Fourthly,1 it is not much in the esteem of men neither, who are wise, and rational: hence it is observed by some, that we never read of any in scripture but three, who solemnized their birth days,2 and they were Pharaoh, Jeroboam, and Herod, by which they gather how little the glory that came from parentage was esteemed; he that boasts of his pedigree boasts of another's. Seneca in his four and fortieth Epistle writing to a knight of Rome who was preferred for his ⟨p. 18⟩valour, but yet of mean parentage, for which he seemed to be troubled, Seneca cites him a notable speech of Plato: 3there is no King but is raised from those which were servants; there is no servant but had some of his ancestors Kings. Rehoboam was of a foolish childish spirit, though above forty years old, and yet he came from Solomon the wisest upon the earth. Nabal, whose name was a fool, whose disposition was accordingly, who was of a sordid churlish spirit, yet he came from Caleb, a man of a most choice & excellent spirit: 1 Sam. 25. 3. Jonathan that was that idol Priest we read of, Jud. 18. 30. yet he was Moses his grandchild, Cershoms son. Honour is but a shadow, and therefore it need be of something that is our own; riches, places of dignity, titles of honour put upon ancestors by Princes are accounted now the greatest nobility, and this descends to the honour of children; but that nobility which these things now put upon men, heretofore Martyrdom was esteemed to ⟨p. 19⟩do: and therefore amongst Christians, in the primitive times, children were wont to glory in their parentage as noble, if they had been Martyrs:4 but yet Chrysostom in his third sermon upon Lazarus labours to take off men from glorying in this, because it was not their own; he says it is a frigid, empty, vain boasting to boast of this, and gives this reason; for the virtue of others cannot perfect us. It is not from whence a man comes, that is his true glory, but what he is, and what good he does. It was the expression of a heathen, that he regarded no more his wicked children that came from him, then he would vermin that came from his body: if we be wicked, we may be a disgrace to our ancestors, they can be no honour to us.
Fourthly,1 it is not much in the esteeme of men neither, who are wise, and rationall: hence it is observed by some, that wee never reade of any in scripture but three, who solemnized their birth dayes,2 and they were Pharaoh, Jeroboam, and Herod, by which they gather how little the glory that came from parentage was esteemed; he that boasts of his pedigree boasts of anothers. Seneca in his foure and fortieth Epistle writing to a knight of Rome who was preferred for his ⟨p. 18⟩valour, but yet of meane parentage, for which he seemed to bee troubled, Seneca cites him a notable speech of Plato: 3there is no King but is raised from those which were servants; there is no servant but had some of his ancestors Kings. Rehoboam was of a foolish childish spirit, though above forty yeares old, and yet he came from Solomon the wisest upon the earth. Nabal, whose name was a foole, whose disposition was accordingly, who was of a sordid churlish spirit, yet hee came from Caleb, a man of a most choise & excellent spirit: 1 Sam. 25. 3. Jonathan that was that idole Priest we reade of, Jud. 18. 30. yet he was Moses his grandchild, Cershoms sonne. Honour is but a shaddow, and therefore it neede bee of something that is our owne; riches, places of dignitie, titles of honour put upon ancestors by Princes are accounted now the greatest nobility, and this descendes to the honour of children; but that nobility which these things now put upon men, heretofore Martyrdome was esteemed to ⟨p. 19⟩doe: and therefore amongst Christians, in the primitive times, children were wont to glory in their parentage as noble, if they had beene Martyrs:4 but yet Chrysostome in his third sermon upon Lazarus labours to take off men from glorying in this, because it was not their owne; he saies it is a frigid, empty, vaine boasting to boast of this, and gives this reason; for the vertue of others cannot perfect us. It is not from whence a man comes, that is his true glory, but what he is, and what good he does. It was the expression of a heathen, that he regarded no more his wicked children that came from him, then hee would vermine that came from his body: if we be wicked, wee may be a disgrace to our ancestours, they can be no honour to us.
- 14.
- 2Nam genus & proavos et quae non secimus ipsi vix ea nostra voco.
- 3Nemivem regem non ex servis esse oriundum, neminem servii non ex regibu• omnia ista longa varietas miscuit & sursum deorsum fortuna versavit. Sen. Epist. 44.Nemiuem regem non ex servis esse oriundum, neminem servii non ex regibu• omnia ista longa varietas miscuit & sursum deorsum fortuna versavit. Sen. Epist. 44.
- 4Alius, patrem, inquit, habeo Martyrem; Alij suae family viros obijciunt: frigida sunt ista verba. Nihil nobis aliorum virtus prodesse valet. Aristippus.Alius, patrem, inquit, habeo Martyrem; Alij suae familie viros obijciunt: frigida sunt ista verba. Nihil nobis aliorum virtus prodesse valet. Aristippus.
