And for this cause we haue seene many men to feigne miracles in houses and places of deuotion for straightwaies the people flockes vnto them and holds them in great reuerence as persons of whome God makes a speciall account and if they be poore they fauour them with large almes and so some sinne vpon interest The third reason is that men haue a liking to be well at their ease whereas naturall causes are disposed with such order and conceit that to obtaine their effects it behooues to bestow labour Wherefore they would haue God demeane himselfe towards them after his omnipotencie and that without sweating they might come to the well-head of their desires I leaue aside the malice of those who require miracles at Gods hand thereby to tempt his almightinesse and to prooue whether he be able to do it and othersome who to be reuenged after their hearts desire cal for fire from heauen and such other cruell chastisements The last cause is for that many of the vulgar are reliligiously giuen and hold deere that God may be honored and magnified which is much sooner brought about by way of miracles than by naturall effects but the common sort of men know not that workes aboue nature and woonderfull are done by God to shew those who know it not that he is omnipotent and that he serues himselfe of them as an argument to prooue his doctrine and that this necessitie once ceasing he neuer doth it more This may well be perceiued considering that God dooth no longer those vnwoonted things of the new testament and the reason is for that on his behalfe he hath performed all necessarie diligence that men might not pretend ignorance And to thinke that he will begin anew to do the like miracles and by them once againe to prooue his doctrine in raising the dead restoring sight to the blind and healing the lame and sicke of the palsie is an errour very great for once God taught men what is behooffull and prooued the same by miracles but returnes not to do it any more God speakes once sayth Iob and turnes not to a second repliall The token whereon I ground my iudgement when I would discouer whether a man haue a wit appropriat to Naturall Philosophie is to see whether he be addicted to reduce all matters to miracle without distinction and contrariwise such as hold not themselues contented vntill they know the particular cause of euerie effect leaue no occasion to mistrust the goodnesse of their wit These doe well know that there are effects which must be reduced to God immediatly as miracles and others to nature and such are those which haue their ordinarie causes frō whence they accustome to spring but speaking both of the one manner and the other we alwaies place God for author for when Aristotle sayd that God and nature did nothing in vaine he meant not that nature was an vniuersall cause endowed with a iurisdiction seuered from God but that she was a name of the order and concent which God hath bestowed in the frame of the world to the end that the necessarie effects might follow for the preseruation thereof For in the same manner it is vsually sayd that the King and Ciuile Reason do no man wrong In which kind of speech no man conceiueth that this name Reason signifieth a Prince which possesseth a seuerall iurisdiction from that of the king but a terme which by his signification embraceth al the roiall lawes and constitutions ordained by the same king for the preseruation of his common wealth in peace And as the king hath his speciall cases reserued to himselfe which cannot be decided by the law for that they are vnusuall and waightie in like manner God left miraculous effects reserued for himself neither gaue allowance vnto naturall causes that they might produce them But here we must note that he who should know them for such and difference them from naturall workes behooues to be a great naturall Philosopher and to vnderstand the ordinary causes that euery effect may hold yet all this sufficeth not vnlesse the Catholike church ratifie them to be such And as the Doctors labour and studie in reading this ciuile Reason preseruing the whole in their memorie that they may know and vnderstand what the kings will was in the determination of such a case so we naturall Philosophers as doctors in this facultie bestow all our studie in knowing the discourse and order which God placed that day when he created the world so to contemplat and vnderstand in what sort and vpon what cause he would that things should succeed And as it were a matter worthy laughter that a doctor should alleage in his writings though approoued that the king commaunds a case should be thus determined without shewing the Law and Reason through which it was so decided so naturall Philosophers laugh at such as say This is Gods doing without assigning the order and discourse of the particular causes whēce they may spring And as the king wil giue them no eare when they require him to breake some iust law or to rule some case besides the order of iustice which he hath commaunded to be obserued so God will not hearken when any man demaunds of him myracles and workes besides naturall order without cause why For albeit the king euery day abrogates and establisheth new lawes and changeth iudiciall order as wel through the variation of times as for that it is the iudgement of a fraile man and cannot at one only time attain to perfect right and iustice notwithstanding the naturall order of the vniuerse which we call nature from that day wherein God created the world vnto this hath had no need of adioining or reauing any one iot because he framed the same with such prouidence and wisedome that to require this order might not be obserued were to say that his workes were vnperfect To returne then to that sentence so often vsed by naturall Philosophers that Nature makes able we must vnderstand that there are Wits and there are Abilities which God bestoweth vpon men besides naturall order as was the wisedome of the Apostles who being simple and of base account were miraculously enlightened and replenished with knowledge and learning Of this sort of abilitie wisdome it cannot be verefied that nature makes able for this is a worke which is to be imputed immediatly vnto God not vnto nature The like is to be vnderstood of the wisedome of the prophets and of all those to whome God graunted some grace infused Another sort of abilitie is found in men which springs of their being begotten with that order and consent of causes which are established by God to this end and of this sort it may be sayd with truth Nature makes able For as we will proue in the last chapter of this worke there is to be found such an order and consent in naturall things that if the fathers in time of procreation haue
whereof when it was persuaded no man took regard and therfore kings and emperours are aduised by the same laws that they shame not to amend and correct their lawes for in a word men they are and maruell there is none if they commit an error so much the rather for that no law can comprehend in wordes and sentences all the circumstances of the case which it decideth for the craft of bad people is more wily to finde holes than that of good men to foresee how they are to be gouerned and therefore it was said Neither the lawes nor the resolutions of the Senate can be set down in writing in such sort that all the cases which seuerally chance may be comprised therein but it sufficeth to comprehend the things which fall out oftenest and if other cases succeed afterward for which no law is enacted it decideth them in proper termes The law facultie is not so bare of rules and principles but that if the iudge or pleader haue a good discourse to know how to applie them they may find their true determination and defence and whence to gather the same In sort that if the cases be more in number than the lawes it behooueth that in the iudge and in the pleader there be much discourse to make new laws and that not at all aduentures but such as reason by his consonance may receiue them without contradiction This the lawyers of much memorie cannot doe for if the cases which the law thrusteth into their mouth be not squared and chewed to their hands they are to seek what to doe We are woont to resemble a lawyer who can rehearse many lawes by heart to a regrater or hosier that hath many paires of hosen ready made in his shop who to deliuer you one that may fit you must make you to assay them all and if none agree with the buiers measure he must send him away hoselesse But a learned man of good vnderstanding is like a good tailer who hath his sheeres in his hand and his peece a cloth on the table and taking measure cutteth his hosen after his stature that demandeth them The sheeres of a good pleader is his sharp vnderstanding with which he taketh measure of the case and apparelleth the same with that law which may decide it and if he finde not a whole one that may determine it in expresse termes he maketh one of many peeces and therewith vseth the best defence that he may The lawyers who are endowed with such a wit and abilitie are not to be termed lettered for they construe not the letter neither bind themselues to the formall words of the law but it seemeth they are law-makers or counsellors at law of whom the lawes themselues enquire and demand how they shall determine for if they haue power authoritie to interpret them to reaue to adde and to gather out of them exceptions and fallacies and that they may correct and amend them it was not vnfitly said That they seem to be law makers Of this sort of knowledge it was spoken by the knowledge of the lawes it is not meant to con their wordes by rote but to take notice of their force and power as if he should say Let no man thinke that to know the lawes is to beare in minde the formall words with which they are written but to vnderstand how far their forces extend and what the point is which they may decide for their reason is subiect to manie varieties by meanes of the circumstances as well of time as of person of place of maner of matter of cause and of the thing itselfe All which breedeth an alteration in the decision of the law and if the iudge or pleader be not endowed with discourse to gather out of the law or to take away or adioine that which the law selfe doth not expresse in words he shall commit manie errors in following the letter for it hath been said that the words of the law are not to be taken after the Iewish manner that is to consture onely the letter and so take the sense thereof On the things alreadie alleaged we conclude that pleading is a worke of discourse and that if the learned in the lawes possesse much memorie he shalbe vntoward to iudge or plead through the repugnancie of these two powers And this is the cause for which the learned of so ripe memorie whom Plato mentioneth could not defend well their clients causes nor apply the lawes But in this doctrin there presents it selfe a doubt and that in mine opinion not of the lightest for if the discourse be that which putteth the case in the law and which determineth the same by distinguishing limiting amplifieng inferring and answering the arguments of the contrarie party how is it possible that the discourse may compasse all this if the memorie set not downe all the lawes before it for as we haue aboue remembred it is commanded that no man in actions or iudgements shall vse his owne sense but leaue himselfe to be guided by the authoritie of the lawes Conformable heereunto it behooueth first to know all the lawes and rules of the law facultie ere we can take hold of that which maketh to the purpose of our case For albeit we haue said that the pleader of good vnderstāding is lord of the lawes yet it is requisit that all his reasons and arguments be grounded on the principles of this facultie without which they are of none effect or valure And to be able to do this it behooueth to haue much memorie that may preserue and retaine so great a number of laws which are written in the books This argument prooueth it to be necessarie to the end a pleader may be accomplished that there be vnited in him a great discourse and much memorie All which I confesse but that which I would say is that since we cannot finde great discourse vnited with much memorie through the repugnancie which they carrie ech to other it is requisit that the pleader haue much discourse and litle memory rather than much memory litle discourse for to the default of memory are found many remedies as books tables alphabets other things deuised by men but if discourse faile there can nothing be found to remedie the same Besides this Aristotle faith that men of great discourse though they haue a feeble memory yet they haue much remembrance by which they retaine a certaine diffuse notice of things they haue seen heard and read whervpon discoursing they cal them to memorie And albeit they had not so many remedies to present vnto the vnderstanding the whole bodie of the ciuilllaw yet the lawes are grounded on so great reason as Plato reporteth that the ancients termed the law Wisdom Reason Therefore the iudge or pleader of great discourse though iudging or counselling he haue not the law before him yet seldome shall he commit an error for he hath with him the instrument with which the Emperors
be able to discouer to the world the comming of his sonne and haue the way to prooue and persaude That Christ was the Messias and promised in the law For making him of great vnderstanding of much imagination it fell out of necessitie keeping the naturall order that he should also make him cholericke and adust And that this is true may easily be vnderstood by him who considereth the great fire furie with which he persecuted the church the greefe conceiued by the synagogues when they saw him conuerted as they who had forgone a man of high importance and of whom the contrarie partie had made a gainfull purchace It is also knowen by the tokens of the reasonable choler with which he spake and answered the deputy Consuls and the Iudges who had arrested him defending his owne person and the name of Christ with so great aâ—t and readinesse as he conuinced them all yet he had an imperfection in his tongue and was not very prompt of speech which Aristotle affirmeth to be a property of the melancholicke by adustion The vices wherto he confessed himselfe to be subiect before his conuersion shew him to haue been of this temperature he was a blasphemer a wrong doer and a persecutor all which springeth from abundance of heat But the most euident signe which shewed that he was cholericke adust is gathered from that battaile which himselfe confesseth he had within himselfe betwixt his part superiour inferiour saying I see another law in my members striuing against the law of my minde which leadeth me into the bondage of sinne And this selfe contention haue we prooued by the mind of Aristotle to be in the melancholicke by adustion True it is that some expound very well that this battaile groweth from the disorder which originall sinne made betweene the spirit and the flesh albeit being such and so great I beleue also that it springs from the choler adust which he had in his naturall constitution for the roiall prophet Dauid participated equally of original sin and yet complained not so much as did S. Paul but saith that he found the inferiour portion accorded with his reason when he would reioice with God My heart saith he and my flesh ioyed in the liuing God and as we will touch in the last chapter saue one Dauid possessed the best temperature that nature could frame and heereof we will make proofe by the opinion of all the Philosophers that the same ordinarily enclineth a man to be vertuous without any great gainstriuing of the flesh The wits then which are to be sorted out for preachers are first those who vnite a great vnderstanding with much imagination and memorie whose signes shalbe expressed in the last chapter saue one Where such want there succeede in their roome the melancholicke by adustion Those vnite a great vnderstanding with much imagination but suffer defect of memorie wherthrough they are not stored with copie of words nor can preach with full store in presence of the people In the third rancke succeed men of great vnderstanding but defectiue in their imagination and memorie These shall haue but a bad grace in preaching yet will preach sound doctrine The last whom I would not charge with preaching at all are such as vnite much memorie with much imagination and haue defect of vnderstanding These draw the auditorie after them and hold them in suspense and well pleased but when they least misdoubt it they fetch a turne to the holy house for by way of their sweet discourses and blessings they beguile the innocent CHAP. XI That the Theoricke of the lawes appertaineth to the memorie and pleading and iudging which are their practise to the vnderstanding and the gouerning of a common-wealth to the imagination IN the Spanish toung it is not void of a mysterie that this word Lettered being a common tearme for all men of letters or learning as well Diuines as Lawyers Phisitions Logicians Philosophers Orators Mathematicians and Astrologers yet in saying that such a one is learned we all vnderstand it by common sence that he maketh profession of the lawes as if this were their proper and peculiar title and not of the residue The aunswer of this doubt though it be easie yet to yeeld the same such as is requisit it behooueth first to be acquainted what law is and wherevnto they are bound who set themselues to studie that profession that afterwards they may imploie the same to vse when they are iudges or pleaders The law who so well considereth thereof is nought else but a reasonable will of the law maker by which he declareth in what sort he will that the cases which happen dayly in the common wealth be decided for preseruing the subiects in peace and directing them in what sort they are to liue what things they are to refraine I sayd a reasonable will because it sufficeth not that the king or emperour who are the efficient cause of the lawes declaring his will in what sort soeuer doth thereby make it a law for if the same be not iust and grounded vpon reason it cannot be called a law neither is it euen as he cannot be tearmed a man who wanteth a reasonable soule Therefore it is a matter established by common accord that kings enact their lawes with assent of men very wise and of sound iudgement to the end they may be right iust and good and that the subiects may receiue them with good will and be the more bound to obserue and obey them The materiall cause of the law is that it consist of such cases as accustomably befall in the common wealth according to the order of nature and not of things impossible or such as betide very sildome The finall cause is to order the life of man and to direct him what he is to do and what to forbeare to the end that being conformed to reason the common wealth may be preserued in peace For this cause we see that the lawes are written in plaine words not doubtfull nor obscure nor of double vnderstanding without ciphers and without abbreuiations and so easie and manifest that whosoeuer shall read them may readily vnderstand and retaine them in memorie And because no man should pretend ignorance they are publikely proclaymed that whosoeuer afterward breaketh them may be chastised In respect therefore of the care and diligence which the good law makers vse that their lawes may be iust and plaine they haue giuen in charge to the iudges and pleaders that in actions or iudgements none of them follow his owne sence but suffer himselfe to be guided by the authoritie of the lawes as if they should say We commaund that no iudge or aduocat imploy his conceit nor intermeddle in deciding whether the law be iust or vniust nor yeeld it any other sence than that that is contained in the text of the letter So it followeth that the lawyers are to construe the text of the law and to take that
behooueth to feed a whole moneth vpon contrarie meats And after this reckoning to deface the qualities that Manna brought into the seed in the space of 40 yeares there need 4000 and vpward And if any man will not herewith rest satisfied let vs say that as God brought out of Aegypt the 12 tribes of Israell so he had taken then 12 male and 12 female Moores of Aethiopia and had placed them in our countrie in how many yeares thinke we would these Moores and their posteritie linger to leaue their natiue colour not mixing themselues the while with white persons to me it seemeth a long space of yeares would be requisit For though 200 yeares haue passed ouer our heads sithens the first Aegyptians came out of Aegypt into Spaine yet their posteritie haue not forlorne that their delicacie of wit and promptnesse nor yet that rosted colour which their auncestors brought with them from Aegypt Such is the force of mans seed when it receiueth thereinto any well rooted qualitie And as in Spaine the Moores communicat the colour of their elders by means of their seed though they be out of Aethiopia so also the people of Israel comming frō thence may communicat to their descendents their sharpenesse of wit without remaining in Aegypt or eating Manna for to be ignorant or wise is as well an accident in man as to be blacke or white True it is that they are not now so quicke and prompt as they were a thousand yeares since for from the time that they left to eat Manna their posterity haue euer lessened hitherto because they vsed contrarie meats and inhabited countries different from Aegypt neither dranke waters of such delicacie as in the wildernesse As also by mingling with those who descended from the Gentils who wanted this difference of wit but that which cannot be denied them is that as yet they haue not lost it altogither CHAP. XIII By what meanes it may be shewed to what difference of abilitie the art of warfare appertaineth and by what signes the man may be knowen who is endowed with this maner of wit WHat is the cause saith Aristotle that seeing Fortitude is not the greatest of all vertues but Iustice and Prudence are greater than it yet the commonwealth and in a maner all men with a common consent do make greater accompt and within themselues do more honour a valiant man than either the iust or wise though placed in neuer so high callings or offices To this probleme Aristotle answereth saying there is no king in the world who doth not either make war or maintain war against some other and for somuch as the valiant procure them glorie and empire take reuenge on their enemies and preserue their estate they yeeld chiefest honour not to the principall vertue which is Iustice but to that by which they reap most profit and aduantage For if they did not in this wise intreat the valiant how were it possible that kings should find captains and souldiours who would willingly ieopard their liues to defend their goods and estates Of the Asiaticans it is recounted that there was a people inhabiting a part therof who bare themselues verie couragiously and being asked why they had neither king nor law they made answer that laws made men cowards and seeing it was necessarie to vndergoe the hazard of the wars for depriuing another of his estate they made choice to fight for their own behoofe and themselues to reap the benefit of the victorie But this was an answer rather of barbarous men than reasonable people who well know that without a king without a common-wealth and without lawes it is impossible to preserue men in peace That which Aristotle said serueth verie well to the purpose though there be a better answer to be framed namely That when Rome honoured her captains with those triumphs and solemnities she did not only reward the courage of the triumpher but also the iustice with which he maintained his armie in peace and concord the wisdome with which he performed his enterprises and their temperancy vsed in abstaining from wine women and meat which trouble the iudgement and turne counsels into error Yea wisdome is more highly to be regarded and rewarded in a generall than courage and manlinesse for as Vegetius well said Few ouer couragious captains bring their enterprises to luckie passe Which groweth for that wisdome is more necessarie in warre than courage in bickering but Vegetius could neuer attain to the notice what maner of wisdom this is neither could plot down with what difference of wit he ought to be endowed who taketh charge in war Neither do I ought maruell thereat for the maner of philosophie wheron this dependeth was not then deuised True it is that to verefie this point answereth not our first intent which purporteth to make choice of apt wits for learning But martiall affaires are so dangerous and of so deep counsell and it falleth out a matter so important for a king to know well vnto whom he credit his power and state that we shall perform no lesse thanks worthie a part of seruice to the common wealth to teach this difference of wit and his signs than in the other which we haue alreadie described For which cause we must note that Malitia and Militia vz. martiall matters and malice haue as it were one selfe name and likewise one selfe definition For changing a into i of malitia you make militia and of militia malitia with great facilitie What the nature and propertie of malice is Cicero teacheth saieng Malice is a way of hurting craftie and full of guile In warre likewise nothing falleth so much into cōsideration as how to offend the enimie and defend ourselues from his entrappings Therefore the best propertie whereof a Generall can be possessed is to be malicious with his enemie and neuer to construe any his demeanures to a good sense but to the worst that may be and to stand on his guard Beleeue not sayth Ecclesiasticus thine enimie with his lips he sweetneth and in his hart he betraieth thee to make thee fall into the dike he weepeth with his cies and if he light vpon a fit occasion he will not be satisfied with thy blood Hereof we find a manifest example in the holy scripture for the people of Israel being besieged in Bethulia and straightned with hunger and thirst that famous lady Iudith issued out with a resolution to kill Holofernes and going towards the armie of the Assirians she was taken by the sentinels and guards and being asked whether she was bound made answere with a two-fold mind I am a daughter of the Hebrues whom you hold besieged and flie onto you for I haue learned that they shall fall into your hands and that you shall euill intreat them because they would not yeeld themselues to your mercy therefore I determined to flie vnto Holofernes and to discouer vnto him the secrets of this obstinat people shewing him how he may
that you expressed it in plainer termes for if my bloud royall reckoning from my selfe to my father and from him to my grandfather and so by order from ech to other commeth to finish in Pelagius to whom by the death of the king Don Rodericke the kingdome was giuen before which time he was not king if we reckon vp after this sort your pedigree shall we not come at last to end in one who was no gentleman D. This discourse cannot be denied for all things haue had a beginning P. I aske you then from whence that first man had his nobilitie who gaue beginning to your nobilitie he could not enfranchise himselfe nor plucke out his own necke from the yoke of tributes and seruices which before time he paied to the kings my predecessors for this were a kind of theft and a preferring himselfe by force with the kings patrimony and it soundeth not with reason that gentlemen of bloud should haue so bad an originall as this therefore it falleth out plain that the king gaue him freedom and yeelded him the grace of that nobilitie Now tell me from whom he had it D. Your highnesse concludeth verie well and it is true that there is no true nobilitie saue of the kings grant but we terme those noble of bloud of whose originall there is no memorie neither is it specified by writing when the same began nor what king yeelded them this fauour And this obscurenes is receiued in the common-wealth for more honourable than distinctly to know the contrarie The common-wealth also maketh gentlemen for when a man groweth valorous of great vertue and rich it dareth not to challenge such a one as seeming thereby to doe him wrong and that it is fit a man of that worth do liue in al franchize This reputation passing to the children to the nephews groweth to nobilitie so they get a pretence against the king These are not therefore gentlemen because they receiue 500 Soldi of pay but when the contrarie cannot be prooued they passe for such That Spaniard who deuised this name of a gentleman Hisiodalgos gaue verie well to vnderstand this doctrine which we haue set down for by his opinion men haue two kinds of birth the one naturall in which all are equall the other spirituall When a man performeth any heroicall enterprise or any vertue or extraordinarie worke then is he new borne and procureth for himselfe other new parents and leeseth that being which he had tofore Yesterday he was called the sonne of Peter and nephew of Sanchius and now he is named the sonne of his owne actions Hence had that Castilian prouerb his original which saith Euery man is the son of his own works And because the good and vertuous works are in the holy scripture termed somwhat in the Spanish tongue it signifieth algo and vices sins nothing which in the Spanish is termed nada This Spaniard compoūded this word hijo dalgo therof which importeth nought els but that such a one is descended of him who performed some notorious and vertuous action for which he deserued to be rewarded by the king or common-wealth togither with all his posteritie for euer The law of the Partita saith that hiio dalgo signifieth the sonne of goods But if we vnderstand the same of temporall goods the reason was not good for there are infinit gentlemen poore and infinit rich men who are no gentlemen but if he meane the sonne of goods that is to say of good qualities it carrieth the same sense which we before expressed Of the second birth which men ought to haue besides their naturall there is affoorded vs a natural example in the scripture where Christ our redeemer reprehendeth Nichodemus because he being a doctor of the law wist not yet it was necessarie that a man should be borne of new therby to obtain a better being and more honourable parents than his naturall for which cause all the time that a man performeth no heroicall enterprise in this sense he is called hiio de nada to weet the sonne of nothing although by his ancestors he beare the name of hiio dalgo that is the sonne of somwhat or a gentleman To the purpose of this doctrine I will recite vnto you a discourse which passed between a very honourable Captain and a Caualiero who stood much on the pantophles of his gentilitie Whereby shall be discouered in what the honor of this second birth consisteth This captaine then falling in companie with a knot of Caualieros and discoursing of the largesse liberty which souldiers enioy in Italie in a certaine demand which one of them made him he gaue him the you because he was natiue of that place and the sonne of meane parents born in a village of some few houses but the captain agreeued therat answered saying Signore your signory shall vnderstand that souldiers who haue enioyed the libertie of Italy cannot content themselues to make abode in Spain because of the many laws which are here enacted against such as set hand to their sword The other Caualieros hearing him vse the terme of Signoria could not forbeare laughter The Caualiero blushing hereat vsed these words Your Mercedi may weet that in Italy to say Signoria importeth so much as in Spain to say mercede and this Signor Capitano being accustomed to the vse and maner of that country giueth the terme of Signoria where he should doe that of mercede Hereto the captain answered saying let not your Signory hold me to be a man so simple but that I know when I am in Italy to apply my selfe to the language of Italy and in Spain to that of Spain but he that in Spain talking with me may giue me the you it behooueth at least that he haue a Signory in Spain yet so I can scarse take it wel the Caualiero somwhat affrōted made reply saying why Signor Capitano are you not natiue in such a place and sonne to such a man And know you not again who I am and what mine ancestors haue been Signore answered the captain I know right-well that your Signory is a good Caualiero and such haue been your elders but I and my right arme which now I acknowledge for my father are better than you all your linage This captain meant to allude to the second birth when he said I and my right arme which now I acknowledge to be my father and that not vnduly for with his right arme and with his sword he had performed such actions as the valour of his person was equall to the nobility of that Caualiero For the most part the laws and nature saith Plato are contrary for a man somtimes issueth out of natures hands with a minde verie wise excellent noble franke and with a wit apt to command a whole world yet because his hap was to be borne in the house of Amiclas a base peasant by the laws he remaineth depriued of that honour and