and detestable cruelty hath bin sheweÌ„ that their Aulters hath bin oftentimes imbrued and stayned wyth mans bloude The which thinge verelye hath bin practised not onely amonge the Barbarians but also where learning and humanitie hath bin professed For both the Rhodians who for credite of learninge were supposed to haue Minerua their Patronesse did offerre in their yearely Sacrifice a maÌ„ to Saturne And almost all the Grecians before they would marche on towards the fielde woulde after a most detestable and horrible maner defile the Aulters and TeÌ„ples wyth manslaughter And the Romaynes thoughe not often yet sometimes wyth men offerred vppe in sacrifice thoughte good to appease the wrath of their Gods. Wherefore litle is it to be marueiled at if the Thracians the Frenchmen the Scythians and other Nations at that time voyde of all humanity and good ciuility embraced and well liked of those Sacrifices by the instigation and motion of euill spyrites which consisted in murder and effusion of bloude And to speake of Diana honoured in Scithia which was neuer satisfyed wyth bloude that I mighte let passe the other cruell Gods of the gentiles it is manifeste that the Princes of Phaenicia in the greate calamities of their country were wonte butcherly to kill for sacrifice that childe which they most entierly loued The Ecclesiasticall Historyes doe witnesse also that this was the maner in Scythia that parents layinge aside all good Nature and fatherlye loue and pitie were wonte to appointe and as it were consecrate their children to the fire But what do I staye in this matter whereas it is deliuered vnto vs by the handes of manye wryters that almost no sacrifice was done by them without some notable and great impietie In fine it came to passe that a wonderfull immunitie and liberty in sinning followed that outragious furie and wickednesse For whereas it is the propertye of true religion to keepe men within the bouÌ„des of dutye after that that religion was published allowed which did not only set at naught all dutyes appropried and belonginge to honest shamefastnes and good humanitye but also brought men to this opynion that the Godes were pleased in vnlawfull lustes in bloudshedinge in wilfull and horrible murder nowe it coulde not be chosen but that al men in general thus desperately set shoulde defyle theÌ„selues with al kind of beastlines and detestable villany In the ende it came to passe that sinne takinge roote and beginninge of the deprauation of nature then increased by vse lastly perfyted and confirmed by vncleane and vile religion should worke the vtter vndoinge and ouerthrow of all mankynde But paraduenture some man wil say what of al this do you think in that greate wracke and decay of vertue to haue ben remayning not one signe or relique of true nobility neyther any one man of those auncient tymes to haue giuen himselfe to the studie and loue of honestye I cannot denye but manye in that common miserye of man haue bene allured through that counterfayt shewe of honesty and haue bene after a sorte stirred vpp to the exercise and practyze of vertue There was no doubte there was the image and character of God imprinted in the mynde of man disgraced through sinn not clerely put out and vtterly extinguished And when thou heareste the image of God thou must not thinke I meane any suche picture as might be paynted by Protogenes in a table or curiously sette out in couloures by Apelles or any other resemblance of anye thinge made in yuorie by som exquisite craftesmaÌ„ which might represeÌ„t the liuely image of God For the image of god is nothing els but the imitatioÌ„ folowinge of his vertue as near as a maÌ„ possible may And that is a prouident wit able to coÌ„prise many things quick and sharp conteining within it selfe all seedes and causes of vertue Therefore whereas we are by the handie work of God thus made and created nothing is more agreing to our nature and constitution then true worthines and honesty And if so be that we had bene from the beginninge free from the infectious contagion of sinne and iniquiâ—ye and deliuered from all fonde peruerse opynions and from all heynous and deadlye offences vertue it selfe woulde haue easely wonne vs to the loue of Godlines But whereas the multitude of those so many mischiefes conspyring together seketh the spoyle of this image of God it is most commonlye lead away froÌ„ the good inclination of nature and then falleth oute that contencion and as it were ciuil broyle in which reason enlightned with a certayne glimse and similitude of diuine nature oftentymes victoriouslye triumpheth but is manie more times lead captiue and yeeldeth to beastlines and sensuality yet so that it leaueth some certayne signification of doloure and grief in that striuing and as it were drawinge backe it is caried away from vertue and Godlines Whiche manifestlye proueth that the sparcke and grace of vertue maye bee throughe some lewde luste and outragious concupiscence enfeebled but neuer subdued For no man hath euer bin so exceedinglye giuen to licentiousnes either so dronken wyth the dregges of sensuality but as soone as that wauering and wilfull pleasure the mistie vapoure whereof had bleared the eyes of his vnderstandinge was vanished waxing heauie crucifying himselfe through sorrowe and lamentation he was in conscience greuously tormented Which the yong man in Plautus sufficiently testifyeth for he in this wyse complayneth Al those things knew I perfectly which thou didst theÌ„ declare I had in mind imprinted fast how I did neuer spare To speÌ„d spoile my fathers goods to stayn their auncieÌ„t name That glory purchasde to our race and eke renoumed fame I knewe what beste did mee beseeme ne coulde it put in vre Such force did Venus worke in me so did she me allure Whereas hee maketh mention of the force of Venus it maye playnly appeare that he noteth vnto vs those euil affections and the inconstancie whiche wee receiued of our first father whiche also grew and was increased through the sin of al posteritye Agayne where he inuaieth against himselfe miserable and wretch that he was and by an inward consideration of his offence conceiueth griefe herein he sheweth some sparck of grace and heauenly wysedome which delighteth in nothing except it be honest and rightuous There are who can deny but there are in vs by nature remayninge that we returne from whence we haue digressed the sedes of vertue the ferueÌ„t and earnest zeale of honesty the desire and loue of true nobility Yet notwithstandinge such hath bene the fraylty and weaknes of man his nature suche hath bene the calamity of man throughe synne receiued that although very many through a good inclination of nature haue attayned a certayne apparante shewe of vertue yet very few haue imbraced the true and perfecte forme of honestye and vertue For albeit they affected a certayne kynde of worthy renoume yet what true worthines was they knewe not when they neuer looked vp into
desires and the entisements of most filthy pleasures Besides this many of them when they had defiled and polluted themselues with the foule and shameful stinkinge sinne of any superstition whatsoeuer they were in that desperate state and condition that no outragious detestable villanie could be imagined which they willingly woulde not committe in so much that they would throw their naturall children into flaming fire in honour of their false fayned Gods. Of this so great and notable impietie furie and madnes many holy and worthy fathers complaine but especially Ieremie most lamentably aboue all other For example when he speaketh in the person of God thus They haue broughte their wickednes into my house in which my name is called vpon that they might pollute it and that they might builde alters in Tophet which is in the valley of the sonne of Ennom there to destroy their sonnes and daughters vvith fire And agayne This place shall not hereafter be called Tophet and the valley of the sonnes of Ennom but the valley of murther And I vvill bringe to noughte the Counsaile of Iuda and Hierusalem in this place and I vvill cutte them vvith the sword in the sight of their ennemies These wordes spake Ieremie But it is not necessary to rippe vppe the rable of those mischiefes with the which that Nacion was infected through the corruption whereof true beliefe was decayed and relligion subuerted the law of God brought in contempt and by the meanes of lust and superstition troden vnder foote It is sufficient that we vnderstand that not so muche as in that nation but onely in a very fewe there remayned the desire of true and perfect vertue and that the greatest parte of them yelded themselues thrall to more impietie of sinne wickednes then any other men Neither is the crime to be valued alike in him that hath had no kinde of instruction and learning as in him who to all kinds of vertue hath bin by the lawes of God trayned and directed That if neither reason to men nor practise to the vertuous nor the lawe to the Hebrewes had sufficient force in it selfe to the attayning true and perfecte commēdation and glorye annexed to vertue and nothinge els in thinges appertayning to man is left to put vs in minde of vertue it followeth by good reason that all perfection worthines of true vertue and nobilitie lay hidden and extincte all that time of our auncestours neither that there was any place in the world whither the abhomination of sinne as a certayne deadly and pestilente infection did not creepe Verelye this was that huge and monsterous kingdome of sinne and death which had a longe time oppressed all Nations of the which the holy Scriptures in so many places complaine There is no man sayth the Scripture which loueth iustice and righteousnes there is no man that seeketh earnestly after God all men are gone astraie oute of the right waye there is not one man liuing that hath done his dutie to conclude all the world is oppressed with the tirannie of sinne and the crueltie of death This also All men are occupied in the studie of vanitie they are caried awaye with dreames and fayned phantasies They embrace nothinge but that which is voyde of wisedome and honestie and full of all errour and damnable impietie That also is a moste worthye saying wherein the glory and flourishing estate of man is compared to grasse and to the flower of the fielde which if any boysterous blast shal happen to shake it is so scattered that the least signe thereof maye be no more seene and perceiued Much like vnto the saying of Esaie All flesh is grasse all the glorie therof is as the flower of the field the grasse wythered the flower eftsones vanisheth away but the word of the Lord endureth for euer All which euidētly proue that there was no liuely perfecte image of dignity and worthines after that fall of the first man nor any absolute kinde of true and righte renowne nor anye forme at all of true Nobilitie when all the worlde was vniuersally ouerwhelmed wyth all kind of sinne and abhomination and all things ouer spread wyth darckenes had loste theyr beautie seemelines ⧠THE SECONDE Booke of Christian Nobilitie NOw sufficiently as I thincke it may appeare that the nature of true and perfecte vertue and noblenes hath these manye yeares passed lien hidde in darcknes whereas the chiefe and soueraigne good was to moste parte of men vtterly vnknowen whereas the pestilent and tyrannical raigne of sinne had enfebled the force of mannes reason whereas their righte worthy attempts who in witte and industrious trauayle excelled other stretched onely so farre to practise and exercise one onely kinde of vertue and that not in deede but in word shew goodly and glorious whereas they also that had vnderstanding of the law of God through weakenes and imbecillitie of minde infected with moste pestilente and pernicious errours were occupyed conuersaūt in all kinde of filthines and abhomination Generall therefore was that plague and miserie vniuersall was that fier brande and flame which a longe time ranne throughe the whole world that darcknes was common euery where wherwith all those meanes to attayne renowne and worthines were couered and obscured till the time came which by the secrete purpose and prouident will of God was before all worlde 's declared at what time man kinde should be deliuered from so great misery and wretchednes For whē the Sonne of righteousnes appeared who dispersed the foggie miste of errour and impietie that afore darckned the mindes vnderstandinge and gaue a cleare and heauenlye light to the seely miserable estate of man Men began with theyr eyes to behold the true seemely shape forme of honestie Then beganne they to be inflamed and stirred vp to the attayning of prayse glory incidente onely to true and perfect vertue being by the holy spirite of God directed established Who truly was not so much incensed against man in the correction punishment of his heynous transgression that he would cleane blot and race out of his memorie the most excellent image of himself imprinted in man But rather for the excedinge greatnes of his offence vsed a milde and gentle chastisement and also appointed to mā such a paine as whereby hee soughte not seuere reuengemēt of his impietie but to applie to his disease a holsome medecine and remedie to recall him againe to vertue honestie But it was necessary by the law of righteousnes that some whose weldoinge through their intollerable pride and stubbernes was not to bee hoped for shoulde feele the whippe scourge of seueritie onely to be a terrour vnto other and they beinge an example vnto them it fell out that manye returned from their wicked wayes by that meanes the nomber was farre greater of those that might reioyce in the loue and mercie of God then complaine of his sharpe and seuere
⧠THE FIVE Bookes of the Famous learned and eloquent man Hieronimus Osorius contayninge a discourse of Ciuill and Christian Nobilitie A WORKE NO LESSE pleasaunt then profitable for all but especiallye the noble Gentlemen of England to vievv their liues their estates and conditions in Translated out of Latine into Englishe by VVilliam Blandie late of the Vniuersitie of Oxeford and novv fellovv of the middle Temple in London Imprinted at London in Fleete-streate by Thomas Marsh ANNO 1576. Cum Priuilegio TO THE RIGHT HOnourable the Lord Roberte Dudley Erle of Leycester Baron of Denbigh Master of the Horse to the Queenes Maiestie Knighte of the noble order of the Garter highe Chauncelour of the Vniuersitye of Oxeforde and one of her highnes most Honourable priuie Counsell VVilliam Blandie wisheth perfit health wyth increase of honour THe Historyes of auncient memorie doe giue sufficient testimonie right noble Earle that many haue bene for their manifolde giftes and noble vertues right worthily coÌ„mended to posteritie Some for that they were the first inuentours and finders out of Artes and Sciences some for that they ordayned good Lawes statutes for the restrayning the vnbridled desiers of men and the abandoning all barbarous crueltie some for their magnificence bountie franke nature some for their inuincible minde exceeding greate prowesse puissaunce magnanimitie But how much prayse how great honour renowne hath bene in all well gouerned commonwealthes giuen to such as haue bene patrones of Iustice mainteynours of learninge defendours of truth and honestie For why the fame of many worthy wryters the credite and estimation of learning the loue honour due vnto vertue it selfe and Godlines had loÌ„g ere this time ben vtterly put out rakte vp with their cinders had not the patronage of Princes propt vp their painefull labours had not some vnmoueable and royall rocke beene a sure defence and bullwarke of liberall Artes had not the gracious countenaunce of moste worthye and noble men puissauntlye repelled the force and rage of impietie In like maner the fames of mightie Kinges had died and beene intumbed wyth theyr bodyes the very Crownes Scepters of the most famous and noble Monarches had been rustie warpte wyth obliuion had not learned men yelding curteous acceptaunce to labours full of peril celebrated and painted foorth their memorable actes and noble enterprices So that it may appeare moste manifeste that neither Princes maye liue cleare and knowen to posteritie wythoute the penne and helping hande of learneds Arte neyther men excelling in learning woulde be eyther in lyfe reputed or spoken of after death withoute the countenaunce defence and patronage of noble Peeres VVherfore sith no small prayse hath beene giuen in all ages to patrones of learninge and also wheras learned men haue yelded to their patrones such dutie and obseruaunce as might bee required at their handes I do as litle doubt that your honour will refuse to entertaine Osorius who would become familiar wyth vs Englishe men as it is most certaine that this GeÌ„tlemaÌ„ for his part in these his bookes of Nobilitie hath most highlye commended you For thoughe Osorius do treate of Nobilitie in generall yet principallye and as the Greekes terme it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee seemeth to describe the worthines of your excellent nature and noble minde So althoughe there is no doubt but that all noble meÌ„ will take the Patronage of him yet he in this kinde of argumente being very precise and making as it were great choise of the excellencie and surpassinge clearenes of many noble natures seemeth to reste in your worthines and therfore coueteth greatly to creepe vnder the baÌ„ner of your protection And verely it were an vnseemely thinge that wheras Osorius is in Portugale highely priced in all Spaine praysed in Germanie generally commended in Italy honourably reported of that he arriuing in Englande the inhabitaunts wherof beinge of all other Nations especially praysed for their singular humanitie great curtesie that he I say arriuing in a strauÌ„g countrye and turned as it were oute of his coate shoulde masterlesse gad abroade and not be harboured by some noble personage and especially of such of whom vndoubtedly he hath well deserued VVith which staine of dishonour no gentle noble nature wil be blemished much lesse those which are placed in the toppe of honour and dignitie This being so I most huÌ„bly craue of your Honour that not onely Osorius himselfe for his owne sake maye be welcome vnto you but also his guide conductour interpretour who hath if not trimly yet truly if not finely yet faithfully expouÌ„ded his learned and graue inuentions VVhich office of safe conduct sith it is happened vnto mee I doe in our mother tongue most humbly recommende vnto your Honour so well my charge as my selfe hoping that as messengers of euill tidings are excusable so hee that happely bringeth to lighte any secrete and hidden treasure maye accordingly be well intreated At Newberie the vi daye of Apâ—â—â— 1576. By your Honours most humble and daily Oratour Willaim Blandie Henricus Ferrarius Badisleius Guilielmo Blandeio suo QVam prope Romanos super abat Osorius omnes Dum sua Romano dat monumenta stylo Tam prope te vicit nuper Blandeius Osori Dum tua de Latijs scripta Britanna facit Ampla quidem sunt haec verae praeconia laudis Quam simul interpres quam simul author habet Si tamen in veris fas est mihi dicere verum Interpres verae plus propè laudis habet Author vt inuentum sic libera verba tenebat Arbitrij interpres non erat ipse sui Eiusdem Multi sunt apinas quibus trichasque Et nugas volupe est meraciores Omni scribere temporis minuto Hinc est cernere tot librariorum Plenas vndique semper officinas Chartis non obòlo nec asse dignis Nec flocco aut nuce putrida aestimandis Illas vix foricis suis libenter Quisquis munditiem appetit receptet Vix thure institor ornet atque scombris Tanta spurcitie scatent priori At multo melius suos labores Blandeius modo noster elocauit Rem scitu satis arduam satisque Dignam dexterit 〈…〉 Scribens Nobilitas quid vnde qualis Queis authoribus orta quos recuset Per quos culta quibusque debeatur Perscite duplici docens libello Vis plura inuenies satis disertum Et quae laus fuerit perennis illi Hic quem transtulit esse comparandum Leonardus Louelaceus ARdua in excelsi defixa cacumine montis Nobilitas radijs vndique clara suis Aurea inauratos attollit in alta capillos Foemina de toto corpore fronte Dea. Spirant mortales habitus pectora partes Vires diuinas frons animusque docent Diuinis igitur bene qui mortalia iungit Et disiuncta vno corpore iuncta facit Hunc recolas huius sacrata volumina voluas Nobilitare solet Nobilitatis opus Tantos Blandaei tu Lector blande
labores Accipe sint loculis scrinia sacra tuis Ioannes Butterwike ET meritò Blandaee tuos tua dona libellos Qui reserant verae nobilitatis iter Vouisti egregio Comiti cui tempus in omne Debetur verae Nobilitatis honos Materia ille tui est operis Comes inclytus ille Cui semper cordi Pegasis vnda fuit Et sibi sic animos deuincit amabilis omnes Temporis vt nostri iure vocetur honos Perpetuos igitur superare laboris honores Possis tua post fata superstes eris Non video quid plus tua dent tibi secula viues Eternùm foelix pectoris arte tui Richardus VVarnefordus NOn dubito Osorij de Nobilitate libellos Tam bene materno qui facis ore loqui Quin Blandaee suo te afflauit numine totum Nobilitas studijs nobilitata tuis Ioannis VVakemani Distichon NE metuas Blandaee tuos ne blenna labores Obscuret non est blittea vena tibi Aliud â—atta solet fatuas Blateronum rodere chartas Blandaei blandum non morietur opus Thomas Newtonus MAgna est Nobilibus laus esse parentibâ—s ortum Estudijs maius stemma decusque fluit Maxima sed Pietas vera insignia laudis Vendicat haud vna concelebranda chely Qui tribus his claret titulis ter maximus ille Ter meritò foelix ter venerandus erit Percitus Aonio facundus Osorius â—estro Haec panxit calami dexteritate sui Diuite quem vena Glaucopis Athena beauit Quique ardet Clarij totus amore chori Quem iuga Parnassi lambentia vertice stellas Quem capit alati fons pede factus equi Grandisono cuius splendent monumenta cothurno Praecipuumque tenent à Cicerone locum Cuius voce loqui cupiunt si voce latina Quicquam efferre velint ipsae Heliconiades Quo tellus tanto Lusitanica iactat alumno Qui Tartessiaco condecoratur agro Romulidis Gallis Germanis notus Anglis Pannonijs Dacis atque Caledonijs Verborum phaleris Phrasibusque vberrimus omnes Aequiparat veteres exuperatque nouos Nec sapit obscurum genus aut ignobile stemma Sermo suus suamens docta Thaliasua Ille ille est nostri Phaenix Tullius â—ui Alpha disertorum dicier ille potest Numine Blandaeus Phoebaeo concitus huius Scripta Latina docet verba Britanna loqui Perspicuè nitidè succinctè Apolline dignè Cunctaque plectro agili blandisonante tuba Cuius melliflua celebratur Osorius arte Namque etiam hunc fouit Diua Minerua sinu Viuite vterque igitur foelices pergite plures Omine tam fausto scribere vterque libros Thomas Newton VVilliam Foster AS no mannes els but Caesars pen could Caesars deedes indite Who was himselfe right wel enur'de both well to doe write So no man but of noble price Nobilities actes may blase The vulgar sort of creeping wormes cannot come nie her grace How hapneth then that Blandie durst so great attempt to trie Where many are of greater birth that could not soare so hie The cause is this as I suppose loke what he wants in bloud His curteous manners learned skill and vertues maketh good When these gaie gifts of Blandies breste this Goddesse once did see Shee cher'de him on and frendly sayd thou art a trumpe for mee Let Nobles doe as thou prescribes their bloud shall neuer fall Do thou thy selfe and be assur'de thy bloud shall rise withall THE EPISTLE DEdicatorie of Hieronimus Osorius written to the most noble and vertuous Prince Lewis sonne to Emanuell king of Portugale AFter I had obtayned throughe your good meanes fauourable helpe Lewes moste renowmed PriÌ„ce to haue recourse againe vnto my accustomed exercises of studie I employed my selfe more dilligeÌ„tlye then I did before in the searche of knowledge and wysedome For in my first entrie being moued onelye wyth the instincte of nature I moderately folowed my studies wherby reaping at the length some fruite I might imparte parte thereof to the profite commoditie of my natiue country But now whereas I haue alreadie proued sufficientlye your bountefull harte and clemencie and therefore am alwayes mindfull of your honour and worthines it lyeth mee vppon to bend therunto all the force vehemeÌ„t intentioÌ„ of my minde that I may in some case seeme worthy to be reckoned of esteemed for knowledge learning Neither do I seeke herein the praise of mine own wit but that I may if not reÌ„der due thanks yet declare my greate good will and dutifull hart ready alwayes and glad to accoÌ„plish your good desire VVherfore I wil in no wyse 〈…〉 to set forth in this kinde of wryting the full meaninge of my good disposition and will bring to passe that my obseruaunce towards you shal be knowen in all places And I am fully perswaded that whatsoeuer I do in shewynge my singular loue towards you wherewith I am maruelyously inflamed it is notwithstanding in it self but smally to be accompted of But it behoueth them not to bee squemish in geuinge a small simple gift who may not throughe vvante of abilitie bestowe of greater valewe and estimation and they which in matters of greater importaunce caÌ„not stand their soueraignes in steede should not therfore by not geuing a trifle slacke their dutye towards such whom they aboue all other honour and reuerence especially whereas in euery kinde of duty and curtesie not so much the valewe of the rewarde as the bountifulnes of a true meaning minde is generally allowed of and accepted VVhereas therefore the rather to discharge my dutie towards you most noble renowmed Prince I haue taken in hand for exercise of my stile after the maner and fashion of Aristotle to dispute of many questions I thought principally to entreate of true Nobilitie And because that so high stately an argument seemed vnto mee most meete for a worthy noble personage and for that these my discourses and treatises of Nobilitie were more curiously compyled and wyth more laboured studie I determined to present theÌ„ vnto your maiestie And so muche the more readily was I induced so to do by how much the more emineÌ„tly appeared in you the glistering gleames of true and auÌ„cient 〈…〉 deserue due prayse and coÌ„mendation then there is nothing amonge men more honourable then the title name of a king of them especially which according to the will and pleasure of God vseth theyr auctoritye and iurisdiction such as were truly the predecessours from whom issueth the fountayne of your Genealogie If renowme be obteyned by vertue who is more valiaunt then you who more bountefull who more endued wyth wysedome and pollicie I omitte to speake of the great loue and amity betwixt your brother and you a king endued wyth much honour Nobilitie a iust Prince and louer of his country againe of your great curtesie towards all men lastly which is principall of the rest of your feruent and most earnest desire to set forth and aduaunce
of gentle bloude whose myndes are infected with manye maladies come nothinge neare to true Nobilitye For it were not to be doubted theÌ„ but if Nobility were knowen by exercisinge it selfe in some notable exploite deseruinge due prayse and commendation it would stirre vp the mindes of a greate many to embrace and loue the excellencye thereof in so mutch that all men woulde willingely obey the lawes and submit theymselues to the aucthoritye of their superiours For ther is no man which would not exceedingely bée inflamed wyth the loue of vertue and all men woulde thincke themselues moste happy and blessed to be gouerned by the wisedome and vertue of Noble Personages I haue thought it therefore must appertynent to my purpose to search out diligently the nature originall right rule and foundation of true Nobilitye the vertues whiche bee incident thâ—â—â—unto in the inquisition whereof it will eftsones appeare howe mutch it auaileth to dignity worthines what oddes there is betwixt the counterfayt and liuely image of perfecte Noblenes But whereas this name of Nobility is many and suÌ„dry wayes to be interpreted that onely will I touche whiche importeth the worthines and dignity of Noble Parentage THe first thinge that may be questioned of is to knowe whether that Nobilitye may be accompted amongest those thinges with deserue honour estimation For we may alledge many argumentes whiche maye seeme to proue that the Noblenes of byrth and worthines of Parentage may neither conteine in it selfe anye superioritye neither by any meanes to be reduced to those thinges which in theÌ„ selus are tearmed good For as mutch as apperteineth to our nature and the common course of wordly welth wée cannot conceiue what gaine may growe by this wonderfull shewe admiration of Princelye porte For as soone as we entre into this life full of lamentation and miserye we are all ruled gouerned by the same kinde of lawes neither is any man exempted and set free from an infinite heape of miseries wherewith the condition and estate of mortal men is afflicted wee therefore make our first entrie into life with blubberinge teares and bitternes of sorow wee from our natiuity are wrapped in woe and misery wée sighe in sobbes and liue in lamentation and wée in the ende dolefully draw to death through the continual affliction of mutch perturbation But so farre of from Nobility is it to be preserued from such plagues and scourges the mutch more slippery and daungerous is that estate the ende more intermedled with mischiefe and misery then any other estate of mankinde whatsoeuer For as euery vapour ascendeth more naâ—â—â—ally to the highest places euen so sicknesses murders subtill vndermininges perilles poysons and a number other intollerable plagues myschiues doe alwayes pursue theym whiche are placed in hyghest roomes But if any man ponder weyghe in his mynde the natural qualities of the body in the same truely shall he finde nothinge whye noble bloude shoulde bee preferred before base Parentage For neither is he whiche is of gentle bloude more valiant then hee which is of lowe degre neyther in his race more swyfte neyther yet in health more lusty and of greater force Nay rather the more daintily be feedeth the weaker is his body made the more apte to be troubled with extreme payne in any kynd of infirmity If then the case standeth thus that neither the fauour of fortune nor the comely feature of the bodye distinguissheth man from man and as it were by distincte offices deuideth them then no doubt the diuersity of man hys estate is knowen manifestlye by the qualities of the minde or els it is no place els where to be founde For the perfect shew of Nobility is to be seene by one of these thre vertues besides the which there is none whereby it may be perceiued But whereas wee see the pathwaye to vertue open vnto al men and that Gentlemen descendinge of honourable families geue themselues to all impietye and other of lowe and simple parentage excelleth the rest in honesty vertue and integritye of life me thinketh therefore that that Nobility which is generally so mutch aduauÌ„ced is but vayne and grounded onely vppon the vnconstancye of peoples phantasie These thinges no doubt may be obiected against the worthines of noble Parentage But yet wée must thincke it to be for some great cause that all men willingly do yelde the Souerainty to someone house and progeny so that the generall consente and agremente of all countries is to be taken for the lawe of nature Which thinge that wée may perceaue more playnly I will begin with nature her selfe VVHosoeuer therefore wyll intentiuelye behoulde the woonderfull woorcke of Nature and the degree of al liuinge creatures shal finde that euery thinge is not of like qualitye but that some one thinge in excelleÌ„cye of nature exceedeth other and some other thinge yeeldeth vnto other in estimation and dignity For so merueilously nature hath wrought in her creatures that euen as they one in forme and shape differ from a nother so they should in like manner be disposed diuersly and not endued with the like power and vertue in so mutche that some shoulde moue other bee moued some rule other willingely obey PriÌ„cipally therfore if you will more deapely ponder this matter and aduisedly waygh the gloryous hue of Heauenly constitution you shall vnderstande the partes thereof not to be of like worthines or endued with the selfe same beauty and seemelynes For it is most apparant that the Starres obserue not the some course neyther are of like proportion neyther of like operation in so mutch that by their influences wée see the one as it were to haue domynion ouer the other and to receaue of the partes more excellent and predominaÌ„t light power and vertue Further wée may find the Element of fyre whiche for the exâ—ellentcy of his nature right worthtly hath the hygher place to rule the bodies mouinge vppon the face of the Earthe whose properties are diuers and dislike eache to other To descend to the Earth and the creatures therof what needeth it to discourse howe diuersly they are disposed Are they of one nature are they all endued with the same quality and vertue Neyther is this difference to be noted in those creatures alone which are of contrary natures but also in those which are of one kynde and qualytye For trees which are of one kynde spreadeth not their braunches in like fayrenes nor euery Stede doth his carrire wtih the lyke loftines neither euery Lion is of lyke strength Finally in al the worckes of nature there is to be noted some variety and alteration of degree place and dignity This excellency of nature neuer decayeth in the thinges that be euerlastinge but in the thinges which for a time doe florishe nature most secretly throughe the quality of the parent conueigheth to posterity accordinge to the sayinge of that worthy Poete Good men and stronge by course of kinde lyke issue doe
in the entermingling so many contrary sciences who besydes that he vnreuerently ioyned liberall artes and seruile occupations together omitted the knowledge skil of som things wherby the estate of a common wealth is kept and mainteined To passe ouer many which myght be spoken of I find not where he maketh mention of chiualrie which is the onlye defence and safegard of a common wealth But it could not be that Hippias nowe cutting out his cloake ▪ thē grauing his ring and sowing his sockes could haue any leasure to learne the feats of warre poynts of a good souldiar It is a thinge therefore most nedefull that some shoulde beare rule sit in the place of maiesty by whose wisedome and pollicye the multitude should be gouerned other some should geue them selues to warlike practises or to be cōning in some science through the perfectiō wherof they mighte in distresse and daunger be a staye to theyr countrye other till the ground other worke at annile all to the commoditie of their natiue countrie Whereas then it is very requisite that men should differ in degree ▪ dignitie in labour industrie Nature hath prouidētly wrought the varietie of witts of dispositions qualities Herehence the sharpe witte deepe iudgement the high and loftie minde proceedeth wherewith some are especially through Natures benefite endued Who through their good constellacion may both wisely forsee daunger and couragiously repell imminente mischiefe Socrates in the Booke entituled Phaedro calleth this excellency of Nature the gould of the Gods whereby he is indured to thincke that they whose mindes are thus beautifyed are vnto them allyed and fitte of all other to be placed on the earth in the Throne of Maiestie Dame Nature therefore the mother of all things hath placed them principally in highest roome of dignitie Other some she hath not framed in such perfite wise either for witte prowesse and valiauntnes yet hath shee imparted vnto them greate strength and much courage in so much they will not easly fainte but manfully obseruinge lawes and ordinaunces and aide their country in time of daunger Other she hath made more simple of vnderstandinge more coulde of courage and therefore iustly hath appointed them to toyle in seruile Artes of which sort are they whom we terme men of occupation For so it is brought to passe by the wōderfull prouidence of God that whereas ech man helpeth an other and laboureth in the Vocation wherunto he is called the estate of man kinde is thereby happely preserued And the diuersitie of man his inclination and disposition was knowen euen from that time when men as Barbarians wandered in woods and desolate places voyde of reason and all good ciuilitie For at that time some one beside the rest excelling in witte knowledge and industrie withdrew them through great perswasiōs from rudenes to ciuill gouernment from barbarousnes to all maner of gentlenes The which thing the best learned haue declared vnto vs vnder fictions and Poets tales As when Orpheus is fained to haue drawen vnto him the woods and wilde beastes by his sweete sounde and pleasaunt Harmonie Amphion in like maner is sayd to driue at his pleasure whither him listed stones and sensles things through the swetnes of his songe Whereby it is geuen vs to vnderstand that those men which for want of vnderstanding were as blunte as blocks were wonne by wysedome and brought by the pollicie of other to much ciuility By such a deede Theseus wanne great fame immortall memory Who first assembled into one place the people of Athens miserablye deuided geeuinge them profitable lawes and good ordinaunces I will in meane time let to speake of those who were longe before Theseus whiche erected and builded many Citties Then was it to bee seene howe much the gentlemanlike and Princely mynde was preferred before the base and abiecte courage In those vertue was so much loued and merueyled at that they which had receyued so greate benefite by such which excelled in vertue and honestye yelded themselues with all submission to be ruled by their wysdome in so much that when they were deade they gaue vnto them deuine honoures and embraced wyth entyre loue theyr children and ofspring Principally they were moued therevnto for that their benefites were freshe in memorye which were so great and many that of deutye they thought to render thanckes to theyr posteritye When afterwardes they founde and had experiensed that there was in the issue the true and liuely image of the parente not to be seene so much in the feature and makinge of the bodye as in the qualitye and disposition of the mynde then they were styrred vp excedingly not onely for the loue that they bare to theyr auncestours as for the especiall regarde that they had to the Noble dispositions of their progeny to honour that stocke and family to whom they did offer the swaye and gouernment of the common wealth most wilinglye If then any man will demaunde at what tyme Gentilitye first began hee is to learne that then it firste entred when men oute of order were reduced to good order by the perswasion and pollicie of such as were endued with the excellency of good Nature and noble bloud Which degree of honour was geuen for two causes First for the iust desertes of parents then for the great expectation and hope which they had in their ofspringe and progenie For it was imprinted in the minds of men in time paste that the father which did excell in vertue coulde not but leaue a sonne endued with the like giftes and the behauour maners and disposition to declare the worthines of noble birth and parentage which is most wisely noted by Euripides In tender yeares a Princely grace Is token sure of noble race The opinion wherof so much preuayled wyth our forefathers that who so descended from a worthy stocke him they hoped to see in processe of time adourned with noble vertues If so then the worthines and vertue of any one man was had in such admiration that he might challēge vnto himself as his owne right the superioritie the same man litle regarding these vaine and transitorie pleasures deriued the first originall cause of his birthe and Generation from the Deuine Nature of the Gods. The cause why the common people was induced and brought to this opinion proceeded not so muche from ignoraunce and superstition as from the great shew of vertue which appeared in their life and conuersation For it seemed vnto them a thinge very likely and probable that those sprang of a Deuine Nature which were endued with the excellencie of vertue and honestie Herehence arose those worthy wighes which Homer setteth out in his Ilias amonge whom no one was founde which fotte not his petegree from the Emperiall throne of Maiestie As for example Hector the noble Troian who whyle hee liued was the verye strength and staye of his countrye of whom Neptune warneth the Greecians Aie me I feare the enmies force
multitude of the Citty Agrigentum that I also passe ouer all other with silence whose manners were infected with the like barbarous cruelty Truely all the bloude and race of Pisistratus lost by this only way their gouernment and principality For Armodius and Aristogiton atteÌ„pted that so great and notable an enterprice not so mutch to redeeme their couÌ„trey from tiranny as to be reuenged of a notorious iniury For when the sonne of Pisistratus could neither by his sweet and sugred entisementes nor by his large and fayre promises allure Armodius beinge a passinge fiue and proper yonge gentleman on whom he extremely doted in loue to sarisefye his more then beastly appetite he deuised with him selfe how he might be reuenged of so proude and scornefull refusal In meane season the day came when at Athens ther should be solemnised a greate festiuall day wherein certaine virgines piked out for the purpose shoulde carrye vppon their heades after the manner and facion of the countrye certayne thinges of greate holines conteined in fyne Wicker baskettes Hipparchus thinkinge that nowe he might haue fit occasion to wreak his mallice on Armodius procured his sister to be one of that company Afterwardes when this solempne shew was setting forth Hipparchus remoued the sister of Armodius as if she were vnworthy of the place that it myght be knowen to al men that she was not for any other purpose appoynted in that roome but onelye that shee by her displacinge mighte receaue an open rebuke and greeuous contumelie whiche boyled in his breast againste her brother Armodius But this was no smal dishoner amoÌ„g the Athenians which thiÌ„g beyng taken verye displeasauntly by Armodius he brake his mynde to Aristogiton his louinge and trustye frynde and to other also and conspired against Hippias Hipparchus his elder brother whithe was then their kinge gouernour and flewe Hipparchus him selfe Althoughe this conspyracie took not effect then presently yet it anymated and stirred vp the Athenians in so muche not long after Hippias loste the kingdome and they were restored to their former lybertye What should I speake of the Tarquines were not they for the selfe same cause banished Rome because they dealte nothing by right but wrought all by vyolence extremity and crueltye And therfore wheras Sextus Tarquinius following the soule and abominable steppes and wickednes of his father had after many iniuryes wherewith he had wronged the Romaines by force committed with chaste Lucrece a ruthful rape he liued with his father and brethreÌ„ as an outcast in a straÌ„ge countrye After the same maner Dionisius the later when hee was for his abominable lyfe banished Siracusa through the vertu and iustice firste of Dion then of Timoleon liued at Corinth with great shame and no leâ—â—e misery So ther are a number besydes that haue throughe their leude lyfe and dishonest demeanoure loste their honour and their Empire withal gotten of their auncestors through greate vertue and thereby haue caste a cloude of Darkenes ouer al their posteritye I will not any longer staie in this matter whereas nothing is so playne and euidente as that the heinous blott and cryme of Iniustice maketh the whole kinred obscure ville and of no reputaioÌ„ Furthermore what thing is more detestable and dishotnourable then dastardlie feare what thing more absurd and vnsitting with the nature of a gentlemaÌ„ what thing I pray you proueth so muche a wretche and a dastarde as that any man should so feare that he shoulde steppe asyde from constancie or forget his estate and dignity nor haue his mynde so well setled that he shal seeme to haue a stayed aduise and iudgement I shal not neede to proue this by many examples whereas it doth appeare sufficientlye that the honoure of many nations throughe feare and inconstancie hath beene wrested out of their handes And to what purpose shoulde I declare the foule and vnseemly vice of avarice and other greate blottes and inormityes of the minde through the which many right honourable and of high degre procure to themselues perpetual shame and infamye and so shake and ouerthrowe the worthines of their stock and kinred that they seeme to be desyrous of nothinge so muche as to be made mates and companions of the vilest raskalles that may be Whereas it is therfore manifest that nobilitye doth both ryse and fall and is much subiecte to mutabilitie truely as they deserue with prayse to be lifted vp euen to the skies through whose vertue glory and renomne to the whole raceiâ— purchased eueÌ„ so are they ryght worthy of the hatred and indignation of all menne by whose blotte and shame so greate honoure and worthines is extinguished for as much as they could neyther throughe their goode inclinations neyther by the laudable example of their auncestors be stirred vppe to the loue of vertue beynge as it were wrapped within the bandes of shame and volupte Wherefore the folye of certayne is to be pityed yf compassion maye bee hadd on pryde and folye who whereas they are not famous for commendatioÌ„ of witte and haue neuer in their lyfe deserued any thinge and haue neuer to any fruite or commodity born the estates of noble personages yet they so flatter themseÌ„lues with the bare name of nobility as though they discended from Heauen aboue I say they are greately to be lamented and their case is pitifull who think theym selues so happye and fortunate when they are vexed wythe soe manye miseryes of the mynde and some tymes of the bodye also But it is a worlde to see their intollerable insolencie and then especially when they are in the Pallaces of Princes There seruauntes some goe before some in a greate traine follow they themselues in their gate vse a certayne number muche lyke as if they did moue by meausre But when they are lette in of the porters and that they crye rounde about roome for the noble men then thinke they themselues more happy then caÌ„ne by wordes bee vttered No man is ignorante what a solempne matter it is made if any one of them that take themselues great worthies and not so borne but I weene made of some of the Gods happen familiarly to goe in company with some one no gentlemaÌ„ borne they crye oute all the solempnitye is defaced and the sacred order of nobilitye is violated vtterlye decaid Why shoulde not I sayth he stande on my pantable and delight in my selfe beyng borne as I am of a noble house why haue you not then a mynde worthye that noble race from whence you come thou hast throughe thy beastly lyfe and ouermuch licentiousnes steined the honoure of they auncestors which they through vertu woÌ„ne They were aduaunced to an high and â—crâ—â—table place in the coÌ„mon wealthe for that they excelled in valiantes of the minde integritie of lyfe liberalitye and bountifulnes iâ— oâ—â—n the other syde throughe thy cowardlinâ—s thy vitious and filthy lyfe throughe thy slendernes of skill and knowledge in euery matter hast made thy self equal with
vse fayned speach that he liuinge in this plenteous store and aboundaunce of worldly glory fealt himselfe neuerthelesse content but moued with farder desire Zeno immoderately with open mouth exclaimeth vpon this man reuilinge him as a pezant and mad man chiefly for that he cannot maister and qualifie that motion of the minde throughe the power whereof he is moued to desire infinitely then for that in the aboūdance of worldly wealth he professeth himselfe still oppressed with penury Whom for all that if you indifferently iudge you ought to pardon For put case his minde with those good thinges should rest contēted which can come to passe by no reasō For if you should powre into the mind all those good qualities that mought be procured by mans trauaile and industrie you coulde not by any meanes satisfy the vnsatiable capacity thereof But admit it satisfied yet notwithstandinge shall it be inflamed continually with the desire of immortalitye But this saieth he no wise man will desire Which hath appoincted vnto him selfe such boundes and limites that he ordereth his life by the rule of nature and not of desire As thoughe it were beesides nature to lyue euer Or as though there were any thinge more agreable to nature To proue this wherefore are we pensiue and carefull of those thinges that happen to vs after our deathes Wherefore doe we desire ofspringe and the succession of children Why do wee thinke it a worthye thinge to be commended to oure posteritye Whye are most pregnant and florishinge wittes moued with the desire of perpetuall fame and glory Assuredly this affection proceedes of no other cause then of the desire of immortality For whereas man beinge a creature endued with reason and vnderstandinge plainly and euidently seeth that that is not to be thought to appertaine to perfecte blessednes which is variable subiect to alteration knowinge also for a certainty that those thinges whiche may be lost or taken from vs are mutch disagreinge with the nature of felicity he dreadeth death and is stirred vp wyth an egree motion of the mynde and moued wyth a wonderful instincte of nature to couet the fruition of immortality And beinge yet vncertaine to attaine the same is duringe this life tossed and turmoyled hither and thyther and imployeth therto his whole study and diligence that by all meanes he possibly may he moughte preserue himselfe from vtter destruction and finall decaie Some man therefore holdeth himselfe most happy if he leaue behinde him after his death a perfecte portrayture of his owne name and one that shall be as it were himselfe in in another person Some man striueth excéedingelye by sententious sayinges and worthy monumentes of an excellent wit by noble and valiaunt Actes to purchase to himselfe continuall fame and memory Some other in erectinge great and sumptuous buildinges séeketh thereby to commende himselfe vnto posterity Which geueth a sufficient note that euen by natures instincte and fore warninge all men tremble and quake at the memory of death and then doe by all meanes sheewe their desire of perpetuity of life Therefore whereas the nature of man is such that it cannot haue on earth any longe contynuance for all kindes of estates are equally subiecte to death and the way to the graue as Horace saieth muste once be trode for this cause all men generally do apply therunto their whole diligence after death at least wise to leaue some representation or counterfaite shewe of life Howe can it therfore be gainsaide but that a creature desirous of euerlastingenes must needes bee stroken with great feare and terrour of death And seinge that no man in this life can attaine his ioye and hartes rest for how can the mind haue his contentation hauing not obteined that for the which it so mutch longeth it doth euidētly appeare that we are created to some other greater and more excellent purposes And therefore is it that oure myndes are not satisfyed wythe those good thinges that happen in this lyfe beecause all thinges here are of no estimation and streyghted into a narrow compasse in comparison of those whiche we through a secrete working and inclination of nature are prone to desire But to the knowledge of those good thinges which onely are accomted the chiefest and by all meanes possiblye to bee desired two wayes there are that may conducte vs First of all the very desire of the mynd it selfe wil open vnto vs plainly what it is then our byrth and the consideration of owr generation will more playnly shew vs what it is that we desire For we must not suppose anye other ende to bee proposed to eache thinge wee desire then that whereunto nature it selfe beynge not corrupted or depraued is bente and inclined neyther from any other fountaine ought the end of blessed life to be deryued thē frō that frō which we first borowed the beginning of lyfe FIrst therfore it is requisite to vnderstand what that appetite of desire is which is so depely imprīted in the mind of mā We se al mē for the most part do avoid as much as in thē lyeth the things that are displeasant and paynful and to desire inordinatlye that whiche maye stirre vp delectation and pleasure to make greate pryce of riches ability to be inflamed with the loue of learning the which if many through their dull and barrayn wits do not attayn yet they can do no lesse then loue and honour the learned man in so much that him whom they see furnished wyth moste excellente artes and sciences they thinke moste lyke and semblable to immortal Goddes Agayne dayly experiēce doth shewe vs that all mē are enamoured with the bewty and worthines of vertue and honesty in so much that wicked and euil disposed persons are moued and allured with the perfection thereof and beeyng taken in a trippe wexe ashamed at their offence desiring rather to be accompted honest and vertuous then leude and vngratious To conclude al mē are of that nature that they are not contented hauinge attayned one kynde of those thynges whyche are tearmed good but they would be fullye fraight with al together and cleane exempted from all feare and griefe of the mynd Agayn they immoderatly desyre to haue al those good thinges reache to the higheste degree of perfection and to haue theym continue and remayne for euer But what is this els then to desire to bee lyke vnto God in estate and conditiō For the omnipotent and diuine nature of God is suche that it aboundeth in all felicity and beyng replenyshed wyth his vnspeakable wysedome and vertue seperated from the contagion of all corruption reigneth in a most glorious kingdom blessed endles They therfore that woulde inioye the thinges that in perfectnes and principality exceede all other and woulde with an ardent desire couet an eternity and perpetuity therein wisheth hym selfe as it were to be of the numbre and companye of Heauenly sainctes What should I heere speake of the earnest zeale of religion by
iudgemente To conclude after sinne and wickednes was once committed all meanes possible were deuised to heale the festered soore by sinne procured There were laid forth menacing threatninges there was sente amonge men death and destruction generall ouerwhelming of waters great waste hurt by fire Againe there happened straunge sights prodigious monsters to feare and terrifie the minds of meÌ„ Further the broiles and tumults of warre the vtter ruine and subuersion of countryes had this meaninge to strike into men some remorse of sinne and to withdraw them froÌ„ their wickednes abhominacioÌ„ On the other side the coÌ„modities of this life the law set downe by the finger of God the institutioÌ„ of holy religion Gods promises his exceedinge benefits were to reduce men both to their dutie to the purchasing of theyr owne health safetie God therfore of his entyre and fatherly clemencie goodnes and mercye prouided for the safegarde and preseruation of man his estate by all kinde of meanes whether they were â–ª ordayned for his chastisemeÌ„t or for a meanes to allure him to vertue goodnes But after that the extremitie of his sickenes so much increased and his wickednes waxed so great that his wounded soule seemed almost incurable the chiefe and principall of all Phisitions applyed vnto him another soueraigne medecine and gaue vnto him an especiall preseruation not onelye to repayre that which was impayred and lost by disease but also fully to restore his former healthe with further encreasinge the same wyth strength and all other necessary supplies This no doubt was the wysedome of Almighty God the eternall sonne of the father eternall begotten in such wyse as no tongue can declare the perfect image of his fathers glory the fountaine welspring of life immortalitie He therfore who had in the beginning of the worlde imprinted in man the shape and liklines of himselfe hath losed him which was bound wyth fetters of sinne death compassed about with al kinde of misery calamitie and hath by his singuler diuine prouideÌ„ce restored him to his former liberty First therefore it was expediente and necessary that that abhominable and most haynous offence wherewith mankinde generally was infected should be washed away and that the violating and defacing of the relligion of God shoulde be by some holy sacrifice or satisfaction raunsomed that the filthie staine by wickednes and sinne receyued shoulde be clensed and cleane taken out That at the length man beinge thus deliuered from the bondage and tyrannie of sinne mought recouer the worthy titles of his aunciente dignity and renowme and in the ende attayne the glory of lyfe euerlastinge But no such sacrifice coulde possiblye be found by which so great impietie might be purged or the iust iudgemeÌ„t of God satisfyed or the staine receyued quite and cleane taken oute and washed awaye Therefore we all defiled wyth sinne subiecte and thrall to moste woofull calamities soyled wyth the suddes and filthye frothe of all kinde of dishonesty were borne to perpetuall and euerlastinge miserye This shoulde haue beene our wretched and vnfortunate estate excepte our most bountefull mercifull Sauiour Christe had beholden vs most miserable and cursed â—aitifes with the eies of his mercy had of his singuler gracious goodnes taken vppon him the true fourme and shape of man and retaininge still the maiesty of his Godheade had after a wonderfull order vnited and ioyned thereunto the nature of man Therefore the Lord and Ruler of all the worlde at the bendinge of whose browe the Heauens and Earth do quake and tremble to the intent he mought bringe man lamentably loste and expelled out of the territory and pleasant place of Paradise to his natiue soile and country againe hee descendinge from the highest heauen was conuersaunte here with vs in Earth in such sorte that hee neither layd aside the rule of Heauen aboue nor yet did seclude and seperate himselfe from the swaie and gouerment of the whole world beside By this league and mutuall coniunction of the deuine and humaine natures sinne that had taken déepe roote in man was incontinently plucke vp by the rootes the rule and aucthority of death was abridged and for all manner of wickednes with the purest and holiest sacrifice that moughte be satisfaction was made For what more holye kinde of sacrifice could be inuented then that which was done and celebrated by the Highest Bishoppe who was by the auncient Prophecies of the holy Fathers saide to be a Prieste accordinge to the order of Melchisedech Who made sacrifice not with shéepe or calues or any offeringes by the vaine supersticion of men allowed of but with his owne most pretious bloude Who that hee moughte keepe vs from that death and destruction that did hange ouer our heades was content for the generall saluation of vs all to let those thinges light vppon his owne heade and for our sakes to offer vp himselfe a pure and vndefiled sacrifice Who suffered himselfe to be scourged with roddes and to be hanged on the crosse that he mought heare the punishment of our generall offence and appease Gods wrath against vs with the sacrifice of his sacred body O exceedinge greatnes of God O plenty infinit and vnmeasurable of the benefites of God and wonderfull largnes of his giftes heaped and powred vppon vs. He the maker of all thinges by whose power all thinges bothe aboue beneath were framed and finished who ruleth and disposeth all thinges the excéedinge glorye of whose maiestye the Heauens caÌ„not containe did lie inclosed in the wombe of a most blessed Virgine and tooke vppon him the verye true and perfect shape of a man that he mought place man in some degree and deuine perfection This was that which many hundred yeares before was foretolde by men inspired with the holy ghoste to witte that time woulde come that God couered with humaine shape shoulde vse the office of an instructer and teacher should deliuer vnto vs the holsome discipline of vertue and godlines For Esaye writeth thus All nations shall runne to him and mutch people shall goe and they shall saye come ye lette vs ascende vp to the hill of the Lorde and to the house of the God of Iacob and he shal teach vs his waies and wee shall walke in his pathes And in another place he vttereth such speach as if God the father should impart his minde and counsell with his sonne In this manner I haue appoyncted thee to be the atonement betwixte me and mankinde to be á light to lighten all nations to make the blinde to see to set him at liberty which is fast tyed in chaines Againe in another place the sonne of God speaketh thus of him selfe The spirite of God resteth on me for that he hath annoynted mee and sent me to instructe the meeke in spirite and to remedye theÌ„ that are afflicted Baruch the Prophet calleth him God from whence hath spronge all knowledge and wisedome And a little after this he
expresse in woordes in what maÌ„ner the SoÌ„ne of God hath taken vnto him the shape and forme of man and with so wonderfull a linke of coniunction vnited his and our natures that beynge verye God was perfect man that he mought clense and purifie the whole generation of maÌ„ from euery blot blemish of sinne and mought keepe them safe holye and vndefiled froÌ„ all kynde of wickednesse further what kynd of eloquence is able to expresse the miserye of the crosse whiche Christ himselfe prouided and prepared as a bulwark and engine to vndermyne and ouerthrow the force of our enemy who caÌ„ set forth as the worthines of the matter it self requiâ—eth the vnconquerable vertu of him with the which he stroke to the ground and crushed in peeces that venemous serpent into whose power al thâ— generally were fallen and extinguished the farre stretched kingdome of death and banished and put to flight all superstiâ—ioÌ„s and barbarous behauours That in meane tyme I omitt that how he was raysed from death and bearyng with him the spoyles which hee beeynge the victor and conqueror in all battails procured to himselfe with wonderfull glorye entered into the throne celestiall that from thence forthe hee moughte bring vnder his authority eternall iurisdictioÌ„ al couÌ„tries and nations Also that I omit to speak of that kindlynge of fyre of the holye spyryte wherewythe the Apostles mindes inflamed wyth a rare and syngular constancie declared thinges secrete and heauenly and filled the whole worde with Christes holye name All these thinges stryke into our myndes a wonderfull admiration and through their exceeding greatnes bereue man of his reason and vnderstanding and maketh his tounge to folter and stagger Therfore it is a great matter and difficult and not onely excedeth the slendernes of my simple witt but is a thing whch cannot be compassed by mans reache and capacity to vtter and declare any one parte of those thinges which not the doctrine and traditioÌ„ of men but the wysedome of God hath inspyred into our myndes notwithstaÌ„ding that should haue ben coÌ„sidered before we had in our first enterance as it were passed forth out of the heauen Now truely wheras we haue boldly launched into the depe we must hoyse vp our sayles Therefore leauinge that argumente whiche we haue before dilated so farforth as it was lawful and we durst presume we wil by Gods aide and assistance brieflye speake of those thinges which concerne the worthie titles of a Christian name ANd first as touchinge vertue yf as it was of vs before declared that onely is to be demed a vertu which proceedinge from God alwaies is referred to God and to him directeth al her actyons and euident it is that the heauenly and celestiall kynde of vertue did onelye procede originally from the doctrine mighty power of Christ and it was powred onely into the myndes of theÌ„ which were the true folowers of Christ it consequeÌ„tly foloweth that one lyin Christians the perfecte light of true nobilitye appeareth For this is the onely vertue which weakened al the strengthe and cutte a sunder the synowes of sinne which restored to the former bewtie the most excelleÌ„t and diuine substaÌ„ce of the soule defiled with al vncleanes which did make strong and lusty the feble strength of the soule with a marueylous swiftnes and constaÌ„cie farre passinge the opinion and credit of men which hath aliened all our cogitations from all humaine and transitory pleasures to the study of holines and pure religion and hath layde open a sure and ready path way to heauen Let any man yf it so please him compare that kynde of vertue which was in the Grctians and Romaines both that was to outward apparance worthy greate renoumne with the nobilitye of a ChristiaÌ„ man he shal eftsones perceiue what great odds and difference there is betwixt them both Theire vertue attained by mans trauaile and paine resteth in things vayne and transitory The vertue of ChristiaÌ„s geueÌ„ to theÌ„ by the francke and free gift of God hath a moste assured hope fixed in god Theire vertue hath respecte to temporall treasure and the glorious glisteringe of wordlye pleasures whiche in shorte space perisheth and comes to nothinge the vertue of Christianes respecteth onely the thinges that no time shal consume the thinges that are heauenly and euerlastinge Their vertue darckned with the contagions of sinne and brought low creepeth on the ground but the vertue of Christians beyng pure and vndefyled swyftly and confidently flyeth vp to heauen Their vertue with a waueringe hoope and fainte courage thinketh on their glory The vertue of Christians resteth stayeth on a most forme and assured hope of immortality and thinketh certainely to inioy the true fruict and effect of glorye Lastly their vertue pufte vp with moste light and phantastical opinions stirreth vp amonge simple and fonde men great admiration The vertue of Christians illumined with the true lighte of holines and sanctimonye rauisheth wyse men with the desire loue of true euerlastinge worthines To conclude in the one may you see a certaine halfe deade image of vertue in the other vertue her selfe furnished with all necessary healpes and beautified and setforth with all her due titles and ornamentes Againe he shall easily vnderstande wherein they both differ which will geue himselfe to the vnderstandinge of their effectes operations For he that will examine and diligently consider Christian lyberality méekenes and temperance and the offices and dueties that springe out of their other vertues and will compare theym with the actions that procéede out of humayne vertue shall finde that the soule of a perfect christian man is an holy place and Temple in the which the eternall Godhead of the blessed Trinitye inhabiteth For so he him selfe testifieth I and my father will come to visite him and we wil make with him our abode and mansion place And els where I will make my habitation amonge them and will walke vp and downe And Paule in many places calleth the myndes of Christians the churches and Temples of God. Therefore wheras God himselfe hath made his seat and dwellinge place in the mindes of them that trace the steppes and treade the pathwaye of Christe that his aide and assistaunce beinge allwayes prest and at hande he mought inflame theÌ„ with an earnest desire of followinge his diuine vertue it is a ridiculous thinge co compare the bare shewe of anye humaine vertue to a vertue so excéedinge excellent BVt nowe touchinge nobility what should I saye For if it be true that the wise and learned suppose all nobylitye to springe out of vertue and do thinke the fame to be nothinge els but a race and kinred illumined with rare singular vertues truely that stocke a family that is frâ—yght with diuine vertues cannot be thought but to issue oute of a diuine race and progeny And therefore we do not timerously and staggeringely but with a lowde voice bolde courage saie that the whole generation of
gratifie other men in that wherwith they abounde out of measure And the most part of men doe into so narrowe a compasse and into such strayghtnes drawe the office and dutye of liberalitye that they suppose they owe nothyng to anye bodye but vnto theymselues and vnto theym that by consanguynytye and aliance are lincked vnto theim And if they bestowe good turnes vppon other they bestow them vppon suche that are lyke through the possessions able manfully to requite theym more aboundātly then they haue at their handes receiued But they that haue wholy geuē vp thēselues to the rule disciplyn of Chryst do not onely in aboundance of wealth but also in aduersitye and when they liue porelye performe al dutys to curtesie liberality appertayning Further they thinke no man an alian whom they can by anye meanes healpe Lastly of al they are not so much disposed to deale franckly with them that are able to make them sufficient amendes as wyth thē who for their great necessitye and want are not of abilitye to make requital of a benefite receiued Neyther are they of that nature and disposition that they wil onely lay out their money and leaue other good actes vndone as geuing good coūsell and good example of vertue and applying to al good thinges their industrye and dilligente But whatsoeuer with their witte labour studye and payne can possibly be attayned they will take in hand so that they may do good to other men therby neyther by venturinge their lyues will they at anye tyme sticke to saue other men harmelesse and free frome daunger especiallye them that professe the name of Christ For so great agreement is there amonge them in the profession of true religiō that are instructed with the lawes of God suche a fryendly league in all honest vertuous accions and to conclude such a perfect and firme knott of loue and frendshippe that none of thē more esteemeth of his owne estate then of the estate condicion of other men It is not therfore to be maruayled that the number of thē was so great which to relieue other mens necessitye and want haue spente all that their fathers haue left theym seeynge that manye to do good vnto other men haue most manfully and couragiously lost their liues And what neede I in suche a numbre rekon a fewe for in the firste beginninge of the churche theese duetyes of loue and charitye were generally embraced and now they are not of all men forsaken For there are not a fewe which doe not onelye dispyse all ryches and wordlye substance but also yf the case so required woulde be contented for other mennes sakes to loose their liues For the cleare lighte of Christian vertue and honestie hath alwayes appeared Sometimes it hath bin more generall and led verye manye into the righte waye Sometimes it hath conducted but a fewe yet alwayes hath bin well accompted of and shall as longe as the worlde continueth keepe his wonted honour and estimation For it did not proceede of menne but God himselfe did therewithall establishe mannes mutable estate and brittle condition Therefore there will neuer wante some which will not more esteeme of theyr owne priuate commodities then of the safetie and preseruation of all men In so much that they will bestowe wyth a righte good will theyr liues so that thereby all men generallye maye reape some fruite and commoditie And this one thinge as each thinge els deserued greate admiration That men beinge by Nature lincked in loue yet it hath so fallen oute that they beinge intangled wyth vices and troublesome affections of the minde verye seeldomlye haue applyed themselues to the maintenaunce of perfect frendshippe And therefore so manye hundred yeares scarcelye two or three couples of frendes haue bin founde that haue continued in a firme and stable league of frendshippe Of whom also wee haue notice rather by the fayned Fables of Poetes and by a generall opinion conceyued of our elders then a certayne proofe by testimony of sufficiente credite But after that the mindes of men were able to beholde the exceedinge brightnes of his Heauenlye doctrine so grrate consente of loue was incontinently amonge men so firmely were they vnited in prrfecte frendshippe that no manne would holde any thinge in seuerall as his owne proper goods but eche man bestowed all his worldly substaunce to the vse and commoditie of all menne in generall But whye do I saye worldly substaunce seinge it is manifest that the goodwilles of all men were so lincked together that no man thought good of any thinge but all men did allowe thereof no man desiered anye thinge but that that was expediente and behoouefull for the saftye and good estate of all menne Luke sayth One vvas the harte and minde of the nomber of them that beleeued in GOD. Neyther did anye of them accompte that which hee possessed to be his owne but they had all thinges cōmon Here you see that woorthy and excellente kinde of frendshippe that throughe the opinion of Vertue is procured a bare paterne whereof resembled as it were in a shadowe in Poets Tales strake into menne a greate admiration vnto the which scarcely two or three couples of men haue attayned not embraced onelye of a fewe but wonderfullye mayntayned of all the whole multitude of Christian people For so firmely were they in mindes vnited and ioyned that they did not onelye liue after one manner and vnder one lawe but all generallye were of one minde and one will and desire To conclude onelye in Christians the perfection of true frendshippe appeared the cleare lighte of vnfayned loue shined For euen as wee note in manye a certayne endeuour to be vertuous but wee see in no man the perfection of Vertue that hath not a taste of Christian relligion so although many haue had the outwarde shew and appearaunce of frendshippe yet the liuelye and naturall shape of true frendeshippe onelye in Christians hath beene to bee founde For seinge that frendeshippe springeth oute of Vertue it must of necessity folowe that perfecte frendshippe shoulde remayne onely in them in whom perfecte Vertue is reposed and putte But let it in this Booke suffice of Iustice liberalitie and frendshippe the fountayne of liberalitye in fewe woordes to haue intreated The residewe of my discourse in which I must dispute more at large of Christian fortitude and magnanimitie because of the peeuish and peruerse dealinge of them which cannot finde in theyr hartes to yelde vnto Christian men the commendation of that Vertue I will remitte and put ouer to the processe followinge THE THIRD BOOKE of Christian Nobilitie THe moste excellente and worthy properties belonginge to a Christian name that is iustice and liberalitye haue bin declared of vs in the booke nexte afore not wyth such eloquence and in that kinde of lofty style as the waightines of the argumente did require but as the slendernes of my skill would permit mee in that dispute to follow It remayneth
called wyth whom I haue to deale may not deeme in any wyse worthy of contempt because they had no knowledge of true relligion which he in no wyse woulde haue to be magnifyed and were notwithstandinge partakers of trayterous attemptes the meanes of descryinge whereof hee supposeth worthye of great commendation But how obscure is their constācie if it be compared with the valiaunt courage and magnanimitie of Christian men For if you respecte the cause they for hate of the tyraunts by whom they were annoyed paciently endured theyr cruell punishments our men for the loue of Christe of whom they had receyued wonderfull benefits thought all tormentes easye and tollerable If you weighe the exceedinge greatnes of the tormente the continuance thereof you shall finde them not common and vsuall as theyrs were but new and straunge tortures were deuised for Christians which as longe as might be moughte teare their liue bodies and wonderfully beate and bruse them Furthermore they when they were driuen to extreeme miserye and state of desperation seemed outwardlye to beare an externall shewe of their former worthines and hauty minde Christians when they had free election to accepte that they best liked of yet not with vnwilling minds they exchaunged a glorious and honourable death wyth a lyfe stayned wyth ignomye and shame If you regarde the nomber it is a ridiculous thing to set an infinite nomber against a very fewe Dost thou then despyse this holsome discipline oute of which hath bin yelded so manye notable and worthy examples of vertue Canst thou constantly affirme that the mindes of men are induced to thinke beastly and abiectly of themselues by this doctryne which hath with stoutnes far beyonde mannes creditte armed the tender nature of womē and the feeble age of childred whiche hath stirren vppe so great a multitude to an ernest desire of prayse and glorye What peruerse ouerthwart perswasiō of mind is this that thou shouldest haue in admiration the vayn shadow of vertue and shouldest suppose true vertue worthy of no estimation at all But no doubte herehence procedeth this great erroure Thou doste beholde onely the externall forme of the Crosse of afliction that excellente vertue that vnder the forme of the crosse lieth hidden thou dost not beholde For the dull capacity of a simple vnderstandinge ouerwhelmed wyth darknes and with filth defiled is not able to abyde the bryghtenes of so cleare a lighte For the doctryne of Chryste as Paule saythe seemeth to wicked and desperate persons to haue a shew of ignorāce and to muche humilitye But to them that are of a milde spirite and confirmed with the grace of God it sheweth a fullnes of heauenly wisedome and most excellent vertue For euen as in the personne of Chryst all men beeholde that face wherin as it was by the prophesie of Esaie foretolde there was no forced bewtye nor semelines and yet all men sawe not the glory of that diuine nature which Iohn beheld euen so manie through the lyke blyndes and wante of vnderstandinge contemne the lyfe of Christians voide of al wordlye pompe and are by no means able to beholde the excellent brightnes of Christian nobility BVt as concerning the Romain Empyre that we may say some thinge thereof albeit it semeth a thing far frō our intent and purpose hath not this fine fellow which is so expert in all matters of pollecie reade in most learned wryters that euen Cities themselues haue their chāges and courses and that all comonwelthes do as it were by the course of nature rise and fal Neyther that it is possible that any thing vnder the Moone should be immortall and contynewe for euer All thynges as they haue a beegynnynge soe necessarye it ys that they shoulde ones decay and through the cruelty of death dispatchinge euerye thynge perishe and come to nothinge For how manye Cityes how many countryes and nations are beaten flat to the grounde and couered with moolde whiche long agoe most of all florished both by reason of their farr stretched Empyre and glory and renoomne purchased by famous and noble actes who hath ouerthrowen the dominions of the Assirians and Persians who hath wasted the wealth of the Athenians who hath abrydged the power pompe of the Macedonians Truely no other thinge can be alleaged as cause thereof but the natural course of the worlde then the which nothinge is more britle and vncertain For if Cirns had not vtterly extinguished the Assirians Empire if Alexāder had not as it were crushed in peces the power of the Persians if the Macedonians al Greece by the warres of the Romaynes had not beene vtterlye vanquished yet notwithstandinge it muste be graunted of necessitye that al these Empyres shauld haue bene destroyed with some other power or declyninge with age at last shoulde haue perished and decayed Wherefore it falleth oute that no wyse man doth wonder at the vtter subuersions and destruttions of common wealthes and on the contrary part they thinke nothing so worthy admiration as the continuāce of a City established indued with great principallityes And therfore they suppose the question is rather to be asked why Sparta so many yeares continued in the selfe same maner of gouernmente and in the selfe same order of disciplyne then why the glorye and wealth of the Athenians so soone decayed And this also is soe much the more wonderful in the Romaines cōmon wealth by howe mutch more this Cittye excelled all other that euer were in worthines both of glory and dominion For many thinges easelye beare vp themselues but the highest thinges by their owne peyse waight are come in sunder and fall doune to the grounde Therefore wheras this fareth it with all Cityes and countryes that no wyse mā wondereth at their fall but thinketh the cause of their longe continuance with greate studie to bee considered of as a thing very incredible This man well skilled as he himselfe thinketh in ciuill pollicie lamenteth the decaye and ruinous fall of Rome and as thoughe it shoulde haue beene perpetuall excepte it had beene hindered by the religion of Chryste hee argueth of cryme the sonne of God himselfe O thou man in madnes exceedinge all other dost thou aske what other thing hath decayed the welth of the Romayne Empyre First I answere that as that Citye was happely erected then grue to a more parfecte state and by noble actes florished thē confirmed with lawes and ordinaunces came to a perfecte rypenes of Dominiō and was wonderfully aduaunced so was it necessary that it now yeelding to stooping olde age should at the length haue as it weere a laste daye to liue in and shoulde feele the heauy strok of the hand of death Furthermore this I affirme that all those good meanes by the which the Empyre was first established by the which it moughte haue beene mayntained in the same estate long before the birth of Chryste was lost and oute of their handes Canste thou in any wyse thinke
méeknes loue of our country and constant affection of vertue And all these thinges truely in the maners of Christians are founde in degree of most excellēt perfection I could recite howe many Christian Emperours there haue bene by whom the Empire impayred and fallinge to decaye hath after innumerable calamities beene reared vppe againe and restored to his former estate and dignitye I could shewe that the borders thereof haue bene more amply enlarged then euer they were before by the most earnest maynteynours of Christes religion To conclude I could by force of reason constraine them to graunt that those miseries which afterwardes lighted vppon them happened not throughe the loue but throughe the contempte of Relygion But beecause I make haste to the ende this one thinge will I saye that death pursueth not onely al men but also al humayne artes and sciences all nations and estates of gouerment and they al at last fade awaie and are ouerwhelmed with the lothsome darkenes of sloggishe obliuion Onelye it is the kingedome of Christe which can by no force of enemies be ouerthrowen by no worldly wealth ouerborne by no ciuill broyles and dissensions at any time torne and rent in sunder The ritches of the Persians are cleane consumed the mighty powre of the Grecians is vtterlye ouerturned the Empire of the Romaines is beaten downe hath had a great fall All thinges that eyther are haue bene or hereafter shall haue beinge after one sorte or other shall perishe and come to nothinge at the length but the kingedom of Christe with all goodly ornamēts enritched worlde without ende shall florishe and shall abound with immortall and euerlastinge glorye by sacred Oracles it hath bene foretolde the powre of him is an euerlastinge powre which neuer shall be taken away and his Kingedome it is that shall neuer be dispersed And in an other place It hath pleased mee therfore to shewe forth signes of him because they are great and his meruailous things because they are stronge and his kingedome because it is euerlastinge And that sayinge also Thy kingedome is a kingdome of all worldes and thy rule from generation to generation Also that which is recorded in the history of the kinges is to be vnderstoode of this kingedome For in this manner God talketh with Dauid Thy house shall be sure and thy kingdome shall continue for euer Which also may be gathered out of Luke God saith he shall geue vnto him the seate of Dauid his father and he shall raigne in the house of Iacob and his kingedom shal haue no ende Let therfore men of simple vnderstandinge leaue of wickedly to complaine of the ruin and decaye of the Romaine commonwealth let them not wickedly and vngodly laie the blame of that ruin and decaye vppon the goodnes of god Let them at the length vnderstand the only the name of Christe is such as no age or time can extinguishe to wit whose glorye praise vertue worthines ritches power are immortall heauenly And whereas all other thinges are fraile and brittle they haue determined and appoyncted to thē a shorte race of life to ronne Onely therfore the names of Christians leaninge and resting vpon the stayes and proppes of the aide and assistance of God shall florish for euer and euer IT foloweth that wee saye somethinge of fortitude and chiualry the practise vse wherof he demeth to be vnsitting far vnfit for the profession conuersatiō of Christiās For how agreeth sayeth he the contempt of glory which is wont to be prescrybed to Christians with the excellencie of this vertue For no man excepte hee be stirred vp with the desire of renomne wil thinke good to take vppon hym any straunge and daungerous aduentures Nowe whereas he affirmeth that no man can be valiaunt except he be induced thereunto throughe the desire of fame and glory I do not doubt that those Philosophers will easely graunte that whiche haue both written bookes of contempte of glory and haue deliuered vnto vs manye rules principles of prowes and valiaūce For if they had supposed that of those thynges one had destroyed the other they would neuer haue bene so mad that by the selfesame reasons and meanes men might bee disswaded from the desire of glorye and incited to the studye and loue of vertue And they defined vertu to be that which did not depēd on the vayne brute and reporte of the people but whiche tooke in hande great and noble enterpryces onelye for the loue of honesty But this iolly fellow so argueth as if the onely desire of prayse shoulde pricke men forwarde to vertue and there were not muche better prouocations of vertue and industrye with which good mens myndes night and day vrged and allured tooke vppon thē daungerous attemptes both with a right goodwil and with great care and payne As the entyre loue of oure countrye the greate care of our honour and estimation a reuerent duetye both towardes the lawes and also toward religion it selfe All whiche thinges are most perfectly contayned in the rules institutiō of Christians What if they be most desirous of prayse yet will any mā be either so mad or impudente that for this cause hee will seeke to discredyte them and stayn they re honoure They are trulye far of from the desire of vayne prayse yet wonderfully inflamed with the desire of immortall and true glorye They sette at nought the report of men yet they are earnestly bent to true prayse which is contayned in the testimony of Christ beholding al things They desire not to haue mē the beholders of their matters for asmuch as they knowe when they attempte any worthy actes the angells of heauen loke vpon them This is the propertye of a noble mynd of a gentlemanlyke and haughty courage not to hang vpon the opinion of the ignorant multitude to neglect all thinges here below and to viewe and contemplate thynges heauenlye and spyrituall For what he calleth abiect and base I cānot wel perceiue For if he thinke that pryde and insolencie cruel and brutish behauiour myndes loftye and disdaynfull and maruailously puft vp argueth a noble and valiaunt courage then graūt I that there is nothing more vile and abiecte thē the stock and generatiō of Christians which doth forsoth with earnest endeuoure watchfully apply the study of temperance mildnes and lenitie But if al vertues as the best learned men haue testified and declared are conteined in one linck of loue society and coniunctiō neither can there be amōg thē any repugnance so far of is it that the prayse of mildnes and modesty shoulde be opposite and contrary to manlye courage that by no meanes they maye bee dislinked feuered Therefore no man can be valiante excepte he bee both mylde and moderate For he is muche deceiued in opynion which thinketh the force of the mynd stirred vppe not with desire of Equitye and humanity but with whote desire and furious rage is rather to bee called māhode thē cruel egrenes