writinges which may profit vs at all no dought nothinge For they bereue vs of the vse of reason Whereas they do vtterly abandon and as it were plucke vp by the rootes all kindes of affections geuen vs by nature wherewith sometimes we are quickned to the exercise of vertue Howe cleare and apparant that is I leaue at this time to speake For there is no man so very a dolt but séeth how contrary it is to mans nature and they that would driue into our mindes that astonishment which the Stoikes call tranquility doe not determine mans felicity but do vtterly extinguish and bury in vs all kinde of humanity That therefore that is so manifest let vs omitâ— And let vs consider howe profitable to the preseruation of the ciuill society of man that opinion is Put the case that a rumour spread of the enemy comminge doth wonderfully terrefie the Citizens The whole Cittie beinge astonied with feare taketh great care howe they may put from them the euell which maye ensue In this case the gouernours and cheife rulers will looke vnto the common safetye the moste couragious and lustiest men they will appointe ready in armes garrisons they will set in order all the reste for the power and abylitye that euerye man hath wil diligentlye bestirre themselues to dryue from theire bouÌ„des the force of the enemye which as a mischiefe and that no small mischiefe they make accoumpte of But this great wyse man in that generall feare and horrour of all his country will not be by any meanes he which more will esteeme of this terryble tumulte then his owne pryuate studie and contemplation For why shoulde hee for a sorte of silye simplemens sakes withdrawe himselfe froÌ„ the study of wisedome he wil not do it in any wyse Nay whiche is more hee will not so much as chaunge his countenaunce in that greate hurlie burlye of the whole citty All this tyme he deludeth their doinges accompting theÌ„ very simple and ignorante whiche dreade that as a greate daunger and mischiefe which hee supposeth not to be accompted among the nombre of euil things At the length when he dooth see the siege layd agaynste the whole citye and the city to be set vppon wyth mayn force and that the chief rulers resist with might and main he cannot refrain from laughing to see the citizens with whom he dwelleth tremble and quake for feare sometymes to ruÌ„ne all on a heape sometimes to runne giddily hither and thither and to trye and assay euery way how to remoue and put away the force of the enemy Nay a wyse man woulde thynke in ihis pityfull plyght and common misery he should take armes and presently encounter with the stoutest of his enemies not for that he lightly thinketh it a great and perilous mischiefe as through reason and iudgemente hee is leade and induced to beleue the same But let vs know I pray you to what end and purpose this Stoyck should take weapon For wyse men are neuer noted to be rash in their doings and hasty and what they take in hand procedeth of great iudgement and consideration Therefore for what cause chiefly should he take weapoÌ„ in that kind of enterpryse Tel me I praye you should he for the assisting his neighboures and poore countryemen But for that cause he estemeth them onely miserable for that they are ignorant and caried away with vanity and errour of opinion Agayne that by the glimse and oâ—twâ—rde shewe whereof he seeth them striken into suche a dampe of feare an euil thinge he can in no wyse accounte And albeit he confesseth it bee a sharpe showre yet not to be so muche regarded that for the peeuishe opynion of a sorte of fooles it should be so exceedingly feared Therfore lasely and slothfully not manfully and couragiouslye doth he thinke that in that perilous conflict and bickeringe he shoulde behaue hymselfe Then I pray you what great fruite bringeth this wonderfull wisdome or where shall he shewe that so singular stoutnes of an inuincible mynde I do think at the last this will be the end of this tragicall matter wheÌ„ he shall see the City beaten doune to the ground when hee shal see all the treasure goodes and substance of the Citezens driuen caried away before his face he must shew himselfe suche a one as whom no sorrowe will daunte or dismaye no pouerty pinch no calamity crucifye but rather he vaunteth himselfe to be in bondage a kinge in extreame wante of all thinges a man stored wyth welthe in grife happye in misery florishinge and in good estate And that he mought proue the same and withdrawe his fryndes from folly in which onely hee reposeth the chife misery that maye happeÌ„ to maÌ„ hee framth certain horned crabbed sophistical arguments wherby he woulde geue vs a certâ—yne salue for the moste fonde opinion of his therby meaninge to proue death banishment pouerty lack of ofpringe contumelious reproche bondage not to bee accompted euill All these thinges to confesse the trueth are lustely and lostely spoken but the common socetye of men reapeth at al no fruit or commoditye thereby For if a maÌ„ be furnished wyth no other kind of skill and wysedome theÌ„ this it is not possible he should by wysedome preuent the imminent daungers of warre or wyth a valiant force or courage resist them that be present But paraduenture you will say This opinion auayleth much in thinges apperteyninge to ciuill affayres In what causes I pray you In publique matters Howe can hee vprightlye execute the office of a iudge or magistrate which maketh no difference of thinges doon in house of parlament or in place of iudgemeÌ„t which iudgeth him worthy of as much punishmente whiche hath but lightlye offended as him which hath most wickedly and abominablye destroyed his father What shal I stande in shewinge you that in priuate causes whiche happeneth betweene man and man it profiteth nothinge at all For how is it possible that hee wil haue compassion of the impotente pitee the afflicted succor the poore whiche holdeth hym that is mercifull a manne base minded and seruile Agayne may we thinke him apte to rebuke offenders and wicked persons sharply eyther to rewarde bountefullye men liuinge vertuouslye whiche is vtterly moued wyth no sence of loue or hatred And that I may knitt vp all in one woorde what shall hee profit the common sotiety of man which forgetteth himselfe to bee a man and in a maner diuorceth himselfe from humaine nature For the affections of the mynde are to be cutt of by reason not rashly to be plucked vppe by the rootes For the one is good and a profitable way and by wisedomes moderation maye bee obteyned the other maye in no wyse be compassed and if it might yet it were not so muche to be desired For all maner of vertue of what kind soeuer it be is at it were key colde and feeble which doth not spring out of a mynd stirred with most earnest prouocations of industrye and
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
Christian relligion But I will here stay my selfe For I thincke it not at this present meete the goodly giftes and indumeÌ„ts of your minde to set forth and describe wyth due prayse and commeÌ„dation Now therefore I am to beseech you most valiaunt and renowmed Prince that you will vouchsafe to take these my trauayles curteously and most gratiously bestow some leysure time in readiÌ„g my doings such as they are accordinge to your accustomed gentlenes and clemencie VVhich if I may vnderstaÌ„d to be fauourably receyued I shall enforce my self tâ— wade farther neyther shall I wyth any maner toyle bee wearied so that I maye be assuredly perswaded these my endeuours vnto your highnes not to be vnpleasaunt THE FIRST BOOKE of Hieronimus Osorius contayning a treatise of Nobilitie ordayned by man maintayned and established by ciuill Pollicie WHereas sondrie seditious coÌ„trouersies arise betweene them whoe haue receiued the like discipline are bounde to obserue one Lawe no one broile is founde more pestilent and hurtfull to any weale publique then that which is betwixt the Nobility and Comminaltie For this fyre brand hath so wasted many flourishing and noble Citties that the estate of the common wealth hath ben thereby miserably mangled then the which nothing can be imagined more hurtfull and poysonous to the coÌ„mon societie of man For if we call to memory what is reported in Histories of antiquitie wee shall finde no one Cittie so happely founded begonne which hath not ben shaken and rente in sonder through ciuill dissention risen betwene men of auncient Nobility the meanest sorte of the rascal and peuish people In so mutch that sometimes but very fewe had the gouernment of the whole agayne some other time the multitude hauinge violentlye excluded those fewe furiously abused the Empyre and place of maiesty Which alterations and vtter confusion of al Estates could not be without bloudye and cruell slaughter of many neither yet without the pestilent and ruthfull ouerthrowe of Noble Peeres For what is hee if he were more folish hardy then the rest which durst not attempte bouâ—olye the breach of lawes whiche durste not wickedly violate the ordinaunces of the forefathers whose conscieÌ„ce would be any thing moued if he saw the sodayn change and alteratioÌ„ of all estates if he might be perswaded therby to be aduaunced to higher estate I let to shew in this place what mischiefe and miserye this kynde of sedition betwixt the nobility and the people hath wrought wheras it is apparante that manye worthy cityes hath beene through sedicioÌ„ ciuil discord vtterly wasted confouÌ„ded For whyle the subiectes haue enterprysed to displace the rulers Magistrats as though their gouermeÌ„t were rigorous and proude on the other syde whyle their Lordes and Princes soughte with all extremitie to suppresse the outragious furye of the people there is no facte so horrible cruel and odious which hath not of both parties bene practised and hauinge coÌ„ceiued great rancker and malice against each other haue bene at such defiance that to bee reuenged they haue to the enemie be traied their common safety and peculiar liberty And for this it is the more to be merueyled at that they liue vnder one lawe and are diuersly affected so that there seemeth to bee no occasion of theire eygre strife and contentious dealinge For in thys one poincte which merueylously encreaseth mutuall loue and amity both of them accorde together that is in defendinge their country and they altogether want that which causeth great discorde and enmity in the common wealth For all displeasure and deadly debate proceadinge from enuy and malice is commonly founde amonge such as professe the same arte and are entangled with the desire of the selfe same thinges But there is no cause why men of high Estate should stomach such as are more base of viler coÌ„dicion whereas their endeuours be contrarye and they re myndes not ledde with the like affection For Noble men are inflamed with the desire of renomne and glorie but the multitude desyre not so mutch to exceed other in worship as in wealth in pompe as in power and ability Therefore whereas they stande not for the like promotioÌ„ there is no cause why they shoulde contentiouslye striue against each other especially seeinge that neither of them may attayne his purpose and desyre without eache others aide furtherance For neither may the subiects liue in safty excepte they be defended by Rulers Princes neyther may men of Honoure and highe degree maintayne their countenance withoute the people whiche liue vnder their winge iurisdiction So that the multitude is allwaies preserued through the defence and power of Nobility Likewise the Estate of Noblemen is of the People both through their trauell amplyfied and also throughe prayse and admiration exceedingely magnified Whereas therefore these both Estates should by the lawe of nature and man principally embrace the league of amitie and coÌ„corde yet notwithstandinge as it appeareth by the testymonies of aunciente wryters there hath beene no debate more spitefull and deadly neither that hath more soughte the vtter ruine and subuersion of many commoÌ„wealthes then that whiche ariseth oftentimes betwixt the Nobilitye and comminalty Wherefore so oft as I consider with my selfe so great and common misery I am somwhat perswaded that all these seditions for the moste part do proceede from the intollerable pride of suche as haue the prerogatiue of gouernment For albeit the heade of the multitude is fraighte with fury and their imaginations tendeth to owtrage madnes yet notwithstandinge whatsoeuer mischieue they imagine or take in haâ—be is to bee imputed to Rulers and Magistrates For wheras the coÌ„mon and baser sorte of men are folowers of the maÌ„ners conuersation of their Rulers and Princes no doubte the people woulde not be entangled with such lewde liberty licentious lust and wilfull desires except they sawe Noble Personages immoderately delyghted therewith. Herehence it commeth to passe that the wicked lyfe of subiects which Noble men might by the example onlye of good liuinge represse is through their loose life mutch more encreased And when the peoples mindes are poysoned with al kind of mischife riot excesse no lawes no authority no feare of punishemeÌ„t may stay their furious heady enterprices neyther any reason may perswade them but that one time or other they will desperately breake out to the vtter vndoinge of their Natiue Countrye All kinde of mischiefe therefore as from a fountaine first springeth froÌ„ the Peeres Noblemen in whose power it rested to staye such vnbridled desires both by seuerity of lawes and ordinaunces and by the good example of their innocent life I cannot but meruayle in the meane whyle what moueth many men to make so great accompte of their gentilitye that they thincke theym selues worthye of suche honoure and estimation For either Nobility by nature hath no renowne or preheminence annexed thereunto or els the greater parte of those who commonlye are tearmed Noble
it were ouershadowed with darkenes wherin there dwelleth sutch a one as may be tearmed a lighte of most deuine and resplendent vertue for so it should bee accoumted not barbarous but famous neither yf there were in that commonwealth a meÌ„ber neuer so exceadinge fraight with especiall vertues yet could he come foorth to light and chalenge due deserued dignity and commendation shakinge of the cloudy mistines wherewith the whole countrie was ouerwhelmed Therefore the chyefest benefite that nature can bestowe on vs is to be borne and broughte vp in a country in fame and glory the next good gifte of nature is to bringe owr descent from some noble linage and worthy parentage Themistocles his aunswere to Tymodeus Aphydneus most fitely agreeth to this matter To whom it was disdainfully obiected that he was not through his owne vertues so mutch honoured of the Lacedemonians but onely for that he was borne an Athenian Thowe hast sayde ê™ Themistocles for neyther I my selfe if I had bene borne in thy countrey Aphydnum coulde euer attayne so greate renoume and glory neither thou if Athens had bene thy countrey couldest thereby atchiue to the title of honour and dignity Which may in this manner be applyed For he which is obscurely borne and of low degrée may not throughe the worthines of any place be made noble neither any of gentle bloude shall haue yelded vnto hym estymation dewe to hys byrthe and estate in a barbarous and obscure Citty Noble men therefore haue their due honoures in their owne manour houses and country But perfecte and true nobility is not chaungeable through the alteration of place but wheresoeuer it hath his beinge and is déepely rooted and printed in mens myndes it is of all men honoured and magnified a like For what is hee amongest the Romaines at what time the estate of that renoumed Citty florished in all prowes and Nobilitye that hadde in admiration or made any accompt of the Princes of Sicilie or Bythinia On the other side the Barbarians did magnify the Romains as Gods. Therefore nobility may also be deuided in this maner The one most absolute and florishinge in al natioÌ„s the other tyed to the place from whence it first proceded This nobility therefore sheweth her selfe no farther forth then the boundes of his natiue countrey will streach rather vaynely of the people commended then deseruedlye honoured But that nobility beautified with the glory of Princely parentage euery where and amonge al men shal haue deserued reuerence This caused Helena to thincke that she beinge amonge strauÌ„ge people might vse her accustomed liberty in speakinge who in this manner vaunteth her selfe Who will as captiue coumpte or seruile her assigne who by desceÌ„t doth come from Gods and sacred lyne IT is a thinge most surely ingraffed in true nobility not to faynte for any trouble not to dispaire in any perill not to languish in any wo and greuous misery Yea if fortune froune if daunger death ensue a noble mynde will not be forgetfull So that nothinge may a like shewe a gentle and valiant harte then not to be vanquished which is seene in sorowe tryed in trouble proued in persecution Which thinge Virgill wittely noteth vnto vs where Queene Dido commendeth exceedingly thus Aeneas Forsoth I thincke ne am beguilde froÌ„ Gods descends his lyne There is no labour lost in examininge the cause why he deemed Eneas to be allyed vnto the Gods in byrth and coÌ„sanguinity See what reason he yeeldeth A bastard borne of base degree by dastardnes is knowen Nothinge might haue bene sayd more truely or with better profe For euen as patience in persecution proueth a noble nature as valiantnes in aduersity argue than vncoÌ„querable minde So truely timerousnes in terroure and daunger euidently sheeweth a man to bee base and of vile condition Nowe finisheth he the commendations and prayeses of Eneas A griefe it is to tell how he was tost by cruell fates what warres to him befell IT seemeth a thing farre passinge the reache of reason the suche a one who abode stoutlye so greate a brunt who valiaÌ„tly ouerstoode so many dangerous skirmiches to be no gentleman borne whereas he declared before that basenes of byrth linage was knowen by feare cowardlines Whereas then to return again from wheÌ„ce we haue digressed Nobility is diuersly sorted that is the one more generall absolute and principall whiche not onely receiveth his light from a countrey florishing in all vertue but taketh his ofspringe of a familye famous muche spoken of for equitye iustice and magnanimitie the force whereof may be nowhere abased deminished grounded and fixed surelye on some vnspeakable vertue The other not of such excellencie onely professed in sâ—me one particuler prouince and country where is decayed the studye of noble qualityes My meaninge therfore is to descrybe the nature of the most principal and chiefe nobilitye And to the entent that I may leaue no one parte theroâ—â—â—â—â—â—â—hed I wil speake of the original and beginninge thereof grounding my argument on some other principle VVHat time nature tooke in hande to make man to frame in him a spirit much like to the diuine nature it apeareth with what prouidente foresight iudgement she finished so hard and great an enterprice not for this cause and consideration onely that mankynd was endued with the selfe same gifts and qualities of the minde and so knit and vnited together throughe the likenes of their nature that amongest al other liuing creatures none was so fitte to keepe and maintaine society but in this also that in disposinge their affections diuersly it was broughte to passe that those whych were by nature ordeyned to liue in loue and amity should be therunto forced by necessity for wheras innumerable sorts of artes hath bene deuised to maintayne the common societye of man and no one may excell in al it was not without the prouidence and deuine decree of nature appoynted that some should seeke out the hydden secretes of scyences other some shoulde bestow themselues busely in their faculty whereby euery one labouring in his calling earnestly myght by the trauaile of other atchiue to that which by his owne industrie he should neuer attaine It may not be because Hippias most arrogantly gloried of him selfe that hee throughe the sharpenes of his witte and quycknes of his capacitye coulde vnderstaÌ„d all thinges that therefore euerye other man shoulde stand in like manner in his owne conâ—eit who besides that he attributed to hymself the skil of al such sciences whiche contayne all learninge and wysedome was not ashamed allso to saye that in euerye vyle and seruile occupation he had an especiall gifte that he through â—â—â—ninge dyd make the ring that he woare the 〈◊〉 that courted him and the sockes that serued his necessitie I say it were hard for anye man were his witte neuer so quicke and pregnante to take vppon him so many intricat laboures In so much that I thinke that Hippias could not acquite himself
in some memorable Chronicle either in some worthy monumente onely the beginning and originall of the Athenians could by no steppes of auncient descente euidently be traced oute Afterwards when they knew that they were beyonde al the memorie of man they were of this opinion that they sprang firste of the soyle of that lande and came not together through the assembling and meeting of any other people but euermore from their generation enhabited their owne and natiue country And for that cause they adorne their heade wyth fine nets or caules garnished and wroughte with Grashoppers of Gould signifyinge that as Grashoppers are engendred of the soyle where they are first found so the Athenians came naturally from the place they do inhabite For which cause they were called the ofspring of their owne lande They were therefore desirous of two names as well to shewe and manifeste that there was nothinge to bee founde in their auncestours that was borrowed of Barbarians and straūgers as also to the end they would be knowen to excel all other Nations for the prerogatiue of their antiquitie Wee also see in priuate stockes and families howe greatly it auayleth them which stande on the pointe of their petegree to shewe the Records of their Seignorie For it semeth a thing most reasonable cānot bee denyed that those families are of more honour whoe haue a longer time supported their countenaunce by vertue and honestie And this is the cause that vpstarte gentlemen are so litle regarded Which opprobrious disdain commonlye proceedeth from a contemptuous and proude stomach and an vntollerable loftines and yet not altogether voide of good reason For albeit Gentlemen which haue bene lately promoted excel in vertue wit and pollicie yet doe not they cary with them such credit yet haue they not that hore heade whych especially in greate families and noble bloude is to be estemed and honoured For euen as we doe chiefely reuerence graye heares and elder years euen so the auncient race of nobility shoulde beare the sway porte and aucthority In whiche opinion notwithstandinge certaine bondes and limittes are to be pitched For as feeble and weake olde age doth impayre the force of reason of memory and vnderstandinge and breedeth a disparagemēt of honour and dignity so the true nature of glory and renoume is with longe time beautified but with ouer mutch continuance bereued of his accustomed light and beautie Which howe it happeneth I will hereafter shewe nowe I am forthwith addressed to folow orderly my intended purpose VVHereas the glory dignity of true nobilitye hath bene declared by me with many excellent and worthy ornamentes annexed thereunto it remaineth to be cōsidered whether it be expediēt and profitable for the people to be gouerned by the will and auctority of noble men For it may seeme vnto many a thinge most vniust and besides reason that whereas all men are by nature desirous of liberty and voide of the yoke of bondage they shoulde be restreined of theyr freedome and shoulde be forced by lawes to obey others and not folow their owne will and pleasure especially whereas men of honour and highe degree for the most parte do most insolently abuse their callinge both through pride and ambition and are founde captaines to all mischiefe and cruelty But that I maye more plainly expresse the same it is to be considered not so mutch that which may augment the weale of any priuate person but rather that which may enrich the state of mankinde and preserue the same in wealth and felicity For looke what thinge soeuer apperteineth to the preseruation and welfare of all men must nedes be thought profitable to euery singular man and peculiar person For it may not be that any one parte or member of a common weale shoulde be sounde and perfect where the whole body therof is greuously afflicted and annoyed But if any one part and member of a commonweale bee greatly oppressed so longe as the estate of the whole be soūde perfect it may the souer be restored to his former felicity But that we may the more plainly beholde the pyth hereof it is requisite to vewe the estate of those Citties which haue bene accoūted most noble and honourable Athens after the death of Kinge Codrus was happely preserued by the lawes and ordinaunces which Solon made who notwithstanding was reprehēded of many excelling in wit learnīg for that he made the people péeres gaue to subiects soueraignety vnto the multitude ouer much liberty The estate of that commonweale was sufficientely hereby argued of what time within the compasse of xl yeares the gouernment was spoyled by the wilfulnes of the people and yelded it selfe subiect to the tyranny of Pysistratus But after that they had set them selues at liberty againe and were no more subiect to the tyranny of Princes a greate number of yeares both in Greece and in the greatest part of Asia they held the soueraignety rule and gouerment Whiche power and principality was sone tottered and brought to ruin through the intollerable pryde and ambition of some who sought to féede the humoures of others and to be accoumpted people pleasers Amongest whom Pericles is named who although he did excell in Oratorie and was wondred at for his swéete tongue fine vtteraūce and was skyllfull in gouernment yet notwithstandinge did not sée what mischiefe he brought to the country when he made equal the Prince which the people the subiectes with Nobility and by that meanes confoundinge estates together did violate and breake the aucthoritie of Areopagus For no other thinge is it to make equall in liberty the Nobles and common fort of men then to geue weapons to vnbridled rage lust whereby it may worcke all maner of mischiefe But will you see what euell and misery ensued when the commonwealth was ruled according to the wil and pleasure of the people First a terrible scourge and miserable destruction was saide on the neckes of men for life and vertue approued whiche had preserued and increased the weale publique by obscure men and disposed to al kinde of villanny For in the whole commonwealth of Athens after the estate thereof was miserably rent in peeces no one was to be foūde whiche was moued with the loue of vertue agayne which did not conceiue hatred and indignation againste his wretched and vngratfull country Where at length the myserye grewe so great and violent that some were openly damnified and vtterly spoyled of their goods and possessions other some banished many slayne and put to cruell death who had in their liues throughe great vertue and puissance victoriously conquered the enemy nobly defended theyr countrye This calamity was great and intollerable that the body of the weale publique should be bereued of his principall and most excellent partes that the autority of the nobles was abolished who would haue wrought the remedy and preseruation of their wounded countrey Therefore whereas sage heades mighte not preuayle where cutthrotes were counsellers
the people To conclude therfore what is in thee wherein wee maye perceyue any shewe and resemblance of aunciente nobilitye Sir saith hee whatsoeuer your make of me I am a gētlemā borne Diddest thou neuer vnderstande thou ignorant and peuishe person that anye stocke or linage is set foorth beutified by vertue vertue not beutified and set forth by linage and that all nobilitye proceedeth from the excellencie of vertue and honestye but what thinge is more vayne then the bare and naked name of nobilitye yf you take away the ornamente of vertue and the fruite that is reaped of true glorie but though vertue be seperated frō worthines of birth notwithstandinge there is nothing in the whole life of mā mor excellēt nothing better to maynteyne common societye nothing more cōsonāt and agreeable to nature whiche is alwayes of it selfe moste amiable beutiful and wheresoeuer it is placed remayneth cōstante nor at any tyme can lose his worthines and dignity But I pray you let vs vnderstande how this gentleman by name onely would bestirre himself yf his country were in great daunger of the enemye or afflicted cruelly with ciuill dissention In this cause valiantnes and pollecie preuaylethe not the vayne ostentation of cognisance and armes I am sure you must of force yeelde and geue place to gentlemanshippe latelye made whiche you so muche disdayn if wyth long experience in common affaires and singuler vertues you se it defēded and vnderpropped Nay sayth he I wil maintaine the same countenaūce honoure and estimation wherein my auncestors liued with great fame commendation and let these vpstartes kepe their owne houses and aplye themselues to those occuptions which their parentes professed theyr fathers before them folowed Assuredly you haue spoken full wyselye pleasaūtly Your meanīg is that we should in a tēpestuous perillous time when the estate of the cōmon wealth is daūgerously assaulted follow the follie of certayne gētlemē delighting alwayes in Fethers feastīgs neglect the aduise and counsell of righte worthy and valiaunte men But I coulde wishe you were perswaded of this opinion that you do a greate and wonderfull reproch to your auncestours from whom hath descended to you this so great a shew of honour and Nobilitie For truly he that was first rayser of your royaltie and the chiefest cause that you are in this estate and countenaunce was an vpstarte and newe made gentleman Therefore whereas you in this maner taunt and reuile them which are most like to your predecessours and do disdainfully rippe vppe those reproches agaynste them which maye bee turned backe vppon your owne frendes you do not onely bring that to passe the throughe your shamefull behauiour you staine and deminishe the prayse of your auncestours but also vngratefully and most vnkindly you demeane your selfe whilste that with scorneful speaches you debase and extenuate the worthy renowne of them of whom you first receyued this outward shew of honour and dignitie But I will omitte to speake any more of those lustie and loftie gentlemen who hauing nothing in them worthy of prayse and honour stādeth so much vppon their worship and gentilitie to whom fitly maye bee applyed that sayinge of Dionisiodorus of Trezene in Greece who oftentimes was wonte to vtter this sentence of great efficacie Who braggeth so much of theyr line and petegree as a foolishe and vntowarde progenie Notwithstāding I would haue the greatest reuerēce dutie that may be giuen to true Nobilitie which is throughe the excellencie of vertue aduaunced to highe degree which also in vertue reposeth the chiefest staye onely felicitie Againe I could wish that those who so coldly followe the steppes of their auncestours and playe the partes of gentlemen foolishly should be plucte downe the stage as they are most worthy to be hissed and skoffed at of all the company AFter that I haue reproued their brainsicke dealinge who vtter bitter contumelious taunts against such as are of late through their wysedome vertue preferred to the estate of gentlemen they themselues notwithstanding being defiled wyth all kinde of wickednes now it remayneth to be cald in question whether of them are to be preferred or more commended of all men They who haue through their vertue honestie purchased to themselues greate renowne prayse and commendation being stirred therunto by no example of their auncestours or they who do earnestly folow embrace those vertues which chiefly shined were highly cōmended in their forefathers For it is a doubtful and perplexed question and probable truly on either side in so much that either of them maye be defended by argument For the new made gentleman may defend his cause arguing in this maner I haue applyed my minde to the loue of vertue I haue bin inflamed wyth the desire of renowne not stirred therunto through the example of my forefathers or prouoked by the fame glory of any auncestour Againe I haue atchiued to the place of dignitie not by the helpe and furtherance of any other but by mine owne industry I haue aduaunced to honour my name bloud which was before obscure and litle reckoned of and I haue giuen an example and lighte to my posteritie But you sir who are descended of an honourable line and came of a righte gentlemans house haue had great furtheraūce to the attaynīg of renowne glory First examples at home pricked the forwarde so did that countenaunce and estate that thy auncestours had then thy education and trayninge vp gentlemanlike last of all the expectation of men which ioyned together forced the as it were by necessity to embrace vertue Neither is the commēdation so great which you haue gotten through the imitation and folowing the actes of your auncestours as the reproch and rebuke woulde haue bin if you had not manfully endeuoured to be like vnto them in glorye renowne which were of your owne house and kinred Therefore you haue done nothinge with praise and commendation whereas you were therunto brought and forced by necessity On the other side I had by no meanes stayned my bloud if I had remayned base and obscure especially whereas I wanted all those helpes and ordinary meanes wherewith you were greatly furthered to the attayning whatsoeuer you toke in hande Whereas therefore I beinge vrged with no necessitie but allured wyth sincere loue of vertue disposed my minde to do thinges of great importance soundinge to my greate credite and honour and that I perfourmed with no small praise and cōmendation beinge hindered and as it were intrapped with many lettes and impediments and I passed through the pikes of enuie which is a common ennemye to them that raise themselues to honour throughe my honest and vertuous vsage I see no cause at all why I should giue place to aunciente Nobility And this is the language of a lately spronge gentleman But what on the other side sayth the gentleman borne Wilt thou then contrary to all lawe and equitie
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
free from all felowship and coniunction of the body desire nothing els but to behold their maker neither cā they reape any cōmoditie or conceiue any pleasure of things beneath in these lowe parts And to thinck this substanciall workmanship was made cheiefly for vnreasonable creatures or for the vse of trees plantes it were a thinge to absurde For were it not a thing farre vnsitting wyth the maiesty of God to haue framed so great and wonderfull a worke for brute beastes and creatures voyd of reason and vnderstanding and therefore ioyned vnto him by no kinde of affinitie and likelines God hath not therfore deuised this so goodly a frame for himselfe for Angels for the fruites of the earth for liuinge creatures voyde of reason but for man made of body reasonable soule consistinge of both those natures cōioyned that he might both with his outward sences vew the excellent workemanship of the worlde and also conceiue in minde deepely the exceding glory greatnes of the workeman Wherefore all the world with the beauty pleasure therof was ordeyned for the profite and vtility of man Firste and principally that hee mighte haue a dwellīg place wherin not onely the body should be nourished comforted wyth diuers sondry fruits of the earth which it aboūdantly bringeth forth for the maintenaūce sustentacion of all lyuing creatures but also that the minde obseruing through vnderstanding iudgemēt the works of Nature with the varietie pleasure and delectacion thereof might by a proper peculiar foode which chiefly consisteth in the manifeste seinge of the truth be fedde and receyue his solace and contentation That when the order settled rule and constant gouernment of so greate a woorke should stirre vp exceedingly the minde of man it mought also induce him to the cōtemplacion of the chiefe and principall workeman So that the goodly proportiō and frame of the worlde mighte be a schole and a certayne way and trade of learning wherby man might be taught to honour and worship his lord maker And thus it is cleare apparant that the most high mighty God hath for mans sake made and created fruites and cōmodityes which the earth wyth wonderfull plenty yeldeth sensible creatures all maner of soyles whatsoeuer the seas ouerwhelmed wyth a grosse and foggie aier the heauens the firmament the sterres by whose gentle mouinges much good happeneth to all lyuing creatures Man was not as yet created when God had prepared for him so beautifull so rich so bountefull a kingdome At length when the world it selfe was fully finished he made man his body of earth and be breathed thereinto a soule finely fashioned accordinge to his owne Image and similitude Here may you see manifestly the originall and beginning of the most excellent noble soule of man which being deriued and taken oute from no other thinge then the spyrite of God and being inclosed in the body as in a worthy vessel retayneth a deuine forme pure and deuoyde of all filthye corruptiō Then the body was not infected wyth any vice whereby reason mought be disturbed or the minde it selfe with darcknes ouerwhelmed The first mā therfore knew all sciēces vnderstoode the causes of all things was sufficiētly learned in the rule and discipline of life beinge instructed by no other teacher then God himselfe the giuer of all knowledge wisedome And he did not onely excel all other creatures in the comely shape feature of his bodye but he was farre beyond them all in the amiable and the most excellent and deuine shape forme of the minde For both parts thereof were wyth so singuler passing clerenes enlightened also vnited with such concord agreement the scarcely any surer concord or any more decent and seemely maner of comlines could be imagined There was in the mind no errour no motion in the sence wherby the rule of reason might be disordered whereas reason it selfe as it were in a perfect flourishing cōmonwealth so in a peaceable quiet estate coulde very easlie restraine all raging affections The minde therfore had no kinde of let and impediment wherby it might be hindered from daily contemplacion But the vnderstandinge capacitie of mā being flourishing quick bent to the search of highe matters when it had found out and discussed the nature of all thinges that were contayned and as it were hidden in the ayre the sea earth beneath it was not satisfyed with those things which were vnder the circle sphere of the Mone and with those things which mighte be seene but woulde needes pearce the clouds and search the nature of heauen it selfe And being thus made of so excellent a dispositiō and nature was also indued with those vertues which excede the common state of man by the exercise and fruition whereof he might be the more assured alwayes of the loue and grace of his lord maker For the charecter figure of true perfect iustice which prepareth the minde to all holines is the most surest bulwarke and defence therof was deepely imprinted in him There was therein a firme and assured constancie of vertue the exceedinge perfecte shape comlines of honestie it self Againe he had his wit tyed to no kinde of necessity neither parcially inclined to any cause nor intermedled with any kind of affectiō or perturbation To be briefe God hauing shewed himselfe so liberall bountefull towards man he made him presidēt chiefe ruler of the earth appointed him a Princely place for his habitaciō The Grekes call it Paradise a gardeine flowing with most pleasaunt springs most delectable and decked with great store varietie of sweete smellinge flowers most fit to liue in in all felicitie pleasure In this most pleasaunt seate mā was placed that by that place which they say was high and mounted alofte he mought learne not onely like a ruler and gouernour wysely to guide the sterne thereof but also thereby be admonished with discrete gouernment free liberty to take vppon him the charge and rule ouer all other lyuinge creatures In the ordering of which kingdome he folowed not a written law but the law of nature that is a most perfecte order agreeable to the deuine nature of God which they terme the chiefest and most soueraigne law of all other Furthermore there was a promise made a reward appointed that if he did administer the gouernment assigned vnto him godly righteously he should enter into that heauenly kingdome and euerlastinge blisse the which in this life he would so much desire This was the first estate allotted and appointed to mā this was the first beginning foundatiō of that Nobility whereunto man aspired in which no man can note any thīg but that which is right honourable worthy of high estimacion Whereby it is euidently to be perceiued what a miserable miste of darcknes auerwhelmed the mīds of them which hauing theyr soule created by the prouidēce
of God to speake the vttermost as it were proceedinge from the nature and substaunce of God himselfe suppose notwythstandinge their felicity to be reposed in thinges transitory and subiect to chaunge and alteration It was therefore most wysely sayd of auncient Philosophers and of the Stoikes especially the beatitude and happines is nothing els but to liue a life correspondent to the law of nature But being ignorant what best did agree with the nature of man it consequently followed that they coulde not pâ—efectly knowe what did appertaine to the nature of blessed life Therefore that great ouersighte and blindenes bread mischeiuous errours and was cause of manye wicked and desperat opinons For looke vnto what opinion any man of himselfe was leudly addicted that ende and felicity he vnto himselfe appoyncted For they that knew not part of themselues to be immortall and supposed the sence of the soule to be extinguished with the body hunted after with all diligence and paine nothing els but things transitory and appertaininge to their bodily substance But they that sawe somewhat although through a miste thought not the desired ende of mans life to consist in thinges subiecte to inconstancy and mutability but rather in the qualities and ritches of the minde In this poyncte truly they sayd well But let vs vnderstand what qualities and ritches they ment If those which are borowed and deriued from no other but of God allmighty and are by his grace powred into our hartes naye remaine allwaies in God himselfe in this opinion there is no oddes betwixt them and vs But if they defend this learning the felicity consisteth in the vertues of the mind which through the study diligeÌ„ce of many are attained after this maner deme all to be chiefely in theÌ„selues herein they shew howe ignorant they are of their owne natures are fouÌ„de also most wicked and blasphemous against God him self For they seeme not to vnderstand that the soule is not of it selfe but toke his beginninge of God who referre the desired ende of all their life not to God but to their owne propre wit vnderstandinge and beinge impudente and presumptudusly mynded all their actions in their whole life which they ought to dedicate to the honour of Almighty God they coÌ„ferre and bestow vpon settinge foorth their owne fame glory If therefore true felicity and the end of our life is to be fixed in the cause and geeuer of life there is no man so blinde or selfewilled but may easelye perceiue that he is to be of vs chiefly desired as the laste ende of our actions by whose benefit aide and helpe wee came into the worlde whome through a meruaylous and exceedinge inclination of nature wee feruently desire wee entirely loue wée deseruedly reuerence worship and magnifie Let vs therefore eftsones turne and be spedilye coÌ„uerted vnto that fountaine of all good thinges that is euerlastinge can neuer be drawen dry from whence we came by whose grace we liue are preserued in our good estate For it is not to be doubted when we haue ended our life in this world we shal at leÌ„gth enioy an endles most blested so that all that restlesse desire wherwith our mindes were inflamed shal be satisfied neither shall we haue any thinge els iustly to require Wée must therefore referre all our doinges and actions to this ende that we maye at the length haue the fruition of the highest and euer liuinge god For if pleasures do in any wise appertaine to perfecte blessednes then shall we with him enioy stable and permanente pleasures and those which in no age shall decaie But if our soueraigne good rest in Sapience then at the length shall that insatiable desire of tracinge and searchinge out the truth be satisfied when all darknes and obscurity beinge taken away we shall not only contemplate beholde the perfect and true nature of each thinge but him that is Lorde and Ruler of nature it selfe And if longe life maketh vs happy that is onely to be tearmed longe life whiche is immortall and not that which through age and coÌ„tinuance of time is consumed Lastly if they iustly thinke that quietnes and security must be a part of the definition of felicity for they holde this opinion that our life is happye and blessed when we are assured of those good things wherewith it aboundeth shall longe continue If therefore without securitie wee cannot so much as vnderstand what happines is there shal we be sure to be released from all cares vexations when no terrour no sodaine motions shal disquiet vs when we shal haue the most high and mighty God the buckler of our defence the preseruer of our safety But now I wil briefly conclude knit vp those reasons which occasioned me to fall into this kind of disputacion This was set downe by vs as a grounde and principle that vertue was a certayne perfection of the mind directing vs the right way to our last chiefe desired end Againe felicity as it is declared is no where to be put but in God alone Then it foloweth by good reason that no quality or affection of the minde can be sayd vertuous except it be ascribed vnto god Wherfore if neither felicitie neyther any thing which it coÌ„teyneth may be thought fraile mutable for it were a grosse errour to thinck those thiÌ„gs happy blessed that vanish away sodainly but assuredly meÌ„ passing theyr times as they that are tossed in a trouble teÌ„pest or sea of waueriÌ„g affections no doubt men in no wise may be thought happy except they be daily by the grace fauour of God stayed vp protected Againe it is of all men confessed that vertue is the meane whereby wee are conducted ledde to felicitie and therefore that is not to be taken for a vertue that doth not ioyne vs to God and is not referred to him alone And therin onely consisteth the worthines of true vertue where all other are in no wise to be esteemed as vertues but the shadowes false counterfaytes of vertue For by what reason should we giue the name of vertue vnto that which hath not prefixed before it an end of blessednes Aristotle affirmeth that Diomedes was in no wyse puissaunte eyther shewed anye pointe of manhoode and true magnanimitie when the Grekes being put to flighte hee remayned behinde alone and had rather wyth daunger of his personne stande agaynste the force of Hector then to beare the ignomye of a Turne-backe ranne awaie I praye you whie so Was it not a noble acte and worthy of greate honour when Diomedes beinge relinquished of his friendes and countrimen himselfe alone or with a very fewe stoode to his tacklinge thinking it better to die manfully theÌ„ to liue wretchedly makinge more accoumpte of his glorye and estimation then of his safety and preseruation No doubte it was very well done quoth he but for that Diomedes in hys enterprice sought not so mutch true
that when immoderate delicacy and riotte when vnsatiable desire of riches had ones by inuasion entered into the manners of the Romaynes wheÌ„ no accoumpte at al was made of the aucthority of the Lawes and Senate when the myndes of the raskall multitude by the sediciouse and bransicke orations of certayne desperate persons were tickled with hoope of rauine spoyle with violence and force to bereue the wealthyer sort of theire goodes and substance when crueltye armed with impunitye with slaughter effusion of the bloude of the Cityzens with goare bloud staunched the Citty when they that in feattes of Armes moste preuayled didde bende their thoughtes not to seke the liberty of their couÌ„try but their owne priuate aduauncemente when with all theese weapons the body of the commoÌ„ wealth was wounnded do you think that it could by any means be brought to pas that the coÌ„moÌ„weale could loÌ„ge coÌ„tinue Adde thereunto if it like you Saleable Elections Iudgementes raunsomed mattes of Prouinces extraordinarye and infinite aucthorityes the chardge of the commonwealth committed to certayn men caried forth headlonge with a hastye desire of rule and principality you may vnderstand that it could no otherwyse be but that the wealthe of the City vtterly decayed it must nedes come to ruin What should I in this place declare the bloudy broyls in the times of Scilla and Marius whiche infinitelye plagued and vexed the Citye and with al manner of cruelty dismembred the same and at lenghth by the infection of the dissentioÌ„ euen to posterytie continued layd open a gap to the gouerment of Tyrautes Doest thou then doubte but that the Citye beyng gashed and mangled with so many woundes should at the last be couered with moulde the Cityzens with salte and bitter teares waylinge and lamentinge at the funeralles thereof And therefore if it be demaunded of wyse men what time Roome fell to vtter decay they wil aunsweere I suppose that euen froÌ„ that time wherin the old order of discipine and gouernment was abolished that common wealth began to be of no reputation For they linger no longer aboute the consideration of the euent of any thinge which most certaynly gather the thinges that folow after by the causes that goe before If you aske them that lacke wisedome and experience they wil straight way elleadge that tyrannicall gouernment of Cesar. For there is no man so besydes himself that will thinke after the vtter abolishment of lawes the losse of liberty and the ouertourninge of the whole state of pollicy that any one sparke of the olde common wealth remaineth But I pray thee what toye tooke thee in the head that thou diddest impute the ouerthrowe of that Empire to the manners of Christians whereas not only the cause of that calamity but the euent it selfe was many yeares before the birth of Christe oure Kynge And if any man aske the question after tirannye had the vpper hande what wasted the wealth of Roome taken from the whole Citty and bestowed vpon one man first I will repeate those thinges that I before rehearsed that all those worthye qualities whereby the people of Roome obtained their auncient renoume and large Empire a great while began to decline at last fell hedlonge downe to the grounde For then immediatly in steede of frugality outragious riotte in steede of enduringe hardines in warre an excedinge tendernes and nicenes both of the whole body and minde in steede of dreade and awe of the lawes impudent boldnes vnsatiable luste immoderate desire vehemently assaulted the myndes of the Romaines and stirred vppe men that bare goodwill to their country to vprores and ciuill broyles Further this I affirme that the barbarous demeanour of their Emperours and their ouerthwarte nature ioygned with immoderate ryot and vnbridled lust did as it were cut them of from al their prosperity Neyther is there cause why I shoulde here recite so greuous plagues as wherewith the coÌ„monwealth was afflicted seinge that it is euidently knowen that many for their cruelty and horrible factes haue bene slâ—ine bothe of their Cittizens and of souldiars and ofteÌ„tymes of them that enuied them their place and high aucthority But when the custome of killinge of Rulers grewe to be familiar and there was not onely counterwaites and treachery deuised against wicked tyrantes but against discreet and moderate gouernours and that the name of rule and Empire wanted due reuerence at length the matter grewe to that passe that nothinge was so vily reputed of as the Emperour of Rome In the ende when the aucthority of the Senate and people of Rome was extinguished and the knowleadge of Souldiarfare together with auarice excessiuely increased it fell oute the souldiars for a booty in ready money to be paide did assign afore hand to whome they listed the Imperiall Crowne Therefore whereas they had respect neither to vertue neither to nobility but as it were makinge a bargaine of bying sale vnto him that promised most sold the Empire euery vile caitife leude varlet had free accesse to the swaye and gouernmente of the whole common wealth Therefore whereas the people of Rome were gouerned by sutch heades it coulde not be but all those thinges shoulde fal to vtter confusion whereby that common wealth was wont to be renoumed Especially seinge that oftentimes least there shoulde want at any time an occasion of ciuill dissention there was appoyncted in diuerse places many Emperours if they were to be called Emperours and not rather straunge and prodigious monsters Therefore the wealth of the Romaines partly by ciuill discord and horrible dissentions wasted partely dronke vppe and consumed by the meanes of great and terrible warres which throughout the whole worlde was waged againste the Romaine Empire was subiecte to common thraldome misery of all thinges incident and appertaininge to man And here I pray thee what cause hast thou to accuse the name of any thinge that is called Christian For if the doctrine of Christe had wrought in the manners of the Romaines contempte of lawes ryot wantoÌ„nes immoderate desire of rule most egre and vehement dissension of Cittizens amonge themselues if to conclude it had induced them to violente dealinge fury rage then moughtest thou haue iustly and truely sayd that that had bredde in the state of Rome all these mischieues For they be those horrible vices that haue plagued and destroyed not onely Rome but all other Imperiall Citties But if nothinge be more repugnant to Christian maners and conuersation then the vyces afore rehersed wyth whome nothinge agreeth but that whych is iuste and vpryghte tendinge to quietnes and temperaunce which most reuerently accoumpte of modesty and innocency and aboue all mischiues hate ciuill discord which abhorre all troublesome and desperat enterprices yet wilt thou be so sottish impudent that thou wilt seeke with this sclaunder to deface the dignity and worthines of Christianity Can there any maner of discipline more confirme and establishe cyuill pollicie theÌ„ that which teacheth Iustice equity