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 , 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 , ( howsoeuer 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 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 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 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 , 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 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 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 , to for 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 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 giuen 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 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 commeth 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 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 .

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 , & 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 .

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 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 .

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 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 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 vpon 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 ; a Procopius . 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 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 ; 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 Iewe ; 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 was an Apostle , taken vp into the third heauen , &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 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 , 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 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 , 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 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 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 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 them 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 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 by Piccolo ●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 commendation ; but either ( saith he ) they must addict them-selues vnto attendance vpon 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 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 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 . First , they acknowledge CHRIST to be their Sauiour . Secondly , they are indued with his spirit . Thirdly , they abhorre to serue sinne . 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 , 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 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 , 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 .