The Nobles, Title page – Dedication
The Nobles or of Nobilitye. ** THE ORIGINAL nature, dutyes, right, and Chriſtian Inſtitution thereof three Bookes.
❧ FYRSTE ELOQVENTLYE writtē in Latine by Lawrence Humfrey D. of Diuinity, and Preſidente of Magdaleine Colledge in Oxforde, late engliſhed. Whereto, for the readers commodititye, and matters affinitye, is coupled the ſmall treatyſe of Philo a Iewe. By the ſame Author out of the Greeke Latined, nowe alſo Engliſhed.
1563. Imprinted at London in Fleteſtrete nere to S. Dunſtons church by Thomas Marſhe.
❀ * TO THE MOSTE Chriſtian Princeſse Elizabeth Queene of Englande, Fraunce, and Irelande. &c. The nobleſt protectour and defendour of the true fayth.
THAT GOOD, happy, and fortunate may proue to al chriſtians: but chiefelye the people of Englād For ſtoaringe this our flouriſhing ſtate with holeſomſt ordinaunces, and moſte politike lawes: for recouerye of our lorne liberty, for tender cheriſhinge and renewynge the Churche, by Gods ſinguler mercye and prouidence: for reſtoaringe religion from exyle (as it were) to her auncient ſincerity, and primitiue purenes: for the merye quiete, and cleare calme, enſuing the toſſinges, and troubleſome ſtormes of later times: for the luckye, proſperous, and quiete ſetlynge al thynges, as well abroade as at home: is none, ſo vnmindeful of him ſelfe, his countreye, or all godlines, who ſeeth not, we ought fyrſt render hartieſt and immortal thankes, to almightie god. And next your godly trauayle, ſinguler endeuour, & ſaythfulleſt ſeruyce, (O moſt Chriſtian Queene) oughte be regiſtred in eueryevery booke, and ſpred to all poſterytye. For what by therto, nor force, nor power, nor all the fetches of mans witte or pollecy coulde compaſſe, that nowe to hauehave happed not through the manhoode, myghte, or gouernement of a manlye kynge: but vnderunder the conducte, of a woman queene, without tumult, quietelye, and euen by Gods hande: ſuche ſo famous benefite, who nold locke in minde? Who not roll in amaſed thoughte? Who not renoume in euerye age? Wherein notwithſtandynge (O Queene) we aduaunce not your might, not your arme, not your wiſe dome: but wonder at your weakenes & infirmitye. We praiſe not mannes power: but aſcribe it to the bouneye & mercy of God. To whoſe beeke, worde, and prouidence, all and whole this wondrous facte (howeſoeuer greate) muſt freelye and wholy be imputed. Therefore, that Hymne and tryumphante ſonge, whych Moſes and the childrē of Iſrael ſong in the deſert, after the buryal of Pharao in the red ſea: in the cōgregations of the godly, ought alwaye reſound, ſinginge with one tune and ioyned hertes. The lorde is our ſtrength and praiſe, & he is become our ſaluacion. He is our God, and we wil prepare him a tabernacle, our fathers god and we wyl exalte him. The lorde is a man of Warre, hys name is Iehouah. Thy right hand lorde, is glorious in power. Thy right hād lord, hath cruſhd the enemy. But ſyth, theſe his benefites, are already ſufficiētly blaſed by others wrytynges, and I otherwhere hauehave ſomewhat ſignified my minde and good wyll: I neede not here to expreſſe my ioy. Eſpecially ſynce nowe my greetynge maye ſeeme ouerlate. Neuertheles, ſo greate and incredible mercye of our God, ſo meruaylous power, ſo ſtraunge and vnhoped happe, ſo ſodayne and heauenlye ioye: meante I in no wiſe to ouerſtippe wyth ſilence. But thys tyme aſketh, yea craueth, other charge of me.
Namelye, to ſhewe the argumente of thys my ſmall treatyſe, and dyſcloſe the chyefeſt cauſes of the tytle. That your Maieſtye, ſeeyng at one glymſe the whole ſumme, and vnderſtandynge wythall, what occaſyons moued me to wryte: both by your wyſedome maye more certaynelye knowe the whole cauſe, and accordynge to youre iudgemente, iudge vpryghtly thereof, and as beſt ſytteth your gracious fauoure, yf it ſeeme worthye your patronage, mayntayne and defende it, as a poore and naked Clyent, as wel againſt the cloſe whiſperynges, as open inuectyues of curyous Carpers.
Seeynge Nobilitye ſpredde through all realmes and coaſtes of chryſtendome, flouryſhe in all eſtates of honour, beare the ſway in pryncely courtes, and in maner the piller and ſtaye of all commen weales: and through it, eyther the greateſt aydes, or chiefeſt hynderances conueyghed into mens life and maners: I thought, this choſē order once ſeaſoned wyth right & chriſtian opinions, & reformed by the vncorrupted ſquier of antiquity, both princes ſhold more ſoūdly gouerne their ſubiects and eccleſiaſticall miniſters more faythfullye performe theyr charge, and the people execut all theyr bounden duties more diligentlye, and ſo the whole commen wealth more ſtrōglye breath, lyue and recouer. Syth their coū cels all theſe ſeeme to folowe, and on theyr authoritye leane and ſtaye. And therefore, conſidered, the deuine Plato, was not cauſe les chyefelye earneſt in his bookes of common wealth, That the wardens, otherwyſe the rulers, called to offyce in eche ſtate, and be guydes of the reſt: ſhoulde frome theyr you the vpwardes, be ſeaſoned with holyeſt preceptes and principles. For in theym he iudged, the weyghtyeſt parte, of ſuch goodes or euelles, as happe in the commen wealth to conſyſt. Nor was I ignoraunt of the matter it ſelfe, there were dyuers opinions: yea, ſome bookes wrytten. And infinite were it, to recken ſo many ſurmiſes, as touchynge it, are toſſed to and fro, in the monumentes of auncient Phyloſophers. For Anacharſes ſayde, the wyſe Prynce was happye. Socrates, who firſt could rule him ſelfe. Pittacus, who ſo ruled his ſubiectes, as they feared not hym but his. Others thynke him meetſt to be a prynce, who hath liued vnderunder a prince As Ageſilaus ſayeth, he ruleth well, whoe hath ſometyme obeyed. Cambiſes in Xenophon thus leſſoneth hys ſonne Cyrus. One onelyonly meane (O Sonne) in all eſtates is left to wynne the a noble name. Namely to embrace wyſedome. Others affirmed Vertue a compendious meane to Nobilitye and honour. And theſe truly thought not al amiſſe, but tolde truthe. Howbeit not all. For part they ſhewe. But what chyefe is, and pryncipall, touche not. Moreouer, one thynge is it to be a chryſtian, other an heathen Noble. One thyng taught Stoa, Academia, Lyceum: other the Chayre of Moſes, the Goſpel of Chryſt, and the Epiſtels of the Apoſtels But, that my purpoſe may more playne and clearelye appeare, ſuffer me I beſeche you (O moſte gracious Queene) to foreſpeake ſomewhat. And in this entrye (as it were) to diſcourſe a whyle, howe expedyente thys knowledge is, howe profytable, neceſſarye, aad meete, for theſe tymes, the handlynge of thys argumente. Not to warne you a…readye myndeful enough, but, for yf other Nobles ſee the ſumme ſhortly abbridged, authoriſed by your noble doome: for the weyghte and authoritye of the pa…roneſſe, they neede not contemne it. I hauehave gathered and heaped out of the beſt wryters, ſo muche, as concerneth the true and auncient Image and inſtitucion of Nobleſſe. Nor teach I onelyonly mine owne opinion, but prooue it. And what erſt I ſupped oute of the ſwete ſprynges of the holy Bibles, and others not deſpiſed ryvers of good wryters: that nowe I apply to the enquirye and ſearche, of the ſource & offpring of Nobilitye: to ſhewe the chanels & braunches, the nature, doctrine, and duties thereof. That it may caſely appeare by what vertues it is kyndeled, by what vices quenched. Truly, thus I perſwade my ſelfe, Nobilitye is farre greater then manye conteyue of it. And the callyng heauenly but hard. The honour lightſome, but the burthen heauye.
And to vaunt and profeſſe him ſelfe, others ſuperiour and better: of all others the moſte maſſye charge. Nor place I the honour of Nobilitye in thoſe thynges, whyche ſo the commen people honoureth, hawkynge, huntynge, haſtines, mightye power, vayne vauntes, traynes of horſe, and ſeruauntes, ryot, myſchyefes, brauerye, royſtynge porte, or great lyne. For theſe are partly fonde, partelye frayle, partly filthye and abhominable.
But thys accompte I the ſureſt ſygne and token of Nobilitye, howe muche men paſſe beaſtes, ſo muche the Nobles to excell the reſt: and by all the degrees and ſtayers of vertue, to clyme and ſcale, the ſteepe …lyeue of Nobilitye. For ſo, nor ſhall cowardry amate the chaungelynge courages, nor ſtayne of lyfe clypſe or blemyſhe wyth infamye, the bryghtnes of theyr byrth. But they ſhall playnelye proue theym ſelues, deſcended of that reuerende, auncient, and Goddiſhe race: whyche for the excellencye of her vertue, and manye merites of mankynde, is deemed to hauehave had heauenlye byrth, and glyded from the ſkyes: and as the Sauiour and preſeruer of mankynd, is honoured with the tunges, and pennes of all men. Theſe are the true prooues, the Nobleſt Petygrees, and ſureſt oruamentes and armes of an auncient ſtocke. To conclude, I thus defyne it.
The hawtieſt, worthieſt, and honourableſt Nobilitye is that, whyche with the renoume and fame of aunceſtrye, hath coupled excellent, Chryſtyan, and farre ſpred vertue.
Whereby, both ciuile ſocietyes are maynteyned, and the commen life of man ſupported. Wherein the profitable bloomes of Vertue approoue theyr roote. With theſe ſparkes of true prayſe, and Vertue enflamed our Nobilitye, ſtriueth with it ſelfe. And treadynge the ſteppes and pathes of her aunceſtoures, fyndeth the entry open onelyonly by two ſteaites Namely, the commendation of Juſtice and religion. By Juſtice the commen wealth is gouerned, by religion the churche is ſowdred Juſtice, with ryght eye beholdeth eche cauſe with euen care liſtneth them, wyth ſtraighte foote, wadeth to the indifferencye of ryghte, with vncorrupte, and vpryght heart, trulye weigheth them. Nor euer is ſpotted wyth dregges of couetyſe, or by ambicious luſt, of rule bearyng, wryed from ryght iudgement. The nurſers of religion are Kynges, and Princes. Her nurſes, Queenes. As heauenly teacheth the euangelicall prophete Eſay. But for euerye man can not hereto reache, two aydes are requiſite. Fyrſt wyſedome and learnyng. Where withoute, what kingedome, what ſtate, what Citye, what houſehold may ſtand: Naye, who maye limite him ſelfe lawes of lyfe, eyther greenelye or nothing nouſled in knoweledge of heauenly diuinity, or humaine philoſophy? The truthe whereof the Paganes learne vsus.
Who ſeyng, the vnlearned blundred as crowes in the miſt, confounding and diſorderynge all thinges: and contrarye wyſe, wyſedome fyned by knowledge, ſhoane and cleared all myſtes: aduyſed to ioyne to them ſelues teachers, or philoſophers, as guydes and moderatours of theyr whole lyues. As Achilles, Chyron, Agamemnon, Hector, Hector Polidamas, as witneſſeth Homere. And Vliſſes we reade in the Odiſſees, accompanied with Minerua, entred and departed Cyclops caue dronke vnchaunted Circes cuppe, herd but approched not the Syrenes temptynge ſonges, trauayled to, but abode not wyth the Lotophagi, ſcaped vndrowned Silla:People that feed onelyonly on the tree Lotos. to conclude, ſayled to hell, but retourned ſafe. What nede I mention Cicero? Who ioyned to him Molo, and many moe? What Auguſtus?
Who had Athenodorus? What Alexander?
Who had Ariſtoteles. Sith it is euydente yea, Tyrans had teachers? Dioniſius Plato. Hiero of Siracuſe, Simonides, Policrates, Anacreon? and Nero the monſter of the whole earth, held with him a while Seneca? The other parte, is the ſtomake and ſtoutenes of a hygh and hawtye courage. For, as learnyng ſheweth howe iuſtly, and godly, to do, ſo this refuſeth no trauayle, no peryll, no torment, runneth into fyer, on weapons pointes, ventreth and beareth with a pryncelye courage, all haſards of life and limme: rather then ſuffer the duties we hauehave reckened, lye ſtayned or forſaken. This iudge I (moſt noble Queene) the true, vnfayned, the bryghte and cleare, not ſmoakye and ſhaded Nobilitye. Whiche is iuſt, louinge to religion, and ſtudious of learnyng. And herewythal ſtout and wyth a royall readynes inflamed to action. But O immortall God, would we but in thought ouerrunne all realmes, how fewe fynde we furniſhed with theſe vertues:
Naye rather, howe many blemiſhd with contrary vices, and miſchieues? Howe fewe Ariſtides in Juſtice? Dauids or Joſias in religion? But howe manye tyrauntes, oppreſſours, brybe mongers, and rauenours of the people? Howe many fettred and lymed, with ſuperſticions? or ignorant, dyſiemblers or perſecutours of the trueth? How few learned Maieſtrates, to whome notwithſtandynge is credited power of lyfe and death? To whom is permitted, to draw & vnſheath the ſword of authority on al men? To waſte all, as well holy, as prophane, with fyre and flame? Howe many, who not onelyonly not guerdon learning and the learned, but euen hate, ſpyte, and condemne them? Howe fewe of them ſtoute warriours in Chriſtes cauſe, whom it behooued, to hauehave bene his ſouldyours, yea champions? They, who receyue of him all thinges, yea, more aboundantlye then the reſt, euen they for a matter of nothynge, a goates fleeſe, or an aſhes ſhade, for then heritaunce of a litle burroughe or lande, what warres wage they not? What haſards venter not? Howe ofte ſpende they lyfe? Howe ofte theyr bloud? But the ſame for religion, for defence of theyr heade, ſcarſe haſarde one fynger, no not one farthynge. Wherefore, to ſuche ought this exhortacion worthelye, profitablye, and neceſſarilye be applyed, to moue them to ioyne and purchaſe aunciente Nobleſſe, to this theyr newe gentrye, that all maye wyth one honeſt and commendable emulacion, be enflamed to one ſelfe deſyre. and lyke contencion, and ſtryfe towardes Vertue. I accompte it truly my labour worthe, that (though groſſely) I attēpted to deſcribe the ryghte pathe to Nobilitye. Syth of it, whatſoeuer eyther felicitye or calamitye, is in our preſent ſtate, ſeemeth to iſſue. But, that my talke maye purchace better credyte, and wynne greater authoritye, I hauehave coupled to me, as a companion and felow Theſeus in my trauayle, the excellent, treatyſe of Philo a Iewe. Whom playnely, for the vſe of ſtudious & noble young gentlemē, I tranſlated out of Greeke into Latyne. That iointly with the knoweledge of the tounge, they maye drynke godlynes. Thus heare you moſt noble Queene, what I treate. You hauehave alſo heard, what chyefelye moued me to it. But though neyther to Englande, nor our Nobilitye namelye my talke be referred, but generallye the cauſe it ſelfe debated, (god helpyng), to profyte al: yet after the cuſtome and wonte of wryters, meante I to flye to ſome ones protectiō, vnderunder ſhadow of whoſe defence I mought arreſt my ſelfe. And therfore chyefelye to you my Queene and prynceſſe, thought my ſelfe bounden to offer, this ſymple ſygnyfyeng of my obſeruaunce and duetye towardes you. Beſeechynge ye. thys ſmall volume of Nobles or Nobility, maye appeare vnderunder ſafeconducte and protection of your name. Not for I mynde to teache your Noble maieſtye any dutyes of Nobylitye: but for (whyche is no meane plague through all Chryſtendome) yf my choyce ſhould chaunce on ſome other, hardlye perhappes could he ſkyll the latyne phraſe.
So ſhould I choſe ſome ſuch Tutor and patrone, to defend my cauſe, as knewe it not.
But on you, and your moſt victorious brother, the kynge your father employed no benefyte, eyther greater or Nobler: then in procuryng ye to be p…oliſhed with all ſortes of good artes. For howe much rarer, ſo muche welcomer tytle it is, trulye to terme a prince trende to the Muſes and learnynge.
Farther meant I at thys preſent to beſeech your hyghenes, that for you knowe my fyrſt heſte, and gladlye (I hope) graunte it: you would next, chiefely furniſhe your court, (as moſt paynefullye and pollitikely ye do) with men famous for commendacion of Iuſtice, godlynes, and learning, And ſtudious & earneſt appliers & practiſers therof. Cōtinue to cheryſhe and honour true Nobilitye, wherewyth your kingedome ſwarmeth, and nowe youre Courte flouryſheth. Syth it is the keye of your reygne, the lyghte of youre realme, and the ſafeſt garde of youre perſon But frome Mockecourtyers and counterfayt Nobles, yf any ſuch yet lurke (as Auguſtus Ceſar whilome diſfrāchiſed thē, who coulde not vſe theyr citye) eyther reeue you as vnworthy this priuiledge: or at leaſt with Dauyd, banyſhe your courte forſwearers, blaſphemers, money marchaunts, and bribe takers. Whych is more wyſhed, for it is genteleſt and moſt commodious for them. Which alſo I deſpayre not ſhortly to ſee. Both by your graue counſaylours aduyce, and other Nobles, and your owne preſident. For, as the rulers leade, ſo foloweth and formeth it ſelfe the rable reſt. Worthye it is, that Plutarche noteth of Dioniſius. To whom lieng at Siracuſe when Plato came, whyle he gaue hym ſelfe to ſtudy of philoſophye, al the court was ſprent wyth duſt. And eueryevery corner ſwarmed wyth cluſters drawyng Geometricall fygures. But after his breache wyth Plato, when he forſooke philoſophye, and fell to women, and banketting: the other courtyers alyke, wyth chaunged moode, altered theyr myndes and thoughtes, to lyke of wantonneſſe of life, lyke hate & contempt of duſt and learnynge. This therefore, maye be other cauſe, of my geuinge it to youre grace To propoſe your maieſtie paterne of the auncient dignifye, Image of tholde honour, and piller of true Nobilitye. That in a woman Noble men maye finde, what to learne, what to folowe, what to wonder. Whether they weygh your vpryghte Iuſtyce welcome to the good, dreadfull to the enemye: or the ſynguler learnynge, wherewyth euen to mens maſe, you are ſtoared: or your feruent zeale, louelove, and furtherynge of religion, or your noble and hawtye courage: who in greateſt tempeſtes and ſtormes, both a woman and ſole, weeld and ſteare, moſt wyſely and ſtoutelye the ſterne of ſo great a kyngdome. Whyche hawtyneſſe of ſtomake, to tonfyrme & keepe I ſee I nede not exhorte you. For maye we doubt, but who with ſo ſynguler prudence, ſo ſweete conſent of all degrees, ſo quietely and happely reſtored the churche, myſerablye and horriblye deformed with erroures, ſuperſticions, and infinite heapes of Idolatrye, to the ſtate of her primitiue purenes: the ſame if yet any dregges remayne, anye limpinge or haltyng, eyther in ordes or maners: wil with al helpe, care, councell, ſpeede, prouyde for it, withſtande it, and reforme it? For neyther wyl who began this good worke in you, not finiſhe it (to whom onelye belongeth to geue princelye mindes to prynces). Nor is youre wyſedome ignoraunt, what you do is Gods worke, not your owne. His ye houſe, yours the buyldynge. Wherein nor the feare of few nor murmuryng of many, ought withdrawe you from your forward foundacion. For, his wil it is, his temple ſhould be rayſed, the walles of Hieruſalem repayred. Our Cirus our anoynted, and Chryſte willeth, what your mightyeſt father Henrye began, youre godlyeſt brother furthered, that you euen you ſhould finiſhe and accomplyſhe. Thoughe Foxes barke and howle, though Sanbaliet and the Gentyles rulers with al their might and power withſtande it. The lord of Hoaſtes he is, who byds you buyld: men they are that withſtand you. As in the perſon of god ſpeaketh Eſaye to this effecte. I, I am he who comforte the. Who then art thou that feareſt a mortall, or the ſonne of man, whoe ſhall become as haye? I hauehave put my wordes in thy mouthe, and with the ſhadowe of my hande ſhyelded the. That I may plante the heauens, and ſettle the earth: that it may be ſayde, to Syon, to Englande, my people art thou. Wherefore moſte humble thankes we yeelde the god of Sabaoth, who ſo hathe armed and aſſiſted youre valyaunte courage, in finiſhynge ſo perfectlye and boldelye thys his buſineſſe: as nor the dartes of enuy hauehave pearced you, nor the ſhotte of malyce ſhaken you, nor the wyles of your ennemyes ſnared you, nor the enmye campe of Sathan ouerrunne you. We greete wel alſo our chriſtian Nobilitye, who prouoked by your pryncelye preſydent, and enflamed wyth gentilmanlye courage, doubted not to folowe the call, and authoritye of theyr guyde and Capitayne.
Yea, ſo to folowe, as they bluſhed not, to ſet to theyr handes, to employ theyr councel and trauayle, to repayrynge and buyldynge thys heauenly frame. Proceede therefore, proceed O moſt noble Quene, wyth this your noble trayne, in ſettyng like rooffe and ende to your beginninges. But ſo hauehave you a Mayden Queene begonne, ſo beganne youre brother a chylde, and kynge: as ye ſeeme to ſhadowe all your graūdfathers & great graūdſyres, to hauehave lyghtned your owne name, and vaunced an enſeygne, and glyſteryng paterne to all your famelye and poſteritye. As you hauehave begonne therefore, ſo proceede. Though aloane, though a woman. So wonteth Chriſt to daunt the world. Not in mennes myght, but enfantes, ſucklynges, women. Debbora, brake the Iron Charrettes of Labinus the Cananite. Iudith ſlewe Holofernes. Heſter ſaued the Iewes condemned to dye, from the rampyng mouth, and yawninge Iawes of death. Nor is he ſole, whom god aſſiſteth. Who ſeeth Gods campe. As Iacob agaynſt Eſau. Whoſe mounte is enuyroned wyth horſe and fierye chares. As againſt the king of Siria the prophete Elizeus. Howe are ye deſolate, when god encampeth in the ſyghte of his ſeruauntes? So as Dauyd ſole, feared not thouſandes of enemyes. For the lord was with him. Who can when him pleaſeth from heauen commaund whole legions. He fyghteth not with noumber, but wyth hys only breath, proſtrateth & felleth kings. Holy warre wyl he wage for you his hādmaydē. That onelyonly he may tryumphe, who onelyonly is the mightieſt champion, and nobleſt conquerour. But whereto teaſe I and prouoke you to this chriſtiā battaile, of your ſelfe, through the holy ſpirites inſpiracion, prone enough? Or wheretoe mention I warre, where no ſuſpicion of warre, no campe, no foe appeareth? God hauinge on all ſides planted peace, and graunted all nacions tyme and place of reſt? All iarres appeaſed at home: al broyles buryed abroade? O meruaylous goodnes of God. O deepe iudgementes, whyche no obliuion ought raſe: worthy tremblynge and honour of all poſteritye. Cal to your ſecrete thought, and mind (O Queene) what ſtraunge and huge wonders, howe ſingulerlye, and wonderouſly, the prouidence of our God, hath wrought. And ouerrunne attentiuelye, onelye the courſe of theſe nyne later yeares. So ſhall you ſee the lorde and God of vengeaunce, hath ſcattered his foes, with his onelye becke and countenaunce.
Snaught hence, the butchers of his ſaincts, from amiddes theyr ſlaughters, walowyng in theyr chyefe delyght and calmeſt quiete. At home in your England, in maner at one ſtroke, mowed of many Byſhoppes, wyth the Cardynall and theyr head. In Germanie ſomewhat afore, wyth a ſtretched out arme, ſmytte Dukes and Byſhoppes, warryng agaynſt the godlye. In Italye at the ſelfe inſtante, typpled three or fower Popes with the ſelfe cuppe of madnes. Whiſtynge the Emperoures deathe enſuynge, and the kyng your neyghbour late amids hys tryumphes, after his vayne and ſmoakye wordes, and the bloudy decree of his crueltie publyſhed, ſlayne wyth the ſelfe ſtaffe of God. So as more princes and Prelates hauehave fallen by his hand, then the ſword and fyer of Tyraunts. What nowe they be, it lieth not in my power to determyne. What lyuynge they were, hereby appeareth. That not onelye the realmes where they raygned, ſeeme caſed and lyghted, of a heauier yoake and maſſe then Ethna: but euen whole Chriſtendome laugheth, and ioyeth it hath vomyted out ſo ſtrong a venime. Whoſe ſpyrytes I diſquiete not. Ne doth my talke nowe combatte with the dead. Woulde they had bene here good, hereafter ſaynctes. OnelyOnly meant I hereby (O moſt gracious Quene) to imprynte in all Chriſtendome, deeper memory of Gods prouidence. Continually to behold his gentlenes towardes the veſſelles of his mercye: and iuſt ſeueritye, towardes his ennemyes: rentyng wyth all cruelty and mercyles rage, Chryſtes frendes & brethren.
A worthye conſideracion, wherein oughte anker, as well the thoughtes of the godlye that ſuffer, for theyr comforte: as the iniurious vngodlye, to moue theym while time is to turne to the Lorde. Thus much therfore wrote I to you, that ſeynge God fyghteth for you and yours, you qwayle not that hawetines of courage. But rather more ſtoutely withſtand your foes. Seruyng vnderunder the ſtanderd of that general and captaine who is God almightye. But though namely to you I hauehave thus much ſayde, of fortitude the fourth parte of Nobilite yet meant I by you to counſayle al Nobles, burieng al baſenes and weaknes of ſtomacke, to further, cheriſhe, defende, and mayntayne vnſtayned, religion with theyr councell, authoritye, myght, and force. Call to mynde O Queene: weyghe they allſo, who, what, and wherſoeuer long ſince, not the deuel, but the true God ſayde to the Sybarytes.
Happye, thryſe happy ſhalt ſhou be Sybarite Whyles in thy weale thou worſhypſt God aryght. But when thou him neglectſt for mortall men Whote broyles abroade, at home bate hauehave thou then. But whether hathe the ſtreame of my talke ouerborne me? That whom I maye well geue the hearynge, I enterpryſe to learne. But I beſeeche youre maieſtye pardon my boldenes. Aſcrybyng it to my willingnes by you to helpe others. To you meant I onelye to ſignifye, what in this booke I treate, that yf my purpoſe be not contemptuous, it dyſpleaſe not your hyghenes to hauehave it dedicate to you. I beſeche the Lord Iheſus, Prynce and fountayne of all Nobleſſe, to enryche and furnyſhe all Nobles wyth your like thewes. To anoynt your breaſt, with the ſpyryte of Iuſtice, Godlynes, wyſedome, and fortitude and preſerue your maieſty, to the greater encreaſe of the glory of his name. That your reygne maye be to your ſelfe honoure, to the churche ayde and comforte, to the commen wealthe, ſtaye and ornament. That by youre godly preſident, and Scotland now in faythe our ſyſter: The other neyghbour Nacions Fraunce, Spayne, Flaunders, and all realmes and kingdomes maye at lengthe awake from theyr longe ſlomber, to like lighte of the Goſpell. That all Prynces with Chryſt, thinke theyr kingdomes not of this worlde. So at laſt to gayne an euerlaſting crowne. Amen.
Your maieſties moſt humble and obedient Subiect. L. H.