III. For, first, what matter is it of whom any one is descended, that is not of ill fame: since it is his own virtue that must raise, or vice depress him? An ancestor's character is no excuse to a man's ill actions, but an aggravation of his degeneracy: and since virtue comes not by generation, I neither am the better nor the worse for my forefather; to be sure, not in God's account, nor should it be in man's. Nobody would endure injuries the easier, or reject favours the more, for coming by the hand of a man well or ill descended. I confess it were greater honour to have had no blots, and with an hereditary estate, to have had a lineal descent or worth; but that was never found: no; not in the most blessed of families upon earth, I mean Abraham's. To be descended of wealth and titles, fills no man's head with brains or heart with truth: those qualities come from a higher cause. It is vanity then and most condemnable pride for a man of bulk and character to despise another of less size in the world and of meaner alliance for want of them: because the latter may have the merit, where the former has only the effects of it in an ancestor: and though the one be great by means of a forefather, the other is so too, but it is by his own: then, pray, which is the braver man of the two? IV. O, says the person proud of blood, It was never a good world since we have had so many upstart gentlemen! But what should others have said of that man's ancestor, when he started first up into the knowledge of the world? For he, and all men and families, aye, and all states and kingdoms too, have had their upstarts, that is, their beginnings. This is being like the true church, because old, not because good: for families to be noble by being old, and not by being virtuous. No such matter: it must be age in virtue, or else virtue before age; for otherwise a man should be noble by the means of his predecessor, and yet the predecessor less noble than he, because he was the acquirer: which is a paradox that will puzzle all their heraldry to explain. Strange! that they should be more noble than their ancestor that got their nobility for them! But if this be absurd, as it is, then the upstart is the noble man: the man that got it by his virtue; and those are only entitled to his honour that are imitators of his virtue: the rest may bear his name from his blood, but that is all. If virtue then give nobility, which heathens themselves agree, then families are no longer truly noble than they are virtuous. And if virtue go not by blood, but by the qualifications of the descendants, it follows blood is excluded: else blood would bar virtue; and no man that wanted the one, should be allowed the benefit of the other: which were to stint and bound nobility for want of antiquity, and make virtue useless.