Beholde also the ordre that god hath put generally in al his creatures, begynning at the moste inferiour or base, and assendynge upwarde; so that in euery thyng is ordre, and without ordre may be nothing stable or permanent; and it may nat be called ordre, excepte it do contayne in it degrees, high and base, accordynge to the merite or estimation of the thyng that is ordred. And therfore hit appereth that god gyueth nat to euery man like gyftes of grace, or of nature, but to some more, some lesse, as it liketh his diuine maiestie. For as moche as understandyng is the most excellent gyfte that man can receiue in his creation, it is therfore congruent, and accordynge that as one excelleth an other in that influence, as therby beinge next to the similitude of his maker, so shulde the astate of his persone be auanced in degree or place where understandynge may profite. Suche oughte to be set in a more highe place than the residue where they may se and also be sene; that by the beames of theyr excellent witte, shewed throughe the glasse of auctorite, other of inferiour understandynge may be directed to the way of vertue and commodious liuynge.... Thus I conclude that nobilitie is nat after the vulgare opinion of men, but is only the prayse and surname of vertue; whiche the lenger it continueth in a name or lignage, the more is nobilitie extolled and meruailed at.... If thou be a gouernour, or haste ouer other soueraygntie, knowe thy selfe. Knowe that the name of a soueraigne or ruler without actuall gouernaunce is but a shadowe, that gouernaunce standeth nat by wordes onely, but principally by acte and example; that by example of gouernours men do rise or falle in vertue or vice. Ye shall knowe all way your selfe, if for affection or motion ye do speke or do nothing unworthy the immortalitie and moste precious nature of your soule.... In semblable maner the inferiour persone or subiecte aught to consider, that all be it he in the substaunce of soule and body be equall with his superior, yet for als moche as the powars and qualities of the soule and body, with the disposition of reason, be nat in euery man equall, therfore god ordayned a diuersitie or pre-eminence in degrees to be amonge men for the necessary derection and preseruation of them in conformitie of lyuinge.... Where all thynge is commune, there lacketh ordre; and where ordre lacketh, there all thynge is odiouse and uncomly.