A Remembrance for the maintenance of the living of Ministers and preachers, now notably decuyed, exhibited unto the right reverend father in god Thomas bishop of Elye, singular patron of all good learning.  
Anno dni. 1551.  
¶ Imprinted at London by William Seres, dwelling at Peter College.  
Cum privilegio ad imprimendum solum.  
TG   

For the maintenance of ministers living.  
OFfering this Brief declaration unto your lordship of the reasonable cause why alfermours or owners of Abbey lands being dissolved aught & should be contributours & helpers to the living of their person or vicar within whose parish they be (as the case hereof hath happened between me & one of those farmers) Some would judge perchance that I were a man given to a certain covetousness of living, and think (I suppose) all were to little for priests, many would bolt out their grudge saying: this fellow smelleth of papistry, and goeth about to set up the kingdom of priests. But what soever any man doth conceive at the first hearing of the title of my declaration. This will I protest before god & the whole world, that I speak nothing but moved with the zeal of the advancement of the gospel & gods true learning, which of very necessity must go to the ground (if god of his wonderful goodness stay it not up) except the students and preachers thereof may be maintained with honest & sufficient living in the Service thereof. For by livings all men are enkindled to the studies of good learning. No man will run for nought, and if there be no Reward when he cometh to the marks end he thinketh his labour lost in ronninge thither. Wherefore in that that your lordships earnest & pure zeal towards god's truth, and the painful labourers therein (at my humble suet made unto you, for the redress of the same matter, willed me to put you in remembrance thereof at the time of the parliament: I thought it my bound duty so to do & some thing to travail herein, in setting forth the matter more plainly with my pen. Trusting thereby the at your lord ships hands my suet should have the better success, & most especially for that you have been always a singular favourer and preferrer of learned men, that now you would be a patron to their studies, & to the knowledge and leruinge that shall spring after your days, & to help no less to preserve and continue good learning amongst us, than you have heretofore helped to bring it in. And although there be Rewards sufficient and plentiful enough before god for all men's pains and studies in virtue if men would look thitherward and wait there for Reward (as it becometh them to do) yet the nature of man is such, that if he see the maintenance of his Living in study fail (as it were his breath in his Raze to wax short) by and by he beginneth to faint and setteth himself down idly, resting otherwise then else he would do. Wherefore an honest exhibytion of Living is a great provocatyon and stay unto all industryous labour and diligence. As long as a man hath his due reward, his pains is thought the less how many and great soever they be. The reward of study failing, and the living of ministers and preachers not nourished, is thoccasion at this day unto many of shrincking from their estate and vocation and applying themselves to some other faculty to no little decay of Christ his faith and Religion. In so much the where as ministers ought according to Paul his lesson, 
Timot. iiii.  give themselves chiefly and before all things to exhortation and doctrine, do clean contrary applying the in selves to the world and forsaking the study of the word. The which thing to be true, we may perceive and see partly by common experience many that have sometime laboured in the gospel (not altogether unfrutefullie) being not able to purchase great benefices as it is now a days a common practice to do) nor to live otherwise of their stipends & cures, are driven to keep all houses, exercise the craft of Carpenters, tailors, & other occupations, which thing cometh to pass through the fault of uncharitable hearts much choked with covetousness, having neither zeal towards the Gospel, nor the setters fourth thereof being not willing to yield to their ministers, which daily & hourly have laboured to bring them from darkness to light, that which is dew to them by Scripture, whereby they might be able to buy books, apparel, with other means towards the maintenance of their study, and Keep hospitality for the relief of the poor, according to the will and commandment of god. 
i Timo. iii  Like as a man going on warfare must needs live of the common coost, & so being provided for doth his duty a great deal the better: Even so ministers to th'intent they may be able, & more willing to do their duties, aught to have all things necessary and sufficient without care, grudge, or suet for the same. The manners of men much is to be lamented in these days, which declareth greatly their unworthiness of the gospel through the dissimulation and unthankful hearts which they show towards them that have thoversight of them, in that a great number is readier contrary to the doctrine of the holy Apostle, to take, to snatch, to catch, 
hebr. xiii.  and to spoil them of that little which they have, then to give that, which in consciens, they are bounden to give. This unthankfulness appeareth to them which unfeignedly favoureth gods true learning, a great evil, seeing they spoil Christ in that they deprive his ministers of their living. For as woe shallbe to the which so largely doth feed the Balaanites the ministers of Satan that they should abound in all plenteousness. Even so they feed Christ, 
Mat. x.  that nourisheth his and the setters out of his doctrine, & shall receive their full reward at his hand. What plentiful hands hath been opened to the family and household of Baal? What gorgeous houses what sumptuous monasteries hath been builded for such a covent of Oules, and a herd of swine, being evermore obscurers of the light of the truth? What abundance of riches did they heap up what prince or what degree was he of, that was not beneficial to them? But in this world, wherein the brightness of gods true light doth most manifestly appear through gods preachers (by the hand of our most gracious & noble king Edward the sixth, delivering his people from Babylon that is fro the heavy traditions of the bishop of Rome, to the exceeding consolation and comfort of all people that faithfully coveteth the verities furtherance to the great discomfort of them that desireth the hindrance of the same. What scarcity find they? what simple living do they possess? what small rewards have they for their good labours? in mine opinion truly the earnest setting out of this doctrine is of such a price and value, the Englishmen had never greater cause to thank God and to pray for the gracious prosperity of their most worthy King and his honourable and learned council, then for this matter, and also to be the more encouraged to declare themselves loving to the faithful overseers and setters out of this doctrine, yea and that much more than they were to the idle lubbers and dumb dogs of that monstrous Religion in times passed.  
Many at this day will fain to be very glad to hear the gospel, but when it cometh to pass, that either they may do a displeasure to the setter out of it, or by any privy means hindre him of that which is his very duty, than they show contrary to god's doctrine, with all earnestness, their hypocrisy, which they have long nourished in their dissembling hearts both towards the word and the preachers thereof. 
Thess. v.  No small guard also of such brethren there is that little pass either of god or of good order, thinking themselves to be perfect masters, when in deed they were never good scholars, which will say: why should they be chargeable unto us? let them labour with their hands as Paul did. Wherein their error & blindness doth appear, in that they think the office of preaching the word, were an idle thing & not labour: All though saint paul as we read, 
acts. xx.  did get his living with his hands, and left that which was dew, with them to whom he had preached, which thing he did by liberty and not by necessity: Yet he lost not his right of asking his duty, which lawfully he might have had. 
two. Cor. two.  This Apostle as he witnesseth Rob other congregations, and took wages of them, that he might preach the Gospel freely to the Corinthians, 
two. Cor. two  and to do them service. Saint Augustine therefore in his book of works sayeth, If they be evangelists, if they be ministers, they must live of the goods of the faithful.  
Christ promised unto his Apostles the same, & commanded them to reserve of the people things necessary. Temporalties ought to serve as instruments to spiritual things, and so that benefit to be given, to the preachers office & aid of his living. The work man is worthy his wages, that is: if they receiving of the temporal reward be spent in the administration of spiritual things and not laid up in coffres but bestowed in necessities and keeping houses of hospitality not in purchasing of great possessions, or in maintaining pomp, pride, delicate fear, feeding of hounds, hawks, carding and disinge, and such like evelles, for of such heat what is said in scripture: 
job. xxi.  They have led their days in vanity and wealth? but suddenly they go down to hell.  
These be they that executeth their office not as Peter & Paul did, but as judas amongst the apostles, & as Simon Magus amongst the disciples. These (I say) are blind guides to the people, even as smoke the blindeth men's eyes in stead of a clear light. Therefore this sentence is worthy to run upon them. That they be cast over the board, be put out of their Rome's, & other to be placed. It is a sentence also most pithy to admonish them, where as the apostle saith: 
Timo. iiii.  take heed unto your selves, see that you run in this world that you may receive a full reward as the Philippians did, 
i Cor. ix.  which plentifully distributed that manifold grace given by paul his preaching, which walked in their vocation not in the pomp of the world, which distributed, not studied to lay up and hide. In like manner the covetousness that in these days generally reigneth (I know not whither it be more worthy to be lamented then spoken unto) the practices be shameful that they use for the bringing in of money, their mouths are as wide as hell never being content but groping for occupying not of fermes but of towns not of Towns but of hole countries, in the desire of encroaching they be so rooted that they cast in their hearts how they may defraud every man of his living, or at the least of some part thereof. And also with what spiteful rebukes, tauntings, and sclaundringes, those covetous men deface and put to silence the earnest setters out of the doctrine of Christ it is wonderful, and to much shame to speak of. They would make the ministers their servants, the preachers coloters & bearers with their wickedness, of whom the prophets speaketh. This is an obstinate people dissembling Children, 
isaiah. thirty.  that refuseth to hear the law of the Lord. For they say unto the seers: see not, & to them that be clear of judgement, look not out right things for us, but speak fair words unto us. The work of robbery is in their hands, 
isaiah. lix.  in the way of craft and falsehood they go, but the way of the Lord they will not know. But no marvel it is in deed that the world at this day is thus bend towards the stewards and disposers of the secrets of God for it hath been so sense the beginning. Take Abel for example, what small favour had Moses and Aaron among the cruel jews, 
Gene. iiii. Num. xvi.  when they brought them out of Egypt with many others more, as jacob, joseph, David, & Elias. Yea when the wise men showed king Herode, that the King of the jews was borne? he was sore vexed and all jerusalem with him. 
Mat. two.  It is no small vexation and disturbance that riseth at the true sound of god's word amongst a number of covetous men and pharisees, But verily as when the Kingdom of the papists religion flourished it brought forth riches, and then riches as it were her daughter springing up so fast devoured the mother. Even so (I fear me) we shall fall now into a worse extremity then that was, through need and necessity, and be compelled to do as when a man's science faileth him. 
Act. iiii. v.  And therefore I can not a little allow the fathers of the primitive church, which sold all that ever they had for the maintenance of Christ's gospel, neither was there any amongst them that lacked. Yea & then also which founded Colleges giving great yearly rents for the staying and upholding of learning from time to time, with many & diverse well affected men unto virtue & knowledge which were wont to give exhibition to scholars in universities, and bring up poor men's sons in learning. And now what streams of tears may seem sufficient unto us in speaking of the wonderful decay thereof, which willbe the very bringing in again of ignorance, barbarousness, & cruelty. And where as the laws of this Realm bindeth Clerks of. C.li livings to find certain scholars in the universities, Yet they be so slothful them selves, & have so little mind to that that they do not study, that it were as good no law to be made and better, for than were it no offence to their conscience not to do that they knew they were not bound to do. But what is further to be said, see you not that even whereas the late king of most noble memory King Henry the eight hath builded colleges, and given great yearly stipends for the maintenance of poor men's children to learning, which were not able of them selves so to set them forward. How shamefully even strait ways this thing is abused, amongst men of knowledge, and of a high profession of gods word, that every gentleman as he can best make his friend bringeth in his Son thither, and keepeth him there, with the living ordained for the poor man's son, where he must be daintelye brought up, with as little applying of learning as may be, saving for his breaking a while to see the manner of the university, and so prolong a time there almost in idleness. Where the poor scholar is driven to his study, & would with all his heart refuse no pains to come to knowledge (how hard so ever they were) if he had that to put in his bealye and lay on his back to keep him there, that the gentleman's son against all reason and consciens in mine opinion keepeth from him, Yea & many of them minding to depart from the university, a little before procureth a like chapman to labour for his room. So that the world is so far run in blindness at this day by covetousness in catching all and departing from nothing that unless other provision be found or this that is already made be better looked unto, it will come to pass that the way which is thought to expel papistry long rooted amongst the people, willbe the redressed and most strongest mean to bring it in again, in that the maintenance of students doth want, whereby it is impossible that good learning should spring. What is he that hath traveled in study these many years that at this present can receive the reward of his study. That is, other a benefice or like living at a number of hands, but it shall be other sold, or equally divided between the taker and the giver, or else it passeth over to simple sir john, which can scase read an homely, and in deed looketh for no further, if that he can bring the well to pass. And so the benefice being worth. xl.li. by year, he shall have twenty nobles being a person in name, and a very servant in deed. Yea, and some pretend (if they might be suffered to bring it to pass) to unite their patronages shortli to their inheritance. Would not this bring in a great poverty think you? Would not poverty seek again after old romish merchandise think you? I fear it much. O case most lamentable, & men most unworthy such patronages. With what face shall such look at the latter day before the judgement seat of the great judge Christ jesus? Or such of whom the scripture saith: Thenemy hath put his hand to all things to him desierable, 
Lamen. i.  for the he hath a certain people Lawless entering into his sanctuary, that neither themselves keep the law of God, nor suffer them to come in that can teach other.  
Therefore God by his Prophet Osee sayeth: 
Osias. iiii.  For that thou haste put away the knowledge of gods will, I will put the away, that thou shalt use no priesthood to me, how wilt thou answer God, O ignorant priest, when thou shalt come to thy reckoning, it is to be feared thou wilt stand dumb for lack of answer, and for confusion of thine own conscience. Thou I say, and thy master the patron placing the not as a heard, but as an hyrling, both you twain (I say,) shall fall into this most horrible sentence. 
Mat. xxii.  Take them and bind them hand and foot. etc.  
And what is to be thought here in of wicked inproperations of benefices, which have plucked from students lawful livings, being ordained for the Preachers of the Gospel. Many Godly men surely have preached and declared openly herein their learning and gods truth to the utter condemnation of the same, to whom I subscribe with all my heart, wishing of god most heartily a redress to be taken in the abolishment of the same, or at the least it will please the kings majesty his most excellent and gracious goodness, having respect to the living of his preachers within his Realm, would not here after grant or suffer any such licences of improperations to pass, and I would wish that the bishops would not give their good will & consent thereunto for obscience sake, that at the least we might reserve unto the posterity of students, & learned men that shall follow us, no smaller or fewer rewards for their study than we have found. What shall we say unto mam of the houses of religion (as they called them) which were exempted from paienge or contrybuting any thing to the maintenance of ministers and preachers, by reason whereof, the owners and fermours at this day claim to pay nothing, and yet to have the ministers as much bound to them as to the rest of the parish, 
i Tim. v.  I would have the owners of them note well saint Paul's saying herein: The elders that ruleth well are worthy double honour. Most specially they which labour in the word and teaching. And the scripture saith. Thou shalt not mosel the mouth of the Ox that treadeth out the corn. 
Deu. xxv. i. Tim, v.  Have they any Authority to condemme this? Or gave they any liberty by this to famish the Ox, or to scant the Ox of his meat? No forsooth. for thou shalt not (saith the scripture) cast any mosel upon his mouth. And what if those dull & fat oxen which were estalled in their abbeys, grated upon the people in this (as in all things they laid importible burdens upon them) claiming to feed and live upon their goods. Were those think you the oxen that the scripture here speaketh of? Or if they were, is there any succession or inheritance into the office of those Oxen? No verily, for in that saying of the scripture, there is a further thing than appeareth, for it is not meant but of the spiritual Ox, the preacher, the spiritual treader out of the corn of the livish word of god unto his people. Such treaders Christ biddeth us desire our 
Mat. x,  heavenly father to send into his harvest. But those Abbey Oxen were schoolmasters of ceremonies, man's traditions, superstition, & finally of all ignorance. Wherefore if you be not like them whose lands now you do possess (as if you were, you were unworthy of any thing) if you have not the gift of preaching (as it is manifest you have not) which way then should you claim to live upon that portion of living which pertaineth to the oxen that draw in God's plough? Marry you will peradventure give place to the manifestnes of God's scripture in this behalf (as you must needs) and you will bring me in a reason for your purpose on this wise. We have purchased these freedoms and exemptions of payment of Tithes of the kings majesty, his most noble progenitors, and we have them granted unto us in as ample wise as the monasteries ever had. Why should then our liberties thereof be taken from us? Well, mark I pray you a great sort of you that with hold these duties, were not your monasteries parishes by themselves? And never chargeable to ● vicar's or ꝑsons' of any parish? it cannot be denied, them will I improve your reason on this wise. The peculiarity of your freedoms (is certain) was in respect of your parishes. Your parishes be extinct, ergo your freedom is extinct. why should you then seeing your parishes be dissolved associate yourselves to the floke of the herdman, and contrary to saint Paul's lesson not suffer him to eat of your milk?  
Peradventure again you will stand in this, and say generally, 
Cor. ix.  That no man by the scripture of god is bound to pay any tithes of duty to their Curates as things which they may not pretermit, but such as they are able to spareter the measure of their own conscience, and as they see them do their duties. Pithily spoken, and as much I think as is used to be said for you, wherein thus many matters you comprehend. The payment of tithes whether they be of necessity and by the law of god or no? Then whither your ability ought to be looked upon in the payment thereof (As for your conscience I will not speak of it, for it is no question whither you should pay any if they were measured by your conscience.) Last of all whither the not doing of the ministers duties as you look for, be a sufficient cause for you to abbrydge them of their tithes. To prove that the tithes be of necessity, & by the law of God, the books of Exodus, Leviticus, Numeri, Deutro, Malach, Ecclesiasticus, do teach the plainly, the authority is good my voucher is true.  
Yea marry you say, but the old law was but a figure, and the figures be abolished and vanished away with the law.  
You run very fast away, but stay a little, & hearken what Christ sayeth: Think not that I come to destroy the law, or the Prophets. 
Mat. v.  No, I am not come to destroy but to fulfil. Then mark that Christ is come to fulfil, which is to approve, to allow, & to make good the sayings of the law and the Prophets, and not to condemn them and take them clear away as shadows. For although Christ's coming abolished and did drive away (being himself the perfection and the end of the law) all figures and signs, under which his most acceptable coming did appear. The residue of the law which pertaineth to erudition, example, and institution necessary among us, he did not condemn or take away, as appeareth Luk. two. in this same point, where he rebuketh the Pharisees for great matters that they left undone, 
Luk. two.  yet for their due paying of tithes which they highly esteemed of mint, and rue, he rebuked them not, but rather allowed, he checked them for their perversity, he reprehended not there diligence of tithing. As to the ability of payers of tithes whither it be, to be considered in the paying thereof? If there ability be sufficient, they are concluded as you see, and must needs pay. If they be poor and indigent, then are the tithes, although they be, received by the ministers part also of there portion of living, and ought to be distributed and larged out by the ministers to the maintenance & help of the poor widows & fatherless or what so ever they be, wherein the scripture doth not only consent, but also the authority of many ancient Doctors, for in deed the goods of the church be the goods of the poor. But now a days the greatest number of them be but simple distributers, for they scarce can be trusted for meat and drink to put in there own bellies. Then whether the not doing of the minister his duty as the people look for be a sufficient cause to abridge them of there duties or no? All though in deed I would have no minister think that he hath done his part sufficiently enough in that behalf, but that he should travail and spend his time continually instructing, informing, and exercising his flock in the knowledge & learning of gods holy Gospel. Yet if he have not such a gift and talent of learning or utterance given him as other have, whereby he may satisfy the desire of a great sort for as the apostle saith: The gifts of the holy ghost be divers, and every man hath received according to the measure of the gift of God yet he ought not therefore to be despised, or to have his living taken from him, specially if he travel with all his diligence and with his best power. To do more, than the gift which they have received doth extend unto, they are not bidden, for saint Peter bideth them. 
i. Peter. v.  See that you feed so much as lieth in you. And I would not have them in deed do one jot less thorough Idelenes or entangling in other necessary matters for there is a great wait hangeth upon there heads, the blood of the sheep shallbe required at the shepherds hands. Then is it manifest that their duties hang not upon your expectation, 
Eze. xxxiii.  but upon their own diligence.  
And now to these Abbey owners again I say, if they will be of the congregation, they must do as the congregation doth. The congregation is bound to minister unto their teachers & overseers, ergo they be bound to do likewise. But although they could fetch them a good title from the law of man (which they would fain find out) to discharge themselves of distributing to the preachers living, shall Christ and all the testimonies of his scripture work nothing herein to inform there conscience? Christ saith: The workman is worthy his wages, 
Math. x  how darest thou then keep it from him? Saint Paul saith: He that is taught in the word ought to minister unto him that teacheth him in all good things. Who is then exempted? Who is discharged? or what is it thou shouldest grudge to give him? And further he saith that in hope he the ploweth should blow, & he that thresheth in hope, should be partaker of his hope. And that it may be plainly perceived what the apostle meaneth by it, straight way he saith: If we have sown spiritual things unto you, is it a great matter if that we reap your carnal things? Do not you know that they which labour in holy things, live of the same? Even so the Lord hath ordained that they which preach the Gospel, should live of the Gospel. manifest it is to every one that unfeignedly searcheth the word of GOD, how of duty the people ought to bring in unto god's preachers things sufficient. For though their office be high and heavenly, yet God doth not use commonly to send his angels thence to bring them meat and money. But his will is that they to whom the word & sacraments are m nistred, whether they be owners of monasteries or farmers, should plentifully and very willingly reward them for their labour. And therefore, he openeth the windows of heaven unto them, and poureth out unto them a blessing with plenteousness of corn, fruit, 
Malach. iii.  and manifold increase.  
And herein a godlier order can not otherwise be devised for their honest rewards, 
Exod. xxii. Levi. xxvii. Nu. xviii. Deu. xii. Malach. iii. Eccle. seven.  then almighty god ordained and appointed in Moses time, that the tenth part of all that came out of the ground should be given unto the Levites and Priests, 
Eccle. seven. ●at. iii.  and that without fraud and of the best. They that will may read, none was then exempted, and why should any now be exempted, but rather be bound more by the law of GOD to give after the rule of charity.  
The ministers of the church of God hath a several office from all other, and therefore God will that a several provision be made for them, or else it should be a great hindrance to the preaching of the gospel, in that they should of necessity be driven to get their living by some other faculty.  
Provision was made by God's appointment, for the priests of the old law and shadows, & shall not the ministers of the Gospel be much more provided for, as well of the goods of owners and fermours of dissolved Abbey lands as of other, saying they preach not shadows, but the truth itself: both to those farmers and owners as to all other? The dygger, the Clayer, the Carpenter, the Tyleman looketh for his wages, and is sure to have it, much more he that laboureth in the harvest of the lord, ought to be sure of his wages, and to be paid with a good will, so much as the soul is better than the body.  
Saint Paul that elect vessel of GOD sayeth: 
Cor. ix.  that those that preach the Gospel, should live thereby, that is of there goods to whom it is preached. But for as much as the hearts and stomachs of men be so sore corrupt and defiled with dissimulation and indignation not only against the preachers, but also (as appeareth by their deeds) against the verities furtherance, to have a positive law is very necessary. That where as the word of God that spiritual sword can not provoke them to that thing which is good, yet that the fear of the temporal sword might compel them to do well. I mean the owners and farmers of Abbey grainges which be taught and ministered unto with other, yet will help nothing unto the living of their Curate with other.  
For as it hath been always the ordinance of God to have spiritual pastors to instruct the people with his word: even so by the same ordinances, kings and chief rulers are ordained to defend the same with the sword.  
And as abundance of riches and possessions can not help man, but rather causeth him to forget himself, Yea oftentimes oppresseth him as too great a weight doth a Ship. Even so poverty and much beggerlynes bringeth a man oftentimes into disdain, and maketh him to be forgotten. And as the man's person is disdained, so is his doctrine vilipended and set at nought.  
The very beginning of all error and misorder in this world as the learned man) saith, is the deprevation of judgements when as things have not their due rewards.  
And surely like as that family and household can not stand and endure where as envy & disdain one towards another reigneth,  
Even so I fear me, if that the suppression of livings of ministers and preachers be winked at. Yea if they be not maintained with the rule of his doctrine that judgeth every thing with righteousness, not only the numbered thereof shall decay, but the bishops themselves in not providing and speaking for them, shall also be a just punishment of God, have their livings so taken from them, that at the length they shall be cast into like poverty.  
The which if it should so come to pass, how little their word and preaching should be regarded? How great confusion also otherwise should ensue, every man within himself plainly perceiveth, and daily more and more may understand. To preach Christ's Gospel sincerely (to the bishops their livings was given,) and also not to forget in their abundance, the oppressed and needy, but to have a diligent eye unto them, especially which are of the household of faith: if they be never so politykelye occupied, and bear never so great a zeal to the common wealth. Yet if they seek not first therein, the kingdom of GOD, 
Mat. vi.  and the maintenance of his holy word and service, all is but vain what soever they do.  
Let no man be seduced nor snared with the dignity & promotion of this world, nor desire to follow ambition, which thing when some men have coveted, they have forsaken & forgotten their right vocation, applying themselves to things not necessary. But let them rather follow quietness in studi of learning, a thing passing all worldly treasures (if a man have sufficient to the maintenance thereof,) and take no heed what the most part doth, or what is most profitable for the purse, but what is to be done riches & dignities if they come not by virtue they are evil, if they come by virtue, then is virtue better than they, & they not much to be regarded. Yet notwithstanding as a man can not be called a perfect & a whole man lacking any parts or members belonging to man, so is it no perfect common wealth (except it be maintained with all estates degrees and sorts of people) expedient and necessary to the same.  
Therefore like as a man is specially governed by reason, which defendeth and looketh unto all the members of the body, even so a Realm doth flourish through a virtuous and a loving king to wards his subjects, by executing true justice that the lamb may dwell by the wolf, the poor by the rich. And as all the other parts of man as his head, feet and hands with the rest standeth need each of other and all to the maintenance of the body: So all degrees of people are to the up holding & staying of the common wealth as magistrates artificers with such other  
Again, as the body can not well govern itself without the principal part of the eye, but shall wander, not knowing whither to go: So the people being destitute of their eyes, which are the preachers of God's word, shall fall into all errors and blindness of the soul, and then let them none otherwise think, but that all shall go against them, what so ever good thing they take in hand. For he that knoweth not God aright, that loveth him not, that dreadeth and feareth not his terrible threatenings, him will he give up to follow his own blindness, there is no doubt, 
Rom. i.  as he hath done unto them, in whom the prophecy of Esay at this day is verified. Of these he looked for equity, but see, 
isaiah. v.  there is wrong for righteousness. Lo it is but misery. etc. And amongst us where towns and villages were fruitfully occupied with husbandry, by wicked oppression lo they be fallen down and turned into pastures, or else one or two men holdeth them all and let their neighbours have none. Well let them be meri a while. The darkness of Hell shall fall upon such at the last, let them not doubt. For it is unpossible for a cursed extortioner or a covetous idolater that trusteth in the dead God of his riches & sacrifieth so unto him, to see the light of heaven. Saint Paul chargeth you that are rich in this world, that you be not high minded, nor trust in uncertain riches, but in the living god (which giveth us abundantly all things to enjoy them) that you do good works, 
i Tim. vi.  that you be ready to give, & glade to distribute, laying up in store for yourselves a good foundation against the time to come, that you may obtain eternal life. Take good heed to yourselves I say again, Mark well the Israelites so long as they were obedient to the laws of God, flourished with all plentifulness. But after they fell from the true worshipping of God▪ little regarding the instructions & teachings given them of god by Moses & Aaron their guides, they were banished from all their wealth and sore scourged of God, & brought into captivity.  
Wherefore let us diligently hearken to the commandments of God. Let us earnestly regard them lest we taste of the misfortunes that fell upon the Israelites. Let us regard the preachers thereof, 
Ebrue. xiii.  and maintain gods messengers amongst us that watch for our souls even as they that must give accounts, that they may do it with joy and not with grief, and they shall teach us to walk so that we shall not slide. Let us cherish their studies if they be necessary members among us, let us provide that the numbered of them decay not, but pray that it may be multiplied. Al you that be patrons of learning in this realm, now set to your hands that learning seek her not an other region to dwell in, compelled with poverty. But embrace her amongst yourselves, entertain her, and retain her diligently with all the provision you can make, It is now time and that with speed: for covetousness, ambition, and pride, standeth in wait for their rewards, and thirsteth at her very sore to drive her away. In whose cause, I at this time all th' nges (right honourable lord) weighed and considered, & according to gods holy word sincerely and purely discussed, having not so much an eye to mine own commodity as to the commodity & profit of many other, yea, and to the horrible incommodity of all true christians (if remedy be not found in this behalf) do here humbly beseech your Lordship, that as you have been a singular patron of all good and virtuous studies, a defender of the truth, a maintainer of poor men's causes, that now you will prosecute and go forward to the land of God, and beautifying of learned studies to your power, in the redressinge & expulsing of all these enormities before rehearsed, now most manifestly rayninge in this common wealth, for God's sake, and his holy words sake.  
Finis.  By your Lordship's most bounden Thomas Ruddoke.