To the noble men and gentle men of Englande .

THe loue that I owe vnto my Lorde God , to my neyghbor , and my naturall countre , hathe compelled me at thys tyme , to offer vnto you , my lordes & maysters , some parte of suche substance , as almyghtye God hath geuen vnto me . Whyche thynge , excepte I should haue done , I might haue ben easely proued , nether to haue loued God , nor my neyghbour nor my countre . He that hath the substance of thys worlde , and seeth hys brother wantyng helpe , and shutteth vp his bowels from him , how doth the loue of God abide in him ? How can he loue god whom he seeth not , whiche loueth not his neighbour , whome he seeth ? How loueth he his neighbour that when he may saue & helpe him , wil nether help him , nor offer any help to him at al ? How loueth he his naturall countre , which suffreth the postes & pillers of his countre ( without the which his countre must nedes be destroyed ) for lack of helpe to peryshe , when as he can helpe them yf he wil ? Then when as almighty God hath indued me with the knowlege of spirituall Phisick and se my brethren and countre men , the noble and gentyl men of Englande , sore syck and lyke to peryshe , except they haue spedye remedye , wolde offer them no helpe , I might iustly be iuged nether to loue God , my neighbour nor my countre .

Therfore for the declaracion of my loue vnto all thre I intende according vnto my bound deutie , to offer you some of my spirituall Physick , whiche God hathe lent me , to heale suche diseases as ye are sick in When as of late yeares I practised bodely phisick in Englande , in my lorde of Sūmersettes house , diuers sick beggers came vnto me , & not knowyng that I was a Phisician , asked of me myne almose . To whom I offered to heale their diseases for Goddes sake . But they went by and by awaye from me , and wolde none of that ▪ For they had muche leuer be sick styll with ease and ydlenes , then to be hole , & with great payne and labour , to earne honestly theyr lyuing . It were great shame , if any noble man or gentle man , shuld be lyke vnto a lyther begger , as all they are doutles ( yf there be any suche ) which had leuer be sicke in a death bringing disease , that for a tyme they might haue their ease & pleasure then to be healed and to do their office with labour and paine , where vnto almightye God hathe called them . Other that are sore sick wil not knowlege that they haue any sicknes at all , and therfore wyll byd me bestowe my phisick vpon them that nede it . As for the former kynde , I will offer them phisick , yf thei wil not receiue it , I am discharged , and to their ieopardy be it . As for the other kynde that saye that they are not sick , and pretend that yf they knewe surely that thei were sick , wolde both seke remedye for their diseases , and wolde thankfullye receyue suche remedies , as are offered them : I wil proue by good authorite and reason that thei are sick , although thei do not , nor can not , perceiue and se their owne sicknes .

A sicknes is a passion in a bodye , against nature , hurting & stoppinge the naturall worke of the same bodie . Then thei whose natural work is hyndered and stopped , by some passion against nature : are sick .

But many noble men and gentyll men in Englande do not their naturall worke , that belongeth vnto their vocacion . Therfore there are many noble men and gentyll men sick in England . To proue that dyuerse gentle men and noble men in Englande do not their offices that belonge vnto them : it is required that I first tell , who is a noble man , or a gentil man , & what is the office of a gentleman , & how many workes and properties belonge vnto a noble or gentleman , and wherin hys office standeth . It is therfore necessary to shewe what is a nobleman or a gentilman , because in thys boke I make so ofte mention of noble men and gentlemen , lest some shuld not knowe , to whome I ordeyne & prepare thys phisick : Nobilis in latine be tokeneth any gentilman what so euer degre he be of , so that he be aboue the common people , & not only a Duke or suche gentilmen as are onely aboue the degrees of a knyght , as this worde Noble , is commonly vsed in our Englyshe tonge now a dayes . Nobilis commeth of Notabilis , by taking awaye of ta . He is Notabilis which is well knowen and may be discerned from the common sorte , by some excellent qualitie of body or mynde . A gentleman hath hys name of thys worde gens gentis , whych may be called in Englyshe , a folk , a nacion , or a family , so that it appereth , that a gentleman is he , that is commed of some notable house , famely or surname : for gentlemen , commonly haue their surnames , other of their famely or mansion houses , where as they were borne . The common sorte of men which are no gentlemen , in many countres , haue none other name of their folk or kin , but suche as they receyued of their Godfathers , when they are baptised : As it is in lowe Germany , and in Scotlande : In low Germany where as I haue ben moste , there is almoste no man sauyng gentlemen , that haue any surname , or name of theyr famely or kynred . For the yemen are ether called by the townes that that they are borne in , as Herman van Vtrecht , Ian van Munster , Henryk van der Busche : Or of their fathers name , as Iohan Henricus Bernard Clause , or of their occupacion , or of their fathers occupacion , as Bert luchtemaker , Hanse Dretler : The Scottes in great plentye and some Englyshe men , which are yemen men , and of no famose famelye or kynred , haue their syrnames , of their fathers christen names , and of their fathers occupations , as Iohn Wilyems , Thomas Diksen , Rafe Robson , Steuen Gardiner , Thomas Turner , Laurence Taylor , and many suche other , whose parentes haue bene no gentlemen , but of the low , and base sorte of the people .

Hetherto haue I onelye spoken of the etymologi of the name of a noble man and a gentle man . Now wyll I describe a gentleman as well as I can . A gentle or noble man is an excellent persone ether in qualities of body or mynde , or one that is commed of noble parentes & forefathers , ordened & promoted of God alone or of God and his gouerners vnder hym in earthe , to dignitie and to gouerne , ether all or some parte of the common wealth , or churche of Christe in matters pertaynyng , vnto the outwarde gouernement . And thys description is grounded vpon Scripture , Reason , & Philosophie , as I shall partly declare here after .

¶ Of the office , workes , learnynge and knowlege that belonge vnto a noble or gentilman .

NOwe after that I haue tolde you what a gentilman is , and that it is God that maketh & hath made all ryght gentlemen , let vs se for what ende & purpose he made them , and whether a gentleman serueth for any purpose in the common welthe or no , or he is but an ydle superfluus and a dead parte of the politike bodye or no.

And yf he be a parte of the bodye , whether is he the belly , that wasteth all thynge , that the rest of the bodye wynneth : or he is an arme that defendeth the body wyth hys strength or the head that saueth it , wyth wit and learnyng or no. The common sorte of gentlemen beleueth that God hath made them in vayne , and that they are bounde to do nothyng at all for their lyuyng that they haue , and that the proper office worke and callynge of a gentleman , is onlye to hauk and to hunt , to dyce and to carde , to sweare and to bragge , to pype synge and daunce , & to make fyne cursy , to banket & to weare proude apparell , and to haue gorgius houses : The Philosophers and wyse men of the gentyls , whych by the lawe of nature that was wrytten in their hartes , knewe partlye the nature of god by his creatures : wyth one assent and agrement , holde that God made nothyng in vayne . The same thynge maye ye learne of the partes of a mans body , wherin no parte is so lytle or smale , but it serueth for one purpose or other . As ye maye well learne of Galene the Phisiciane , in hys boke that he wrote , of the vse and office of the partes of a mans bodye : Then when as the politike bodye of the common welthe ought to be lyke vnto the naturall bodye of man ( whyche is called of some wyse men the lesse world ) ther ought no part to be in the politik body without office : wherfore yf ye be creatures of Goddes makyng , & true members of the politik bodye , ye muste nedes haue some worke & office in it , or els ye muste be vnprofitable branches , which brynge forth no frute , and therfore worthy to be cut of , and to be caste into the fyre . Yf ye requyre scripture to proue it that I haue proued before by Philosophers and by reason , I wyl proue you by scripture that gentlemen ought to haue some worke and office in the common wealthe , and that they are not ordened of God to be idle and to haue no office , as many idle ruflers do beleue at thys tyme .

Moses sayeth that God dyd se that all thynges that he made were very good . Then yf gentlemen be of goddes creation , they are very good for somthynge . Yf they be made good , and that for some good thyng , then are they not ordened for to be ydle and vnoccupied . When as almyghty God sayd vnto Adam , in the sweate of thy browes shalte thou eate thy breade , he graunted no priuilege vnto gentlemen , that they should be exempted from all labour for they were at the tyme of that curse , as well in the loynes of Adam , as the yemen men were . Therfore they muste also labour , & haue some office , and do some seruice to God for their meat and drynke , & for their other good turnes , that they receyue of their lorde and maister almyghty God .

Paule the Apostle in the seconde epistle vnto the Thessalonians , cannot abyde suche ydle felowes as wil go vp and downe , & wyl do no good for their meat & drynke . And the same Paule commaundeth suche as are warned to labor , and to fall to some kynde of honest exercise profitable for the common wealth , and wyl not , shulde be excommunicated . The wordes of Paule . 2. thes. 3 2. thes. 3. are these . Brethren we commaunde you thorowe the name of our Lorde Iesu Christ , that ye wythdrawe your selues from euery brother whych behaueth himselfe inordinatly & not according vnto the ordinance which he hath receaued of vs . For ye know how ye ought to folowe vs . For we haue not behaued our selues inordinatly amongest you . Nether haue I receyued bread of any man for nothing , but with labor & sweate , working day and night , for this end , that I wold not be thargeable vnto any of you . Not because that it is not lawful for any of vs , but that I might set my self out as an example vnto you to folow . For when we were with you , this did we commaund you , that yf any man wold not labor , that the same shulde not eat . For we hear that there are some conuersant amonge you & lyuyng inordinatly , doyng no worke , but doyng curiously . Them that are suche , we comaund & beseche in the name of our Lord Iesus Christ , that they workyng with quietnes eat their owne bread . Ye that are my brethren , be not wery of well doyng . Yf ther be any that obeyeth not our worde , certifye me of hym by a letter , & haue no felowship with hym , that he maye be ashamed . Hetherto Paule : The Lorde Iesus , our kyng & maister also compareth himselfe vnto a man that goeth from home into a far contre , & he compareth his disciples & christianes , vnto suche seruauntes as haue receiued their maisters substance or power , & haue euery man their worke and office apointed vnto them . Our maisters wordes are these . Marci . 13. As a man that goeth from home & leaueth his house , a hath geuen vnto hys seruauntes power , or hys substance , and to euery man hys worke . &c. Yf gentle men , that is to saye , Kynges , Dukes , Erles , Lordes , Knyghtes & Squiers , be Christes seruauntes , and he hath geuen vnto them , any of his power or substance , then hath he geuen them also a worke , for he hath appointed euery one of hys seruauntes a worke . Yf they haue a worke & a vocacion , appointed vnto them , then thei are not wythout an office , then maye they not thinke that they are bound to do nothyng profitable for the rest of the congregacion or politik body that they are of . When as Christe shall saye in the daye of iudgement , or in the ende of euery mans lyfe , gyue accompt of thy stewardship , shall the nobilite make no accompt at all ? Yf gentlemen may be ydle , & haue no worke nor office appointed them , then shall they not nede to make any accompt of their stewardship . But they shall gyue accompt of their stewardship , therfore they haue some office and work appointed them , by the kynge of heauen their Lorde and maister . Saint Paule sayeth that we muste al ( out taking no man ) be opened before the iugement seat of Christ , that euery man may receyue , accordyng vnto those thynges that he hath done in hys bodye , whether it be good or euel . And Christ sayeth that in the daye of iudgement , they that haue done good thynges shall go into euerlastynge lyfe & they that haue done euel thinges shall go into euerlasting fyre .

Then they that are idle men and do no good , shall neuer enter into the kingdome of heauen , but God hath ordened heauen for gentlemen , for he wolde that all men shulde be saued , therfore they are ordened to do good vnto the common wealth , and not to be ydle . Some wytty gentleman perchaunce wyll saye , we shall not be taken out of the nombre of ryght gentlemen , for lack of labour and for idlenes , labour we not , when we hunt and hauke ? is it not labour to daunce ? he that hunteth longe & foloweth ernestly his game , and he that daunseth longe , laboreth I warrant you , and sweateth wyth laboryng , he that dyceth and cardeth laboreth earnestly wyth hys mynde , thus do we . Therfore we are not al together ydle . Ye are in dede when ye do these thynges , nether vtterly idle , nor yet altogether wel occupied your maister which gaue you your landes & goodes , wyl not alowe these youre vnthrifty pastymes for a ryght labor , because he commaunded you neuer to occupye them , & therfore wyl he saye vnto you , that bragge so muche of gentlenes & nobilite , & do nothyng that belongeth therto , but hunt & hauk , & dyce & carde , who required these thinges of your handes . As ye haue not done vnto my congregacion , so haue ye not done vnto me . But ye haue don no good vnto it , therfore ye haue done no good vnto me , therfore haue I no place for you in my kyngdome . Furthermore haukynge and huntynge , dycynge & cardyng , sweryng of great othes , wearyng of costly apparel , and buyldyng of costly houses , and trimmyng of them wyth costly hangynges , are not the offices and laboures properly and seuerally belongyng vnto a noble or gentleman . For Lyons , Beares , and Wolues , hunt for Calues , Foules and suche lyke beastes , Kytes , and Kestrels , hauke for chikens , goslinges , and butterflies . As for dycyng and cardynge , and abominable swearyng , and fyne lutynge and daunsynge , and making prety curtesye , baudes and brothelles , ruffianes , and rybaldes , pypers and players , can do all these thynges as well and do them as ofte as any gentleman in England doth or can do They that thinke that costly apparel doeth make a gentle or noble man , may be bothe merely mocked and strongly confuted by a tale whych was tolde me of an honeste man borne and brought vp in Scotland . The tale was of one Ihoan of Low , the kynge of Scottes fool . Thys symple man stode in a place where as many lordes & other gentlemen cam by , but the sely fool nether greted nor put of his hood to any of al the lordes that came by . The which thing a certein curtier of the kynges house seyng , rebuked the fool sharply & bet him a lytle , and threatned him , that he wolde whyp hym , except he wolde grete the nexte lordes that he sawe . Poore Iohn sayd that he wolde gladly grete the nexte lordes that he sawe , yf the curtier wolde tell hym , howe that he myght knowe a Lorde from an other man For he sayd that he knewe not a lorde from an other man . Then quod the curtier , thou shall knowe lordes by these tokens . They weare veluet and haue golde vpon their cappes , and about their neckes . Well quoth the fool , I shal lexe token them as well as I kan . And vpon the nexte daye as soone as Iohn cam abrode he sawe a great sort of byshoppes & other lordes mules standynge at the court gates , trapped with veluet & costly trimmed wyth golde , wherfore he remembring his lesson , that the curtier had taught hym , strayght waye as soone as he sawe them , he went vnto them , and cryed a great whyle , to euery one after an other , gued daye my lorde , gued daye my lorde , euen vntyll the Curtier hys scolemaister , came oute & sawe hym making curtesy , and gretynge the mules . As soone as the foole sawe hys scoolmaister , he said vnto him . Am I not a good sun nowe ? Thou art mad , quoth the curtier , for these are mules & no lordes . Why quoth the fool , but these weare veluet , and gold on their heades . The curtier bet , the fool , and bad him learne better to ken a lorde or els he sayd he wolde whyp hym naked . And as they were talkynge , sodenlye came rydyng towarde them the sheryffe of Murra all in veluet , hauynge a cappe all full of golden agglettes .

The fool stepped forth to mete him , and as soone as he came nere vnto hym he sayd , gued day my lord and ye be not a mule . Some man wyll saye that the saynge or doynge of a foole , is but of smale strength to ouer throwe the opinion of many wyttye yonge men , whyche describe a lorde , or a gentle man onely by costlye apparel . To whome I answere : Saepe etiam stultus fuit opportuna loquutus .

That is , a fool oft tymes hath spoken thynges to good purpose , or in season . Dyd not Balaams Asse speake wysely at a certayne tyme ? Well yf any man be greued that hys opinion shulde be confuted wyth the sayeng and doynge of a fool , let hym chuse one of these two whether he wyll , the is , whether the fool in thys hys doynge dyd wysely or foolyshly . Yf he answer that he played the wysemans parte in takynge and halsyng the mules for lordes : then muste he also do so , and call al brute beastes mules that are trapped wyth veluet & trimmed wyth golde , lordes : & gyue that name whych belongeth vnto honorable men , vnto brute mules . Yf he played the ryght foole then is he a foole that taketh and greteth hym for a lorde whych not by learnynge and knowlege , but onely by costlye apparel differeth from an other man Well thus dyd the poore Scottishe foole , were it not pytie that manye wyse Englyshe men ( as they are taken ) shulde take and gret mules for lordes & gentlemen ? Is it not possible that one mule may at this day cary an other ? Master Latemer thought so when syr Martin mydas rode to heare master Myles preache , & sayd when the sermon was done , that hys mule was as wel absolued as he .

And as for buyldyng of costlye houses , and trimmynge of them wyth costly hangynges and fayre waynscot , manye marchauntes vse to do those thynges , better than many gentlemen do , and yet for all that , are no gentlemen . Therfore these thinges , are nether proper offices , nor workes of gentlemen , nether the seueral tokens whereby a gentleman may be knowen from an other common man . Then seyng these are nother offices nor workes , nor markes belongyng properly vnto a gentleman , I must seke out what is his proper office , & what tokens he hathe and ought to haue , whereby he maye be knowen from the common people . The propre office and worke of a ryght noble man , is , to set forth and defende the true religion of almyghty God , to defende the innocentes & to ponishe the euel doers , and to shewe iustice and iudgement vnto all men , that are vnder hys gouerment . That the settynge forthe of Goddes worde & the mayntenance of the same , & the destroyeng of al false doctrines contrary vnto it , belongeth vnto a noble man , both general commaundementes , and proper examples in the holy Bible , do playnly beare wytnes . Almyghtye God geueth these commaundementes folowyng vnto all hys people , and namely vnto the nobilite and iuges , which are the chefe workers of these commaundementes , and all suche lyke as pertayne vnto iugement , and ponyshynge of horrible trespasses , although the commons be bounde in executyng of them , Deute. 7. to ayde them , and helpe them : Ouerthrowe sayeth almyghtye God , the aultares of the heathen , breake in peces their ymages , and cut downe their groues , Deuteronomi . vii . It is also wrytten Deuterono . Deute. 18. xviii . Yf there by any prophete made frowarde wyth arrogancye , that wyll speake those thynges in my name , whych I commaunded hym not to speake , or wyll speake in the name of other goddes : he shal be slayne .

Who shall se these lawes executed , but the nobles and gentlemen . Then belongeth it vnto them , to destroye all false and conterfet religion , and to destroye all false teachers & preachers , and to mayntayne the true learnynge of almyghtye God , and the preachers of the same . We reade in the bokes of the Kynges and Paralipomenon , that all the moste excellent and best kynges , soone after that they began to reigne dyd mainteyne goddes true religion , in puttyng downe of Groues , chappels & churches , wherin false religion was mayntayned , and dyd set forth the true religion , and maynteyned the preachers of the same . We reade in the same bokes , that some of the Kynges , besyde that they destroyed ydoles and their tempels , dyd also both reade the scripture in the Temple their owne selues , and sent out many preachers to preache the true worde of God , whiche had bene , before their dayes , in the tyme of their fathers hyd and vnknowen vnto the folke of God . 3. Reg. 15. Asa as it is wrytten in the .xv. chapter of the thirde boke of the kynges , whyche dyd it that was ryght in the syght of the Lorde as hys father Dauid dyd before hym , toke awaye the effeminate out of the lande and scoured quyte away , al the fylth of the ydolles which his fathers had made . He remoued also his mother Maachan , that she should not be the cheffe in the sacrifice of Priapus , and in that place that she had hallowed . He also ouerthrewe her denne , and brake the moste fylthy ydole , & burnte it besyde the broke Cedron . Thys dyd the good Kynge Asa , and he dyd it that was ryghte in the syghte of god . But though these thinges , had ben good of them selues , yet yf they had not perteyned vnto his office , or had perteined vnto an other vocacion then to hys : God wolde haue ponyshed hym , for enteryng into an other mannes office , as he ponyshed the Kynge Ozias wyth a perpetual Lepry , for entryng into the office of the Sacrificers , when he offered vp frankencense vpon the frankencense altare . ● . par. 26. But the scripture maketh no mention of any ponishment of God that came vpon Asa for puttyng downe of ydoles . But it sayeth expresselye that Asa dyd it that was right in the syght of God . Therfore it was hys office to put downe ydolles temples , and to destroye ydolatrye . And it that is said of Asa , muste haue place also in other good Kynges , whiche did such like thinges vnto these that Asa dyd . Iosaphat as the .xvii. Chapter of the seconde boke of Paralipomenon beareth wytnes : 2. par. 17. was a ryght good man , and the Lord was wyth hym . Thys Iosaphat after that hys herte had taken boldnes , for the wayes of the Lorde , toke also out of Iuda the high places and the groues . And in the thyrde yeare of hys reygne , he sente out of hys princes and ruelers , Benail , Abdia , zacharias , Nathanael , and Micheas , to teache in the cyties of Iuda , and wyth them Leuites , Semia , Nathonia , and zabadia wyth other & wyth them Belisima and Ioram sacrificers or preestes . And they hauynge the boke of the lawe of the Lorde , taught the people of Iuda , and they wente about into euery cytie of Iuda , and taught the people . The same Iosaphat as it is written in the .xix. Chapter of the fornamed boke , went out vnto the people ( he sat not playeng at dice and cardes , nor dalyeng wyth his maides at home in his chamber , nether wente he out only to huntynge , or to se Bearbaytinges ) but he wente out vnto hys people from Barsabe vnto mount Ephraim , and there he commaunded them not to pay vntollerable summes of money , neither to returne vnto the lernynge that they & their fathers were brought vp in , from their tender yeres , and as their fathers found , taught & exercised . But he called them agayn vnto the Lorde God of their fathers And he ordeyned iuges of the lande in euery walled cytie , thorow out al Iuda . Thys good kynge , this good noble and gentleman , thought that it was hys office to destroye ydolatrye , and to sende out preachers to preache the true worde of God , and he dysdayned not to go abrode in visitacion hys owne selfe , to call hys people agayne vnto the true God , from the whyche they had departed and fallen awaye . 2. par. 29 , and. 30 , Ezechias the noble kynge ( whome the spirite of god so greatly commendeth , ) rekened it to be one of the principal partes of his kynglye office , to destroye all ydolatrye , & to purge the churche of God , and to set for the wyth all diligence the true worde of God . And yf thys good and vertuous gentleman , take it to be one of the principall partes of hys office , to destroye false religion , and to set forthe the ryght and true religion , all that are ryghte gentle men , and not ydoles and ymages of gentlemen wyll also reken it the principal parte of their office , as far as their commission wyll serue them , to destroye and to put downe ydolatrye , and to set out , & to maynteyne the true religion of God and the ministers of the same . All ye then that are ryght gentlemen , hear what the holy scripture reporteth of thys noble gentleman . Ezechias was .xxv. yeare olde , when he entred into the kyngdome of Iuda , & he dyd it that was pleasaunt in the syght of God . In the very fyrst yeare and first moneth of hys reygne , he opened the dores of the Lordes house , and he repayred them . And he brought Leuites and sacrificers , and he set them together in the Gast streate . And he sayd vnto them . Heare me o Leuites , and be you made holy , make cleane the house of the Lorde God of youre fathers , and take awaye al vnclennes out of the holy sanctuary . He brake downe the hygh places , & burned the ymages , and cut downe the groues , and brake the brasen serpent whych Moses made , because the chyldren of Israel offered frankincense vnto it . Ezechias also wrote epistles vnto al Israel and Iuda , to Ephraim and Manasses , that they shulde come vnto the house of the Lorde in Hierusalem , and to kepe the solemne feast of the Passeouer there . Certeyne spedy messengers , were sent forthe into al Israel and Iuda , wyth the kynges letters , at the commaundement of the kynge and his nobilite , proclamyng the contentes therof , accordyng vnto the kynges commaundement : The summe of his letters was thys . O ye chyldren of Israel , returne vnto the Lorde God of Abraham , and Isaac , and Israel , and he wyll returne vnto the remnauntes , whych haue escaped out of the handes of the Assirians . Be not ye lyke vnto youre fathers and brethren , whyche ran awaye from the Lorde God of their fathers , whyche therfore brought them vnto destruccion as ye se . Gyue your handes vnto the Lorde , and come vnto his sanctuary whych he hath hallowed for euer . Serue the Lorde God of your fathers , and the wrath of hys great indignacion shal be turned awaye from you . &c. Thus dyd the good kynge Ezechias thynke , that it was the chief parte of his vocacion , to destroye ydolatrye , and to set forth the true religion . The noble and vertuous gentleman kyng Iosias , who as the holye worde of God beareth wytnesse , dyd it that was ryghte in syght of the Lord , and walked in the wayes of hys father Dauid , and nether bowed to the ryght hande nor lefte hande , toke it to be the moste principall parte of hys office , to destroye ydolatrye , and to set forthe , and to promote , the true religion and worde of God . And therfore when as he was but a boye of xvi . yeres of age . As the .xxxiii. Chapter of the second boke of Paralipomenon wytnesseth , began to seke the God of his father Dauid , and in the twelft yeare of hys reygne , that is , when he was but twentye yeare olde ( for he began to reygne when he was but .viii. yeare olde , ) he clensed Iuda & Hierusalem , from the hygh places and groues , from caste ymages and graued ymages . And they destroyed before hym the aulters of Baal , and they destroyed the ymages that was set aboue . He cut also downe the grauen ymages and the groues , and brake them in peces , & he scattered and strowed the peces , vpon the graues of them that had wont to offer , And burnt all the sacrificing preestes bones vpon the alters of the ydolles , & he made cleane Iuda and Hierusalem . But also in the cyties of Manasses , Ephraim , & Simeon vnto Nepthalim , he destroyed al suche thynges . And when he had broken downe the alters & the groues , and had broken the grauen ymages into peces , and had pulled downe al the temples of false goddes in Israel , he returned to Hierusalem . And in the .xviii. yeare of his reigne when as he was but .xxvi. yeare olde , when as the lande was clenged and the temple made clene , he sent certayne of his seruauntes to repaire the house of the Lorde his God . 2. par. 34. And whyles they were aboute that busines , Helkias the hyghe sacrificer or preest , founde the boke of the lawe , whyche was geuen by the hande of Moses in the house of the Lorde , and he gaue it vnto Sapha the secretary , and the secretary brought it vnto the Kinge , and red it before them . After that the kynge had hearde the wordes of the lawe : he rent hys clothes and commaunded Helkia and diuers other , sayeng : go your wayes & praye vnto the Lorde for me , and for the remnant of Israel and Iuda , for all the wordes of thys boke that is founde . For the hyghe displeasure and angre of almyghtye God , hath ben poured vpon vs , for not kepynge all the wordes that are contayned in the boke that is founde . Then what blynde madnes is it to commende gouerners and rulers , whyche saye that God hath poured hys vengeaunce vpon vs , because we haue not kepte vnwritten tradicions of man . I muste nowe my lordes and maisters are you a question , as it becommeth the Phisicion to do wyth his patientes , and it is thys . Yf it had not belonged vnto the kynge , and had not bene hys office , to se the worde of God set forth , that al the people myght read it , & heare it . What nedeth he to haue rent hys clothes , what should he haue neded to desyre the hygh preest or sacrificer with other , to praye for hym , and to sende to a prophetise to knowe the wyl of God in that matter ? I thynke then ye wyl answere , that because he had reigned .xviii. yeres and had not loked for the holye scripture , in al that tyme nether set it out in hys tyme , he thought hym selfe gylty , and not to haue done it that belonged vnto his office . Iosias an honest man and a true man , said that God was angry wyth hym , because the boke of the Lawe was not sought for , and set forth by hym , as it was hys office to haue done . Yf that be true , all Kynges and gouerners as wel as he , are bounde to seke for the scripture , and to set it forthe , or els the wrathe of God shall come vpon them . Iosias repented him very sore that the boke was so longe hyd , and that he had not sought for it , and yf he had not done so , as the scripture doth preuely teache vs , he shulde haue ben greuously ponished for that the boke was so longe hyd . Wherfore it is the office of all kynges and gouerners , to seke for the worde of God , and to se that it be brought forth into the lyght , that al men maye reade it , and learne of it , what they are bounde to do vnto their Lorde God , and to their supperiors here in earth & to their neyghbores . Then they that other wyl haue the same boke , with other of lyke authoritie , to be layd vp that no man shall reade them , or wyll not suffre them to be reade in a tonge that the people can vnderstande , haue an other spirite then Iosias had . Iosias whome all good kynges and gouerners oughte to folowe , was so earnest in the settynge out of the holye scripture , that he called vnto the temple al the elders of Iuda , 2. par. 34. and al the people of Hierusalem , from the lowest vnto the hyghest , and in the presence of them al hered his owne selfe the boke of the lawe , & not one pece of it alone as the texte sayeth all the wordes of it . Yf that thys had not ben hys office to set forthe the scripture . God wolde haue ponished him for goynge beyonde hys office as he ponished Ozias . But God ponished hym not , but alowed hym in doyng so . Therfore to set forthe the worde of God was hys office , & not more then his office , nor besyde his office , nor against hys office . And it that was hys office , was and is the office of all other kynges & gouerners . Then it is the office , or one principal parte of the office of euery kinge , gouerner and noble man to se that ydolatrye be destroyed , and that the true worde of God , whych is conteyned in the holy scripture , be set forthe & preached and knowen of al the people that are vnder their gouerment . All ye that are vnder the dignitie of a kynge , maye not saye that this onlye belongeth vnto kynges and not vnto you , for thys belongeth not onlye vnto kynges , but also to all that saye sanctificetur nomen tuum , hallowed be thy name . For al they that wolde haue goddes name hallowed , must helpe to destroye suche religion as is against the honour of God , and to maynteyne & set forthe as muche as lyeth in them the true religion of God . Yf that euery priuate man be thus bounde to do , as farre forth as hys vocacion and callyng dothe suffer hym , muche more are ye my lordes and maisters bounde , which receyue and haue your landes and lyuelot , chieflye for thys purpose of your Lorde God , and are part of the kynges bodye , that is to wette , hys eyes , eares , and armes wythout the whyche he is not able alone in the common wealthe to do hys office & dutie , I thynke that he were a very arrogant kynge , that wolde thinke hymselfe better learned and wyser than the noble seruaunt of God Duke Moses was , and yet he ( as hys father in lawe tolde hym trulye ) thought hym selfe not able to gouerne hys people alone , and therfore he chosed out gouerners and iuges ouer thousandes , and some ouer hundrethes , and some ouer fyftie , and other some ouer ten . So when as no kinge is able to do al thinges alone that pertayne vnto hys office , euery kinge muste haue noble men vnder hym , to helpe hym to do hys office , that belongeth vnto hym , and to be partakers wyth the kyng in labour and office , as they are partakers with hym in honour and lyuelod aboue the common people : To whome is it sayd I praye you ? Vos dij estis ? Ye are goddes ? is it sayd onely to kynges ? or is it also sayd vnto you ? Yf it be sayd also vnto you , then yf you wyll take vnto you suche an honourable name wyth Kynges , as to be called goddes , that is Iuges and rulers here in goddes stede , you must be content to take parte of the office that belongeth vnto that name .

Therfore ye muste also with the kinge destroye ydolatrie , & set out goddes true religion , as the noble gentlemen that were vnder kynge Ezechias dyd . What other thynges belonge vnto the office of a noble man , and specially of a kinge , besydes the mainteining of the true religion and the preachers of the same , the wordes of Samuel partly tell vs , after thys maner . Beholde the Lorde hath annointed the vpon thy heritage , to be a prince , and thou shalt delyuer hys people from the handes of their enemyes that are rounde about them . But there are other places clearer and playner then thys , whych declare more plainly the office of a kinge and a noble man : 2. par. 9. The , ix . Chapter of the seconde boke of Paralipomenon teacheth vs that it belongeth vnto a kynge and a gouerner , to exercise iustice and iugement . In the second boke of the kynges and in the .viii. Chap , where as Dauid was praised for doynge of hys dutie , it is rehersed of hym that he dyd iugement & iustice vnto all hys people . Esay in the fyrst chapter of his prophesie rebukynge the princes for leuynge of their office and dutie and exortyng them agayne to do their office , speaketh these wordes vnto them : Audite verbum Domini principes Sodomorum . &c.

Querite ìudicium subuenite oppresso . &c.

That is to say ye princes of Sodom , Esay . i. heare the wordes of the Lord . Seke iugement , helpe hym that is oppressed , let the fatherlesse chylde haue iugement , defende the wydowe . And in the same chapter where as he reproueth them againe for not doyng of their duties , sayth thus vnto Hierusalem . Principes tui infideles . &c. Thy princes are vnfaythfull , theues felowes , they loue al rewardes , & folow after bribes , they gyue no iugement vnto the fatherles chyldren , and the poore wydowes matter can not come in to you , where as you are . Moses also in the .xviii. of Exodus ordened certayne princes and gentlemen , Exod. 18. & chused them out of the strongest of the people , and he appointed them this office , that they shulde iudge the people vnder hym , at al tymes , and not in the terme tyme alone , as it is nowe the maner in Englande . Yf any man requyre authoritie out of the newe testament to proue that it belongeth vnto the Kinges , Dukes Erles , Lordes and other noble and gentlemen to exercyse iustice and iugement , Rom. 13. and to defende the innocent , and to ponishe the euell : I wyl shew two euident places to proue the same . Paule in the .xiii. of the epistle vnto the Roma . declareth expressedly , that the office of prynces , is to defende the innocent , & to ponyshe the euel . His wordes are these . They that do well , nede not to feare the princes , but suche as do euel . Wyll thou not be afrayed of the power ? do it that is good , and thou shalt haue prayse of hym . For he is goddes seruaunt or officer to thee vnto good . But yf thou do it that is euell , feare , for he beareth not the sworde in inuayne , for he is Goddes officer , and an angry aduenger vnto hym that dothe euel ? Peter also in the seconde chapter of hys former Epistle , teacheth vs that it is not onely the office of a kynge , to defende the good and to ponyshe the euel , but that the same is also the office of other rulers and officers vnder hym , as ye be . His wordes are these . Be you obedient vnto euery creature of man for the Lordes sake , whether it be the king as moste execellent , or dukes or gouerners , whyche are appointed by hym , for the ponyshment of the euel doers , and for the commendation of weldoers . These thynges are they , where in chiefly stande the office & dutie of a ryght noble or gentleman , & all these thynges are al Emperores , Kynges , Dukes , Erles , Barons , Knyghtes , Squyers , and all other gentlemen bounde to do . But these thynges can they not do wythout great learnyng and knowlege , and specially in the holy scripture . For howe shall that noble man knowe , whether he be kynge , duke , or erle , howe to destroye ydolatrye and fats worshippynge of God , and set out the true religion , whyche hathe not learned what is ydolatrye , & what is true religion , and wherin the one standeth , and wherin the other standeth ? He that knoweth not both the contraries , knoweth not parfytlye one of them . Howe shall he be able to iuge and say thys is ryght whyt , whych knoweth not blacke ? Howe shall he knowe what is euell , that knoweth not what is good ? Howe shal he iudge whyche is whyte , and whych is blacke , that is blynde and can se no colour ? Howe shall he iuge after the ciuile lawe that neuer knew it ? Howe shall he iuge after the law of God or man , that neuer learned nor knewe any of both ? Aristotel . Quae quisque no uit de ijs vere iudicat , eorumque est aequus aestimator , Sayeth Aristotel , that is , euery man iudgeth those thynges truly that he knoweth . Therfore wythout great learnyng and namely in the word of God , no person can rightly exercyse the office of kynge or gouerner , or of a noble or gentleman . When a man of the contre , commeth to a gentleman that is his landlorde , or to a iustice of peace , or to a knight or to a lorde , or an erle , or a duke , or a kynge , and accuseth hys neyghbour of blasphemy or heresy , for sayeng , it that was ones breade , can not be made God . Yf the gentleman be ygnoraunt in the scripture , to whom thys accuser commeth , and wote not what is blasphemy , but only foloweth that learnynge that he hath receyued of vnlearned preestes , & false prophetes , & putteth in pryson the man accused for thys sayeng , and the poore man dyeth in prison , in the meane season , whyche myght haue lyued yf he had ben out of pryson , what shall we saye of thys Iuge , is he not a murtherer ? Thinke ye that on the daye of iudgement , when god shal inquyre why that gentleman kylled , or cast in pryson an innocent , thynke ye that yf the gentylman answere : I knew no better , that God the great iuge , which made althing , and was neuer made : wyll allowe thys excuse ? I trowe not . Thynke ye that the gentlemen of Cambridgeshyre and the Iudges whyche keste Iohn Warde paynter into pryson amongest theues and murderers for sayeng that it was as lawful to set a candle before hys hat , as before a paynted ymage , shall scape vnponyshed yf they dyd not repent them afterwarde ? Wyll thys excuse , I knewe no better , be then allowed in suche as were by the expressed commaundement of God charged to haue parfyt knowlege of the law of God ? I trowe naye . Was it not a greate shame that Iudges whyche wyth a fewe other of that profession wyll & are almoste only called learned men shulde be so ignoraunt in scripture that they kest an innocent into pryson ? namely when as a paynter told hys matter so that no scripture learned iudge wolde haue condemned hym to prison but rather wolde haue commended hym ? That Iuges maye learne herafter to iuge better and to auoyd the shame that the forsayd iuges had , and the ponishment that abideth for them except they haue repented them selues : I wyl reherse the hole storye . Ihon warde aboute xx . yeares ago made a fayre paynted ymage of S. Christophor where vnto he had ioyned a deuout interpretacion of saint Christophors lyfe and he had set out the ymage very lyuely in a table , this set he before him in hys pew in the churche to learne to be a ryght Christophor . But with in a moneth that he had set vp hys table : certein supersticius people set were candels before the ymage that he had painted , trimmed & set vp .

Therfore he beynge offended wyth the supersticion of the people : keste downe all the candelles and toke awaye out of the churche hys ymage agayne and caried it home , and vntyl he came agayne he left hys hatte in the place where hys ymage was before . And when he came agayne to churche , one axed hym what he ment to set hys hatte in the place of hys ymage , and he answered , to se whether any wyll be so mad to worship my hatte as they were to worshyp my ymage . Thynke you quoth the Papist to Ward that any man wyl be so mad to worship your hat . Ward answered : they maye as wel worshyp my hatte as my ymage , for the hatter is as holy a man as I am , and hys handworke deserueth as well to haue candelles set vp before it as myne dothe . And for thys hys sayeng when as he was accused therof and confessed it : he was iuged worthy to haue lyke imprisonment wyth theues and murderers . Wolde not the knowlege of scripture haue don good seruice vnto these blynde iudges ? yes a great deale more then .x. queyres of pedlers frenche . But perchaunce the great men ( I meane Kynges , Dukes , Erles , Lordes , Knyghtes , and other gentlemen ) wyll saye there are lawyers & learned men enough , to do this busynes , what yf it be our duetye and office , to gyue iudgement in suche maters , when as we maye do thys parte of our office and dutie , by our seruauntes or other , why shulde we be combered therwith ? Do not ye knowe my lordes and masters , that ther is none of you all that is so symple in degre , or of so smale lyuynge , but there commeth oft tymes some matters to be iudged by you , when as nether learned seruaunt nether any lawyer is at hande ? who is so single a gentleman but he hath some tenantes ? who hath any tenantes that ar so quiet , but that at some tyme they fall out one wyth an other ? Ther is no gentleman that hath so smale a lordshyp but he muste sometyme be a iuge in suche maters as learning is to be requyred in . Can he at al tymes haue hys lawyer or other learned man by hym ? or wyl hys landes , that is but a poore gentleman & hath many chyldren , be able to fynde a lawyer , or learned man at hande at all tymes ? who is so simple a gentle man but that he is sometyme called to be a commissioner in one mater or other ? Muste a gentleman with shame , brynge hys learned man or lawyer wyth hym , to the reste of the commissioners : when as the mater oughte not to be disclosed to any but only to the commissioners alone ? At Assises & sessions both in matters of landes & good , and of lyfe and death who are more commonly chosen ( yf the mater be any thynge weyghtye ) to be iudges in suche maters , them gentlemen ? when as the gentleman is kept fast in a housewith his felowes , is it not to late then , to sende for hys learned man or his lawyer there ? No kynde of men ought so muche to be of the kynges counsell as gentlemen both ought to be and are also . Shall the gentleman beyng a counseller be suffered to brynge hys learned man or lawyer into the counsel chamber with hym ? Gentlemen muste oft tymes go to the parlament , and there they muste intreate of matters , concerning the glory of God , and the common wealth , and somtyme maters of heritages and of landes and goodes , are intreated there . Sometyme men are appeched of heresye , & somtime of treason , so that they that are of the parlament , are both counsellers and iudges . Shall the vnlearned gentlemen , iudges and counsellers in the parlament house , be suffered to bring in with them thyther , their lawyers & learned men ? But what yf a Kynge or a Duke , or any other gentleman had alwayes a learned man by hym , and myght cary hym , to all these places aboue named .

Howe shall the vnlearned Kynge , duke , lorde , or any other gentleman , yf he be vnlearned hymselfe , be able to iudge , whether he that he hyreth for hys learned man , be learned in all suche thynges as he shal be axed counsel of or no ? or whether he be but a bragger of learnyng , or a learned man in dede ? And though he be learned in dede , how can the vnlearned gentilman knowe , whether hys learned man , iudged after hys learnyng or no , and whether he geueth good counsel or yl , or geueth true iugement or false , when as he that is vnlearned can not tel whether hys learned man do after hys knowlege or no , or for a brybe , or for hys frendes pleasure gyueth euel counsel or false iugement ? Yf a man were blynd , and when he heareth men go by hym , and inquired of them that go by , whether there be any man that wyll be hys gyde , for halfe of that whych they two can get wyth beggynge or no. There commeth one to hym & offereth hym selfe to be hys gyde , and he taketh hym . Now how can the blynde man tel whether hys gyde be blynde or no ? And yf he do knowe that hys gyde can se : howe shal the blynde man knowe whether hys gyde leadeth hym the ryght waye or no , or what not the blynde man , when he byddeth hys gyde lead him into the church , whether he leadeth hym vnto the galowes or no ? I aske one of the flatterynge Cyphers whiche call prynces yonge lordes and other yonge gentlemen from theyr bokes , to haukyng and huntynge , & suche other ydle pastymes , sayeng to their maisters , what nede ye to studye , ye haue landes and heritage enough , ye nede not at al to studye , except ye intend to be scolemaisters or a man of lawe , or preestes . Maister Cypher , yf youre maister commaunded you to ryde from London to Cambrige in the myddes of wynter , whether had ye leuer ryde blyndefelde thorowe bushes and bryers , thorow thycke & thynne , folowyng an other man whych leadeth thy horse by the brydle , or thou had leuer ryde bare faced and seyng , that thou myght chuse the waye thy selfe ? Yf thou had leuer chuse thy waye thy selfe , then to be led blyndefelde thorowe a foule waye , euen by hym that thou trustest beste , and knoweth the way best in al thy maisters house . What kyn a dissemblynge & vnkynd beste arte thou whyche for feare onely of falyng in a poole , or rentynge of thy face a lytle , had rather se thy waye thyne owne selfe , then to be led by a gyde be he neuer so perfyt , and yet wyll counsell thy maister to go blyndfelde with vncertayne and vnknowen gydes , thorow suche matters , as yf he hit not vpon the ryght waye , shal be in ieopardye of lesyng both hys body goodes and heritage , yea and hys soule to ? Let al noble men beware of suche noughty counsel , lest they fal into an hole palsey , that is , a waryng of al mouyng & felyng which can not be holpen with any mans physik yf it be ones olde . The remedy to auoyd this perillus & foule disease , is , whilse it is but yet in the begynnyng , for gentlemen to go earnestly vnto their bookes , & to saye to suche talewanyng talkers these wordes , auaunt idle and vnlearned best , because thou arte vnlearned thy selfe , and arte nether borne to beare rule in the common wealth , nether haste learnyng , nor wytte to receyue learninge , thou wold haue me to be suche an asse as thou arte . Yf ye vse this medecine I warrand you , that ye shal neuer come into the daunger of the forsayd perilus disease . But of this disease I wil speake more largely herafter . This false opinion that a kynge or a noble man , nede not to be learned his own selfe , so he that haue lerned officers , is contrary both vnto the ordinaunce of nature , to the auncient philosophers learning , to the holy scripture and to the examples & lyfe , bothe of alwyse heathen kynges , and of godly and religious kynges , whyche are commended by holy scripture . The same are also enemies vnto the commonwealth , and the honor of the realme that they are of , as I shall proue at large here after .

Thys can no man denye , but that nature hath ordened in all lyuynge beastes , byrdes and fyshes , that part whych gouerneth and ruleth al the reste of the bodye , shulde haue moste knowlege , and manifest wyttes & senses . Nature hath ordeyned that the heade shulde gouerne and rule , al other partes of the bodye , & therfore , where as she hath geuen , vnto al the reste of the body but one sense or wytte , that is to were , touching or felyng , she hathe geuen vnto the Kynge of the bodye , the heade , euen of brute beastes , al the .v. Wittes , that is hearinge , seyng , taistyng , smellyng , and felyng , and to the heade of a mannes bodye , besyde all these reason and vnderstandyng . Then as so many wittes or senses are nedefully requyred in the head that hath the rule but of one body , how much wyt , learnyng and knowlege is to be requyred in that heade that hath the rule of an hundreth bodyes , Is there not muche more wyt & knowlege requyred in the heade that hath the gouernement , & rule of .x. thousande bodye ? Where are nowe the fals flatterers , and the enuius learned men that wolde haue none learned but themselues , that saye that a Kynge or a Quene , or any other prince , whych hath committed vnto his cure and charge , two hundreth thousande mennes bodyes nede not to haue any more wyt learnynge & knowlege , then a man that hath but one bodye to gouerne ? who wyll be angry wyth the hele yf it heare not ? who wyll be displeased wyth the kne , because it can not se ? who wyll be myscontent with the thygh , yf it can not smel ? who wyl chyde wyth the breste , because it can not taist ?

But yf any of these want in the head , then is all the hole bodye hurte therby . Be the heade neuer so faire and well fauoured to loke to yf it haue not suche wyt as is requyred in it , not only men wyl mocke it and call it blockheade , but euen the brute fox wyll saye vnto it as farre as Esop maye be beleued . O pulchrumsme cerebro caput . O what fayre a braynles head arte thou . Though the heade of the common welthe be neuer so wel trimmed and appointed wyth golde and precious stones , yf he haue no more wyte than a poore foole of the countre hath : what wyll al that costly apparel helpe the common wealth : doth costlye apparell and gorgious houses & great welfare help the common welth ? nothyng at all . The heade in a mans bodye gyueth felyng and mouynge vnto all the reste of the hole bodye that is sensible . Yf the heade be wytlesse and wythout sense , howe can it gyue vnto the body , it that it hath not it selfe . The byshop of Rome of late yeares taunted very properly suche a painted wytles heade ( as ther are to many in England ) after this maner . A byshop of Germany a Duke by his byrth and a goodly man of person , came to Rome to shewe hymself to his father the Pope , the Pope spake latyn to hym and Italien , but he coulde speake nothynge at all but Duyche . Therfore when the Duche byshop was gon forth , the Pope answered one that asked hym howe he lyked the Duche byshop , after thys maner , par la corpe de sancto Francisco e la bella bestia , that is by saint Frances bodye he is a trime fayre or proper beast . What thynke you wyll wyse men thinke , although they dare not saye so muche when they se a lustye rutterken wyth a hauke on his hand and dogges folowyng hym , & a golden cheyne dobbel about his necke , with a cappe al ful of egglates , and a bushe of fethers in it as great as a capones tayle , whiche can scantlye wryt his owne name , and sauynge the shape , hathe nothyng elles of a man ? Wyll they not thynke of hym as the foxe spake of the paynted head ? and it that the Pope spake of the forsayd byshop ? yes I warrant you , for all hys bragges , hys swearyng and staring , and proude lokes . A certain Italien beyng demaunded the question who was a gentleman , answered thus in latyn meanynge of an vnlearned and wytlesse gentleman , Est vna bestia sedens super bestiam , portans bestiam super manum , habens bestias se sequentes & insequens bestias . That is , a wytles and an vnlearned gentleman , is a beast syttynge vpon a beast , bearyng a beast vpon hys hande , hauing bestes folowyng hym , and he folowing bestes also . It is therfore against nature , that he that is a best in wyt and learnyng , shulde be the head of resonable men in a common welth , or that the head of the common welth shulde be a beast , that is , a man wyth out al wyt and learnyng , differinge nothyng from a very beste , sauyng in forme and lyknes . The noble philosophers also thought it mete that a kynge shulde be learned , and therfore sayd Plato , as I remember .

Happy is that common wealth , wheras ether philosophers are kynges , or kinges play the philosophers . Vigetius in his first boke de re militari , & in the first chapter , requyreth learnynge of rulers and gouerners in these wordes . It becommeth no man to knowe better thynges and mo thynges , then a prince , whose learnyng maye be profytable to all hys subiectes . Therfore prynces oughte to gyue them selues vnto the studye of wysedome . Scipio the greater , when as he had any leysure from warre and from cyuil busynes , gaue himselfe as Plutarch writeth vnto hys boke , and sayd , that when he was ydle after that maner , he dyd then the greatest worke and labor .

Iulius Cesar one of the noblest gouerners that euer was or euer shall be , thought learnynge so necessarye for a gentleman , and namely for an hyghe maiestrate , that whyles he was a warfaire , he had hys spere in the one hande and hys booke in the other . Kynge Alexander the conquerour as noble a man & as well borne as any noble man of thys our tyme is , thought it so greatly belonge vnto a gentle man to excel in learning and knowlege , that when as he had herde tel that his maister Aristotell had set out his bokes of natural philosophie , wrote vnto hym after this maner folowyng . Where as thou haste set forthe abrode the bokes of Natural philosophie , thou hast not done wel , for in what other thynge shall we be able to excell other men in , yf they be made common to all men whych we haue learned of the , for it is my desyre to excell all other men , rather in learning and knowlege , then in nombre of hostes and great ryches , thys far Alexander , whyche , I wolde haue you marke wel . Mithridates the kynge of Pontus and Bethinia , because he knew hymselfe to be the head of al his subiectes , and that it was hys dutie to gyue iudgement in hys owne person in very many maters , toke suche payne to learne to do hys dutie , that he learned .xxii. dyuers tonges , euen as many nacions as he was kynge ouer , and answered euery man parfytly in hys owne tonge . The same was so wel learned in philosohhy & phisick , that he made of hys owne wytre a souerayne remedye against poysone and many greuous diseases of a mans body , called after hys name vnto thys daye Mithridatium .

Alfonsus the noble kynge of Arragon sayd that an vnlearned kynge was lyke vnto a crowned asse , and where as there was a Kynge of Spayne which said , that it was not semyng that a noble man shulde be learned , he sayd that his sayng was the voice of an oxe & not of a kynge . Yf that a noble man regarde not the workes of nature nether any good reason , neyther any authoritie of Man , let hym heare what almyghtye God sayeth by the mouthe of his seruaunt Dauid in the second psalme Et nunc reges intellig●te & erudimini iudices ierre , Bet you vnderstandynge o ye kynges and be you lerned o ye that iuge the earthe . Here haue al kynges a playne commaundement to seke seke for learnynge and to be learned , and not onely they but al other whych by theyr callyng are ordened of God to iuge hys people , or to gyue sentence betwene one man and an other . Almyghty God in the .xvii. Deute. 17. of Deuteronomi , geueth an expressed and a plaine commaundement vnto kynges that they shulde diligently study the scripture , the wordes of God are these . After that the kynge sytteth in hys seate of dignite or hys kyngdome , he shal wryt out for him selfe , the Deuterono , of this lawe in a volume , and he shall take the copy of the offerers or preestes of the trybe of Leui , and he shall haue it wyth hym , and shal read it al the dayes of hys lyfe , that he may learne to feare hys lorde God , and to kepe hys wordes and ceremonies . The same commaundement was geuen vnto the noble gentleman Iosue , the Iudge and gouerner of the chyldren of Israel in these wordes . Take a good harte vnto the , and be very stoute , that thou may kepe and fulfyl al the lawe , whyche my seruaunt Moses hath commaunded the to kepe . Thou shalt not turne from it nether to the right hande , nether to the left hande , that thou maye vnderstand al thinges that thou doest . Let not the volume of thys boke go awaye from thy mouth , but thou shalt be occupyed in it daye and nyght , that thou maye kepe and do all thynges wrytten in it . It is a meruelous thynge to se how that noble men & wemen are so busy to kepe those thinges that the deuel , the worlde & the fleshe haue founde out and commaunded , & howe slacke and slowe they are to do it the God hath commaunded so earnestlye . The deuel deuysed dycyng and cardyng and wanton daunsyng , the worlde wyth the deuell hath founde out to costly proude lyght and temptyng apparel , the fleshe with the deuel hath founde out wanton balades and bokes of loue and lechery : whether are there mo gentlemen in Englande that folowe the counsel of theyr Lorde God , which byddeth them studye the scripture & be exercised therin , or of them that folowe the counsel of the aforenamed enemyes both to God and man ? Wyl ye not nowe my lordes and maysters , take those phisicianes for murtherers of your soules , whych forbyd you to eate of almyghty goddes triacle , that is , to reade hys worde whych he hath so earnestly commaunded , for the sauing both of your bodyes and soules . Are they worthy to be of a kynges counsel or of a quenes counsell that haue burned thys booke whyche God inioyneth you to reade , and haue ponysh the readers thereof as heretikes , yf they be of the same iudgement styll ? Nowe let vs se whether that the commaundement of God concernyng that princes should be learned , and the scripture to be red of al kynges and rulers , was so vnderstande of holy men euen as it standeth , that is , that they should studye and reade the scripture in their owne persones , or they muste learne the scripture and reade it and knowe it onely by their chaplaynes , & other suche like officers , as the moste part of princes and noble men expound that commaundement of God now a dayes . All blessed and happy and holy men reade the scripture and are exercised in it nyght and daye , their owne selues in their owne persons . Then they that wyll not reade the scripture nether nyght nor day in their owne persones , nether ar exercised in it , are cursed vnhappye and wycked , be they neuer so ryche , noble & so holye in the syght of the blynde worlde . Dauid in the fyrst psalme describing a blyssed , happy and godly man , proueth it that I sayd now to be true . Blessed is the man ( sayeth Dauid ) whose wyl is in the law of the Lorde , and in hys lawe is exercysed in his mynde , & thinketh vpon it both day & nyght . And the cursed man or the wycked man , sytteth in the seat of scorners , that is to say , wyll nether be vertuously occupied in goddes worde them selues , nor wyl suffer other to read it , but mock the readers of it , as they do nowe a dayes , that for a spytfull mocke , call the readers of Goddes lawe gospellers , & sometyme heretikes , & mock them that ether in open preachyng , or in preuie admonition tell them of their fautes , and exhorte them to godlynes and vertuous lyuynge . Dauid in the .119 . Psal. 119. psalme , beareth also wytnes that the commaundement of almyghty God , concernyng the scripture to be reade and studyed of kynges iudges and noble men , ought to be vnderstande that they shulde reade it , and be exercised in it in their owne persones , & they that talke not wyth them selues of the scripture and are not exercised therin their owne selues , are not blessed happy and godly , but cursed vnhappy and vngodly , for he sayeth . Beati qui scrutantur testimonia eius , in mandatis tuis exercebor , & considerabo vias tuas , in iustificationibus tuis meditabor , non obliuiscar sermones tuos . Seruus tuus exercebatur in iustificationibus tuis , nam testimonia tua , meditatio mea est & consilium meum iustificationes tuae . Ne auferas de ore meo verbum veritatis vsquequaque . Confundantur superbi quia iniuste iniquitatem fecerunt in me , ego autem exercebor in mandatis tuis . Tribulatio & angustia inuenerunt me , mandata tua meditatio mea est concupiui salutare tuum , & lex tua meditatio mea est . Yf it be true that the noble men whych serche and seke for the commaundementes of God , and studye the lawe of God and are exercysed therin , are good and blessed men , than are they euel cursed and vnhappy men , whyche searche not for the commaundementes of God , nether studye the scripture , nether exercise them selues there in . The reason is good , for all the good kynges wherof is mencion made in the scripture , were diligent setters forth and readers of the scripture , and the wicked & vngodlye kynges cared not for it , reade the bokes of the kynges , and the bokes of the cronicles , and you shall fynde thys that I saye ryghte true . 4. Reg. 22. In the .xxii. of of the .iiii. of the kynges ye maye se in the historye of Iosias , howe that al hys forfathers that were euel kynges cared not for the scripture , but let it lye many yeres buryed & hyd , so that they were not exercysed therin accordyng to the expressed commaundement of God . Yf ye require one priuate example of one man , Iere. 36. reade the .36 . of Hieremie the prophete , and there shall ye fynde how that the wycked kyng Ioachim , cut in peces the worde of God , and burnt it in the fyre , and sought after and persecuted Hieremie , the authour of the boke and Baruch the writer of it , as certaine gentlemen bothe of the laite and also of the clergie haue intreated of late yeres the Translators and the Prynters of Christes testament , and as the Byble is handled nowe in some churches in Englande and namely in westminster . I marke also that Dauid in thys psalme wherof I haue made mencion , sayeth .viii. tymes , that he was and wolde be in time to come , exercised in the lawe of God . Yf he were a true man and no lyar , thoughe he had sayd it but ones we ought to beleue hym . Yf we do beleue hym , ye maye se that Dauid the good kynge , whyche was so muche exercised in the scripture , vnderstandeth the commaundement of reading and studyeng the scripture , to perteyne to the kynges and gouerners them selues , and to their owne persones , and not onely vnto their seruauntes and clergye . Kynge Salomon as well borne and as noble a man as any is thys daie in Europa and as wyse a man , and as wel learned as any counseller in Englande , or els where , and therfore knewe the meanyng of the commaundement of the scripture to be reade of princes , thought not scorne to syt in iudgement in hys owne persone , and because he knewe that it was hys office to gyue iudgement vnto his people , and that he could not do that of fire well excepte he had great learning and knowlege when as almightye God offered vnto hym to gyue hym frelye what so euer he dyd axe , answered God after thys maner folowyng . Thou haste shewed great mercy to Dauid my father , and hast ordened me kynge in hys place :

Nowe Lorde God let thy worde be done which thou promysed vnto my father Dauid . For thou haste made me a kynge ouer a great nombre of thy people , whyche is as vntellable as the duste of the earth . Gyue my wysedome and vnderstandyng , that I may go in and out before thy people , for what man is able to iudge worthely suche a great nombre as is of thys people ? God answered & sayd vnto hym . Because thys hathe more pleased thy herte , and haste not axed ryches and substance and honour , nether the lyues of them that hate the , nether longe lyfe . Thou hast axed wysedome & knowlege , that thou maist iuge my people , ouer the which I made the a kynge , wysedome and knowlege ar geuen vnto the , & I wil gyue the ryches substance & honour also . Dauid this noble gentleans father in .119 . psal. desyreth God .xiiii. times to teache him his witnesses & his commaundements , but wherfore I pray you ? that God shulde teach him to saye the .x. commaundements , or to read them onely in diuers tonges ? Nay , for he could say them by herte wel enough . But for thys ende sayd he so oft , teache me thy commaundements that it myghe please God to gyue hym the true vnderstandynge of the scripture , that he myght order hys lyfe accordynge vnto hys commaundementes . Where vpon seynge that Dauid so wyse a man and so wel learned , desyred almightye God so earnestlye , and so ofte , to teache hym the vnderstandynge of the scripture , and exercised hym so muche in it : it foloweth that as the true vnderstandynge of Goddes worde is necessary for a prince , so it can not be had without prayer , great payne , labour and exercise .

Then when as God commaundeth Kynges and Iudges to be learned , and learnynge can not be had with out great studye and laboure , it appereth very playne that the chief labor that a noble gentleman shulde be occupied in , al the dayes of his life , is the studye of scripture , and suche other wrytyng , as help to the vnderstandyng of the scripture , and to the declaracion of the same . Lucius the fyrst christian kynge of our lande , who sent to Rome for Baptisers & preachers , and receaued the baptisme of Christ wyth all his , after that he had receaued the christian fayth , caused many bookes of latin to be translated into hys owne naturall tonge , he also parted and bestowed the day and night after this maner , he spent eyght houres in studye and in prayer .viii. houres in hearynge of causes , and eyght houres in slepynge , and in suche necessary thynges as were necessary for his bodye Picus the noble erle of Mirandula , sayd a very notable sayeng , whyche I wolde al erles & noble men shuld marke and beare awaye , and it is thys . Learnyng is vnto a Yoman man in the stede of syluer , to a gentleman in the stede of golde , and to erles & princes in the stede of precius stones . Now my lordes and maisters , whether is it more mete that we shall folowe the counsell and examples of al wyse philosophers and moste noble kynges , that were vnder the lawe of nature , and the commaundement of holy scripture , and the example of all holy and noble kinges vnder the law of Moses , and also the saynges and doynges of the best kynges that were vnder the lawe of the Gospel , whych thought it necessary for kynges and noble men to be learned , euen their owne selues : or to folowe the counsel of a sorte of vnnaturall and vnlearned curtely crowes , whiche saye that a kynge or a noble man nede not to be learned , but that it is sufficient for him , yf that his chauncelers or chaplaines , & other officers belonging to him , be learned for him As farre as I can perceyue , ye that are noble men and gentlemen , and nowe , speciallye ye that are of the Quenes counsell , and are lordes of the parlament : had neuer more nede of learnyng , then ye nowe at thys present tyme haue . For the religion whiche hath ben brought in agayne of late by the myght of goddes worde , and hath bene receyued thorowout al thys realme , sauyng of a fewe obstinate Papistes , & hath been brought to thys perfection that it is now at , not onely wyth great labour & ieopardye , but wyth the deathes of many an honeste and learned man , is nowe taken for heresye and false doctrine . And yet there is no smale nombre of them , that wyll aduenture , bothe lyfe & goodes , that it is the true religion that was exercised in kyng Edwardes dayes , and that it , whyche begynneth nowe thorowe out Englande to take place agayne , and was alowed in the tyme of the late kynges , kynge Henry the .vii. & the viii . war ryght Papistrye , and false learnynge of men , onely able to be defended , by longe tyme , & the falsly pretended auctoritie of Christes Churche , whych wyl brynge in and set forth none other doctrine then suche as her husbande Christ hathe commaunded & alowed . Thys contencion is about no smale matter , it is aboute goddes seruice , and about the true doctrine religion and worshippyng of God . The saluacion and damnacion of many a thousand , hangs vpon these matters , therfore seyng that God hath made you gouerners vnder the Quene & iudges in these matters ye had nede to loke wel vpon the worde of God , that ye gyue not sentence against goddes truthe , to the destruccion of your owne soules , and many thousandes mo . The one parte bryngeth forth scripture and the wrytten worde of God , and the other parte bryngeth forth , longe customes , fathers , and the authorite of the Romyshe churche , whyche hathe erred shamefully many hundreth yeres , and no man is able to defende the contrarye . I do perceyue that some of you are indifferent , and are not maryed vnto one kynde of men more then another , wherfore ye maye in these controuersies , be the more indifferent iudges . But I hear saye that there is an other sorte of the nobilite , that are so partial in these maters , that are nowe in controuersie , that what so euer reason or scripture be brought of the other parte that they fauour not , they wil not beleue it , but yet wythout any reason or scripture or any other sufficient profe , or trial of theyr doctrine : embrace and gladly receyue , all suche doctrine and tradicions as theyr chosen prophetes teache them whome they fauour and fantasye . The same affectionate people , whyche truste so in these men wythout any trial of theyr doctrine whether it be good or bad , are so tender ouer theyr owne bodyes , that they wyll nether eare any meate nor drynke any drinke , though theyr cokes and butlers be neuer founde fautye in theyr offices in al theyr liues : except there be an assay taken of their meat and drynke before . Yea I heare say that some dare not eate of the meat that is dressed of theyr common cookes in the common kytchens , be the cokes neuer so honest men and these wyll neither truste their cookes nor assayers and therfore eate no meate but suche as is dressed of their maidens in theyr owne presence , in theyr owne secrete chambers . Wolde to God these loued their soules so wel , & the soules of all them that are vnder their gouerment , as they do their owne natural bodyes . As the meat of the bodye yf it be good , fedeth and norysheth the body and saueth it from peryshynge , and yf it be poysoned it kylleth the bodye , euen so the doctrine or preachynge whych is the food of the soule yf it be good saueth the soule , so yf it be noughty and false , it poysoneth and kylleth the soule . Is it then godly wysedome to se and trye it which goeth into their bodies wyth theyr owne eyes to be good & holsome before they receyue it ? and to receyue of their olde gostly cokes what so euer they dresse for them vnsene , vntasted , and vnassayed ? Though their bodely cokes haue serued them neuer so longe , they wyl take nothyng that is dressed of them , except they se it wyth theyr owne eyes assayde , whye truste they then their spirituall cookes so well that wythout any further assay or trial , receyue into theyr soules , what so euer meate they dresse for them & gyue them ? Perchance they wyl say that seculare and maried cookes , hauing wyues and chyldren , may easely for a brybe , be brought to poysone their masters and maistresses , but spiritual and vnmaryed men are more to be trusted in their spiritual cookery , because they are wyuelesse and nede not to be compelled vnto poysenynge for lacke of lyuinges because they haue enoughe , and also by touchyng dayly the body & bloud of Christ , are holyer then the worldly cookes are , and so halowed wyth the holy oyle wherwyth they were anoynted in the tyme of their consecracion , that they can not kyll vs with poysoned meate , as the secular may easely do . And therfore what so euer our spirituall cookes sende vs , that is good and holsome , that wyl we receyue , wythout any further tryal .

We knowe them and trust them so well . To whom I answere that not only forein stories , but also that our owne cronicles beare wytnes , that these spirituall wyueles cookes for all their touchynge of their Christes bodye dayly , and for all theyr holye oyntment , haue euen bodely poysoned not onely kynges and princes , but also dyuers other honest men , besydes that I can proue , that spiritually they haue poysoned many thousandes . In the cytie of Berna , iiii . freres poysoned a tayler wyth the poysoned bread of the sacrament in our dayes , & the same were burnt for their labor . A spiritual & wiueles cooke a black monke , wel anointed , poysoned kinge Iohn as our stories beare wytnes . We reade in dyuers stories the monkes & other wyueles anointed cookes , poysoned not only Emperors & kynges , but also poysoned the sacramentall bread whyche they toke for their Lord & their God Then euen wyueles spiritual cookes wyll poysone kynges & quenes , when as they ar not aferd to poyson their God him selfe . Thus far haue I spoken of bodely poyson . But as touching spiritual poison , that is to say concernyng marring of mens mindes with false doctrine , the conningest & beste betrusted cooke that they haue nowe at this tyme , who rueleth the roste alone , hathe ether serued out poyson vnto kynge Henry the .viii. & to al Europa , or els Quene Mary is a bastard , yf false doctrine be poyson of the soule , & she be a bastarde that is borne out of lawfull matrimony . Steuen Gardiner an vnder cooke in the Cardinal Wolfe Wolsey hys house , and afterwardes alowed of kynge Henry the eyght , to be a maister cooke and hys principall cooke for a longe tyme , r●led the roste in the kynges house , as boldly & as saucely , as hys maister dyd before hym , as the blowe vpon his cheke that my Lorde of Warwyke gaue hym , maye beare wytnes . But when as thys cooke shoulde serue out a dyshe of obedience vnto the kynge and vnto all the West churche , he poudered it wyth suche poyson , that he made the kynge an hore master , our Quenes mother an hore , & oure Quene Mary a bastard . Is it good trustyng of suche a wyueles anoynted cooke ? Are not then wyueles cookes as muche to be suspected of spiritual poyson , as other cookes are to be suspected of bodely poyson ? Yea & a great deale more . For your bodely cookes were neuer taken wyth any suche offece , for yf they had ben taken therwith , they shoulde haue bene streyghtwaye hanged or scalded to death for their labour . Thys cooke for all hys poysoned seruice , is so trusted nowe , that he is made Chancelor of England , and president of all the counsell . But lest any man should denye that theyr maister cooke S. Garde . dyd euer any suche thing I wyll brynge hys owne wordes , wherin he confesseth openly to al the worlde hys dede , and as yet , I for my parte , haue neuer herd nor red , that he repented him of his so doyng Hys wordes are these . The Leuiticall commaundementes , of the forbydden and vnnaturall horyshe matrimonies , pertaynyng vnto the chastitie and clenenes of matrimonye ( wherin the hole felowship of mannes lyfe is conteined , and the beginnyng of encrease of issue standeth ) haue alwayes so ben taken as fyrst , to be geuen in dede vnto the Iewes , because they were expounded to set clerely forth the lawe of nature and therfore shoulde alwayes perteyne vnto all kyndes of men . Wherein doutles both the voyce of nature , & the commaundement of God agreing together , forbad it that was contrarye vnto the condicion of bothe .

But amongest these , when as the commaundement of not mariyng the brothers wyfe , is also conteyned , what other thynge ether oughte , or coulde , the excellent maiestie of the kynge of Englande do , then that he hath done , wyth the great consente of hys people , and the iudgement of hys church , that is , that he deuorsed from vnlawfull bandes or couenauntes , shulde enioye lawfull mariage , and that he obeyeng the commaundement of God ( as it was mete ) shulde forsake her , whom nether lawe nor right would suffer him to holde stil . In whych mater , when as the sentence of Goddes worde had ben sufficient , ( whych al men are bound to obey ) yet the moste sacred kynges maiestie , disdeyned not to put vnto it the voyces of the moste auncient & graue men , and the iudgement and censures of the moste famus vniuersities of all the worlde . Thus farre hath maister Gardiner spoken the cooke , whose cookery ye wyl not suspect , because he hath bene alwayes so honest and true . But let vs se what maner of seruice he serueth , & sendeth vnto all the worlde , & howe honestlye he thynketh of our souerayne lady Quene Mary , & Quene Katherin her mother . Fyrst he sayeth that the mariyng of the brothers wyfe , is an vnnatural , horyshe incestuus mariage , and he iudgeth the matrimony betwene the Quenes father & mother to be suche , & therfore he sayeth , the kinge dyd wel , in breakyng the vnlawfull bandes of matrimony , whylse he put hys vnlawfull wyfe awaye . Ye maye se my lordes and maisters , that thys man calleth and iudgeth Quene Katherin , to be none of kynge Henries lawfull wyfe , whych sayeng conteyneth in it , that Kynge Henry the eyght , was an incestuus horemaister , that Quene Katherin was an hore , and that Mary theyr doughter nowe Quene , is a bastarde . For who so euer lyeth wyth a woman , that is not his lawful wife , is an hore maister , and she that hath carnall copulacion wyth a man , that is not her right husband , is an hore , & the childe that is begotten & borne of these .ii. is a bastarde . I pray you my lordes ( yf ye dare ) axe this cooke , whether he wyl abide by this cokery or no. Yf he wil not abyde by it , them may wyueles cokes sontymes , send poison to their lordes or ladies tables , as wel as maried cokes . Yf he wil recant & deny this his sayeng , & say tonge the lyest , then ye muste not suffer hym to haue thys new found glorius name of Constantius , Constantius which he gaue him self in his boke of the sacrament , Iactantius . but let him be called iactantius , for that agreeth with this his condicion , better then constantius doth . But yf he wyll stande to hys olde sayeng , and defende that hys meate had no poyson in it , and that the mariage was vnlawfull betwene the Quenes father and mother , I maruel why that maister Ridley of late byshop of London , and dyuers other , are ponyshed as traytors for the same wordes , and that thys man shal be taken for the Quenes hygh frende . Gardiner was longe at Rome , in labourynge as I herde saye to obteyne of the Pope a lycence of dyuorce for the kynge , and it is lyke that he purchased in the meane tyme a pardon of the Pope , that he myght saye what he lyste for hys lyfe tyme vnponyshed , whyche pardone belyke some men ( that thynke that the Popes lycence is styll in full power & strength , ) seyng the same pardone , suffer hym to enioye his pardone at hys pleasure , and gyueth him leaue to do and saye what he lyste . Yf he sayd nothyng but the truthe , in sayeng that the mariage betwene the Quenes father & mother was vnlawfull , yet there are other wordes of hys owne , that wyl condemne him to be a perillous cooke , and a poysonyng cooke . In the very fyrst leaf of hys boke , of hys obedience , he confesseth , that he wyth many other graue and learned men , by a folyshe and an olde superstition for a season wythstode the truthe . Yf he wythstode the truthe for a season for the same tyme he helde with falshod ( for to wythstande the truthe , is to holde wyth falshode ) & he that holdeth for a season wyth falshode , and teacheth and preacheth the same , he serueth in the same tyme out poyson , for holsome meate , and therfore is more to be suspecte in hys spiritual cookery , them the bodely cooke , is to be suspect in hys cookery , whyche at no tyme was conuicted ether by word or dede , to haue done any other thynge , then became a christian man to do . In the same place he graunted playnlye , that he departed from the truthe , & that he was a ielous folower , & an earnest defender of the law and the letter , and that he dydde neuer any thyng more vnwillyngly , than to go awaye from those opinions that he once had taken , what so euer they were . He sayeth also , that he was not lyke vnto Paule , whych when as he was ouerthrowen was so obedient to the voice of God , that he said , Lorde what wylt thou haue me do . Yf a man thynke that these sentences be not in hys boke , I wyll reherce hys owne wordes in Latin as he wrote them . Neque vero dubito quin in hanc eandem , aut certe aut multo dissimilem cogitationem mecum multi , ijque docti graues ac boni viri inciderint , quibus inepta quadam , & inueterata superstitione impeditis veritatique aliquamdiu reluctantibus , eadem hec cogitatio omnes dubitationis scrupulos prorsus ademit , lucemque vere veritatis diuina operante gratia attulit atque adduxit . Equidem autem vt de meipso ingenue confitear , cum legis & litterae , vt ita dicam , aemulator ac propugnator essem acerimus , nec quicquam illibentius vnquam aut inuitius facerem , quam vt a receptis qualiacūque essent discederetur , quo quidem longius mens in eare , iudicium a veritate recessit , hoc certe vehementius , atque acrrius quiddam in veritate agnoscenda passus videbar , non aliter sane atque oculi tenebrarum caligine hebete ; iam facti , ad subitum irradiantis luminis splendorem solent obstupescere . Mihi namque illud haud datum fuit , quod diuo Paulo constat accidisse , qui simulatque a deo prostratus ceciderit , vocem obedientiae protinus emisit , dicens , domine quid vis me facere ?

Hoc enim electo illi vasi vberior Dei gratia contulerat , vt vocem corripientis Dei , & ab errore reuocantis , confestim agnoscens totum se Deo committeret regendum , & ei in omni veritate statim obediret ac pareret in omnibus . &c.

Nowe maye ye se by hys owne wordes , that he was an enemye vnto the truthe , he that was ones an enemye vnto the truthe , may nowe also be an enemye vnto the same againe , and whether he be a frende at thys tyme or a foe vnto the truth , howe can they iudge , that ether want al iugement , or yf they could iudge , wyll not take the payne . I beseche you my lordes for the loue that ye beare to God , and the common welth , axe hym in what opinions he went from the truthe ; whether it were in defendyng holy water & holy bread , in the inuocacion of saintes , in purgatory , in the iustificacion of workes , in the nombre of the Sacramentes , in the ceremonies of the Church or in defendyng of the real presence of Christes body in the Sacrament , or in what other articles he erred in ? Because he dyd not tel in what pointes he erred in , it may chaunce that he is fallen into the same errores againe , as we se certaine of hys secte , which had forsworne in the two last kynges dayes diuers errores , and had subscribed to the contrary , and nowe afreshe are fallen into the same errores agayne . Yf that master Gardiner alowe his doctrine styl , of kyng Henries mariage let hym set forth the same doctrine in Englyshe at large , because the common people may learne some holsome doctrine of it euen as he , or at the leste some of his , haue handeled maister Barlowe , which wrote a noughtye and a false lyeng boke , compelled by feare to do so . But yf he wyll not set out hys booke in Englyshe both because he knoweth in hys conscience that it is a false boke , and an heretical boke , and therfore wyll not knowlege it now to be his boke , because he was compelled by feare to wryte against the open truthe : he ( or at the leste some of hys popyshe prentises ) is very vncharitable & vniust vnto maister Barlowe , whych handeleth hym otherwyse then he wolde or wyll be handeled hym selfe . Yf that men & wemen that are so maryed vnto certein men , that they wyl not examin theyr doctrine but take it to be the veri truthe what so euer they saye , wold stande to the iudgement of the holy scripture , I shulde easely condemne them for theyr so doynge , and proue that they dyd playne contrary vnto the mynde of the holy ghost . But because they care not for scripture , I wyll let them alone , and talke a lytle with you my lordes and masters , that are indifferent men and haue not sworen to holde wyth the wordes of any one scole maister . Saint Iohn in the .iiii. chapter sayeth . 1. Io. 4. Ne cui vis spiritui credatis , sed probate spiritus an ex Deosint . Beleue not euery spirite , but trye the spirites whether they be of God or no , but they beleue all spirits , that holde wyth the messe , purgatory , holy water & holy bread , inuocation of saintes , and such lyke ordinaunces of man , and trye not whether they be of God or no , and yf they wolde trye the spretes shuld they not trye them wyth the worde of God ? Haue they knowlege in the worde of God ? they confesse they haue none at all , but they saye that it is enoughe for them , to trye all doctrine , wyth theyr fathers fayth , and other of theyr olde ancetores , & with the authorite of the catholyke churche . What yf some of theyr forfathers or els of theyr mothers , wythin these fewe hundreth yeares were heathen men , or heathen wemen , shall it be mete for them to iudge all doctrines , by theyr fathers fayth ?

Whych of theyr fathers or mothers was not a Papist ? Shall men iudge ryghtly matters of religion , by the fayth of papistes ? What yf theyr fathers haue erred , shall we be compelled to folowe theyr fathers errors ? that were great pytie . What yf some of theyr fathers bylded Abbayes to fynde a sorte of ydle monkes in , and founded chantre prestes to synge for soules in purgatory ?

What yf some of theyr fathers put downe abbayes and chantres , howe shall they iudge here who dyd better , and whome they and we ought to folowe ? Yf some of theyr fathers helde thys opinion , that it was lawfull to put awaye theyr lawfull wyues , & to cleue to hores , as some of them can not denye , but that theyr fathers haue both so beleued and also so done ? Was thys a good beleue , I thynke that they theyr selues will saye that the beleue was nought .

Shall it be then mete to examine al doctrines wyth theyr fathers fayth , and theyr ancetores beleue ? Yf any of the ydle and vnscripture learned traditioners ( for so muste we call them , because we maye call no man now a Papist ) do holde that it is not requyred , that a Kynge or a Quene or any ruler shulde be well learned in the scripture because all matters and controuersies of religion oughte to be tryed by the authoritie of the catholyke churche , meanynge therby the common consent of almoste al the byshoppes prelates , and vniuersities in all the west parte of Europa and the determinacions of generall counselles : I answere , yf we shulde folowe the iugement of thys catholyke church : then shulde we boldly pronounce that the mariage betwene kyng Henry the eyght , and his fyrst wife Quene Katherine , was not lawfull . For the moste principall parte of the catholyke churche of our tyme as it is taken , that is the moste parte & most notable vniuersities of thys part of the world and the moste part of learned men , and all the Byshoppes of the churche of Englande sauynge one , condemned the mariage betwene kynge Henry the eyght and lady Katherine thys Quenes mother . I haue enowe to beare me wytnes that it is true that I saye , Cuthbert . Steuen Sampson besyde Cuthbert nowe byshop of Durram , Steuen byshop of Wynchester , & Samson nowe byshop of Couentre . But yf these forsayd Vniuersities and byshoppes of Englande had ben corrupted for money , as scolares are poore and sometyme graunt it that ought not to be graunted for mony , namely suche where as that Pope beareth rule , and these .iii. fornamed byshoppes as some other lawyers do , as they be , had sold theyr tonges and handwrytynges for mony and promotion and for theyr princes fauour : Yet the olde Canones and generall counselles are not so to be suspected of corrupcion as paraduenture some of these forsaid byshoppes be : heare therfore what the olde Canones and counselles iudge of thys matter .

Thys that I wyll allege is wrytten in the seconde parte of the decrees , the .xxvii. cause & seconde question Cap. Si quis disponsauerit sibi aliquam , & praeueniente mortis articulo , eam cognoscere non potuerit : frater eius non potest eam ducere in vxorem . That is yf any man be handfaste or betrouthed vnto a woman , and he beynge preuented wyth death could not haue carnall copulacion wyth her : hys brother maye not mary her .

Gregory the bysshop of Rome also speaketh thus of thys matter , in the same place as he is alleged .

Nulli christiano licet de sua consanguinitate , vel quam cognatu , suus habuit in matrimonium assumere .

It is not lawfull for any christen man to mary any of hys owne kyn or her that hys kynsman hath had . The same Gregory sayeth also these wordes in the same place . Si quir vxorem desponsauerit . &c. Yf any man betrouthe or be handfast vnto a wyfe , or gyue earnest vnto her and he beyng taken awaye by death before & so can not mary her , none of thys mannes kyn may take her afterwardes to wyfe . Iulianus also byshoppe of Rome as he is alleged in the same place , hath the same sentence and almoste the same wordes , sayeng that nether the brother that lyueth nor any other of the kynred maye mary her that was betrouthed vnto the brother or kynsman that is departed .

Prynce Arthur dyd not only betrouth the Quenes mother , but also mary her and lye with her , therfore by these men it was not lawfull for his brother afterward to mary her .

In the .vii. Chapter Concilij Aureliani thys lawe was made by the church concernyng the mariyng of the brothers wyfe .

Frater superstes ne thorum defuncti fratris ascendat . Let not the brother go vp in to the bedde of hys brother that is departed .

It is also wrytten thus of the same mater in an other counsel called Concilium Neocaesariense in the second Chapter .

Mulier si duobus fratribus nupserit , abijciatur vsque ad mortem . Yf a woman be maryed vnto two brethren , let her be caste away vntyl her death .

Nowe maye ye se whether it be safe to leaue the wrytten worde of God and to truste vpon the traditioners catholyke churche or no , whyche yf men wolde gyue credit to , then shulde they beleue that kynge Henry the eyghtes mariage wyth Katherine the Quenes mother was vnlawfull and that our Quene were a a bastarde .

But ye that are ryght shapen gentlemen , and not vayne braggers of nobilite , I truste wyll folowe the ryght and true christian gentlemen , wherof Luke maketh mencion in the xvii . Chapter of the Actes , in these wordes . Hi erant summo genere nati inter cos qui erant thessalonicae , qui receperunt sermo nem , cum omni animi promptitudine , quotidie scrutantes scripturas an hec ita se haberent .

These were of a noble byrth , or of the chefest of the nobilitie , amongest them that were in Thessalonica , Act. 17. whyche cherefully , or wyth all redynes of mynde , receyued the worde and serched daylye the scripture , whether these thynges were so or no , that is , whether Paules doctrine and saynges were agreynge wyth the scripture or no. Nowe as many as wyll be in dede , it that they ar called , that is ryght noble men and gentlemen , let them folowe these ryght christian gentlemen , and take them for a patron to folowe , and then shall they be able to gyue ryght iudgement in matters of religion that are at thys tyme in controuersie . But yf they wyll not folowe these gentlemen , but wyll be wylfully blynde , and suffer them selues to be led , whether so euer it shall please theyr blynde guydes to leade them , they may as well tary at home , as come to the parlament house , to syt there , except they wyll other slepe , or elles tel the cloke whylse learned men , dispute the maters that are in contention , as I haue sene some gentlemen of the fyrst head do , when I was a burgesie of late , of the lower house . Yf that it perteyned not to gentleman , by the reason of hys office to be learned yet it were expedient for the honour & honestie of the realme , that gentlemen shulde be learned . For when as ether embassadours beyng learned gentlemen come into Englande or Englyshe gentlemen go as embassadours vnto Emperours , kynges , or other noble and learned gentlemen , into straunge landes , yf our noble men be learned , iit shall turne to the honour of the hole realme , but yf they be vnlearned , the straungers wyl reken vs al to be brute beastes , when as our heades are so brutyshe and vnlearned . Aboute .xiii. yeares ago , it chaunsed that I was in Callice , and whylse I was there , the prince of Salerne came thether out of Italy , wyth many noble gentlemen . At that tyme two Englyshe commissioners were sente thether , to scoure the towne of traytours . And no depute as yet appointed , nor beyng there : these two Englyshe commissioners muste welcome the prince and his nobles that cam wyth him , and when as the gentleman spake fyrst Italian vnto oure men , afterwardes latin , and as farre as I remember frenche to , oure gentlemen coulde not speake one worde againe to them , in any of those .iii. tonges . The one was an Erle , and the other a knyght . When as they shuld walke together , because oure Erle wolde shewe the straunger a caste of Englyshe curtesye , when the straunger wolde haue geuen the honoure and hygher hande vnto hym , he cryed stylle ( thynkyng that he behaued hym selfe Erlely and gentlemanly ) nothyng els , but by goddes body I wyl not , by goddes body I wyl not , by goddes body I wyll not , as thoughe hys gentlemanship had standen in great sweryng . Was not thys a great shame vnto all Englande , that there was no better choyse in Englande , but that suche two must be sent forth , whych were so vnlearned , and namely vnto such a place , as straungers of all nations , and of all degrees commonly resorte vnto ?

Nowe haue I proued by mannes learnyng goddes holy worde , and by natural reason , that it belongeth vnto al princes , gouernores and noble men to be learned and by the holy scripture , that the office of a prince or of any other gouernor , is to sette forth goddes true religion , to destroy false and conterfet religion , to exercise iustice and iudgement , and to defende the innocent , and to ponyshe the mysdoers . But the moste parte , of the noble men and gentlemen in Englande , is not learned , and doth not this theyr office which God hath appointed them . Therfore it foloweth that the moste parte , of the nobles and gentlemen of Englande is syck . For I haue proued before , that he is syck that can not do his natural office or worke , whych nature hath appointed him to do or worke . Let vs nowe se what diseases they be that hynder the nobilite to do theyr office and dutye that they are called to .