The Christian Warfare Part 2, Book 2 · Chapter 12
CHAP. XII.
Of the vanitie of worldly nobilitie.
ANd thus much concerning the vanitie of§. Sect. 1. What nobilitie is, and the signes thereof. worldly power and authoritie. The second kind of preferment or aduācement is worldly nobilitie, which we will first distinguish from that nobilitie which being good and lawfull, is to bee approued and respected; and afterwards shew the vanitie of that, which being worldly and wicked, is to be despised and contemned. And first we are to know that nobilitie generally considered, is nothing else, but that honorable greatnes, fame and reputation, which men hauehave deriued vntounto them from their progenitors, both by reason of their famous vertues, and notable deserts, and also their aduancement to places of dignitie and greatnes of estate, conferred vponupon them for their worth by their Prince and countrey: the which together with their fame and great esteeme, is deriued successiuely from them to their posteritie. The signes of which nobilitie are diuers, as a memorable descent, and famous genealogie, deriued a far off from their first weldeseruing and aduanced ancestor, or first founder of their house, vntounto their next parent; honorable titles, wherewith the race from time to time hath been enobled, armes and coates granted vntounto them, for their worth and seruice of state, as a perpetuall remembrance of their wel-deseruing: vntounto which we may adde those statues and images, which in ancient times were vsed to continue a glorious memorie of their progenitors.
The which order of nobilitie is good and warrantable, as§. Sect. 2. That nobilitie in it selfe is good and lawfull. Iura regalia. may appeare by these reasons. First, because in the first welordered common-wealth, the kingdome of Israel, euen whilest the Lord himselfe did hold in his owne hand the right of royaltie, gouerning them by his owne law, and ruling ouer them as their chiefe Soueraigne; this superioritie of nobility was established, there being set ouer eueryevery tribe their Princes and Peeres, who were both in fame and state chiefe of all the rest: as also in that he did appropriate both the soueraigntie ouer the common-wealth, and chiefe superioritie in theGenes. 49. 10. Church, vntounto certaine tribes and posterities, who being thus enobled by God, did hold this honor peculiarly to themselues, vntounto the time of Christ. Secondly, this difference ofNum. 3. 1. order, that there should be some noble, and some inferiour and common people, hath his ground both from ciuill policie, for the wel-gouerning of the common-wealth, which could not well stand, vnlesse these potent Peeres, as it were chiefe pillars, did vphold it; and also from nature it selfe, for the Lord hauing bestowed some heroicall gifts and graces vponupon some speciall men, as wisdome, magnanimitie, fortitude, magnificence, courtesie, liberalitie and the rest; doth also for the good of common-wealthes vsually vouchsafe, thatGenerosa in ortus semina exsurgunt suos. Senec. in Troade. there should be certaine seeds of these vertues deriued after a secret and vnknowne manner, from them successiuely vntounto their posteritie, whereby being come to maturitie, they resemble their ancestors in these speciall graces: and howsoeuer God sometimes altereth this order and course of nature, either to punish some speciall sins of that familie, or to shew his owne absolute omnipotencie, which cannot be subiected to nature, or inferiour causes, suffering some to degenerate from their ancestors, and to lose these heroicall gifts; as also conferreth them vponupon some other of meane qualitie, whom it is his pleasure to aduance, yet most vsually he holdeth the former course; and though one of this noble posteritie doe degenerate, yet commonly the seeds of these vertues, which hauehave lien hid in him, and as it were buried vnderunder the earthie burthen of his corruption, are deriued from him to his ofspring, and being as it were againe quickened and reuiued shew themselues: euen as a father being by some accident maimed of an arme or leg, doth neuerthelesse beget perfect and well formed children, because generation is not tied to one indiuiduum or singuler person, but to the whole kind and ordinarie course of nature. And this proprietie of gifts which are of speciall eminencie, we may obserue in other creatures, as in plants, trees, birds and beasts; that as they are bestowed vponupon some of them, so they are continued to their whole kind and race, vnlesse some by accident do degenerate: as for example, thus cions and yong grafts resemble the tree from which they were cut, admitting no alteration, though they be grafted into a new stocke; and thus horses take after their race, dogs after their kind, and hawkes and and other fowles participate the nature and properties of that straine whereof they are bred. Lastly, nobilitie serueth for good vse, as it is a meanes both to restraine from vice, or at least from open and notorious crimes, and to prouoke men to good and vertuous actions; for being hereby as lights set vponupon an hill, vponupon which the eies of all men are fixed and fastened, they are restrained from many open and grosse sins, for feare of dishonoring themselues and blemishing their reputation, and incited to many vertues and ciuil actions, for the maintaining of their credit and estimation: which ends, though they be not religiously good in themselues, when as they are only, or chiefly propounded, yet are they the cause and occasion of good both to the Church and common-wealth▪ By all which it appeareth, that nobilitie is to be much esteemed of all, and to be reuerenced and respected of inferiours; and therefore those speeches of Heathen Philosophers, and also of many Christian writers, which tend to the bringing in a paritie amongst the faithfull, and an absolute contempt of nobility, are either themselues to be contemned and reiected, or els to be applied to that false and counterfeit nobilitie, which consisteth only in outward titles, and in the worth of ancestors, being in it selfe worthlesse and destitute of all vertue and goodnesse.
Which error that we also may not fall into, in shewing the§. Sect. 3. That true nobilitie is much to be honored and respected. vanitie of nobilitie, we must distinguish it into two kinds: the first we may tearme true and compleate nobilitie, when as men doe ioyne with that honor, which they hauehave from their ancestors, their owne vertues and good deserts, especially religion and true godlinesse; that so they may be noble, not only by inheritance, but as it were by their owne purchase, and appeare no lesse good in the sight of God, then glorious in the eyes of men. And this is than true nobilitie, which wheresoeuer it is found, is to be reuerenced and respected with double honor, both for the greatnesse which they hauehave from their ancestors, and for the goodnesse which is in themselues; yea and so much more for this then for the other, as goodnesse excelleth greatnes, in the iudgement of all who are seasoned with true wisdome. Neither is this trueMinimè deus est acceptor personarum; nescio tamen quo pacto virtus in nobili plus placet: an forte quia plus claret? &c. Bernard. ad Sophiam virginem. nobilitie much respected and valued amongst all good men only, but it is also most acceptable vntounto God; for howsoeuer the Lord is no respecter of persons, but regardeth vertue in the begger, as well as in the King; yet he more respecteth and rewardeth the vertues and good parts which he findeth in true nobilitie, then in the common sort; partly because they more glorifie him, and do more good to his Church, being more exemplarie, drawing on their inferiours to their imitation; and partly because they hauehave stronger tentations to draw them aside out of their course of goodnes: and therfore when they continue in the right way, and after a more dangerous conflict, obtaine a more glorious victorie then priuate men, it is no maruaile if they hauehave a greater reward, and richer crowne allotted vntounto them.
The other kind of nobility is worldly and imperfect, when§. Sect. 4. That worldly nobilitie is of no worth or excellencie. as men are enobled only for the vertues and deserts of their ancestors, hauing no worth or good parts in themselues, wherein they do in any degree resemble their predecessors; but retaining only their name, titles, armes and honors, do wholly degenerate from them in their vertues and good qualities. The which nobilitie, howsoeuer▪ it maketh a glorious shew in the world, yet is it in truth base and contemptible, as being no true nobilitie, but a bastardly and degenerate ofspring, or but as a dead truncke, which retaineth some outward forme or shape, but wanteth vertue and goodnesse which is the soule thereof, whereby it should hauehave it chiefe essence and being, without which it soone rotteth and perisheth. And this is that worldly, maimed, and lame nobilitie, which is to be neglected and contemned: first, because it is of no worth or excellencie vntounto any, being seuered from true vertue and godlinesse, in that they hauehave lost the chiefe and formall difference, whereby they were first aduanced aboue the common sort, namely those heroicall vertues, and good parts, which first enobled their ancestors. Neither is it birth and succession alone that can make noble, for as the Heathen man well obserued, there is no King, who hath notPlato. descended of seruants; no seruant, which hath not had a King for his predecessor, long time hauing made a mixture of all estates, raising some from the dunghill, to the throne; and deposing others from great honours, to the lowest contempt and most abiect disgrace. Againe, if wee respect our common matter, we are all made of the same earth and clay, and readie when God taketh away from vsus the breath of life, to become al alike, and to turne into the same principles whereof we were made. If we looke vntounto our pedegree, we hauehave the same Adam, the same Noah, for our common ancestors, neither did the Lord make one man of more precious matter, to bee the roote and first progenitour of the noble, and another of baser mould, to bee the first beginner of the poore and contemptible; but one and the same Adam to be the father of all. Finally, if we respect the soule, our more excellent part, may we not also say with the Prophet, HaueHave wee Malach.▪ 2. 10.not all one father? hath not one God made vsus? and hath not the same Creator breathed into vsus the same breath of life? In all which respects there is no superioritie, but wee are all alike the creatures of God, and brethren one to another. And as there is no difference betweene diuers peeces of the same lumpe of clay, although the one bee contained in a golden, the other in a earthen dish; nor betweene two peeces of wood, of the same tree, because the one is couered with rags, and the other with cloath of gold; so there is no difference of excellencie, betweene the noble and ignoble, the King and the meanest subiect, if they bee considered in this generalitie of nature, though there bee no comparison betweene them in their worldly estate. Wherein then doth the excellencie and superioritie of the noble consist, aboue those who are of meane birth? Surely chiefly in this, that the Lord hath giuen vntounto them the priuiledge of certaine heroicall vertues, excellent parts, and good deserts, whereby they are aduanced to honour and places of dignitie▪ And therefore those Nobles who are destitute of these vertues and good parts, and defiled and imbaced with all manner of sinne and vice, hauehave in them no sparke of true nobilitie, being depriued and destitute of this formall difference; nor yet any right of superiority ouer their brethren from nature, but only hauehave an hereditarie shadow thereof, and that only by vertue of tyrannicall custome, or at least ciuill and politike order.
Let no man therefore boast himselfe of his farre fetcht pedegree,§. Sect. 5. That there is no cause why any should glorie in worldly nobilitie. vnlesse he can proue also a succession of vertues and good parts. For the further he deriueth it, the neerer he commeth to Adam, in whom there is not so much cause of glorying for his aduancement, as of shaming for his sinne and downfall. And if hee that ascendeth thus farre, would rise one degree higher, hee should finde his next ancestor to be the dust and clay, in which there would bee more reason of humiliation, then of pride in the next descent, seeing he may iustly say with Iob to corruption, thou art my father, and to the Iob 17. 14.worme, thou art my mother, and my sister. Let him not bee proud of his large reuenewes left vntounto him by his ancestors, if he be disinherited of the riches of their heroicall graces; nor yet vaunt himselfe of their greatnes, being quite destitute of their goodnesse; let him no… glorie in the shadow of honourable titles, being abandoned of the substance of their inward vertues, and their outward well deseruing; let not their varietie of armes, and rich coates puffe them vp, seeing these were gotten by others, and should if they had their deserts be lost by them, it being a matter of great equity, yt vice should lose, that which vertue hath wonne. Finally, let themQui genus iactat suum aliena laudat. Senec. in Herc. furen. know that boasting themselues in their emptie and worthlesse nobilitie, they doe herein commend others, and not themselues; and like beggerly make-shifts, become proud of borrowed apparell; shewing plainly that there is nothing worth praise in themselues, seeing they chiefly stand vponupon borrowed titles, and vaunt of the vertues and well deseruings of other men.
Againe, the worthlesnes of this worldly nobilitie hereby§. Sect. 6. That God respecteth not worldly nobilitie. appeareth, in that God infinite in all wisedome, and true iudgement, esteemeth and respecteth it not: for as a gift of small value hee imparteth it as well to his enemies as to his friends; and aduanceth to this vaine nobilitie, the idolatrous Pagan, prophane Christian, and wicked worldling, as well, yea more commonly, then his owne children and seruants. So when himselfe was to make choice of men whom hee would aduance to sit vponupon the royall throne, and to rule his people Israel, he neglecteth the great nobles of the land, and chuseth Saul, who was seeking his asses; and he afterwards being reprobated for his wickednesse, for the next succession, he taketh Dauid from following of his sheepe. And this tenour he also obserueth in chusing such as he purposeth to adunace to bee first true members of the kingdome of grace, and afterwards to raigne with him in his kingdome of glorie: for as the Apostle witnesseth, not many mightie, not many noble are called, but he chuseth the weake things of the world to 1. Cor. 1. 26. 28.confound the mightie things, and vile things of the world, and things that are despised hath God chosen, and things that are not, to bring to nought things that are. Which sentence much more terrible then the thunder, should shake these high Cedars, and pearcing the harts of the proudest nobilitie, should make them quake and tremble, for feare lest themselues should be in the greater number whom God hath passed by; and neuer to bee a… rest, till they hauehave gathered vntounto themselues by their fruites of sanctification, certaine and particular assurance, that they are in the small number of these not many whom God hath called. For what will it auaile them to hauehave ruffled it out in worldly pompe for a short and momentanie life, and to bee eternally reprobated of God, and excluded from the vnspeakable ioyes of his kingdome; yea also to suffer for euer with the prince of darknesse, the intollerable torments of hell fire?
Thus also our Sauiour Christ the onelyonly sonne of our supreame§. Sect. 7. That Christ neglected worldly nobilitie. Soueraigne, and heire apparant to the kingdome of heauen, neglected and contemned this worldlie nobilitie, both in himselfe and others. For howsoeuer he was descended of most ancient and royal progenitours, and might hauehave assumed a glorious stile, and most honourable titles; yet he regardeth them not, nor any whit standeth vponupon these worldly priuiledges, but vsually called himselfe the sonne of man. And howsoeuer being both God and man, hee might hauehave chosen for his next parent, some great Princes, equall or superiour in dignitie to any of his ancestors, yet he is content to bee borne of a simple virgin, the espoused wife of a poore carpenter. Neither did hee regard this nobilitie any more in others, for being to chuse Apostles and Disciples to attend his person, and to be (as it were) the chief courtiers of this heauenly King, hee passeth by the nobles of the world, and maketh choice of sillie fisher men, and poore artificers. Finally, as the Lord himselfe thus meanely accounteth of worldly nobilitie, so also hath hee taught vsus to value and esteeme it: for howsoeuer he would hauehave vsus in our outward cariage, to obserue ciuill order, yet he maketh it a note of an heauenly inhabitant, to contemne a wicked man, how gloriousPsal. 15. 4. soeuer hee be in the world, and to honour those that feare the Lord. Where by the antithesis and opposition hee plainly sheweth, that he who feareth not God, is to be esteemed a vile person, though he hauehave neuer so many honorable titles; as the holie Ghost also stileth Antiochus Epiphanes, Dan. 11. 21.howsoeuer the honour of a worldly Monarchie was conferred on him. Whereas contrariwise he honoreth the saints which are vponupon the earth, with the title of excellencie, callingPsal. 16. 3. 1. Pet. 2. 9. Reuel. 1. 6. and 5. 10. them also a chosen generation, and royall Priesthood, yea Kings, which raigne together with God, and his sonne Iesus Christ.
But as there is no excellencie in this worldly nobilitie; so§. Sect. 8. That worldly nobilitie is momentanie and mutable. though there were, yet it deserueth no great esteeme, in regard that it is so momentanie, and also mutable: for say it should continue with them as long as they liue, yet what were this to be esteemed, seeing life it selfe being but a bubble or vapour, is ready eueryevery day to vanish away? yea though their name should outliue them, and their glorious fame should continue after them, euen to the end of the world, yet what is this in comparison of eternitie? But alas it is not so; for the iust iudgement of God beating down their pride, doth cause the name of wicked nobilitie to rot sooner thenProu. 10. 7. their bodies, leauing no remembrance behind them, vnlesse it be of their sin and shame: yea this worldly nobility is not only momentany, but also mutable, and altogether vncertaine to continue vntounto this short period of life, seeing for their ill deseruing they outliue their nobility, & their crimes like deadly poisons tainting their blood, do vtterly imbase their honor and reputation. In regard of which mutabilitie, the ancient nobility of Rome were accustomed to weare moones vponupon their shooes, that being lift vp with their glorie and greatnes of state, they might hauehave this swelling asswaged,Plutarch. de quaest. Rom. quaest. 76. by hauing continually before their eyes this example of mutability. And this changeablenes of estate they are subiect vntounto by the iust iudgement of God; for it is righteous with him, that these false lights seruing for no other end, but to seduce their inferiours, should be quite put out and extinguished, and that their nobility should be taken from them, when as it is not so much a grace vntounto them, as they a shame to it.
And thus it appeareth that this worldly nobilitie is of no§. Sect. 9. That vpstart nobilitie ioyned with vertue, is to be preferred before that which is destitute of it, though it be ancient. great worth or excellencie, both in respect of the vanitie, and also the momentanie continuance thereof; whereby it is cleare and manifest, that newly aduanced vertue, or as we call it, vpstart nobility, and of the first head, being ioyned with worth and desert, whereby it is raised, howsoeuer it hath not the precedence in ciuill meetings, yet without all comparison, is to be preferred in the iudgement and estimation of all that are good, before ancient nobilitie, which in the race of succession hath outlasted vertue, and is contaminated and defiled with vice and wickednes. The which howsoeuer it is scarce acknowledged amongst many that professe Christianity, yet was it plainly discerned & confessed byPulchrius multò parari quam creari nobilem. Auson. in Solon. sentent. Eurip. apud Stobaeum, Serm. 86. the Heathens, who had no other guide then the light of nature. One saith, that it is better to purchase nobilitie by desert, then to hauehave it by inheritance. Another saith, that he esteemeth nobilitie chiefely for goodnes, and that he would account him to be ignoble and base, who is vniust and destitute of vertue, though he could deriue his pedigree from a better then Iupiter. So Harmodius vpbraiding Iphicrates, a famous Emperour or commander with basenes of birth, receiued a fit answere: The honor (saith he) of my house beginnethPlutarch. Apothegm. with me, and the honor of thine endeth with thee. So the wise Socrates answered a vicious noble man, obiecting vntounto him meanenesse of birth: My parentage (saith he) is aStobaeus, serm. 90. Melius est nobilitatem peperisse quàm acceptam corrupisse. Salust. in Bello Iugurth. Praestat in obscuritate generis virtute, quam in mai… rum claritate vitijs cumulari. Greg. Nazian. in nobilem malè moratum. Ecclesiasticus 22. 8. 9. disgrace vntounto me, and thou to thy parentage. Finally, another concludeth, that it is much better to be the parent of a mans owne nobility, then to corrupt and disgrace it, hauing receiued it from his ancestors. With these accordeth that ancient Father, who affirmeth that it is much rather to be chosen to be adorned with vertue, though a man be of obscure parentage▪ then being descended of famous progenitours, to abound with vices; euen as the rose is better which yeeldeth a fragrant and sweet smell, though it spring from a prickling plant, then a thorne or briar, growing in a fruitfull soile, which is good for nothing but for the fire. To the same purpose the Sonne of Syrach saith, that If children liue honestly, they shall put away the shame of their parents, but if they be proud with hautinesse and foolishnesse, they defile the nobilitie of their kindred.
But as this worldly nobilitie is vaine and of no worth: so§. Sect. 10. That worldly nobilitie is vnprofitable. also is it altogether vnprofitable, being seuered from those vertues and good parts which were in those progenitours, who did first ennoble the familie; for as it doth not profit the streame that it floweth from a cleare fountaine, when as itSt…mmata quid faciunt? quid prodest Pontice longo▪ Sangui…e censeri? pictos ostendere vultus maiorum, &c. Iuuen. Satyr. 8. selfe is full of filth or mudde, by reason of the filthinesse of it owne channell: no more doth it auaile any to hauehave noble and vertuous ancestors, when as themselues are poisoned and corrupted with dishonorable qualities, and disgracefull vices. Who would not thinke his folly ridiculous, who being himselfe lame, should be proud because he is descended from able and actiue parents? or being himselfe blind, should boast of his progenitors quicke eye-sight? or being dumbe, should bragge of their eloquence: or finally being a starke foole, should glorie and vaunt himselfe in his ancestors wisdome? And surely it is no lesse absurde for any, to beare themselues high in the vertue and worth of their predecessours, when there is nothing in them but vice and worthlesnesse; there being farre greater cause why their progenitors should be ashamed of such a degenerate ofspring, then why they should be proud of such ancestors, whom they do not at all resemble in their vertues and good parts. It is true indeed that a yong colt is much esteemed for his race, and the vntried whelpe for his kind he commeth of: but if being come to proofe, there be no courage or mettle in the one, nor any swiftnes or sagacity in the other; notwithstanding their race and kind, we esteeme no better of themselues, but as jades and curs; because it is not the goodnes of their kind which will helpe them in the race, or cause them to win the game, if they be vtterly void of selfe-excellencie. And so in like maner, howsoeuer greatnes of birth may commend yong nobilitie, as giuing some hope in course of nature, that they will resemble the worth and vertues of their progenitours: yet when being come to riper age, they plainly discouer that they are vtterly degenerate, ful of base qualities, ignoble and vicious: they (notwithstanding the worth of their ancestors) are to be esteemed seruile and contemptible. For as parentage doth not absolutely conferre vertue, so neither nobilitie; and as vertue it selfe is not hereditarie; so neither is nobilitie, which (as I hauehave said) is chiefly grounded vponupon vertue and goodnes. We see by experience, that from the same oare commeth base drosse and pure gold, from the same roote, a sharpe prickle and a sweet rose, and from the same graine of corne, both straw and chaffe, and also pure wheate: And it is often to be seene that the same vertuous parents hauehave both good and bad children descended of them: so faithfull Abraham had an Ismael, as well as an Isaac; and Isaac as well a prophane Esau, as a vertuous Iacob: good Samuel had a degenerate ofspring: and holy Dauid had as well an Absolon and Adoniah, as a Salomon, and a Nathan: whereby it appearethVirtus non est haereditaria. that vertues cannot be entailed like lands, or though such an entaile were made, yet it proueth no perpetuitie, seeing it is easily cut off, when as they degenerate from their ancestors, and hold a contrarie course in all manner of vice and wickednesse.
But let vsus consider the vnprofitablenes of worldly nobilitie§. Sect. 11. The vnprofitablenes of worldly nobility shewed by diuers examples. Luke 338. in some particular examples. Cain, as we know, was the first borne of Adam, who had his descent from God himself, and was heire apparant to the whole world, but what did it auaile him to hauehave the most excellent man for his father, and the soueraigne King of heauen and earth, in some sort, for his grand-father? Or what did his great birth-right profit him, when as defiling his heart with rage and crueltie, and his hands with innocent blood, he made himselfe to become a base vagabond vponupon the earth? What did it benefit Cham to be noblie descended of that great and righteous Patriarch Noah, the second maine roote of repaired mankind, when as by his wickednes he became subiect to the curse, and being free-borne, did by his vice and sin make himselfe an abiect seruāt? What did it profit Ismael to be the first borne of faithfull Abraham, or Esau to be the eldest sonne of religious Isaac, whē as the one becōming a derider of Gods promises, was as it were excommunicate and cast out of that family, to which the couenant of grace was made & appropriated; and the other shewing himselfe a prophane contemner of holy and heauēly things, lost both the birth-right & the blessing? It were infinit to stand vponupon such particulars; and therefore for breuitie sake, contenting our selues with these few, let vsus also consider the truth hereof in a whole people or countrie. What nation in the world was euer comparable in nobilitie to the people of the Iewes? who being descended from Abraham the Father of the faithfull, had the Lord himselfe for the first and immediate founder of their common-wealth, yea for their King and Soueraigne, who iudged, ruled and gouerned them, as it were by his owne mouth in difficult causes, holding in his owne hand the royall lawes and prerogatiues, till they vnthankefully desired another King, and would needs be ruled like other nations. Againe, that which other people counterfeited, they truly had; namely, the Lord himselfe for their Law-giuer, who proclaimed the chiefe summe of their lawes by his own glorious voice, and at large expounded them by his faithfull seruant Moses; all which were much more excellent then the lawes of any other nation. Moreouer, if we respect antiquitie, they were most ancient, there being no histories that make mention of any common-wealth, which was constituted long after the common-wealth of Israel: for whereas all writings and records were meerely fabulous among the Heathens before the wars of Troy; the learned hauehave found that this warre was long after the setling of the state of Israel, when as they had Iephthe for their Iudge. Finally, there was neuer any nation, who could so plainly and distinctly shew the antiquitie of their houses and kinred, by reason of that exact diuision of their tribes, families and inheritances, which was religiously obserued among them. But yet what did all this nobilitie of the people of Israel auaile them, when as degenerating from their ancestors, they lost their vertues, the true life and soule of their nobility, and became vicious and polluted with all manner of sinne? Surely nothing at all; for do not the Prophets of God notwithstansting all this (looking vntounto what they were, and not respecting from whom they were descended)Esai. 1. 4. 10. call them the seed of the wicked, corrupt children, people of Gomorrah? Do they not tell them, that the cursed Cananites were their kinted, their father an Amorite, and theirEzech. 16. 3. mother an Hittite? Yea doth not Iohn the Baptist go further, calling them a generation of vipers, and charging them no more to challenge Abraham for their father, seeing they nothing resembled him in his faith and other vertues? And dothMatth. 3. 7. 9. not our Sauiour himselfe disgrace them with the same title? and when they gloried in their nobility, because they wereMatth. 12. 34. Abrahams seed, doth not he tell them, that if they were the children of Abraham, they would do the workes of Abraham, Iohn 8. 44.and plainly affirmeth that they were the children of the diuell, because they did his will, and resembled him in performing their wicked lusts? So small account hauehave Christ and his Prophets made of this worldly nobility, being seuered from vertue and polluted with vice and wickednes. Neither is it any maruell if that nobility which is deriued from earthly parents, doth nought profit those who do not imitate their vertue, when as kinred and consanguinity with Christ Iesus himselfe, who was not only man, but also the glorious Sonne of God, did not at all auaile those, who were not as neere vntounto him in faith, as they were in blood: for when it was told him that his mother and brethren did wait to speak with him, lightly accounting of earthly kinred, he far preferreth before it that kinred which was spirituall, affirmingMat. 12. 49. 50. Nulla praerogatiua in successione est nisi fidei adstipul…tur haereditas. Ambros. in Luc. cap. 3. Ioh. 7. 3. 5. 7. that his disciples, who heard and obeyed his Fathers will, were his brethren, sisters and mother. And how little he esteemed of those who were his brethren in the flesh, and did not adhere vntounto him by a liuely faith, it may plainly appeare in the seuenth of Iohn, by that disagreeing dialogue that was betweene them. So when a woman admiring his doctrine cried out, that the wombe was blessed that bare him, and the paps that gaue him sucke, he correcteth her speech, saying, yea rather blessed are they that heare the word of God Luke 11. 27.and keepe it. And therefore if this consanguinitie with Christ Iesus himselfe be vnprofitable, vnlesse through faith we be of spirituall kinred with him, how little will it auaile vsus to claime the most noble on earth for our ancestors and progenitors, if we be degenerate from them in vertue, grace and goodnesse?
And thus hauehave I shewed that this worldly nobility hath in§. Sect. 12. That worldly nobility maketh men proud and negligent in the duties of religion. it neither worth nor profit. But we are further to know, that most commonly it is accompanied with much hurt; for first it puffeth men vp with a proud conceit of their owne greatnes, and maketh them to contemne all others, whom they excell in noble ancestors, titles, armes and such like honors, in regard whereof nobility is called the fuell of pride: the which (as one saith) Christian nobles should be far from, becauseNobilitas carnalis est fomes superbi…. Fulgen. de statu viduali Epist. 2. August. de Ser. Do…. in monte. lib. 2. tom. 4. together with the poore and ignoble they call God their Father, which they cannot truly and religiously say, vnlesse they also acknowledge them to be their brethren: yea it causeth them not only to carry and demeane themselues proudly towards men, but also towards God himselfe, by whom they were aduanced to their greatnes, and maketh them quite to forget that they were euer thus beholding vntounto him, to cast his commandements behind their backes, and either vtterly to neglect the duties of his worship and seruice, or at least the publike meanes therof, contenting themselues with their priuate and home-deuotions. For thinking it vnfit for their nobility and greatnes, to adioyne themselues with the vulgar people, and that they should imbase their honor too much by comming into the publike congregation, they content themselues with their Chaplaine, as Micha with his Leuite, and not induring the publike Ministrie, where sinne is reproued without respect of persons, and the conscience searched to the bottome; they commit themselues ouer to his cure, who hauing his present meanes and future hopes wholly depending vponupon them, dare not say any thing that may incurre their displeasure; nor yet apply any salues to their festred sores, which might cure thē to the bottome, because they would too much vex and trouble their delicate and wanton patients; but only such healing salues as draw ouer the sore a faire skinne of carnall security, but leaue the core behind, & neuer free them from the inward putrefaction. And this (I doubt not to say) is one chiefe and speciall cause of the irreligion and prophanenes of the nobility of these times, because they neglect the ordinance of God in the publike Ministery of the Word, which is the ordinary meanes of conuersion and saluation, and either do not at all performe this outward seruice vntounto God, or else after their owne fashion, without power or profit, making himselfe of their charge, vntounto whose charge they commit themselues; their seruant, before they make him their shepheard, and to depend vponupon them for his bodily nourishment and meanes of life, before they will depend vponupon him for their spirituall nourishment & the food of their soules, which they wil hauehave cooked after their owne fashion, and fitted to their dainty pallet with their owne pleasing sauce, or else he is sure to lose their fauour, and with it the fruit of all his labours, and all the hopes of his tedious seruice, and base dependancie.
Secondly, this worldly nobility which is seuered from§. Sect. 13. That nobilitie seuered from vertue, disgraceth those that hauehave it. vertue, doth but disgrace those that hauehave it, and when they by their worth are not an honor vntounto it, it becommeth a dishonor vntounto them; for it is vntounto them as a light, which not only draweth mens eyes to looke vponupon them, but also doth consequently discouer their vices and deformities, and set them out to the publike view: eueryevery one being apt to obserue the faults of their superiours, as soule staines in finer clothes and as blacke clouds hiding from their eyes the Suns brightnes; and to passe that censure, that is most vncomely for thoseTurpe est bene nati… malè viuere. In maxima fortuna minima est licentia. Salust. in conspir. Catelin. of so good birth, to disgrace themselues with so euill a life. So that they who are of greatest estate, hauehave in their actions and cariage the least liberty▪ because their doings are more curiously obserued, and sharpely censured, and much being expected from them, they are much more blamed then other men, whe… as they come short of expectation. In which respect, one compareth these nobles to such Musitians, as comming in with costly clothes and excellent instruments, do mooue great expectation in the beholders; but hauing harsh and vntunable voices, and a rude and vnskilfull touch, all their brauery tendeth to their more disgrace, not only becauseCicero. lib. 4. ad Herennium. themselues are ignorant bunglers, but also do abuse and deceiue the beholders expectation. Againe, as it doth disgrace themselues and sheweth their faults, so also hauing discouered them, it much aggrauateth them, both as it sheweth greater vnthankfulnesse towards God, by abusing his more rich mercy, wherewith he hath priuiledged them aboueQuanto illustriores homines in seculo scientiâ & genere; tanto pluribus sunt perditionis exemplum. Bernard. epist. 109. ad Gaufrid. others, and also because their sinnes, by reason of their greatnes, being more exemplary, do draw on their inferiours to their imitation. And consequently as it doth aggrauate sin, so it doth increase their condemnation, Gods iustice proportionating the punishment according to the measure of mens faultines; so that where sinne hath run ouer, there also iudgement doth ouer-flow. Now the vices of nob…litie are greater, and more inexcusable then other mens, both in respect of the former reasons, and also because they hauehave degenerate from their ancestors, and with their neglect of other meanes, hauehave not at all profited by domesticall examples, nor bin bettered, although their worthie progenitors hauehave left vntounto them the memoriall of their vertues, as a paterne for their imitation. But of these points I shall hauehave occasion to speake more hereafter, and therefore will heere briefly passe them ouer.
Seeing therefore this worldly nobility is of no excellencie,§. Sect. 14. That spirituall nobility is much to be preferred before that which is worldly. vnprofitable and momentany, and so farre from bringing vntounto any great good, that it is through mans corruption the cause of much hurt, let vsus not ouerualue it, or too much set our hearts vponupon it; but learning to despise and contemne it, as being of smal worth, let vsus labour to aduance our selues to spirituall and heauenly nobility; both because it is most excellent and profitable, and also not like the other peculiar, to some few, but common to all, who setting their hearts and affections vponupon it, doe with all their desires and indeauours seeke and sue for it. The excellencie of this spirituall and heauenly nobility, appeareth both in their freedome that hauehave it, and also in their aduancement. They are freed from theRom. 6. 12. slauish tyrannie of Satan, and from the base seruitude of sin:Sola apud Deum libertas est non seruire peccatis. Summa apud Deum nobilitas est, clarum esse virtutibus. Hieron. ad Celant. de institut. matrisfam. tom. 1 M…hi seruus est quisquis turpiter & flagitiosè viuit, mihi libe… est quisquis virtute vitaeque integritate praestat. Gregor. Nazianz. in nobil. malè morat. Nobilitatis primum nobis diuinitus ind…tae specimen est, vt affectibus imper…mus. Greg. Nazian. de theolog. Orat. 2. Rom. 8. 15. so that as the Apostle saith, it shall no longer reigne in their mortall bodies; the which is to be esteemed the chiefest part of true nobilitie, when as holding nothing from these base lords, they owe all their fealtie, allegiance, and seruice to the lord of all, and supreame king of heauen and earth. Whereas contrariwise, they who are most noble in their worldly estate, are notwithstanding all their honours and high titles, of a most abiect and base condition, as long as they remaine in the slauerie and bondage of sin and Satan; for what more vile seruitude can be imagined, then to be the seruant of sin, and to remaine Satans drudges, ready to doe his will? Againe, this spirituall and true nobility freeth vsus from the ouerruling power of our corrupt affections, and from the tumultuous tyrannie of our violent passions, bringing them vnderunder the rule of the law of God, and in subiection to holy reason. The which priuiledge worldly nobility wanteth; and consequently bringeth with it small grace or profit: for what auaileth it a man to bee outwardly glorious in the world, and inwardly base in himselfe? to hauehave other men to cap and crouch to him, when as he serueth more vitious and base masters then the worst that serue him? and whilest others stoupe vntounto him, and doe him honour; hee disgraceth himselfe by stouping and yeelding to his vile affections and violent passions? Finally, this true and christian nobilitie, doth cause vsus to stand boldly in the presence of our great king, in assurance of his louelove, and to offer vntounto him our willing seruice, not for seruile feare, either of his heauie curse pronounced in his law, or of his feareful punishmēts denounced against sin, either respecting this life or the life to come; but out of a free and generous disposition, because wee louelove him, who hath loued vsus first, and thinke nothing too much which we can do for his glory, who hath not thought the life of his dearest son, too deare for vsus, but hath freely giuen it for our redemption and saluation; wheras worldly nobility hath no such priuiledge, seeing it neither conferreth vntounto vsus the confidence of sons, nor freeth vsus from the slauish feare of seruants. For notwithstanding all this worldly glory, men may quake with feare, when God sheweth the least sign of his powerfull presence, and either vtterly neglect the duties of his seruice, or performe them securely with carelesse neglect, or with great terror and trouble of mind.§. Sect. 15. That the priuiledges of spirituall nobility are much greater then of that which is worldly.
The aduancements also of spirituall nobility are ten thousand times more excellent then those which belong to that which is worldly; by this we stand in the presence of princes, by that in the presence of the glorious king of heauen and earth; by this we hauehave oft the fauour of earthly kings, by that we hauehave alwaies the fauour of the king of glory: by this we hauehave earthly reuenewes which are but momentanie, by that an heauenly inheritance, which is euerlasting: by this wee are honoured and esteemed of men, by that of the Saints and Angels, yea of God himselfe: by this we are chiefMat. 12. 50. seruants to the great monarches of the world, by that wee become chiefe seruants of the great monarch of heauen andIohn 1. 12. earth; yea we become a kin to Christ Iesus himselfe, euen his brothers and sisters, as himselfe witnesseth; and through him the adopted sonnes of God, and not onelyonly sonnes, butRom. 8. 16. 17. also heires, not of an earthly inheritance, but of an heauenly kingdome, immortall and vndefiled; in regard whereof the scriptures giuegive vsus the titles not onelyonly of nobility, but also of1. Pet. 1. 9. Apoc. 1. 6. & 5. 10. royaltie, and affirme directly that wee are made of God through Christ, not only great officers of his heauenly court, but also kings who shall reigne with him in all ioy and glory. And therefore as much as a son excelleth a seruant, heauen earth, and God himselfe mortall princes; so much more we are in our iudgements to esteeme, and in our endeuours to seeke the nobilitie of a Christian, aboue and before the nobilitie of a worldling. VntoUnto which we may the rather bee incouraged, because whereas this earthly nobility is conferred but vponupon a very few; as either vponupon those who are nobly descended, or vponupon such whose great vertues and deserts, ioyned with no lesse good …ap, and extraordinarie successe in all their courses and cariages, doe aduance to the s…ate of honour, and dignifie with those high titles: this nobilitie ofMat. 12. 50. a Christian may certainely be attained vntounto, of as many as do with their desires and indeauours seeke after it, vsing theIohn. 1. 12. meanes which God hath ordained for this purpose; namely, the diligent hearing and fruitfull obeying of Gods word, and a liuely faith in Iesus Christ. And therefore let vsus more esteeme, affect, and seeke that which excelleth, both in worth and certaintie; and cont…ning this worldly nobility which is commonly vnprofitable, often hurtfull, seldome, or not without great difficultie attained, and but for a moment of time retained and possessed; let vsus aspire with an holy and happie ambition, vntounto that heauenly royaltie, which we may certainely find if we carefully seeke it, and hauing obtained it, shall hauehave with it all profit without hurt, ioy without molestation, and happinesse without end.