomackes, or to appeaſe theyr hongers rage, nor feele they therein any pleaſure.

The emperour Pertinax had nine poūd of fleſhe ſcrued in at. 3. ſeueral courſes But nowe, what ſhewe of diſhes, what ſtore of ſeruices? Nor nowe. 9. but a hundred poundes, and more, are ſerued to a ſmall nomber, I ſay not in kinges or emperours courtes: but eueryevery lordes houſe. In times paſt, as Plinye witneſſeth, they kepte in theyr houſen no cookes, but hyred theym from the ſhambles. Nowe. 5.6.7.10. ſuffiſe not to bye, furniſhe, ſcald, ſeeth roſle, bake, ſtewe, mynſe, and ſawſe, ſo infinite ſortes of dyſhes. Nor yet contenteth it ſome daintye mouthes, but they hauehave forren and ſtraunge cates. We read, that Romulus was a very ſober and ſpare prince. And afore, I mencioned, Epaminundas would be ſober in others dronkennes. For, howe infamous is it, anye where to fynde a Noble man a bibber? But dronken, or dronkerd moſt villaynous. Wherfore the quaffing of the dutche Nobilitye, is preſently haled through al realmes And for there are found ſome ſturdye coſpottes, theyr blame turneth to the infamy of the whole nacion. As ſome alſo terme Engliſhmen, gluttons, not for they rauen fo muche, for they are for the moſt, as ſpare feeders as any: But, for they prepare ſo muche, and with ſuch plentie and variety of meates, and ſumptuons furniture, charge not thē ſelues, but theyr tables, with ſuperfluous diſhes. And to ſpeake indifferently, no where els euer ſawe I or heard, tables ſpread with ſuche exceſſe, all partes ſo farſed with lauiſhenes, as ſome Nobles may worthelye compare, euen with any Lucullus. For that moſt vnworthy is, the very ſcrappes, which might ſuffiſe many families, & feede huge heapes of beggers, are lothed not onelyonly of their ſeruauntes, but euen of the boyes, and ſcullerye. And that moſt villainous is, not onelye whole beefe and mutton, but euen capons and connyes, left by ſeruauntes, are caſt to houndes and ſpanielles. The meane whyle, many Lazares lieng at y^t dores, vnrelieued, yea with a cromme of bread. Which albeit I preſuppoſe, happeth often the mayſters vnwitting, through the neg linence of their ſeruauntes: yet thus warnet, but timelye they abate ſomewhat of this theyr immoderate exceſſe they wil abye it moſt dearely.

Bothe, for they ſuffer the good giftes of god be ſpilt, and alſo, for throughe theyr defaulte, ſo many needye members of Chryſte peryſhe wyth famine, whyche might be relieued with a bare boane. Neyther warne I onelye our Englyſhe nacyon, but all others, who more pryſe theyr houndes, then the poore, for whom Chryſt dyed. Not onelyonly ſhall they be called dogges as that Cananite, but alſo in the kyngedome of heauen, the poore be preferred them.

Auncient Nobilitye, I much reuerence whoſe Tables were ſpredde in deede, not laden wyth diuecs dyſhes, but alwayes open to theyr neyghhoures, the needye, to all ſtraungers and commers. Which at this daye, alſo is continued of ſome, but onelye in Chriſtemas times, and other ſolemne feaſts. Hawebeit of ſome commenly, and gladly would I, both ſparer and ſeelder. But not onelyonly in varietye, and quantitie, but in quality alſo they treſpaſſe. As in times paſte, manie Apitii. Who were to nice with ouerconning and queynt mouthes.

Cicero twiteth Hircius, for he coulde not ſuppe without a peacocke.

Who was (as him ſelfe reporteth) his ſcoler in learninge, but his mayſter in feaſtynge. For of Heliogabalus what ſhould I ſaye? Who appoynted pryſes for the inuentours of ſtraunge diſhes. Who exceded all the Vitellians and Luculles. Who liued with preſeruatiues of the Fowles tounges, whiche wee call Phenicopters, and the braynes of Geeſe and Peacockes.

Whoſe fiſhepondes had ſpringes of roſewater. O daynty monſter, worthye to die in a draught, as after happed. But we muſt imitate, and expreſſe the thrifte of the auncientes, I ſaye not philoſophers, as Taurus, Socrates, Plato, Diogenes: But princelye perſonages, Emperours, & good lawes. Before the thyrd Punike warre, by C. Fannius it was enacted, that none ſhould eate more birdes then one hen. Which yll they obſerue, who hauehave eueryevery where factours for theyr bellye, theyr carpenters of Coquerie, and deuiſours of pleaſures and daintyes. who feede on ſparowes, peacockes, fleſhe, fiſhe, and all ſo, tes of vyands And bye vp the fartheſt, rareſt, and coſtlyeſt, neclecting their home cates, at theyr noſes, or of eaſye pryce. As who lyenge farre of the ſea, woulde cate but fyſhe: and nearer to it, the dayntyeſt fleſhe. To nice and fine be theſe cormorants, not vnlike thoſe ladies, whō they ſay thinges farre fet, & dere bought beſt feete. Or women, I hauehave hearde of, who ſcorned to bye egges at ten or twelue the penny, but gladly gyue as muche for one. As thoughe, the quantitye of pryce, commended the goodnes of y^e vittayle. In auncient times, rareſt was the vſe of wine. For many yeares was it forbidden women in Rome. So that longe afore anye lawe therefore decreed, one Egnatius Metentinus, for kyllyng with a batte, his wife drinkynge wyne from the hogſeheade: was quyt and cleared by the iudgemente of Romulus. And theyr Nobles as I ſayde, dronke but theyr countrey wyne. But by the Conſuls, the forren & ſtraunge wines, were by litle and litle brought in. So as at length, fowre ſortes wer chyefelye commen, and receyued, in the time of Iulius Ceſar. Of Phalerne, of Chius, of Cyprus, and Leſbos. Lucullus onelyonly once, ſawe Greeke wyne in his fathers houſe. But him ſelfe retourning from Aſia, deſtributed more than a hundred thouſand tonnes, to make his largicion magnificent.

So ſtealyngly creapt in dronkennes. at length, of ſuch impudence, that M. Antonius, wrote a booke of his owne dronkennes. Whoſe dronken prayſe to drowne, M: Giceros ſonne, was wont at once to drynke .ii. gallons. Whyche nowe is no ſtraunge ſtryfe. Otherwiſe read we of Cato, who ſeeld dronk wine. And being in Spayne, vſed no other then his mariners. Of Noble men therfore requyre I moderate vſe of meales and drinkes. Nor onelyonly moderate vſe, but more ſpare furniture. That all exceſſe be abolyſhed, meaſure kepte, and reſpecte hadde of theyr dignity. Folowe they the honourable exaumple of Antoninus Pius, not nygard but Noble, not filthye but fruitefull, that theyr plentye want reproofe, theyr ſparyng, nygardiſe.

And theyr Table be ſtored, not ſo much, wyth farre ſet or ſought dayntyes: as the prouiſion of theyr owne ſeruauntes, fawconers, fiſhers, hunters. And thus much of the meaſure, quantitye, and qualitye. But ſyth theyr meates are powdred with manye ſawſes, to prouoke appetyte: purchaſe they chiefly theſe 3 paſt all ſpicerye. Honger exerciſe talke meete for a free and ciuile feaſt. That honger is the ſweeteſt ſawce, Socrates taught. Who wonted with exerciſe to hunte for it afore meales. Trauayle, runnynge, ſweate, were the Lacedemonians ſawces, as withneſſeth Cicero. Whom well pleaſed and liked, that blacke broth, that ſo much miſliked Dioniſius Then therefore muſt they eate, when they hunger, then drinke when they thirſt. The myghtye prynce Darius, cloyed tofore with rables of Cookes, Hurtors, Cators, mayſters and doctors of Kitchenrie, and greaſers of the throate: drinkyng in his flyght, muddye puddle water, though ſtynkynge wyth deade coarſes, denyed he euer dranke ſweeter draughte. For than dranke he thirſtie, whyche neuer tofore. But wyſe and godlye talke, and reaſoninge of matters pertinente eyther to godlye life, or concernynge the cōmon wealth (ſo within theyr boūds and in due time) ſometime alſo pleaſaunte and merye, ſo not trifelinge or fylthye: profyte not onelye to prouoke ſtomacke, but alſo to feede the mynde. Which wanteth neither reaſon, nor preſidents of Princes. For, Adrian themperour, whoſe modeſtye, ſtoode in ſteede of lawe to his Subiectes, exhibited in his diners, Tragedies, Comedies, Poeſyes, and Doulcimers. Nor is the vſe of Muſike amiſſe at this daye, ſo Herodiades wanton daunſyng and bawdye ballets wante. For the cuſtome is auncient, as appeareth by Homere. Fayning one Demodocus ſynginge the Troyan warre in Vliſſes preſence. Nor ought time of laughter be denyed pleaſaunt wittes, ſo they paſſe not theyr boundes, and no talke or banket exclude Chryſte, euer preſent both a gheſt and feaſter. Doubteles they may vnbend theyr browes, and reuiue their ſpirites with mery talke: yet wholeſome and profitable. As Cicero a ſage counſaylour, reporteth him ſelfe a gheſt not of muche meate, but much mirth. Macrobius writeth in the feaſt dayes called Saturnalia, the princes of the Romayne Nobilitye aſſembled, ſpent moſt part of the day, wyth weighty conſultaciōs: but the ſupperwhile waſted with table talke. For, I meane not ſo to plie the Nobles with ſtudye, as that Chriſippus: into whoſe mouth, inceſſauntly reaſoning of Philoſophicall ſuttiltyes, Meliſſa poared meat. Nor requyre I all men, to be Plinyes, who ſtudyed, red, and noted euen ſupperwhile, and runninge, as Plinye reporteth of his vncle. But, that wiſe, chriſtian, and learned talke flowe from Nobles in their feaſtes.

What gheſtes they ought bydde, we hauehave already ſhewed, entreatynge of liberality, not paraſites, or fooles, not ieſſers, not bawdy minſtrels, not mē made to pleaſe the eares or tickle the minde. nor ſimple ſoules for laughters ſake, (as reporteth Demoſthenes of Philippe, and Cicero of Chriſogonus) Nor the nedeles riche, ne yet the poore rather to laughe at, then pitye, as ſome do. Which is alſo accompted emongs Heliogabalus worthy feates. Namelye, to byd emonges other his gheſtes. 8. bald, 8 purblind, 8. gowtie, 8. deaffe, 8. murrions, 8. ſlimſbies, 8. fat & foreaten ſlouens, to feede with extreme laughter his wretched luſt. Chryſte willeth to call the poore, eyther liuing thinly, or hardly toylīg with trauayle, and enforced to lyue on others trencher, and ſupplye theyr wantes otherwhere. Theſe are Chriſtian ſuppers, moſt honourable ſeaſtes and worthye Nobles.

¶ But of apparayle, thys muſt we principallye holde.Of appacell. That it is a matter indifferente, nor greatlye materyall what anye weare. For, neyther lendeth the garment Nobilitye, nor harmeth or diſhonoureth the perſon. Neuertheles, ſyth we are al naturally proner to euell then good, when to oure nature of it ſelfe corrupte, occaſion cleaueth as a prycke or prouoke ment: braue garmentes, maye in one not altogether perſecte, nor whollye Chriſtes, be inſtrumentes of pryde.

Inſtrumentes I terme them, for euē in baſe apparayle, the mynde maye be no leſſe hawtye, then in gorgeous Nor leſſe pryde lurketh in the brattes of a Beggar, than the purple Roobes of a Noble. Yet ſomewhat herein ought as well Noble men as women obſerue. Fyrſt that all ſuperflutiye be ſhonned, and immoderate deſyre of brauerye. Whych alſo (as the reſt,) I wyll teache by example of antiquiquitie. For the lawes of the Cenſors, and expences, forbadd exceſſe no leſſe herein, then in banketting. The emperours therfore, partly thinking hit a po…nt of a baſe and abtect ſtomake, to vaunte gorgeous garmentes, and partlye for others example, dyfferd in apparayle, not much from meaner men. But farre beneth theyr honour and dignitie, apparayled them ſelues. For, Ageſilaus vſed euer this ſayenge. It was a Prynces parte, not in wantonnes and nicenes, but the ornamentes of vertues, to exceede the commens. And therefore in the fower chaunges of the yeare, vſed one onelyonly coate. In his tentes had no coſtlyer couche, then any commen ſouldyor.

And the ſharpe winter walked alway coatleſſe, couered onelye wyth hys cloake.

That by his example, both aged and kynge, he might induce yonge men to like hardnes of lyfe. Volaterranus mencioneth that Lewes the. 11. of Fraunce, Alphonſus of Sicyle, and Mathye kinges of Hungarye: for the baſenes of theyr apparayle, were hardely diſcerned frō the commen ſorte. Such are, and hauehave bene, many in Englande. Who ware the ſelfe liuery they gaue. Nor differd from their men, ſo muche in vt warde as inward ornaments. But now, but on all partes they glyſter, with longe and maſſie chaine, with flauntynge plume, with coſtlye and rare araye: ſcarſe thinke they them ſelues accompted gentlemen. And as whylome Heliogabalus neuer doubled the weare of one garmente: ſo theſe exceede in chaunge, and hit moſt ſumptuous. So as almoſt day by day, they weare ſeuerall, and thoſe ſutable. Shewing thē ſelues one day crimſen, other whyte, the next black from the crowne to the ſole. Iuſt cauſe is there or feare, leaſte coueting to ſeeme to trim in a matter of nought, at laſt they become to beggerlye and bare. Scarſe clothed with one courſe garmente. But beſette with yeares and brattes.

But as to women, ther is a manyfeſt decree in the ſcriptures, enacted by Peter and Paule Apoſtels, that they exceede not in ſumptuouſnes, that with modeſt habite, ſhamefaſtnes, and huſwifery, they attyre them ſelues. Not with ſpanges, golde, pearles, or gorgeous ara ye. But as beſeemeth women profeſſing godlines, in good deedes. Hierome alſo mencioneth, an honourable lady, at the commanndemet of her huſband Hymet…us, vncle by the father, to Euſtachius the virgin: chaunged her habite, and attyre And treſſed vp her ſcattered heare, after the worldly guiſe. For truly chriſtians & chriſtē women, beſeemeth a cleane and comely habite, not vnworthy Chryſt theyr head. But whereto tendeth effeminate and nice araye, but to bewray an vnmanlye minde? Wherefore Socrates goynge euer for the moſt vnſhod: ſayd theſe players weedes were feete for Tragedie and Comedie actors, but nothing auaylable to honeſt lyfe. Next, muſt they obſerue, that to the vtward gliſtering, the comelines of mind, and inward beautie, and brauerye of maners be aunſwerable▪ leaſt, when the attyre beſeemeth, the fylthe of mynde ſhame. Therfore, when they do on theyr coſtly robes, with that ſelfe laboure remembre they, they are the tokens and ſignes of vertue. That likewiſe ought the inward ornamentes ſhyne, and (as it were) the gliſtering of vertue appeare. Not yll warned Diogenes one curiouſlye ſleekynge his heare with oyntmente, that the neate order of his head, cauſed not the diſorder of his life. Beware alſo they muſt, leaſte ſhininge vtwardes, perfuming the ayre w^t ſweeteſt odoures, and altogether dayntye and neate: inwardes they be found vncleane and ſtinkyng. Nor thinke they theym ſelues happyer, for theyr riche & coſtlyrobes: but acknowledge their coates the couers of many cares. As the king Antigonus hearyng an olde Vecke pronounce him happye: diſcretelye and wiſely replyed. Wiſt thou, o woman, how many euels theſe roabes ſhroud, ſcarſe wouldeſt thou ſtoope to take them from the myre. For, not onelye are good Nobles more carefull and combred then others: but alſo, more open and proane to peril. Whych conſideracion bringeth modeſty, and ſelfe contempt. Hereto alſo calleth them, the baſenes of the thinges, that ſwell them. For gold, ſiluer, veluet, nought els renoumeth, then mans fonde eſtimacion. The firſt, being onelyonly frutes of the earthe, the baſeſt elemente: the laſt, the ſeede of a ſimple worme, of the people Seres, whiche two monkes brought from Serindia, a citye of Indye, to Iuſtmian at Conſtantinople, ſhipped thence into Italye, and other partes of Europe. For, of her ſeede couered with dunge, ſylke wormes bred, fed wyth mulberye leaues, ſpinne ſilke. And therefore, the emperours eſteemed ndt ſo hyghely Silkes, & Veluets, whiche Aurelianus had neuer in his wardrobe. Sayeng, he would neuer paiſe thread with golde. For then was an ounce of ſilke, ſolde for like weyght of golde. Alexander Seucrus alſo, ſeeld ware ſylke, veluet neuer. So nothinge was antiquitie proud of this wormes flyece.

But now, what more eſteemed? Yet what commenner. For when once in Italye, ſtore of mulberyes planted, bred plenty of thē: euerye varlet ware it. So as nowe, it is turned to ſaddels and horſe trappers. The Mileſian wer in times paſte noted, for abroad, they would be princely, at home beggerly. Which well may we at this daye applye, to ſome wrongfully termed Nobles. Then whom abroade none brauer, none trimmer: at home, none baſer none filthier. Wherfore, either the matter whereof it is wroughte, or the commennes and ſtalenes, ought breed contempt therof in a noble courage. And cauſe, that not ſo much with forren as home cloth, he clothe him ſelfe. Or, yf needes he woulde ſo be apparayled, thynke at leaſt, ſo lyght a toye ſhould not ſo lightly rayſe his ſtomake But, bothe the deare price of the ſubſtaunce, and fondenes of faſhyons, is much reprehenſible. For it is changed and altered daylye. And what Raphaell Volaterranus complayneth of his Italye, that may we muche trulyer, of our England. Whych not content with her owne, or the preſente guiſe, lyueth as ſtraunge. Counterfaytinge, thys day one, tomorowe another, the next daye other, and ſo continually ſtrange ſhape and forme. As eyther newe faſhion is borrowed of forren realmes, or inuēted in the wily tailours ſhoppe But, what more monſtrous then onelyonly on the makyng of a daunſinge doblet, to beſtowe almoſt. 90. crownes.

But what nowe I meane to tel (whiche I ſpeake but on report) is almoſte incredible, and moſt monſtrous.

That. 3. payre of hooſe for one man, coſt 800. crownes. And what ſummes of money, euen onelyonly feathers waſte, London merchauntes knowe, and I hauehave heard. But ſith prefentiye I remember not the certaintie, I liſt not fayne, Leaſt happly I myſſe the truth and lye. Shortly, be this the ſumme, that none waxe proud of apparayle. But, repoſe him ſelfe in his myndes giftes. That peacocke like, they priſe not more then right them ſelues, with their painted plumes. Sith nor the horſe for his Veluet trappers, nor the byrd for her golden cage, wonteth to conceyue any ſtately pride. But rather the firſt in ſwift race, the other in ſwift winge. So contemne a Noble man thoſe vtward, and more & more coueyt theſe inward ornamentes. Be the ende of apparayle, to ſhrowde the bodye, to chaſe colde, hauing reſpecte of healthe, ſtrengthe, honeſtye…, and comelynes.

Of a Noble mans b…ſe.¶ Hit foloweth nowe, we ſpeake of Noble mens buildinges. For, who weene any parte of happye life, conſiſteth in this worlds bricklenes: ſeeme not to theym ſelues happye enoughe, though finely clad, daintely fedde, but alſo they dwell princely. Then which happe, is nought more miſerable.

Which Salomon the kinglye preacher, reckeneth amonge the commenlye accompted goodes, in his ſearche of the ſoueraigne good. I hauehave compaſſed (ꝙ he) great driftes. Built houſē, planted vines, leueld gardens and Paradiſes, and in them ſet all ſortes of fruytfull trees. Plentiful pondes hauehave I made to water ſhadye groues. Wherein he deſcribeth al mennes driftes. Yea, of our dayes. But ſome what after foloweth. I turned to all the workes my handes had finiſhed, and the trauaile I tooke, and loe al vanitie and trouble of minde, and nothing laſtinge vnderunder the ſonne. A golden ſayeng of the wyſeſt preacher. Which, would Nobles graue and carue on their poſtes, pillers, walles, houſe, and entryes, ouer theyr dores, and priuie chambers: no poeſye ſhould they fynde more paſſing or pithy. For vanitye of all vanityes ſayeth the preacher, and all trulye vanitye. If then there be ſo greate vanitie, and vainenes reſt in al thynges: what dignitie, what Nobilitye may be purchaſed by buyldynge? Yet thys vanitye worke we not (ſay they) on vaine conſideracion but iuſt cauſe. Both hoſpitality growe, iuſtice more indifferentlye be miniſtred, Cityes more flouryſhe, Citeſens be linkd in nearer amitie, and the neyghboure poore ofter relyeued. Which all, by thys theyr ſolitarye ſeceſſion, are executed ſeelder, colder,, negligenter, and throughe theyr farther diſtance, leſſe commodiouſlye. Why rather imitate they not the aunciente Romayne Nobles? who reſerued theyr manoures & farmes, rather to ſport and refreſhe them ſelues, then to inhabyte. as Pompeye, Pomponius Atticus, Craſſus, Ciccro, and others. Whoſe ſuccour, preſence, ward, neither y^t city wanted, nor their patronage, councell, or ayde… the citeſens. For in thoſe daies rather choſe they to decke the publike buildynges, then priuate, the commen citie then their owne homes. As Ariſtides, Pericles, at Athenes, Curius, Fabricius, at Roome. In whoſe houſen, onelye them ſelues, were beautiful and golden.

Noble was that vaunte of Auguſtus, and worthye a Monarche.

Left to al Magiſtrates and Nobles, to imitate. Brycke huylt tooke I Roome, I leaue it Marble. Euer, more ought he theyr care of publyke ſafetye, and dignitye, then priuate honour. But, the renoume and glorye alleaged for ſecond cauſe, is alike vaine & vayneft. Whiche yet moued and tickeled many, euen in Chriſoſtoms dayes. For, do we good to the poore (ſaye they) who ſeeth it? Yf any, not many, yf manye, but for a time. And time paſſeth, and ther withal, the memory of themployed benefite. Better therfore, to rayſe buildinges, which men not now onelyonly, but many ages after, may behold. O foole, what profiteth thee this memory, tormented where thou art, and where thou are not commended? And this commendacion of the quicke howe reacheth it to the dead? Againe, time wil end this praiſe, and aged yeres ſhal blot & freat out thy name and houſe, with thy proud praiſe & memory. For, if the golden Capitoll nowe muſtye wayleth, yf the nobleſt frames lye drenched in darckenes, if Lucullus moſt magnificēt manors are ſōke into obliuion, chrough the malice of al frea ting time, and nowe lye raſed and neglected: why vainely flattereſt thou thy buyldinges, with any eternity or laſting length? Where are now thoſe famous temples of Hieruſalem and Delphos? Where the church of Minerua?

Where the Image and huge ſtatue of the Epheſians great Diana? Where the Pyramydes of Memphis? Where the vawtes? where the triumphante arches? Where ſo huge platformes? Where the owners, contriuers, and carpenters, of ſo princely palayces?

Thy houſe thoughe gliſteringe with golde, ſiluer, and precious ſtoanes, is but a ſwalowes neaſte, of durte and ſtrawes. In winter ſhall it fall, and as a ſpiderweb, be pearced with eueryevery blaſt, and periſhe. So is this cauſe like vayne. Nor ought ſounder is the thyrd: for they will leaue it their chyldren. Whom thus aunſwereth Dauyd They hoarde treaſure, knowynge not for whom. For if thou quicke forgot theym ofte, after thy death they maye be reft thy ſonne. For eyther tyrants ſeeke to entrappe thee, or falſe accuſers with forged crime, as poyſoned darte, in one momente, with one lye, one wyle, wyll bereue thee, that thou with ſo great charge, ſo long time haſt rayſed. So ſhal thy children be as couduyte pipes, which receyuing water, and ſeruing others, drinke none. Or yf others preuent them not, them ſelues as gulfes and qwaues, conſume right oft great patrimony. For ofte, a thryftie father ſucceedeth a prodigal ſoonne. Who ſelleth all, not leauyng ſo much as tyle or ſtone. As Craſſus bordeth on Brutus. Or with gluttony, & diſing, ſcatter they infinite ſubſtāce, gathered with great ſweates. And ſtrayne whole maners and lordſhips, through a deyntye throate. Suche one mencioneth Valerius Maximus, one Craſſus, ſurnamed bankrupte & ryche. Who though beggerlye, and vnable to ſatiſfye his creditours, and a needy wretche, was ſtill ſaluted riche. So theſe gluttons, as if naked they gathered nuttes, as ieſteth Cicero, pocket all in theyr bellyes. Wherefore, ſith bothe vaine is their hope of ſecuritye, and ſearche of glorie, and ſuperfluous theyr heyres care: No ſufficiente cauſes are there, whye theſe earthlye, frayle, temporall harborowes of our body, wauing with euerye biaſt, open to al enemies roades, ryfe to al perill, ſhould be decked with ſuch coſt, ſtatelines, and magnificēce. Theſe faultes therfore auoyded, be this moderance vſed. Fyrſt, hauing of his parentes, a houſe able to ſhroude him from ſhowers, and kepe hoſpitalitye: raſhely enlarge it not, (as many that raſe, rayſe, buylde, alter frome ſquare to round, from roūd to ſquare) but vſe it thankefullye. For the houſe honoureth not the owner, but the owner the houſe. Nor deeme he him ſelfe his parents better, but worthye a fayrer houſe. Euer beare he thys of Horace in his breſt.

Happye who farre from courtly toyle

As Princes did in elder while

Eareth with his beaſtes his natiue ſoyle.

But if neede and conſtraynt requyre newe buyldynge, pryncipallye prouidehe, the groundeworkes be iuſtlye layde, not with others iniurye or nuſaunce. Not in others ſoyle, but his owne. Not in anye commen but his ſeuerall. That he buylde not of the ſacke, and ſpoyle of the poore, but his owne goodes. God would not bloudye Dauyd ſhould buyld his temple. HaueHave the whole frame and worke this reſpect. To tende to vſe, not ſhewe. Be it large, but to entertayne ſtraūgers. For, therin is not largenes diſcommended. As wytneſſeth Ciccre. So be his doare and entrye contryued, as they open to all good, poore, and Pilgrimes: cloſe to al vagabonds needeleſſe and vicious.

¶ As in fare, apparayle, buyldinges, they muſt obſerue dignitye,Of Noble mens ſportes. ſo in theyr playes and ſportes, ought they keepe the golden meane.

Thereof are two fortes. That more commendable whyche is ſtouter and manlier. And hath in it ſomwhat ſtately and warlike. The Greekes vſed fyue ſortes, whirling, leaping, caſting the darte, wreſtling, running. Who conquered in al, was guerdoned with a fiue double game. Who in fowre was termed a quartane. In Virgyle, Eneas is both a game maker and lawegeuer. And ordayned playes and gaue pryſes. The other ſorte, many doubte whether chriſtians, made for earneſt, not ſporte: or Nobles that ſhould couple maieſtye with their leaſure, maye vſe. As daunſing, fayninge to inſtrumentes, playe at diſe, cheſſe, or tennes Wherein if othes, exceſſe, gayne, and couetyſe of lucre be left: if honeſt plea ſure, not filthye gayne be ſought: I thinke, they maye in time and place be vſed. Sith to the cleane, nought is vncleane. And not the thing ſo muche as the vſers entent is faultye. Salomon ſayeth. A time to ſighe, a time to ſing. Dauyd with the harpe ſwaged Sawles fury. And Achilles emongs the Greekes maiſtred his owne paſſion. Yea Hercules with yong children, Ageſilaus with his ſonne, Socrates with Alcibiades, Architas with his ſeruaunts, not onelyonly played but trifeled. Men yet no fooles, but ſageſt, princelyeſt, and godlieſt philoſophers, kinges, and dukes, paſt al com pariſon. Sceuola alſo, plaied at tenneſſe Swimming and ſhooting, hauehave ſome ſhewe of warfare, and are holeſome for the bodye, yeldinge it by exerciſe, nimble to obey the minde. The citiſens of Cuma, trayned theyr chyldre in fightinge, ſwimminge, and wreſtlyng. But herein, as the reſte, this is worthy not onelye blame, but ſharpe correctiō. That Nobles vſe dyſe & cardes, oftener, & to other ende, than they ought. Nor, once begonne, ende or kepe meane. Yea, ſome ſo profyte in madnes, that theyr whole enheritāce, they ſet at one vnhappy throwe. Endinge at laſte their ſporte, in earneſt, brall, bludſheds and ſlaughter. So as of the diſinge Comedie cometh Tragicall ende. Namelye othes, curſes, blaſphemies, banninges, miſerye, calamitye, beggerye, Tyburne. In daunſing alſo fiye they laſciuious and wanten geſture. Obſerue not ſo muche meaſure, as the health and exerciſe of bodye. To conclude, neuer ſlippe, that not ſo comicall as ſage ſawe (To much of nothynge) from theyr myndes.

That play be a releaſing of the minde to renew our ſtrength, to ſtrengthen our health.

Of a Noble mans trayne.Of theyr trayne, in ſumme obſerue Nobilitie three thinges. Whom they ought reiect, whom retayne, howe to entreate them. Reiect they ought generallye, all ſuperfluous ſeruauntes. Who nor already ſkill, nor trauayle to attayne any good arte. For if we hauehave condemned ſluggiſhe▪ Nobles, much leſſe allowe we theyr ſeruaunts ydle. Yet howe manye handleſſe men, hath the preſent Nobility? Howe vnfruitefull trayne? what flockes? howe much ydle ſeruyce? but chiefely chaſe they flatterers who houer vnderunder their rooffes, as ſwalowes and miſe, for theyr owne gayne, not theyr louelove.

Who with their tales tranſforme and coloure all thinges. Crouche at euerye becke, Maſke vice for vertue. As the Paraſites, & cuppeflyes of Alexander, Dioniſius, Philyppe. The Table mates, Apes, yea Lyſe, and Flees of ryche and Noble men. As wonted Platos frends to coūterfayt his crompe ſhoulders, and Ariſtotles his ſtutterynge. HaueHave accuſers and taletellers no entrye. Who droupe tales in Noble mens eares, and accuſe and ſlaunder theyr felowes. To ſuche be theyr eares and doares locked. For they breede debate ſayeth Salomon. Nor, muſt wiſe heades keepe naturalles, bawdes of pleaſure, or ieſters. Nor, lurke there couetous Gehiſes, brybetakers as that Elizeus ſeruaunte. For, theſe are eyther ſtarke with idlenes, and loyterers: or miſcheuous. of whō neyther forte oughte theyr gates admitte. For liuinge ydell, attendynge onelyonly at dyners or ſuppers, or folowyng theyr lordes to the court, or otherwiſe, flattering them: the whole daye nought doyng, cōſuming their wages in diſe & gamning (to name no worſe) they become contriuers of manie miſchieues: and applye their mindes to theft, to whicked deuiſes horrible to be named. Which ſinke muſt be pompd. Els ſhall their lorde abye to the lorde their blame. Theſe raſcalles, and rakehels, thus ridden, ſhortlye learne they whom to retayne. OnelyOnly neceſſary ſeruaunts, as hyndes to entende theyr tillage, or other officers of houſe holde. As ſecretaries, Butlers, Purſeuaunts, and other inferiour. Then, good counſailours, frendes and truſty ſeruauntes. For the euell ſtayne as pytche. A deuine is a ſinguler ornament in a Noble mannes houſe. Not onelyonly in his ſickenes to comforte hym correct him ſtrayenge, councel him in all his affayres: but alſo to be to hym both a ſpurre, iudge and preacher.

A counſaylour he can not miſſe, to reſolue all his neyghboures, that they be not forced to ſue the lawe, wrapped with ſo infinite crickes and moote poyntes. But forthwith, this our chriſtian and learned Sceuola frely enſtruct them in al controuerſie, and diſcharge of all care. Alexand er Seuerus had aſſiſtants, in penninge his letters, hys libelles, in aydinge his memorye, teachers ſixe. or. 7. lawyers, what more what leſſe twēty. Nor enacted he any law, which was not firſt by thē boulted to y^e brēne. Alway is a learned mā an ornament in a Noble mans houſe and continueth his whole familye in theyr dutye. Whiche euer kepte the auncient and reuerend Nobilitye.

Scipio, when ſente in embaſſie, he had in his trayne but fyue: One was his frende, familier, and teacher, Panetius. Touchinge the third poynt, he muſte not entreate them rigorouſlye. Tiran nous was the Romaines power of lyfe and death, and therfore ryghtly reft.

Otherwyſe teacheth Paule in our law. To deale gently, mildely, familierlye, with thē, leaſt we hauehave as many foes as ſeruaunts. To admit them to talke and councell. For they are not all ſlaues of nature. The good ſayeth Auguſtine, all be he bonde is free. The yll, though a kynge, bonde. They muſt vponupon accompt of their trauayle, render theyr dutie. Iacob had ſeruauntes, and handmaydes, but ſuch as toyled, kepte Aſſes and Camelles: none ydle loyterers. Nor be theyr lorde ſo lordely, as iuſte. Nor yet ſo iuſte as gentle Be Antoninus Pius theyr paterne.

Who is reported, neuer to hauehave done oughte, whereof he attempted not in wrytynge to render probable cauſe So ſuftiſeth it not to commaund, but but is ſometymes auaylable, not to conceale thy ſeruaunts, the cauſe of thy commaundemente.

Socrates in Phedris, coūſayleth to learn of anye thynge. Yea, were it a ſpeakynge Oke. For, we ought not attend who ſpeaketh, but what is ſpoken. Be they therefore frendelye to theyr ſeruaunts▪ and preferre the worthye. Not as Antes gaawe the grayne on that parte it fyrſt ſpryngeth, leaſt it become vnfeete for theyr vſe: So they keepe vnderunder theyr ſeruauntes, as they would kepe them euer: but rather be meanes to rayſe them higher. But to caſte oute of ſeruyce, theyr olde and aged men, nowe dottardes, and foreworne, howe cruell is it?

Kynder farre Alexander to his ſteede Bucephalus. Whom aged, he cauſed other horſes to beare to the fyelde.

Some there are, who not onelye frowardelye and importunatelye brall, with theyr ſeruauntes: but alſo, threate, and thunder (not ſpeake) no leſſe than mylſtoanes, lyghtenynge, hayle. Of whom ſayeth Salomon.

In a Fooles mouthe is the ſtaffe of Pryde. But hereof ſufficiente, ſo fyrſte I adde that of S necke.

As well to pardon all, as none, is exueltye. Wherefore, herein what to doe, maye eche man, accordyng to his diſcretion and moderance, eaſely diſcerne. So he come angerleſſe to puniſhynge. And afore iudgement, guyete and ſober, well weyghe the qualitye of the cryme.

Athenodorus preſeruatiue, geuen Auguſtus, agaynſte ſodayne rage, is boleſome for all men.

Neyther to do or ſpeake ought, til orderlye he hauehave recited the. 24. Greeke letters. Nor propoſe the greateſt princes the greateſt ragers for paternes, Nor do on Achilles wrath, or Alexanders fyerye ſtomake. But folowe of all nacions the pacientſt. Of the Hebrēwes Dauyd, the Lacedemomās Ageſilaus, the Athenians Socrates the Romaines Pomponius At ticuS. Who thought all wrathfull anger ought be rooted, and repreſſed, chiefely toward them we louelove. And thus of temperance and her branches be it hitherto ſpoken.

¶ Prudence, is the gouerneſſe and guyde of the reſt.Prudence Yet, for it lyeth in the ſecrete minde, we referd it hyther. Whiche yet is there ſo encloſed, as it ought iſſue into iudgement ſeates, the Princes court, common congregaciōs & aſſemblies, and euen into the churches. Which, howe neceſſary it is for a noble man, Salomon ſheweth in the fourth of the prouerbes. I (ꝙ he) heing my fathers dearlynge, and the onelye and tenderly beloued of my mother, thus taught he me. Purchaſe wyſedome purchaſe vnderſtanding.

Swerue not from it, it will preſerue the. LoueLove it, it wil ſaue the. Aduaunce it, it wil aduaunce the. Embrace it, it wil alſo honour the. It wil geue thy heade encreaſe of grace, and crowne the with a crowne of comelines. To he ſhort, that whole booke is an exhortacion to wiſedome. Salomon liſtened this his parentes counſell, and proued the paſſingſt and worthieſt in all ſortes of learning, of any mortall. Contrarye was Mydas wyſhe.Maiſters. For that foole wiſh… golde. This ſage, wiſedome. O howe vnſeemelye is hit he ſhoulde peſter the higheſt honoures, who moſt vnworthy that ſeate, dareth not open his mouth in councell.

Shame and reproche was it to the vn ſkilfull Megabirſus to bable, in Apelles preſence, of lines and coloures. For the youge boyes ſtandinge by pounding coloures, whom afore they honored, and gaſed at for his gliſteringe roabes, and golde: his vnlearned igno raunce, talke, and iudgemente, as a blynde man of coloures, ſcorned and ſcoffed Trulye, as in charge and office, I requyre it not, ſo in ſkyl and knowledge fayneſt would I (were it poſſible hauehave him paſſe any. The citeſens of Berrhea the nobleſt of the Theſſalonians, are worthely prayſed, for that returning from Paules preaching, they were able to examine, were it true he ſpake. For Noble men, ought not onelyonly be hearers, but iudges of miniſters. Nor ſhoulde ſuche darkenes ſhadowe mennes life, nor ſo longe nighte clipſe the churche, yf they corrected and reprooued erring pryeſtes, not leaned to theyr erroures. Nor is oughte at this daye more lamentable, then the ignorance of Magiſtrates and Nobles. Heade cauſe of all euels, both in the ſtate and religion. And whye will they rule, if they can not enforme the ruled▪ For they rule, as wyſer, not as myghtyer. Otherwiſe is it cart before the horſe. Yf the foote rule and preiudice the head, the foole his wiſer, the ignoraūt the learned. And euen as the blynde, by mayne force, ſhould hale the ſeeing with him ſelfe to the ditche. But, of theyr barbarous cuſtome, and blynde opinion, who ſcorning the rude reign of Poliphemus, that Gyaunte huge, but witleſſe, and al his Cyclops: iudgynge alſo the Turkes empyre, for contempte and ignoraunce of artes, moſt filthie: yet roare, they are borne to armes not learninge. Nor ſcarſe accompte them ſelues good warriours, yf learned.

Where neuertheles, the myghtyeſt conquerours, euer coupled this glory of wit and learninge, with warrlyke knoweledge: nor in maner thoughte they could mayntayne warfare, had they not learned the noble feates and polecies of princes, the ſucceſſe of warres, the manye broyles and chaunces yea y^t whole arte of warre, of bookes and teachers. For that great Alexander learning made greateſt. Nor liue his deedes ſo greene, as the commendacion of his learning. Nor ſo happy he, for he was Philippes ſonne, as for though a kynge, he would be Ariſtotles ſcholer. Who wondreth at Iulius Ceſars empyre, warres, the yoaked Rhene and Oceane? Naye, who deteſteth not, that intollerable ſtroake and tiranny? but his commentaryes, are loued, lyked, and ſtudyed of all men. Numerian bothe an Emperoure and Oratour, choſe rather to hauehave hys Image in the L…rary grauen wyth this tytle. To Numerian the Oratour then Emperour. Yet bluſhe our Nobles of learning, which he preferd before Empyre. Claudius though otherwyſe warlyke, reckned it not ſo gloryous to warre as wryte. What neede I vouche, Auguſtus what Titus, what M. Antonius, what Iuſtinian? who Valyant in wars, famous for Conqueſtes, infinyte nombers of atchieued Empryſes, honor, Nobilytie, and eſtimation of all men: would yet both by ſtudyes and wryting, bequeth and ſpreade the glorye of theyr name, to poſterytie. For no men, muche leſſe Nobles, be they, that know not learnynge. and if Cleanthes bee of anye credite, only in ſhape differ from beaſtes. what meaneth then Nobylytye, to thinke it reprochefull to bee termed ſtudents? Weene they it more commendable, to bee pamperers of theyr coarſes then louers of learnynge, and honor? or monye mongers then ſtudents of wyſedome? Or to plaunche theyr fleaſhe, purſue honors, ſhirte for Coyne, worthier then to bee rauyſhed with the louelove of wyſedome, and zeale of knowledge? For of to many ſuch plaineth the philoſopher Zeno. Alexāder whome late I named, ſo lytle feared, to profeſſe Phyloſophy, that playnely, hee proteſted, were hee not Alexander, he would bee Diogenes. yet what baſer and vyler then that curre? Suche was that kynges courage, ſuche his thirſt of wyſedome and learnynge, that leuer had hee bee learned, then a kinge, a Phyloſopher, then a Prynce. Who naming AleXander, nameth more then a kynge. And emplyeth bothe a Monarche, and a Phyloſopher, yea …iogenes to. Whoſe that ſayinge is princelye, in hys Epiſtle to Ariftotle. Rather had I excell in learninge, then power and plentye. Ceaſſe Nobles therefore, to hate learnynge. Ceaſſe they to vexe, deſpiſe, and perſecute the learned, ſeynge ſuche pyllers and ſtayes of learninge, and ſo Noble wightes excelled in knowledge. But albeit ſo cleare a matter, neede not many prooues: yet for maugre their heades, I would hale theym to my purpoſe, and what I councell, compaſſe, and confyrme: I will vouche oute of Diogenes Lacrtius ſeuenth Booke, the worthye example of Antigonus, ſucceſſour wyth others, of the Noble Alexander. Wherby ſhall eaſelye appeare, howe muche that high prince reuerenced learnyng. In what eſtimacion he had the learned, and how couetous him ſelfe was of knowledge. Antigonus Kinge, ſendeth Zeno philoſopher greeting. I truly knowe in riches and worldly pompe, miſtate farre exceedeth yours. But in knowledge, liberall ſtudies, and perfect bliſfulnes, acknowledge my ſelfe your inferiour farre. And therfore, meant to entreate you, to come ouer to me.

Perſwading my ſelfe, you woulde not neglecte my requeſte. Prouide you therefore, in anye wiſe we wante not your company. Aſſuringe your ſelfe that not to vsus onelyonly, but all the Macedons, you ſhall be a moſt welcome teacher, and enſtructour. For who frameth and ſeaſoneth with vertue, the kynge: the ſame is it moſte euidente, enformeth all his ſubiectes. For like prince, like people. And, who enflamed with the louelove and zeale of wiſedome, declineth that vicious and vulgare pleaſure, which wātonneth yong mindes: he not onelye by the inſtyncte of nature, but euen the lore of vertue, mayntayneth Nobility. Which liberall and noble nature, yf moderate exerciſe accompanye, and a wiſe teacher want not: lightly attayneth the higheſt type of vertue. Loe both the kings thirſt, and the ſinguler profite of learninge, whiche by his effectuous wryting, eueryevery man not altogether ſenleles, may conceyue. To whome it appeareth by Zenos aunſwere, one Perſeus and Pbilonidas a Theban, were ſent.

O princely ſtomake, in deede humble Who, both entreateth and purſueth w^t reaſon his entreatie. Where our Nobles, not once commaunde, where both they may, and otherwiſe wonte and will. Sith hitherto therefore, it hath by ſome preſidents and prooffes bin ſhewed, Nobilytieloughte ſtudye: conſequently wyll I dyſcloſe, in what ſorte. not mindynge amplye to dylate this Theame, or proſequete the perfect Methode: But ſhortlye and briefelye, to touche, in what ſtudyes they oughte be conuerſant, what chiefely to reade. For I am not ignorant, manye ſtudy. Who notwythſtandynge, in the meane, waye, maner and choyſe of artes and authours, fowlye erre. For firſte reade they humane thinges, not deuine, louelove toyes not fruteful leſſons Venus games not weyghtie ſtudyes, tendyng to encreaſe of godlynes, dignytie, or true and ſounde commodity. As Ouide of the arte of louelove. Boccace, & others, nor ſonnde nor pure, writers, in whom they ſtudy ſtraunge toungs, to the decaye of godlynes. Whyche myghte yet better bee borne, woulde they by whyles, meddle herewith holy Scripture, as a contrarye and triacle, to expell from maners, that peſtylent and pernycious poiſon.

Therefore, what I thinke they ought chiefely learne, what entrie, groweth, and encreaſe, eche Noble man bothe maye, and oughte make herein: I wil now wythout dyſſemblynge tell. Not ſo muche peſtrynge my talke wyth myne owne Councel, opinyon, or deuyce: as ſhe wynge (if I maye ſo terme it) the auncient pryncelye waye. Tracynge the pathes whyche auncyent gentry led, and wherein it waded. All be it, euen thoſe elder Sages, and prynces teachers, well taught in theyr leafure, and ſhadow of theyr rooffes, of Noble mens ſtudyes. For Socrates, no leſſe briefely then wifelye willed firſte and forthwith, to learne the beſt. Diogenes alſo, charged with the chyldren of one Xeniates a Corinthian, proued him ſelfe no ſimple workeman in framing Nobilytie. Seaſonynge thē firſt with lyterall arts. Which as a foundacyon layed, then brake hee them to ryde the greate horſe, to ſtinge, to caſt the dart, and ſhoote.

Thirdly, out of poetes, and other writers, gathered & ſelected ſuch ſentices, as be thoughte feeteſt for theym, to kenne by roat. Fourthly abridged the ſumme of all they learned. That at one glimſe they might ſee much, whiche being litle might ſurer abide.

Fyſtely, enioyned them obedience to theyr parentes. Charginge them diligently to ſerue them, liuing them ſelues with thinne fare, and cleare water. Sixtlye, forbad theym to buſhe or curle their heare, but poll it. Seuenthlye commended theym the practiſe of huntinge. Theſe be Diogenes leſſons. Theſe the miſteries of the Cinicall ſchoole. Whiche mought perhappes, not vnfeetly be applyed to our nobles But, for it were ſhame to learne of that Dogge (though Demoſthenes dyd) I wil open the matter more euidently and amplye. And not be aggrieued what I hauehave red and knowe, concerning y^e ſtudies, thoſe auncient nobles, and kinges moſte applyed: to emparte with you. Immediatlye therfore after they are weaned from their mothers kindly milke, & ſome ripenes of witte be ginneth to cleaue to theyr knitting ſtrength: they maye with good lucke entre this ſchoole. Yea, it behooueth they be entred, vnderunder ſome worthye teacher. Wherein Aulus Gellius reporteth Philips kynge of the Macedons diligence. Whoſe letters herein to Ariſtotle, loe reported out of the ſelfe author in his worke of y^e Attyke nights. Both for they are bryefe, & alſo for the preſidēt is notable, & famous for others to folowe. Philippe greeteth wel Ariſtotle. Knowe you, we hauehave a ſonne borne. whereof we muche thanke the Gods: not ſo much for his birth, as for it happed him to be borne in your dayes.

For our hope is, that trayned by you he wil proue worthy both vsus and oure inheritaunce. Thus wrate Philippe, farre wyſer prynce, and louing father then the Nobles of our time. Who prouide theyr coſtes breakers without reſpecte of coſtes: leauing the meane while their children vntaught. Of the Megarenſes ſayde Diogenes. It was better be their ramme then their childe. which properly extēdeth to all ſuch as paſture well their horſes: and eyther yll breake, or force not theyr children.

Where it belongeth to fathers, not onelyonly to beget children, but begotten well to breake. Which meaneth Salomon, when ofte he mentioneth his mothers parables, in his prouerbes.

And kyng Agaſicles ſayeth. Their ſcholer wyll I be, whoſe childe I am.

Nor euer had thoſe two Gracchi, climed to ſo loftye fame in pleading: But euē weaned from her teates, their learned mother Cornelia, had poared eloquēce into theyr mouthes and mindes. Nor halfe ſo greate, growen the glorye of Hortenſius, had not the firſte ſeedes of his ſugred ſtile bene ſowen, whyle yet he laye in his fathers armes. Suchē was whilome Noble parents care, in breeding noble Impes. This theyr glorye, that nowe with them lyeth raked in graue.Of inſtructing Noble we…s children. But yeelde we thus muche, eyther to their eaſe or ignorance. Certes at leaſt, maiſters ought they on al ſides proui…e, for whatſoeuer hire: herein at leaſte to proue them ſelues fathers, not onelyonly of their bodies but mindes. For howe foolyſhe thy, & infamous to the fathers eſtimation is it, Yf his bodye well prouided and coſtlye cladde, his minde vnframed, he lewdly demeane him ſelfe, in honourable aſſemblye? And there bewraye his childiſhenes, where lad…n talke, with graueſt and wiſeſt ſence, is looked for. For what teſt were it (thinke ye) if a muſician of ſeemely fauoure and well proportioned bodye, iuſte heighte, and manly beauty, wel clad in ſilckes, holdinge a ſweete melodyous inſtrument, hold enter in honorable preſence: and hauinge thus on, all partes rayſed greate erpectation: all noyſe huſhd and ſolempne ſylence made, ſodaynly begyn to bleate, with a harſhe, ruſtical, and rude voice? and mow with hys mouth, and filthe lye wrye in and out his body? Or how hiſſe we oute a wel apparayled plaier, if counterfaiting a kinge on the ſtage, he faile of his ieſture, ſpeake yawning hauehave a ſower and harſhe voyce, myſſe his action, or vſe vnſeemely ieſture for ſo ſtately perſonage?

Doth not be then muche more abandone him ſelfe to laughter and contempt, who abounding w^t all the gyftes, god and fortune may geue: placed by them in chiefe and ſwarming plentye, lyfted to the higheſt tipe of honor, His bodye decked and trimmed at all peyntes: beareth about a rude, ruſticall, and rough minde? And with filthines of life, defameth both him ſelf and his aunceſtoures? Wherefore, more heedefull care muſte parentes take, for theyr childrens mindes, then bodyes nobleſſe. Theſe are the parentes partes. This the duty of learned teachers. To vndertake this Noble and honourable charge of enfourming Nobility, when eyther the parentes can not, or wyllnot.

For nothing may they doe, eyther for theyr renowme more glorious, or for the learners profite more commodious, or more appliable, to the ſafetys and dignitie of theyr whole countrey. For moſte gentlemanlye wittes hauehave they, whych pooliſhed with liberall ſciences, may with theyr councel grauitie, and wyſedome, ſingulerlye deſerue of mankinde. Rude and vnpolyſhed become meanes of many dolefull Tragedies. For the fruitfuller the ſoyle is, the ſooner waxeth it buſhye, brierd thornye thiſtied, and weedye: lyenge a whyle vnhuſbanded. So happs it in the Nobles pleaſanter wittes, without learning, ſoone ouergrowen with filthy vyces. So as boldened by blunt power, blynde ignorance, and vnſkilful aucthoritye: the mightier they be, the rather, not whereto they oughte, but lyſt they apply theyr power. wherfore, as rather we ſowe, the land that yelds moſt plenteous encreaſe, to fede the greateſt multitude, then Antiſthenes piddel, ſcarſely ſuffiſing him ſelfe: (as ſingulerlye ſayde Plutarche) ſo is it no great matter, to enſtruct ſome priuate man, lurkynge in a corner, Coyninge Sillogiſmes in Soles, chempalinge him ſelfe with Geometrical Cyrcles, delued in ſome poore Coate, and of no eſtimation or poſſeſſions. But moſte gloryous is the employed trauayle, in teaching ſuch one by whome, not one only, but many, yea a whole common welth, mayeſt thou profite. In earing therefore, this moſte plentuous and fruitful plot, buſily toyle parents and maiſters. Herein ſweate they nighte & day, to til the Nobles with learnyng, ſowe them with vertue, weede them from vyce. For of them ſelues cā they not withoute teacher learne. As neyther the fruitfulſt grounds yeld graine without tillage. And the good yere (as they ſaye) not the ſoile cauſeth plenty nor the lyeng, bounty, or nature of the plotte, but rather the fauour, ſhowers and rayne, diſtilde from the heauens, and diligent huſbandrye. So, neyther here auayleth dyſcente of ſtocke, but enſtruction. Nor gentlemāly towardnes, but education, and the teachers trauayle. For, proner are they to euyl, but they be taught aright. Ariſto Chius euel hearinge for reaſonynge rechleſlye with all men, and admittinge all indifferently to conference: anſwered godly as a good man, wyſelye as a louer of wyſedome. He would enſtructe euen beaſtes, yf they vnderſtoode the talke that tendeth to vertue. If a ſoueraygne wyſe, and learned Sage, doubted not to profeſſe, to teache euen reaſonles beaſtes, ſo they coulde conceaue: much more then ought the learned employe theyr councell, trauayle, and care, to ſhape and forme a man.

And if a man, how much more a Noble man? who is on eyther part armed with aucthorytie, eyther to ouerthrow or mayntaine a ſtate? For why alas chooſe bothe Fathers and chyldren, rather to reſte blynde then ſee? Why rather to vſe others eyes, then theyr owne? Where if poſſyble were, they ought hauehave as percynge ſight as Linx, as plenteous as Argus. Yea euen a hundred eyes, to ſee theyr heauye charge. why wil they as beares, be led about byothers, whōrather it behoued to leade others? Why kepe they ſuche troupes of ſaylekes, nayliks, loiterers & flatterers? retainyng y^e whyle not ſo much as one learned man, or teacher, eyther for them ſelues, their Chyldren, or their whole familye? but ſithe wee hauehave ſufficyently proued it theyr parte, to ſee theyr Chyldren taught, retourne we now to the maner of teachinge. Firſt therefore be bee taughte the arte of wordes, then the practiſe of deedes. that both he know, how to frame his talke dyſcretely, wel, and wiſely: and order and diſpoſe his lyfe and doinges, comely and conſonant to vertue, nature, and gods wyll. That theſe meates and bounds, determine a Noble mans ſchoole, it is manifeſt by Homere. Sayinge one Phenix was alowed Achilles, by his father Peleus, to make him an Dratour of wordes, and practiſer of deedes. Of the firſte grounds of grammer, and pryncyples of ſpeache and talke, I wil ſay nought Thus muche onelyonly at this preſente I warne, he be with all ſpede prouided a maiſter, both learned and godly. For hardlye is it raſed, that is grauen in tender yeares. As witneſſeth Hierom, wrytinge of the inſtitution of a Noble gentlewoman, to her mother Laeta in this wiſe. A maſter muſt ſhe be prouided of reaſonable yeares, fauteles life, and learning. Nor will any I thinke, refuſe to doe for his ſiſter a Noble virgine, that Ariſtotle did for Philyps ſonne Whom for want of A. B. C. maſters, him ſelfe taught his characters. Smal thinges without whom greater maye not ſtād, ought not be neglected. The very ſound of the letters, and firſt inſtitution of prynciples, otherwyſe procedeth from a learned and vnlearned teacher. Wherefore thoſe onelye A. B. C. Maſters, muſt they baniſhe theyr houſen. For the ſame Hierom witneſſeth, Alexander in his maners and gate coulde not forgoe his maſter Leonidas faults, wherewith though younge hee was infected. Now muche more then, muſt the authour of any vnſound doctrine, or maſter of ſuperſtition, be chaſed?

Prouyde therefore this learned and godly teacher,A noble mans ſchoole and maner of ſtudye. after the precepts, and rules of grammer moſte briefely, and compendiouſly abrydged, and taught oute of ſome one, not many auctours: (ſith there is great diuerſitie and confuſion) that the beſt Latine wryters folowe. As the familyerſt exquiſiteſt, and briefeſt of Ciceros Epiſtles. Dialoges moſt delight that age. And therefore, Ciceros Cato, or Lelius, may they reade. Hereto may certayne choſe colloquies of Chaſtalio, and Eraſmus, bee coupled. Tymely to ſowe the ſeedes of godlynes and vertue, in theyr tender herts. And Terence alſo, but wyth ryper yeares and iudgement. If any fylthe be entermedled, let the truſtie diligēce of the teacher remedy it, vſinge ſounder authours, as tryacle to expelle it. Nor truly, would I yeld Terence this roome but for I ſaw Cicero ſomuch eſteme him who, toke not the leaſte parte of eloquence of him. As Chriſoſtom of Ariſtophanes, y^e excellēce of the Attyke toung. A poete neuertheles, bothe nippynge in taunts, and wanton in talke, & no leſſe hurtfull to honeſtye. But bee the hardeſt firſte imprinted. For growen ryper in yeares and knowledge, they lightly neglect them as trifles. Therfore, not litle helpeth it, euen at firſte, to learne them Greeke and Hebrewe. prepoſterouſly do al vnyuerſities, ſcholes, and teachers that contrarye it.

For aboute the buſhe runne they to arts, who vnderſtād not the Original tounges. Of the Greeke, no vnpleaſaunte authours, are Eſope, Ioachimus Camerarius, Ethike Arithmologie: a lytle booke, but ladynge fewe preceptes, with great ſtoare of learnyng. of oratours, Iſocrātes, Demofthenes, and the moſte reuerende aucthour, and Oratour Chriſt Ieſus, with Thapoſtles. whoſe wrytynges, I alowe euer fyrſte and laſte. The Hebrewe oute of the Bybles moſte purelye, and onelyonly floweth. In theſe harder tounges, muche auayleth the truſtye, playne, and learned explycation, of a paynefull teacher. The auncyent Nobilytie reuerenced chiefelye Poetes. Therefore Senekes Tragedyes, Plautus Comedies, Vergiles Georgykes, and Warryour: of the Latynes, for the ſtatelynes of the matter and ſtile are moſte honoured. which yet, ought y^t knowledge of verſifieng forgoe. Euripides Ciceros authority preuaileth to admit. Whoſe eueryevery verſe, he deemth as many Oracles. The diuynitie of Sibilles verſe, commendeth be he alſo ſkilfull in the Chronicles of his countrey. Leaſt amids hys trauail in foren Realmes, he become a forren at home. To this ciuyle knowledge alſo belong Iuſtinians inſtitutions, the Pandects, and the whole courſe of the ciuyle lawe. And bothe all antiquitye, and the law and ſtatutes of our owne realme. wherin, ſo ſkilful ought he be, as he dare profeſſe it. For, the Nobles palayces, ought be the whole contries Oracles. Plato had I almoſte ouerpaſſed, with whoſe lawes and commen welth, he ought moſte ſamylierlye acquaynte hym. The Mathematicals hauehave theyr manyfolde profite. Arithmetike, can hee not want. Geometry muche helpeth, to placinge, framinge, and conueyinge of buyldings. Great dolyghte and profite, bryngeth Geography. But Aſtrology, I ſee ſo rauened, embraced, and deuoured of many: as they neede no ſpurre to it, but rather a brydle frō it, no trompetter to encourage them, but a chider to reſtrayne theyr vehement race. Whereto ſome hauehave ſo much credyted as almoſt dyſcrediting god, they lyghted not on altogethe… luckye ende, nor fortolde of the ſtarres nor foreſeene of them. I condemne not vniuerſally the arte: but thereto, get they me nor counceller, nor fauourer it hath plenty enough of prayſers. Be the fine of theyr whole ſtudye, fyrſte to knowe god, next them ſelues. To gouerne well theyr famylye, the ſtate. Thus, leaue I muche to priuate readynge, and ouerpaſſe, both Chriſtyan and heathen wryters of later age, or nearer yeares. I paſſe by alſo, the Cate chifmes and inſtitutions of Chriſtian Religion. Wherein the chiefe of our age, is Iohn Caluir. And forgat Commentaryes wherein, bothe of oure time, and the auncients, many excelde. Nor meant I to enter that large playne, of determynynge what autthours ſpeciallye they ſhould folow, in eche trade of ſtudye. Wherefore nowe wyll I ende. If firſt I propoſe oure Nobles Alexander Seuerus paterne. Wherein as a moſte compendyous forme, is cloſed the ſum of theyr whole ſtudy. For he, was not altogether eſtraunged from oure relygion. But in his Oratory, and ſecrete Cloſet, beſydes the Images of the greate Alexander and Appolonius: had alſo Chriſtes & Abrahams counterfaites. Of all aucthours hee moſte delyghted Virgil and Cicero of the common welth (Which ſpent throughe the malyce of tyme, nowe appeareth not,) and the ſame aucthour of dutyes. But commonly red-hee Greeke wryters. After longe readynge, reuyued hys ſpirytes wyth wreſtlynge, and Muſyke. In the after noones, gaue hym ſelfe to wrytinge, pennynge, and pervſynge letters. which exerciſes likewiſe, muſt our Noble man obſerue. Tranſlate in to dyuers tounges, penne Orations Epiſtles, declame, expound aucthours, recount hiſtoryes and Apothegmes, dylate and amplyfie tales, ken by roate ſage ſawes, and pleaſaunt and wittye prouerbes, hauehave in ſtore ciuile phraſes of talke, to greete all commers, entertayne ſtraungers, and furniſh embaſſades. And courteous manners of ſpeache, in thankinge, table talke, demaunds, ſutes, requeſts, counſayles, perſwaſions, and other vſuall cyuyle theames. which practiſes may not neglect, who coueteth to thriue and profite in learninge. of Ariſtotle and Plato I gather, the practiſes of the auncyents were, exerciſe, Muſike, paynting a gentlemanlye recreation, and thoſe partes of learnynge where of preſentlye wee entreate. But whereto bable I thus much? ſith this matter requyreth a peculyer treatyſe, and more playne and plentifull dyſcourſe: yea of ſuche one, as aboundeth bothe in wit and leaſure. Therfore this laſt piller and precept adde I, that in all his life, myds all hys ſortes of ſiudyes, he be a deuyne. For, as the aunciente ſages, accompted philoſophy thende of all ſtudyes, and euen the Caſtle of knowledge: ſo I in this oure Noble mans race of ſtudye, determyne dyuynytie, both the bound whence, and the gole wherto he runneth. So ſhall hee imitate the auncient maner of the auncyentes, and become a godly and Chryſtian Noble.

There are alſo other pryuate vertues, duplicate page duplicate page embrace others, be dutieful to his coū trey; louynge to the multitude, and eue populer. In amtry with ofter his poeres, beneficiall to the poore; bol… tifull to the learned, a …atrone & garden of ſchooles, and vniuerſities hoſpitall and gent… ſtraungers, fanotable to the godlye, and gods fainces, ruſt to all. The thir…e and principall, e…arge, is to be religious to Gos wardes. As Moſes, Ioſt…s, Dauid, Ioſtas, Ezechias, Conſtantine, Theodoſtus, Aurchiar. Who though a heathen Emperour, him ſelfe aſſiſted with his preſence, the church of Antioche, agaynſt Samoſatem… the heretyke byſhop. Whom by his authority, he enforced to reſygne both the biſhoppes houſe & goodes.

Thus much at this preſence, thought I neceſſarye to counfayle Nobilitye. Namely, to vſe godlynes, goodnes, wiſedome & learning. This commen deth the lord to them by the mouth of Diuyd, that wiſeſt king of y^e Helrewes, in the ſecond pſalme ſayeng. Ware wiſe O ye kinges, be learned ye that iudge the earth. Serue the Lorde in feare, and reioyce with reuerence.

Embrace his ſonne, leaſt bappelye he ware wrathfull, and ſo ye wander frō the waye. If his furye but a litle kindle, o happy who truſt in him. Wiſedome, learning, worſhip, ſeruyce, ioye with reuerence, the embracinge and kiſſyng of the Sonne: In fine, what within ſo longe proceſſe I hauehave preached, this ſmal ſentēce cōpriſeth. And in this ſhort circle & compaſſe of wordes, the deuine prophete cloſeth faith, religion, & purenes of life & maners. Wherefore, foraſmuch as to thē, as gardens, God cōmitteth the cuſtody, of his orphane and widowe churche: they oughte prouide, in the burnynge heate to be coole ſhadowes to it, in affliction ſtayes, in perſecution refuge, in tempeſtes bayes. Finally, remember they, that in accompliſhinge the dutyes we hauehave reckened, conſiſteth the whole nature, maieſtie, and honour of true Nobilitye.

Wherefore O Noble worthyes, both agayne and agayne recount the w^t your ſelues. what herein I thinke I hauehave vttred. And vttred, in my parciall fanſie trulye. With you reſteth, both the power to iudge, and wyll to accomplyſhe. Whereto to trayne ye, many cauſes hauehave ye. Farre other aydes than the reſt, broughte ye wyth ye to this light, euen from your Cradels, borne and bred with ye. For this natiue Nobleſſe, ſo great honour and renowmed name: your parentes bequeathd ye. Your ſelues with your owne ſweates and toyles earned not. Which thus gotten ye are bounde to preſerue and amplifie. Certes, wythout great ſhame and villany, may ye not duſke and blemiſhe. This therefore ought enflame and encourage ye for we ſee Nature hath ſo parciallye dealt with ye, that euen the Nobility of your birth, is a thinge of it ſelfe amiable. As it were a loadſtone of louelove And what others, with ſundry ſweates and long trauaile, hardly or ſcarce at laſt attayne: that ye hauehave euē with your birth dealth from aboue. Namelye the reuerence, louelove, honoure, and eſtimacion of all men. To ye lie open the eaſie entries to honoures. Which both wonte and ought raiſe and quicken the dulleſt courages. whyche is farre vnlike with others. Howebeit, it beſeemeth ye, not to craue, but earne them: not ſo much to coueyt, as execute theym. Hereto alſo prouoke ye your might & power. The ſino wes & neceſſarye mayntenances, of all honorable enterpriſes. wherewyth ſith ye abound, the meaner want, it ſhall be youre parte, to furniſhe theſe forren and acceſſary giftes of Fortune, with the iewelles of wiſedome, learning, and vertues. Theſe loe encourage ye. But the ſame headlonges whirle, the worlde, fleſhe, pleaſures, riches, honour. whych baytes manye times, turne other by wayes, a mind not ſuerly ſetled, nor altogether conſtant. wherefore, as your guerdons are greater, ſo greater charges are required of you. And as ye abounde in more plentuous and fruitefull giftes ſo more painefullye muſt ye trauayle not to ſeeme vnwdrthye thoſe benefites of God. And the more occaſions call ye to your dutye, the greater peryll dependeth on neglectyng they m… On all ſides, euen the thinges, that moſt ought hauehave furthered ye, in wel doynge: awayte to entrappe ye. On all ſides, that deadlye and: hateful foe of all mankinde, but chiefely the Nobles: barkes at ye. He ſnareth not the ſimple onelye, but euen the greateſt, the higheſt, the Nobleſt. Yf anye of them he angle, happy he accounteth him ſelfe. And thereof victoriouſlye triumpheth. For his throate is daintie as ſayeth the prophete. And he wil be fed with fine prates, not commen cates. And harde is it trulye with ſo manye wiles of that olde foxe not to be circumnented. True is that doome, by God pronounced of your order. That fewe princes beleued on Chriſte. Manye perſecuted hym… Not manye Nobles were called, the kynges and princes of the earth, aſſembled and withſtood the lorde, and his anoynted. wherefore, if any gentilmanly conrage reſt in youre royall hartes, if any Noble bloud remaine, yf ye hauehave any care of true dignitye, anye louelove of prayſe, wherewith wonteth for the moſte, all Nobilitye to be trayned, and tickled: ſee and foreſee that ofte ye recounte theſe precepces. Beware ye deſpiſe not y^e chiefe part… yea the whole and ſelfe Nobilitye. More affectioned to lyght trifles and toyes. Feare God, practiſe vertus, charge other with benefites, your ſelues with vertues. Which may turne to the honour of your ſelues, thornament of the realme and commoditie of others. Whiche yet at length to ſee, frō the bottome of my harte I beſeche almighty God for his Nobleſt ſonnes ſake. Amen.