NOble or Gentle Readers. I haue here published a short Sermon of Nobility. It is published: and perhaps I was drawne herevnto by some authority; or else prouoked by much intreaty, if by neyther of these: yet know, that it is now a fashion, to preach, and then to print. And though I bee but merum rus, a Countrey Minister, I would not bee thought to bee worne out of fashion. It is a short Sermon. For it was preachea, not at the Crosse, but at the Court: The one place requiring length, the other expecting breuity. It is a Sermon of Nobility. Before Nobles, of a noble Argument▪ Wordes of good worth, if vn­seasonably vttered, sustaine that reproch which Iu­das receiued from the Priests and Rulers in Ierusa­lem, quid haec ad nos, what are these to vs? but that which is fitly spoken in his time, and place, is, saith the Wise-man, Like Apples of Gold, and pic­tures of Siluer. Prouerb. 25. 11. Pretious in it selfe, [Page] yet as Iohn sayd of CHRIST, Iohn the first Chapter, and 15. verse, He that commeth af­ter me, is preferred before me, so must wee thinke of these two, (how socuer the account of the world be otherwise) that the latter is farre the better. Martha did well, in making prouision for the foode of the body: but Mary did much better, who receiued from Christs mouth the foode of her soule: The one, it is but the staffe of life mortall: Leuit. the 26. the other, the seed of immortalisty, the first of Peter and the first Chapter, and powerfull to saluation, vnto all belecuers, Rom. the 1. Chap­ter, and 16. verse. From the former, vpon a fullnesse, we ought to forbeare: for the full­nesse of bread, was a sinne of Sodom, Ezek. the 16. Chapter: but of the latter, there is neuer ynough; thy belly shall eate it, sayeth GOD, and thy bowels shall be filled with it, Ezek. the third Chapter, and third verse. In this Chap­ter I meete with two sorts of men: The first are certaine troublesome Iewes of Thessalo­nica, which (like worldly men) sauour bread, the things of this world, more then the things of GOD. The second, are a company of ho­norable men of Berea, more honorable then those of Thessalonica, who iudge rightly of [Page] the word of GOD, and shew their loue vnto it, by a ready receiuing, and dayly searching. The meeting of these noble Gentlemen is profitable vnto vs, yeelding by their pre­sence and practise a threefold instruction. First, that there are Nobles: (These were noble men.) Secondly, that there are diffe­rences, or degrees, of nobility. (These were more noble men then those of Thessalonica.) Thirdly, that they haue, and are knowne by their fruites, (They receiued the word readily, they searched it dayly, &c.) A Treatise of No­bility, (if I erre not in conceipt) will not be vnprofitable to such as are yong Nobles, who may hereby be more stirred vp to propagate and inlarge the same: will not be distastfull to old Nobles, who seeing the seed, and true forme of Nobility shining in themselues, may behold with a glad heart the fruit of it in their posterity: neither will it be vnfitting ingenuous men: for Nobility, and the condi­tion of all such kind of persons are by a hap­py knot conioyned together. Heare there­fore with patience most honorable, and in­genuous, & Deus faxit argumentum hoc, tam sit commodum, quam est accommodum, and GOD make this argument as profitable vnto [Page] you, as it is fit and sutable for you.

There be Nobles. These were Noble men. Stoicks the old brokers of parity, and their successors the English Switzers of these our dayes, supposing Nobility to be but a meere fiction, or deuice of men in higher place, haue made a foolish doubt, whether there be such a thing in the world or no? Let vs indure awhile to heare them to speake: Na­ture (say they) is an equal parent vnto all, a step­mother vnto none: God made but one Adam, not one of siluer to be the father of Nobles, and another of earth to beget the common sort: none are barred of their way to vertue, or hindered of their course to true felicity. Not Scythia, or any other region vnder heauen doth hurt the minde, neither is one kindred to be accounted more auncient then another: God tooke his first King from seeking of Asses, and his second from following the Sheepe great with young: to set vp pictures in Galeries, and the names of Fa­melies in a long row, with Coates, and Crests. Notos magis facit quam nobiles, doth giue knowledge of men, but no honour vnto them: the flower and the branne comes both out of the same roote: and euery man in himselfe is but as a figure of 1. giue him riches there is a [Page] cipher 0. then may he stand for tenne: giue him riches and authority, there be two ciphers 00. then may he stand for a hundred: adde sauour of his Prince, there is a third cipher 0 then may he stand for a thousand: Thus euery man in himselfe is but as a figure of 1: distinguished only by empty ciphers. No more for shame. Me thinks I heare either the prophecy of E­say fulfilled in his third Chapter and 5. verse, That the vile should presume against the Hono­rable. Or else as Esdras speaketh in his first booke and 3. Chapter, that they be the words of men in wine, who neither remember their King, nor their Gouernours. Did but reason instruct, or common experience rule these sel­lowes, they would abhorre their tongues as blabbs of their owne basenesse. In mettals of the same kinde (which Plato resembleth vnto the soules of men) some are found to be purer then others. In Plants there is a great difference of seeds and branches. In Cattaile there appeareth no small force of the breede. So is it amongst Men (for in these things we are like to other creatures) it auayleth much from what stock one des­cendeth. I confesse that Aurelius was vn­happie vnto Roome in nothing, sed quiage­nuit, [Page] but in Commodus his incommodious sonne. That amongst the Kings of Iuda for the most part good Fathers had bad Chil­dren: Ne virtus videretur esse haereditaria, that vertue might not seeme to come by in­heritance. And bad Fathers begat good: Ne vitium esset infinitum, least vices should ex­ceede aboue measure. Yet for all this com­monly it commeth to passe, that inclinations of minds do follow the originals and dispo­sitions of bodyes: and the Poet Horace sayth truly, Est in iuuencis, est in equis patrum vir­tus &c. Fortes creantur fortibus & bonis. As the matter is affected whereof we are moul­ded, so groweth there (euen in nature) di­uers and distinct differences betwixt vs: some are noble, some ignoble, some ingenu­ous, some base: some quick of apprehension, some dull: some fit to rule, some to serue. Neither is this repugnant vnto the lawe of Nature who although she hath made those things which are Necessary; common to all▪ yet out of the variety of those which receiue them, caused by Priuate beginning, and opi­nionate matter, doth there arise diuerse con­ditions of Singulers and many fold dispositi­ons, and affections of men. If children of­ten [Page] times, carry the markes of their fathers, grandfathers, great grandfathers, in there bodies: may we not iudge, that they retaine in there minds, the propensions, inclinations, and as it were the sparkes of there aunces­tors? Which if it sometimes hapneth other wise, yet in a dubble respect that matters not: first, Because that is to bee considered, which commeth to passe often, not which sel­dom chaunceth; Nature being wont, for the Most part to obserue her lawes. Secondly because it must be graunted, that education, discipline, and vsage, are very forcible, to the informing of manners, and confirming of habits: which we doe not say, doe of Neces­sity follow the bodies temperature: and yet againe it may not be denied, but that the pure naturalls in some, are better then in others, for the procreation of morall, or ciuil vertues the region where we liue: our behauiour in our youth or kinds of life; of diet: of affec­tions of minds, and differences of such like thinges produce a variety of Next causes: and then a conclusion in Reason and experi­ence is this; That from hence must arise, a di­uersity of effects. It is not Reason nor experi­ence alone which pleades. In this cause Sene­ca [Page] comming to his farme and seeing his house which he had builded, decayed, a tree which he had planted, rotten: a boy which hee had brought vp, now with a gray head: saith thus to him selfe. Quocunque oculos con­verto, video documenta meae etatis. I find do­cuments of my age on euery side, To like effect may I speake in this case of nobility▪ Quocunque oculos conuerto video argumenta verae nobilitatis. Reason instructeth, Experience teacheth▪ behold I am coōpassed with a cloud of honorable wittnesses. King, Prince, Nobles are present; besids all these, Diuine writ doth warrant the same. In the sixt of Ezech. and the third verse GOD speaketh to mountaines hills, rockes, and vallies, and vnder these, tofor Riuers Hier▪ reads Rocks. men of diuerse ranckes▪ to vallies, to com­mon people: Tor [...]ks: to soldiers, To hills, to gentlemen, To mountaines, to nobles. Abra­hams posterity were of two sorts, I will mul­tiply thee as the dust of the earth. Here is an ob­scure and a dusty generation. I will make thy seed as the starrs of heauen, here be true No­bles, like starrs, shining, and growing light vn­to the world. These in the first of Num. and the sixteene, are called the famous in the con­gregation▪ in the second of Samuel the 23. and [Page] 23. verse the worthyes of the land, in the. 5. of [...] Esay and 13. the glory of the Kingdome: in the Epist of Iude the 8. verse▪ Dignity, Glories, or Maiesties in the 26. of Ezek. and 11. verse. The strength of Israel. Hath God giuē these names to things which haue no being? it was one of the high degrees of misery in Iudaths captiui­tie, to haue her Nobles slaine: Ieremy the 39. And Paule in the 1. to the Corin▪ the 1. and 26. speaking of bad ones, tells vs heauy newes, That not many Nobles are called; here are ma­ny but not many called. To hold any longer a Taper to the Sunne, were but a poynt of fol­lie: my text is cleare: These were Noble men.

There be differences or degrees of Nobi­lity. These were (More) noble men, then those of Thessalonica The Kinds of nobility are foure:I ascribe nothing to Fortune though I will vse the word. One is by nature, an other by riches or (as we say), of fortune, a third Morall, a fourth Di­vine, first, that by Nature is by Aristotle in his politiques thus defined.

Est virtus Generis, et alicuius familiae con­gruens quedam facultas procreandi viros inge­nuos, et ad vertutem faciles, sucessione confir­mata. It is a power incident vnto a stocke, or a certayne congruent ability, of a house or famely, to beget an ingenuous progeny, apt [Page] to imbrace honorable vertues, and confirmed by succession. This Kind then, is not so much in one indiuidual to be considered, as in a con­tinued race or line of many; and such is the na­ture of it, as that it may, and is many times, retayned without the other three, it is not impossible to bee Noble by birth, and thereby procliveto honest, and honorable designes, and yet bad education, to fall to vice, and thereby become voyd of Morall and deuine nebility: yea and some times of that also which cōmeth by Fortune. Such as be vicious staine the noblenes of their hou­ses, yet doe they not altogether extinguish there Nobility, because being noble by Na­ture, still they retaine a power, to beget others which are procline to morall honesty. For as Laban will either be a Laban, or a Nabal, or Nabal either a Nabal, or a Laban, turne them backwards, and forwards they will re­maine rude rustickes, ether a foolish clowne, as Nabal, or a frowning clowne, as Laban, for Mercury cannot be carued out of euery blocke. So is it with Nobility by birth, it will not soone degenerate: as one man cannot well be sayd to get it vnto his stocke, so bee­ing once gotten, it cannot be ouerthrowne [Page] or lost, by the wicked life of one. Now as on the one side, Vice doth greatly blemish it, so on the other, Vertue in a Noble perso­nage by nature is farre more excellent and worthier estimation, then in a man by birth ignoble: for in him, it is more firme, and constant, more deepely rooted, and as it were wreathed, and strengthened with the virtues of his Auncestors, so as by a kind of necessity, he is constrayned to tread in their steps: yet in this, is virtue more admirable, more properly his, and formed in him with greater difficultie.

2 The second kind is an externall shape of Nobility, shining in the goods of Fortune, which doth dazle and deceiue the eyes of common men: whence it was that Simoni­des accounted those to be Noble, which were descended in a long course of time, from wealthy Progenitors. This is not opposite vnto vice, as the truest Nobility is, for diuites in arca, may be pauperes in conseientia, rich men in cofers, poore men in conscience: and though Diues seculi, was Discipulus Chri­sti, Ioscph of Arimathea, a disciple of Christ, yet corpulent birds cannot flye high. Hee that is superfluously rich, currit ad libitum, [Page] & corruit ad illicitum, sayth Bernard: wealth and wickednes, are seldome while at oddes, whereupon it was not sayd amisse, That the riches of Midas were not more noble, then the pouerty of Aristides, and yet are riches also reckoned a part of Nobility. First, be­cause they make it popular. Secondly, for that they be the instruments by which ver­tues are, or may be attayned. Lastly, because (beeing attayned) they likewise serue as meanes whereby those vertues by actions do manifest themselues.

3 The third kind is morall, which is nothing else but a composition of manners confir­med by the habits of vertues, which also may be called the nobility of the mind. This dependeth on our owne industry and inde­uours, being most propper vnto those which haue it, because they be the first founders or authors of the same: and it is not so ioy­ned to that by birth, but that it may be sepe­rated. In the eight Chapter of Iohn, Christ calleth the wicked Iewes the sonnes of the Deuill, there was in them then no morall noblenes, and yet by nature were they des­cended from honorable Abraham: the worst of them could say, we haue Abraham to our father. With this kind haue there been some [Page] so farre in loue, as that more out of affection then iudgement, they haue pronounced, Nobilitas sola est animum quae moribus ornat, that the Morall is the Totall; the Soule, the Sole Nobility. I know it little benefits a Ri­uer to come from a cleare Spring, if it selfe be muddy, that Esops Iay did boast of other birds feathers; that it smally profiteth a blind man to say that his Parents could see; or a feeble man, that his Auncestors did wrastle for the Garland in Olympus. Such as couet to excell in Honour, must labour to exceed in Vertue. Magna haec est, great surely is this kind, sed non sola, but not the onely kinde; in the opinion of many like Abishai amongst Dauids Worthies, who had the name a­mongst three, the second of Samuel the 23. Chapter, and let it (for me) beare the bell amongst the former, yet must it yeeld to the fourth, which is the last: Diuine or Chri­stian Noblenesse, in comparison of this, that other is at the most, but as Ioseph to l'harao, the second in the kingdome.

4 Diuine Nobility: It is an eleuation of our degree, or nature vnto GOD, a comming vnto him, a conformity with him: the top of this kindred is GOD himselfe, and then [Page] doth it most appeare in vs, when neglecting mortall things we aspire vnto heauenly, imi­tating herein our holy predecessors the spi­rits and soules of the righteous, striuing to liue as they do, fearing to degenerate from them, and euer remembring with S. Paul Philippians the 3. Chapter, and 20. verse, that our [...], our conuersation be in heauen.

There are then (you see) foure kinds of Nobility, first, externall by riches, secondly, internall by vertue, thirdly, naturall by birth, fourthly▪ supernaturall by grace.

Externall, or purse Nobility, though it glit­tereth in the face of the world, yet is it but seated in the hands of Fortune, quae vitrea est sayth Seneca, a very brittle Shee-friend, sit­ting vpon an vnconstant wheele, and pictu­red by the Poets with a double face, white before, but black behind: her riches are run­nagates (vncertaine) sayth the Apostle Paul in the first to Timothie the sixt Chapter, and 17. verse, like euill Seruants, who loue often to shift their Masters▪ Iob that could say Dominus dedit, the LORD hath giuen, in the same verse also sayd, Dominus abstu­lit, the LORD hath taken away. The whole world is alwayes in motion, and deligh­teth [Page] in change; the heauen hath not one face long; the earth hath foure coates in the yeare, and the estates of the richest are very sickle; as a blasing starre, to night apearing, to morrow gonne; as an Actor on the stage, sometimes a great personage, sometimes a poore pesant: as swans neasts in the water: errantes insule, wandering Islands: yea the mighty potentats of the world are but Ludi­bria fortunae, Fortunes scorne. Haman to day highly honored in the Court at Shushan, the next day hanged vpō as high a gibbet: Geliner a puissant Prince of the Vandalls, but brought so low within a while, as he was inforced to request a loafe of bread, to slake his hunger; aProcopius. sponge to drye vp his teares, and a harpe, to solace him in his exceeding misery. Bellisa­rius, in his time the only man liuing, but ha­uing his eyes put out, he was at last led in a string to begg; crying: Date obolum Belli­sario. Henry the fourth a ritch and victori­ous Emperour who had fought 52. pitched feilds, yet in his old age driuen to that exigent, as he became a suter for a poore prebend in the church of Spire, to maintaine him-selfe. Thus do men totter as it were vpon the ridge of a waue, and are turned (as we say) vpon [Page] Fortunes wheele. And therefore such as onely strive thus to Ennoble them-selues, doe fitly resemble those Arcadians & Romans; who (as Phutarch saieth did weare the Picture of the Moone vpon there shooes, to tell them that as there Nobility did increase, so would it de­crease againe, and soone be ecclipsed. Nobi­lity internall; (so much applauded; as if No­blenes were nothing els, but a famely beauti­fied, with the best vertues,) is but a habite, got­ten by vse, powerfull (in some measure) to per­forme morall actions: study, care, diligence, Bona [...]irps bona propa­go. right, consultation, fit pre-election, are the best fountaines from whence it doeth spring, the beauty of it, consisteth in Action, and the testi­mony of it is but out ward Honour.

Nobility by birth, that [...] as the Greci­ans called it, hath but a weake foundation; the temperature & right constitution of Mortal bodyes, whereby Some menne are made Onely procliue, to honorable actions; and haue a facullty to procreate others, with sparkes of honour, like to them-selues: And such are the ruins of time, as there remaynes not so much as foote-stepps of many aunci­ent famelies: (To omit hom-bread exam­ples.) The Iulij, Fabij, Metelli, are so buried; [Page] as he that now should but say hee descended of them: would be mockt and hooted at, as if he had told a dreame of Pythagoras. Onely Christian Nobility is best which admits of noe exception: in regarde whereof all the rest are but shadowes, and shapes of noblenes: for in CHRIST IESVS saith Saint Paule Gala. the sixt and fifteene (nether circumcision availeth any thing, nor vncircumcision; but a new creature (Not Circumcision) not the prehe­minence of the lewe; which was much euery way Rom. the third and first, for to them apper­tayned the adoption and the glory and the coue­nants, and the giuing of the lawe, and the seruice of GOD, and the promises: Rom. the ninth and fourth verse. Not Vncircumcision, not the honour of the Gentiles, with, al their wealth, wisdome, pollicies, pedegrees, and whatso­cuer is of high account, and glorious in the eyes of the world. All priuiledges, all prero­gatiues, all dignities, all regalities; they must stoope, and lie downe, at the feete of a new creature. Paul (whilest he was a Iewe:) was a citizen of Rome, a Pharisy, a great Rabby, in­structed at the feete of Gamaliel, of the tribe of Beniamine, circumcised the eight daye: after his conuersion, (being a christian) he [Page] was an Apostle, taken vp into the third heauē, &c. yet all these things, did he thinke, but as losse, and doung in respect of his being a new creature in CHRIST IESVS. This indeed is the ornament of the bloud, the best part of Noblemens scutchions, the finest flower in their garlands, and be they of neuer so great an estate and want this they are but [...] wretched and vile and miserable, Apoc. the 3. and seuenteene. To haue wisdom, wealth, strength, beauty, is in comparison nothing: first Cor. the first: and 25. 26. 27. verses. To be King or Kesar: is in comparison, no­thing: for the King may not lift vp his mind, aboue his bretheren. Deutro: the 17. and 20. ver & Caesares essent Christiani si Caesares non essent secule necessarij aut si Christiani potuessint esse Cae ares, saith Turtulian of the Caesars. To be the Mother or Brother of CHRIST, is in comparison nothing, for if these had not been allyed vnto him by spirituall adoption, as wel as by naturall propagation, they could not haue been saued, Luke the 11. Chapter, and 27. verse, and Marke the third Chapter, the 33. and 35. verses. Only a new creature shall stand, when all things else shall faile, and then are we truly honorable, when our [Page] pedigree runneth vpwards with Christs (in the third of Luke) to this height, Which is the Sonne of Adam, which is the Sonne of God. I call not there a Christian Noble: A new crea­ture, as if he lately came out of Affrica, or had neuer been heard of in the world before: for (as Bildad speaketh in the 8. of Iob) these are not men of yesterday: Though the name of Christian began first to be published at Antioch, yet before Christ was borne, was this broode honorable. Who can exclude Moses from it, who preferred the reproch of Christ before the Court of Pharao? Or Ia­cob, who beheld Christ leaning on the top of the ladder, and did him reuerence? Or A­braham, who saw the day of Christ, and re­ioyced exceedingly? These (and many more) were all noble Christians, indued with Christs spirit, and yeelding seruice vnto him, so that some went before, and some follo­wed after, but the song of all was one, Ho­sanna in the highest. The worth and dignity of Christian Nobility consisteth in this, that it maketh the Sonnes of men the Sonnes of God, not by the grace of Creation, as Adam was in his innocency, nor by the grace of personell vnion, as Christ is in his manhood, [Page] but by the gr [...]ce of adoption, whereby we cry Abba Father, the acts whereof is double, 1. acceptation, 2. regeneration: by the former, we are all equall to those which are the best: by the latter, we are made not Sonnes more then others, but yet better Sonnes of God And then are these Nobles borne, when the Sonne of righteousnes ariseth in their soules, enlightning their minds, and offering vnto their inward viewes the iudgements of God for sinne, hic dolor est partus, this is the paine of their birth, haec vespera est sayth Barnard, this is the sorrow of the euening, & necesse est addimatutinam laetitiam, and for a full de­liuerance, the gladnesse of the morning must be added, a sweet excusing ioy of conscience, a laetitia, that is a latitia, which maketh the heart farre more wider then the mouth, and thus is their birth consummate, when evening and morning are made one day. As they haue a birth, so haue they also a growing: they in­crease in yeares, and with yeares grow in fauour both with GOD, and Man, let Iohn the Baptist, who was not only in high esteeme amongst the people, sed magnus coram Do­mino, Luke the first Chapter, but great like­wise in the sight of GOD, deriuing not onely [Page] their descent from the King of glory, but ha­uing also this King their most louing Father, being all Kings sonnes, and beloued of their Father, all Brothers to Christ, the first borne among many brethren, all yonger brothers indeed, but (which is wonderfull) all Princes apparant, Reuelat, the fifth Chapter and the tenth verse: and that to Crownes incompa­rably preticus, both for their valew, for they are Crownes of life, Timoth. the 2. Chapter, and 4. verse: and also for their glory, for they are incorruptible Crownes of glory, Peter the first, and 5. Chapter and 4. verse. Ha­uing yet further the Holy Ghost for their vn­speakeable comforter; dwelling in them, speaking to them, praying with them, and crying for them, with sighes, and grones, which cannot be expressed: whose garments are the vnstayned roabes of their Sauiours righteousnes, whose Chayne, is the golden Chayne of their saluation, the links where­of are described Rom. the 8. Chapter and 24. verse: whose good cognoscence is a good con­science, whose signet is the spirit, pledging and sealing vp their hearts to the assurance of life, whose Iewels and ornaments are the graces of that spirit, as ioy, peace, humility, [Page] faith, loue, hope, patience, &c. whose diet, more choise then Manna, is that liuing bread which came downe from Heauen, whose vassals are all the creatures, and whose at­tendants are the Angels, pitching themselues round about them, Psal. 34. and verse 7. mi­nistring vnto them: ministring vnto them for their good: for the good of their saluation, Hebr. the first Chapter and 14. verse. These be those vnto whom GOD beareth an espe­ciall affection, whom he hath elected before the world, called out of the world, iustifyed in the world, and whom he will glorifie in the world to come. Tell me now, is it not the greatest honour to be a true Christian Noble? What shall be done vnto the man whom the King will honour? the question is answered in the 6. Chapter of Hester, Hee shall be arrayed with royall attire, with the Kings ring on his hand, his princely diademe set vpon his head, and withall a Proclamati­on shall be published, The Viceroy in the king­dome. Heere be singuler aduancements, yet the highest of these is farre inferior to the least and lowest, which GOD bestoweth vpon true Christian Nobles. Our honours, are of a higher strayne, darkening the roy­alties [Page] of the world, as the Sunne obscu­reth the light of lesser Starres. It was a high step of earthly honour to which Moses was mounted, when he was called The Sonne of Pharaoes Daughter: doubtlesse it is a great blessing of GOD, to bee borne of any honorable parents; the Sonne of GOD, though hee came poore into the world, yet would hee not descend of anignoble stocke, and Paul, in the Epistle to the Romans when hee would magnifie the dignity of CHRIST in both natures, saith of him, that he came of The linage of Dauid, according to the flesh. Nobility, it is in earth the image and splendor, of GODs diuinity. O what is then Christian Noblenes? how matchlesse a­blessing is it, to be allyed vnto diuine nature? to call the high GOD of heauen, our father? was it such an honour that Dauid should be­come the Sonne of Saule a wicked King of Israell? and can it seeme a smale thing, to become the Sonnes, of the holy one, the GOD of Israell? O behold, what loue the father beareth vs, that we should be called, not ser­uants any more but friends, Iohn the 15. and 15. verse Nay more▪ the Sonnes of GOD not so much the Sonnes of Men, as the Sonnes of [Page] GOD. It was not our birth day, when wee first sam light, and were borne into the world but when GODS countenance did first shine vpon vs, when saluation in CHRIST IESVS, was offered vnto vs. The Graecian virgins reckoned their age, from their marriage, saith Homer, and then began Christians to liue, when first we are espoused vnto our hus­band CHRIST. Let other men therfore, shew the images of their Ancestors, let them fetch their pedigree from Hercules, or if they thinke it so fit, let them deriue themselues from lupi­ter, so as we may haue this honour of the Saints, to call the immortall GOD our Father, so as we may say: Our Father which art in heauen. Which we may boldly do, if we feele the power of the spirit within vs, if GOD hath anoynted vs with the oyle of gladnes aboue others, if wee haue our partes in Diuine Nobility.

I may not belong in measuring out of frutest to prescribe in this poynte, were with doting Phormio, to entreat of warfare before Captaine Hamball, in generall therefore a [Page] word, or two for the finishing of my text.

Nobles, may not resemble the Noblest trees such as were consecrated to the Heathenish Gods: for they for the most part, were either barren, or without good fruit as the Oke, the Beech, the laurell, the mirtle. They may not be like Beastes, wherof the Noblest, are the cruelest: nether are these the vertues of Noble men, to dice well, to drinke well, to waste lauishly, to wanton it veneriously; to forget that they were euer borne, or that they shall euer die: say not wee haue Abraham to our father: stand not so much vpon the bloud you haue; as vpon the good you doe: fruites you must bring forth, & good ones toe: euery tree that bringeth not forth good fruit, is hewen downe and cast into the fire. Luke the 3. there is danger els vnto your selues: and the seed of the wicked shall not be re­nowned for euer. Esay. the 14. and 20. verse, here is Daunger els vnto your progenie. A­gaine to whom much is giuen, much is of thē required, where the Lord soweth liberally, there he expecteth a plentifull crop; and the better the frutes arc, the more they argue a true Nobility. Iustice, Wisdom, bounty, Magnifi­cence greatnes of mind, seene in iminent daun­gers; fortitude, gentlenes & clemency with ma­ny [Page] such like; are good fruits common to all the kinds by which they are made profitable not to them-selues alone; but do shine as stars, & are helpfull vnto others. And hence it com­meth to passe that euen by instinct of nature, we doe willingly obey a generous and noble personage; this caused the sheepheardes to yeeld obedience vnto Romulus, though brought vp as a sheepheard amongst them: they beheld in him a noble spirit, & notable vertues, directed not so much to priuat as to publike good. There is a question moued byPiccolo [...]i­neus. a Philosopher of our age, concerning men, being noble by Nature, and quality of mind, yet oppresied with pouerry, and hauing the world to frowne vpon them, what calling they may choose, and life professe wherein they may be fruitefull? His answere is good, that in noe case they may practise any base, or mechanicall trade, wherein men of low degree may be imployed with prayse, and cōmendation; but either (saith he) they must addict them-selues vnto attēdance vpō their Prince, in some honorable office: for the pleasure of a king, is (not a wealthie) but in a wise seruant, Pro. the 14. and 35. or they may giue them-selues vnto Chevalry, and leade a martiall life: for it is a peece of happines to [Page] a country, (if there can be happines in war) when as Captaines are gentlemen, and gen­tlemen Captaines, or lastly they may bee Priests. I wot well, that this sort of people, for the space of many yeares, haue had little honour by Parliament giuen vnto them: ex­cept standing by a rogue whilst he is whipt, and keeping a beggars regester may be cal­led honour. Yet to be a Mayor of a Towne or Citty, or a Iustice of Peace in the Coun­trey (I might goe higher) cannot sort so well with noble estate, as Priesthood may: heere­in may Nobles liue, and deuote them-selues vnto Gods seruice without disparidgement. The Prophet Samuel was a Priest, a man of God, an honorable man, sayth the text the first of Samuel and the 9. Chapter. The Pa­triarks were Priests and Kings in their fami­lies, Vos genus electum, regale Sacerdotium, Ye are a chosen generation, a royall Priest­hood, the first of Peter the second Chapter and 9. verse. Ecce cum regia dignitate Sacer­dotium Hieron. [...]. copulauit, Priesthood is ioyned with regalitie. Rex non est merè laicus, a King may be a Priest without dishonour. Many of your Auncestors (Right Honorable) haue liued in this order, and thereby not onely retained [Page] their noblenes, but amplified also, and enlar­ged the same: which craueth vnto vs the con­tinuance still of a good regard at your Ho­nours hands. What kind of men may better entertaine the word of God, then the Mini­sters of the word? Who vse more diligently to search the Scriptures, then Ministers, the interpreters of the Scriptures, and yet are these the onely notes whereby the Apostle doth commend vnto vs heere the most Ho­norable men. The fruites then of the best Nobles are these, with readynesse to receiue the word: with dilligence to search it. Two a­ctions, to Receiue: to Search. Two conditi­ons: readily: dayly: the obiect of both, the word of GOD, the end of both, to be confir­med in the truth. Zegedine tells vs of foure fruites whereby true Christian Nobles may bee discerned. 1 First, they acknowledge CHRIST to be their Sauiour. 2 Secondly, they are indued with his spirit. 3 Thirdly, they ab­horre to serue sinne. 4 Lastly, they are strong in faith, all which are couched in the words of my text: for he that receiueth the word, must needs acknowledge CHRIST; he that receiueth it with all readinesse, hath assuredly his spirit: he that searcheth the Scriptures day­ly, [Page] attendeth not vnto sinne: he that searcheth (with these Baereans) to confirme himselfe, groweth from faith to faith, from strength, to strength, till he commeth to be a perfect man in Christ Iesus. To receiue the word, doth not barely signifie, to take it, but to re­taine it, Actes the 3. Chapter and 21. verse, and like good ground to fructifie, Mark the the 4. Chapter. To search, is not an idle, but an earnest inquiry: to search with lights, Zo­phany the first Chapter, to looke into hearts and reynes, Psal the 7. into euery cranny and corner, very narrowly. To receiue readily, argues a willing minde; to search dayly, an industrious spirit: to search for to learne, an humble, and an honest heart. The summe of all then, is this, The best Nobles makes best account of the Gospell of Christ: they heare it with a glad heart, they study it, to amend their lines by it; they say vnto it, as Elisha said vnto Elias, I will not forsake thee, and with noble Iosua, they meditate in it, day, and night. Let your Lordships therefore bee pleased to giue me leaue (as Peter speaketh in his second Epistle and third Chapter) to stirre up, and warme your pure mindes, and though you haue knowledge, yet to put you [Page] in remembrance of these dutyes. If you care to be in the number of those who are the best: If you tender the continuance of that Honour which the Lord hath already pow­red vpon you; or expect any future accesse thereunto (as Hierome sayd to Salu [...]na) Sem­per in manibus sit diuina lectio, Let the word of GOD dwell in you aboundantly. Persist in ho­noring the highest with your hearts, by giuing glory vnto him with your liues, by adorning his doctrine with your countenance, and ri­ches, by incouraging the practises and pro­fession of pietie: and as when the Lyon roa­reth, the beasts of the Forrests doe tremble and quake; so when the Lyon of the Tribe of Iuda speaketh (though but by a meane messenger) you that be of his Court yeeld him reuerence. These be the paths beaten by the noblest Christians: in these standeth the whole duty of men most honorable: vpon performance whereof, and no condition els, the Sonne of GOD himselfe made challenge to the glory of his Father, Iohn the 17. Chap­ter and 3. verse, I haue glorified thee on earth, and now glorifie me with thy selfe in heauen. Blessed be the GOD of glory, who hath be­decked this Land with such glorious lights, [Page] so many noble Christians: and if that King­dom be happy, whose King is the sonne of Nobles, Eccle. the 10. Chap. and 17. vers. then assured­ly great is our happines: hauing in the mid­dest of Nobles, so Noble a King, in all kinds of Nobility, Noble by nature: a King, not by ele­ction, but by birth, descended from a most ancient, and matchlesse samely. Noble by for­tune, hauing his lap filled with all her fauours: being owner of Kingdomes, Countries, and Cities, wealthy and populous, which adds a splendor, and Maiesty vnto him. Noble mor­rally, possessed with heroicall vertues, and beawtifyed with a true Idea, of a princely minde. Diuinely Noble, the Defender of the true faith: who is the Sonne of Adam, who is the Sonne of GOD. Noble by an exact conspiration of all kindes together. Whose spirituall, and immortali seed, is Nobilitie from Heauen: whose Materiall, is Nobility from Nature, whose immediate forme, is nobilitie of manners; whose instrumentall and externall fulgor, is nobility of Fortune. This is the most perfit, and most rare No­bility in the world, shining in some fewe Christian Princes and Nobles, from GOD, Nature, Vertue, Fortune.

The Lord blesse your Royall Maiesty, that as you haue receiued the word from your youth, so you may defend the faith with constant resolution, and loue the Gospell vnto your liues end. The Lord blesse all your Nobles, that as they be by their best title, (Christian) so their fruites may be euer answerable to their calling. The Lord blesse the worthy Prince, with the rest of the young and Honorable Branches of this Land: and make them know, that if Angels fall, they become Princes of darkenes; that if young Nobles degenerate, they become the com­mon calamities of their Countrey; that they are as so many Lucifers fallen from Heauen. The Lord for his mercies sake blesse vs all, that hauing GOD to our Father in this life, we may raigne with Father Sonne and Holy Ghost in the life to come. Amen.