A treatise concerning impropriations of benefices, Cum privilegio regali. decorative border featuring manicules, flowers, a dragon, a lion, an imp, birds and other mythical creatures The preface. ¶ To the king our most gracious sovereign lord. Francis By god knight/ his humble and true faithful subject/ and daily orator/ wisheth daily augmentatyon and increase of grace and honour. I Did not perfitly know (most gracious/ most christian/ and most victorious prince) how that among all other virtues/ that the virtuous gifts given by grace only/ through the goodness of almighty god/ of the incomparable gift of gentleness and humanity/ did so abundantly/ accumulately/ and so manifestly possess and reign in your noble and princely heart/ till that now it appeareth manifestly by your exterior noble acts and deeds/ for else undoubtedly I would not only have been a shamed so to attempt rudely/ foolishly/ and rather presumptuously to trouble & disquiet such an imperial majesty with this my rude & barbarous writing/ in the hindrance of your godly & spiritual studies/ with which your highness taketh such intolerable pain: as well to set forth the mere/ sincere/ & true glory of god/ as also thestablishment/ quietness and unity of this your christian comen wealth. But also in mine own conceit & opinion/ calling to remembrance my great & manifold in suffycyency in learning/ to write unto so mighty & famous a prince/ I should even by & by have disallowed mine own behaviour in that behalf/ & judged myself worthy of blame. But now consyderinge most benign sovereign lord/ how much all your subjects be imperpetually bound to laud/ praise/ & glorify almighty god/ to send unto us so christian a king to have rule & governance over us your subjects/ by whose great & inestimable diligent labour/ charge/ study & pain/ we be delivered from the hard/ sharp/ & ten M. times more than iudicyall captivity of that babylonycall man of Rome/ to that sweet & soft service/ ye/ rather liberty of the gospel/ I can for my part no less do/ than to present to your grace some thing thereby to declare how gladly I would give thanks to your highness/ for such perfect as I among others have received by this said benefit in our deliverance which act is of itself so highly to the great peace/ unite/ & wealth of this most noble empire of England/ that if there were none other cause but that only/ we were bound to/ & with all our diligence & industry/ to study/ labour/ & devise how this benefit exceeding all other/ might world without end be extolled/ praised/ & made immortal/ and to receit how much the furtherance of god glori is by the same act set forth & advanced/ my learning ne yet wit will not serve me. Yet I dare boldly affirm/ pondering & considering deeplytheffect & cyrcumstance of this matter. This act is no less worth than well worthy to be set in the book of kings of the old testament/ as a thing sounding to god's honour/ as much as any other history therein contained. But what should I attempt or go about to express the condygne & everlasting praises & thanks/ which your majesty hath deserved of all your hole commonalty for the benefits before named/ unless I would take in hand like an evil workman/ which by reason of his unperfeytnesse in his science/ should utterly stain & deface the thing/ he would most earnestly & diligently show and set foe: th'. I will therefore most excellent emperor of this realm/ set all this aside & show to your grace the cause of my enterprise/ for so much as I perceive that all your gracious ꝓcedyngꝭ are only driven & conveyed to the most high/ just/ & sincere honour of almighty god/ the public wealth & unity of all christendom most specially of this your most noble realm of England/ it hath animated & encouraged me/ according to the small talon of learning that the lord hath lent to me/ to put your grace in remembrane of the intolerable pestilence of imꝓpriations of benefices to religious persons (as they will be called) some to men & some to women which in mine opinion is a thing plainly repugnant to the most holy & blessed decrees & ordinances of all mighty god/ & highly to the extollinge supporting/ & maintenance of the usurped power of the bishop of Rome/ as your majesty shall perceive in reading of this little treatise/ which your grace not being offended/ I shall ever (god willing) be able justly to defend/ & also stop the mouths of them that shall say & abide by the contrary and that not with mine own words but with authorities of holy scripture. And further I do most humbly upon both my knees beseech your imperial majesty/ that unto such time as this my little book be clearly confuted by like holy scripture & authorities/ as I have approved the same/ that it may safely go abroad under protection of your most gracious and redoubted name. And for the prosperous preservation of your most royal estate of your most noble and virtuous Queen/ of your dear daughter lady princess/ daughter and heir to you both (according to my most bound duty) I shall daily pray/ my life enduring. ¶ Finis. A treatise concerning. etc. TO recite in one volume good christian reader/ all the papistical captivity seductyon/ and disobeyed/ wherewith many years the kings true and loving subjects of this his most noble realm of England/ pytuousely have been deluded/ beguiled/ and blinded: It should (I think) not only even abhor the ears of all them that been good and virtuous/ but also be a labour and burdeyne to great and strange/ for the learning of him that hath no more than I. Yea/ & though my learning were a great deal more passing than it is/ and mine eloquence as good as ever was Demosthenes/ yet all were one. Except it be possible/ and any thing likely for a thing that is infinite to be comprehended of that that is fynite. Therefore for this time overpassing so many things without end and reason/ that is/ to detect the frauds and guiles of the foresaid pastystes/ both all and some/ which is not possible. I shall be content at this time to say my mind in one thing particular/ whereof hitherto no man that I know hath any thing said or written/ for a reformatyon to be had in the abuse thereof. My meninge is of the crafty iuggeling/ clean conveyance/ & lewd legerdemayn used amongst some men (ye know whom I mean) concerning the impropriations of benefices. Of all pestilent infections that ever invaded other realm or region/ the most pernicious and dyemeterly repugnant against the blessed ordinance of almighty god. Here now to boast (as some man would that were a jolly papist) that I am sufficient to confound & convince all them that would withstand me in this one argument and cause/ in despite of all their subtle sophistry and nigh scraped scriptures/ wrested out of frame/ it shall not much need/ for my mind is with no man to contend or strive either much or little: But plainly I intend to utter my consctence without either painting or colouring/ sophisms/ or sophistry/ & after to leave the matter to the judgement of them that been in authority/ and may/ when it shall like them well set a redress/ not only in this/ but also in all other abuses not to be suffered. Neither do I much regard the blind reasons and carnal persuatyons'/ that may be brought for the defence of their feeble foundation/ wherewith here tofore they have alured the nobles of this realm/ to impropriate (as they call it) unto them such benefices: for truth shall at length overcome all their falsehood. Truth may well be blamed/ but it can never be shamed. Such is thexcellency and virtue of truth. For as much than as the cause of itself is so heinous/ that it can with no conscience any longer be suffered of any Christian stomach/ but that it ought to be reclaimed at/ of all well minded people/ both with heart and soul. And for as much as the truth standeth with me/ both of good scripture & reason/ that these impropriations be false & abominable in the sight of god/ as my judgement serveth me/ me thinketh I may right well without any suspect of temerytie/ or any other evil affection enter into the matter/ which I intend and purpose. I think no man to be so blind/ but he knoweth that almighty god hath ordained in his faithful congregation of christian people/ one special kind of ministers/ which are bounden afore thadministration of all sacraments/ chiefly and principally to apply themself to the sincere declaration and publishing of his most holy word and gospel this wytnessinge Paul by these words: Non enim misit me deus ut baptizarem/ sed ut evamgelizem. Et alibi. We mihi si non evangelizem. The lord (saith he) hath not sent me to baptize/ but rather to preach. Yea/ woe be to me (saith he in another place) if I do not preach. But what need me to prove that men be bound to preach/ when no man denieth it? The thing that we intend to prove/ is to prove that impropriations are not to be suffered/ no/ not of a Turk/ if he will have his religion & law to continue and flourish. How moche less than are they not to be promytted of a christian man? th'author of whose religion is neither the pope nor Machomet/ nor yet any man/ but even the living god/ the god of all gods/ and the creator of heaven and earth. Now if ye grant me that men be bound to labour in the vineyard of the lord/ and in the work of his gospel. I trow & believe that it were not much against good reason/ that a good workman/ and he that laboureth justly for his living/ had as he is worthy/ and as reason and scripture will/ a reward worthy/ & according to his labour. For the scripture saith: Dignus est mercevarius mercedesua. A true work man is worthy to have for his work. And I am sure that the Turk for very shame could not deny this. But let us see more of the scripture. Paul saith: Si nos vobis spiritualia seminavimus/ magnum est si carnalia vestra metamus: That is: If we do minister unto you those things that been heavenly and spiritual do you think it a high thing if we reap and receive of you again those that been but worldly and transitory things? And in another place: Quis suis stipendtis militat unque? Quis plantat vineam/ et de fructu eius non edit? Quis pa scit gregem/ et de lact gregis non manducat? This is: Who goth a warfare any time at his own proper charge? Who planteth a vineyard and eateth not of the fruit? Who feedeth a flock and eateth not of the milk? See you not here how vehement Paul is/ in this that he would have the preacher to be honestly found? Yea/ and to th'intent that all the world may understand how fervent he is in this matter: Mark also how he bringeth in the old law for him/ as who should say: If ye were/ or be so unreasonable to deny these authorities and reasons/ that I have here adduced & brought in/ as things invented of mine own brains/ & as a new found holiday/ devised with out authority or counsel yet I trow you neither will or can deny/ but that long & many thousand years before I was borne/ or you either/ it was well and substancyallye provided of god almighty for his ministers & servants/ which laboured/ or were otherwise occupied at his commandment in his holy temple. Therefore (saith Paul) mark what the scripture saith: Qiscitis quoniam it qui in sacrario operant/ que de sacrario sunt edunt. etc. Do ye not (saith he) understand/ how that they which minister in the temple/ have their finding of the temple? and that they which attend upon thaltar/ are partakers of the aultare? Even so (saith Paul) doth the lord ordain that they which preach the gospel/ should live by the gospel. And yet Paul here in thaduouching of the old ordinance of god/ made in his old testament/ enforceth not to prove the payment of tithe/ but all his diligence is to justify his doctrine to be no new learning/ nor yet invented of his own fantasy/ but that in all times/ & all ages/ god would ever his ministers to be honestly sustained and found. Now this confirmed/ stablished/ and grounded/ as I think it will be denied of few or none. I beseech you all my lords ladies/ and masters of impropriations/ what other things been your imꝓpriations/ than things directly fighting against gods holy ordinance against his holy will/ against his most blessed pleasure/ against his holy spirit? Finally against himself and all that is god. And consequently what can ye make of them/ but things abominable/ things detestable/ plain theft and robbery. Yea/ and more than twice sacrilege. I beseech you what do you call them: yea/ & how much are they to be hated/ that been but even privy pykepurses? were he less worthy than to be set upon the pyllary? But what of him that robbeth a man even at noon in the kings high way? yea/ even in the mids of Paul's church before all men's eyes? Be not you my masters impropryatours/ suppose ye even the same persons: If ye be and have been so/ ever sins you stolen unto you these impropriations/ what would you say/ or what should the governors say? Should theft be let alone Should sacrilege be suffered? should piking be painted? Yea/ and at few words should murder be maintained? But me thinketh I here you whysper that ye be no murderers/ thieves/ pykers/ sacrylegyans/ nor yet none of all this gear/ No are not? Well/ than I see well we must have more to do with you. For as much as ye deny the crime laid unto your charge. Ye shall understand that good and virtuous men before our days/ which loved the will of god/ which loved his holy pleasure/ which regarded his commandment/ whose medytatyons and study both day & night was/ to set forth his glory/ to advance his blessed word/ and to maintain the ministers of the same/ did (no doubt of it) with the consent of higher powers of kings and of princes/ and of their most honourable counsels/ following (in this behalf) the old law/ for the most easiest way and spedyest provision/ appoint/ assign and ordain (for the same ministers to be maintained) decymations or tithes/ willing and minding by this good provision/ that within every congregation or parish/ the minister of god word there/ should be sure at all times of a living raised and gathered of these said decymations/ and therein to have added a certain name/ calling it a benefice/ parsonage or vicarage/ and likewise turning the name of a minister or curate/ to the name of a person or vicar. Furthermore ordering that one man shall have authority/ as patron/ to name this parson/ and so to give this same benefice: albet/ peradventure that other in the same parish give as much to the annual living of the parson as the patron doth. Besides this/ they ordained him a mansion to dwell in among them/ to then tent that for his diligent administration/ he should have every thing necessary for him within his own governance: yea/ & have it brought even home unto him/ to dispose at his pleasure/ as it shall be most expedient and necessary for him/ that the more quietly he might study & apply himself to minister unto them the pure word of god/ & to be ever ready at hand to instruct them of all things necessary for the health of their souls/ and to be their true watch man and shepherd to take them from the ravishing wolf/ and like a good true herdesman/ a pastor to go afore them in spiritual and virtuous conversation: and ever when they be scabbed to anoint them gently with the soft and sweet salve of god's word/ all rancour & strife laid a part. Now my masters impropriated or improper masters how say ye by your father's/ have not you with your crafty collusion/ almost through England/ destroyed these holy and godly provisions/ made for the maintenance of gods holy word/ and for thadministration of this most blessed sacraments/ for the health/ wealth/ and salvation of man's soul/ for the upholding of the true and catholic faith/ for the supportation of virtue/ and destruction of vice. Have not you (I say) by the glyking & gleyning/ snatching & scratching/ tatching and patching/ scraping and raking together of almost all the fat benefices with in this realm and impropriating them unto yourselves/ destroyed this most godly & holy ꝓuisyon/ bereyved the people of the word of god/ of the true knowledge of the blessed sacraments/ of their true believe and faith in god the father/ & the blood of jesus Christ. For how can the people have any faith in god without preaching? How should they have any preaching when ye have rob them of their ministers? How should the ministers serve them when ye have rob them of theirs living? If the people have no faith how can they have charity? If they have no charity/ what marvel is it/ if they run headlong and be carried from one vice to another/ from one mischief to another? Be not ye th'occasion of all this? Who is else I pray you? Have not ye the impropriations? Be the impropriations any thing else saving benefices as parsonages/ and such like? Do we not say such an abbot is parson here/ such a prior is parson here? yea/ such a prioress is parson here? How say ye? think ye that men be fools? think ye that they been asses? think ye that they been stocks and stones/ blocks and bones? Think ye that we understand no more reason than a great meinie of you do? Is not this abomination? Is this tolerable? Of all the premisses/ I conclude/ that if it be necessary that the right honour and glory of god be of all men (and specially by the ministers of the church) to be preferred/ extolled/ and exalted (as most worthy is) above all things and names both in heaven/ hell/ & in erih: if his glory (I say) is only to be sought/ if his doctrine & commandment to be regarded if the faith in his only son to be esteemed and valued/ if his sacraments are to be reverenced/ if his sheep and lambs are to be fed/ and not pined/ if the soul of a christian man be any thing worth/ if the holy ghost is any thing to be desired/ if all virtue and goodness/ if peace & quietness are to be wished of/ if all good men/ if murder/ blodsheding incest & ravin/ with all other kinds of inconvenients and mischief are to be abhorred of all men. Than I say/ that my improper masters and dames are to be despised of all men/ to be avoided and fled of all men/ to be shunned of all men/ for that that they have been the undoing of all men/ in taking away/ adnulling/ abolishing of god and all virtues/ of his blessed laws & gospel/ of faith & baptism/ and all other holy sacraments: and that for as much as by their improper impropriations/ the ministers of gods holy word and faith/ for lack of living be taken from us/ which should instruct us in all truth and verity expedient for us. But here ye will say that we have teaching enough/ and that there is never the less preaching for you. Whereunto I answer that in deed/ if the matter be expended after your affectyons'/ I think we had inought/ although we never had no preaching at all/ for your mind peradventure could serve you well enough/ that we had as many preachings as there grow plums in a pease wyspe. And where ye say/ that there be never the fewer for you: That is spoken even as such men should speak: For in deed/ althougbe we had preaching & teaching enough/ yet for your parts/ as moche as lieth in you/ both god & all preaching/ and all other holy things been clean extinc and rid/ and specially this holy ordinance put out of the way. But now ye will object that no ordinance of god is broken/ hindered/ or prohibited on your behalf in this matter: For though the benefice be impropriate to a monster/ I would say to a monastery/ yet th'abbot or prioure appointeth a monk or canon to be the minister/ and to preach the word of god to the parish/ who shall tarry and abide among his parysshoners/ and have out of the same benefice a sufficient living/ and the rest thereof to come home to th'abbot and his brethren: and this is no breaking of god's ordinance/ but rather a turning of it to a better use. Whereunto I answer/ that where any such vicar or minister is instituted of his abbot or prior/ and truly laboureth in th'administration of god's word/ it is not only well done to give him a sufficient living out of the same benefice/ but also he were well worthy to have it every whit/ & as for the rest that aboundeth/ let him keep hospitality/ as Paul commandeth/ or of necessity willeth him to do/ and I say/ there shall but little remain to send home to th'abbot/ and if he do not keep hospitality of the rest/ than is he a thief/ & th'abbot another/ for the rest is the poor indygentes. But how faithful and diligent such men be so instituted by abbots & priors to preach the word of god/ and how sore they be therewith charged by their heeds. I think though I would cloak it/ yettheffect will not suffer it. Yea/ I believe rather that they been the strong persecutors of god's word/ rather than the furtherers thereof. I would I might in this point lie/ but I am sorry that it is so true. But now these men being never without excuses/ may peradventure think this to be a good answer for me. We pray for the souls of them that have improperated such benefices unto us/ & sing mass & diryge for them/ & set up tapers for them to burn both day & night. Whereunto first I say/ that if a man demanded of you an account to be given of your so doing/ asking you who taught you to apply the blessed mass that way/ with the psalms and lessons in the diryge contained/ and desired you to show scripture for it/ I think peradventure that ye might come short home of a wise answer/ which if ye can make/ I think there is no man but he will be well content there with. Furthermore/ we grant that the scripture commendeth much the prayer of a just man/ but we be not yet fully agreed that ye be those just men of whom the scripture meaneth. Again/ albeit that it might be justified (as I trow it will never be) that ye been even the very self same men/ yet when will ye prove us that ye ought to have a living for your prayer. If ye come in and answer that: Oignus est operarius mercedesua. The labourer is worthy to have his reward for his pain: We answer/ that those words were never mante in that sense/ nor of no such labourers. And of this we have a good proof in the xxiii of Mat. where Christ rebuketh the scribes & pharisees even for the same manner of living that ye use/ that is to say/ by cause they would live like idle belies/ under the pretence/ that day and night they prayed for the people to whom Christ said: Woe be to you scribes and pharisees: yea/ but why? Forsooth saith Christ/ even therefore/ because that under the pretence and colour of long prayers/ ye eat up the houses or substance of the widows/ for the which ye shall be full sore punished. How say ye/ might not the scribes & pharisees have brought in: Oignus est mercenarius mercede sua/ Against Christ? Think you they were not learned as well as you: but they knew full well it could not serve. Ye will say peradventure that ye be not scribes and some men say/ that ye look as like them/ as a horse looketh like a mare: and yet a horse is not a mare/ nor a mare a horse: but yet they be both of one kind: and so be you say they and the pharisees. Here now lieth the matter & bleedeth/ you standing at your negative/ and they at their affirmative: Therefore how might this matter be discussed? Forsooth I can not see but we must be feign to impanel a jury of xii honest men. But in earnest/ albeit that ye might as well live by prayer as the preacher may of the gospel/ yet me thinketh that good honesty would/ that first ere ye take any money for it/ ye made a good proof that the world were the better for your prayer/ and that ye could make men sure to do them good with your prayer/ orels I can not tell what I should say. And again in case ye might have a living by the scripture for your prayer/ & that ye were those same good & just men/ the prayer of whom the scripture so moche enhanceth/ yet I beseech you where have ye that scripture that teacheth you to take the living from the preachers/ & to rob them of their livings/ & the people of the living of the soul/ & of faith/ charity/ and all goodness/ & to live upon stolen goods? Some men that favour these new found sects/ will peradventure say: Well/ yet it is better these monks/ canons/ & such like have the impropriations (which though they preach not/ yet they keep some hospitality) rather than the secular priests should have them/ as they have had before/ which keep no hospitalyite nor preach neither. To this it is easy to answer: That it is not meet that any man what soever he be/ should receive the benefit or fruit of a preacher/ unless he do his duty therefore. Qui administrat evangelium/ ex evangelio vivat: That is/ he that ministereth/ teacheth & preacheth the word of god/ is right worthy to live upon/ & by the gospel: and to preach he is bound/ if he will receive such wages/ under the pain of damnation (as we proved a little before by thauthority of the same Paul) if he be not let by god/ that is that is to say by sickness/ & if he do not preach he is worthy to have no penny of such fruits/ albeit he mumble up never so many matenses/ David psalters/ trentals/ diryges/ and such like long prayers/ as we proved before when we spoke of long prayers. For this is a good argument: He preacheth diligently and truly: Ergo/ he is worthy to have therefore a living/ and even so is this: He doth neither of them/ ergo/ he can challenge no living: and this is Paul's mind/ when he saith: He that ministereth the word of god/ must live thereby: except peradventure ye can prove that to mumble up a long pair of matins be to preach the word of god/ which if ye can bring to conclusion/ by my truth ye have won the mastery for me/ for I trust than/ that when I say my matins/ that my matins may stand for a simple collation as well as your matins: and than I see not but that an impropriation were as wholesome for my body as for yours. And where it may be objected that over that/ that the priests keep none hospytalytie/ they neither preach at their benefices/ neither come at them neither yet ever look thitherward some of them: yea/ and if it chance some of them to preach/ it is such gear/ that it were more for the health of his parisshens souls that he were tongue tied. Forsooth that is even as true as the gospel: yea/ & so true that it maketh mine heart weep to think upon it. I beseech god ones to amend it when his will is. Is it not great pity to see a man to have three or four benefices: yea/ peradventure half a score or a dosyn/ which he never cometh at/ but setteth in every one of them a sir Iohn lack latin/ that can scarce read his porteus/ or else such a ravening wolf as can do nothing but devour thesely sheep with his false doctrine/ and suck their substance from them. Lord/ if it be thy pleasure/ ones have mercy upon us/ and give grace that we may have some remedy found for this mischief/ both of impropriations/ and also of them that minister not the word of god faithfully upon their benefices: as they ought to do: for I have known such/ that when they have ridden by a benefice whereof they have been person/ they could natte tell that is was their benefice. This is a wonderful blindness. And yet I think/ such or the same beneficed man will natte stick to ride an hundredth miles/ to prick a brooch upon an image cote/ and think it a right high merytoriouse deed. But to such time as it shall please the kings most honourable majesty/ of his benign mercy and pity/ with his most honourable counsel to see a reformation/ as well for th'abuse of impropriations as for the incharytable demeanor of all beneficed men/ that be not resident & abiding upon their benefices/ there to do their bound duty. It shall never be well in this church of Christ in England/ whereof his grace is the supreme heed/ nor yet the truth of gods holy word shall ever go forward in his right trade and kind. They have yet an other abiectyon/ and this is it: If impropriations be taken from monasteries/ say they/ than could they keep no houses nor hospitality/ but should be compelled to live all in poverty. Where unto I answer/ that as for poverty it is their profession / and standeth with their own monastical rules: for they all profess the same at their first entering into religion: yea/ and it must be wilful poverty also/ wherefore I can not see by their profession but that they been bound to help to all things that standeth with poverty. And as for keeping hospitality with stolen goods of impropriations/ I think it can not veil them but little to allege it/ wherefore this objection is not worth a straw/ and may better be called an abiectyon/ than an objection. Besides this I know very few or none/ but and if these impropriations were clean taken away from them: yea/ and a great deal more/ yet should they have more left in their hands than ever had Benedict/ Bernard/ Dominik/ or Fraunces/ or yet Brimo: ye/ more than many men think or can think well bestowed upon them. But & a man might (saving their patience) be so bold with them/ what matter were it (under correction I speak) if all these improfitable sects/ and strong sturdy rout of idle paunches were a little poorer/ to th'end that the true religion of christ might thereby something be set up and a vaunsed/ and syffycient company of the ministers of gods true word provided for in all parttes. I pray you/ what an idle sort be found and brought up in Abbeys/ that never will labour whiles they been there/ nor yet when they come thence to other men's service/ in so much that there goth a comen proverb: That he which hath once been in an abbey will ever more after be slothful/ for the which cause they been called of many men/ Abbey louts or lubbers. And some say that many of our holy fathers spend not a little upon my cousin jane/ Elsabeth and Margot (ye know what I mean) insomuch that/ that even they which be most popish of all/ & know none other god almost than the great drafsacke of Rome/ can not deny this to be true. Which popish persons not withstanding will not once open their lyppis to sue for a reformation to the king our most sovereign lord. And the cause why/ as it is noised/ & as good sygnifycations been thereof given/ is for that/ that some such abbot or prior will not stick to give an hundredth pounds at a clap to such a champion to speak in his favour in time of need. And I can believe it well: for I see no men in the world have more sure stakes to stand with them when they have any urgent business than the monks have even of them that know their naughty conversatyon / as well as I know my right hand from my lift. Now what should cause men to be so untrusty in a matter of untruth/ let other men judge. I can guess no matter or cause more likely/ than Huri sarra fames (as Vergyll calleth it) that is: the mischievous & insatiable hunger & covetousness of gold. And I fear me that even at this day/ money passeth fast from merchant to merchant. A thing there is in the wind/ what soever it be/ that every man knoweth not of/ which I trust in god will one day come to light/ as well as other things have: for I doubt not but christ is true/ which saith: Qihil est absconditum quod non revelabitur. There is nothing so craftily conveted but at the last it will & shall come to revelation. But what mischief care they to commit if they may redeem it for money/ & may have such jolly fellows to defend them in every corner? what care they for the loss of a little money/ which they can find again in the sore labour of their poor tenantꝭ How so ever the world go they lose nothing/ nor will lose nothing/ nor will eat the less by one cromme or bit of breed: Be there never so great dearth in the world/ yet will they measure their meat by the belly. As there was a blide abbot in the world which never would set him down at dinner/ but he would first undo the point before his belly/ & let it out a certain length/ & to such time he had filled his paukener to the point/ he would never cease as blide as he was. Marry some men say/ that he would seldom make any souper: & I think verily he needed not much. But to my purpose/ remove me once away the cause material of all these inconuenyentes & th'effect shall soon be removed. But as for to remove that cause efficient from them/ that is/ the spirit of the devil/ it were very hard. For that can no man do but god/ which can make a Camel to go through the eye of an edle: but as for the cause material/ or their infinite sums of riches/ of gold & of silver/ may soon be removed/ if it please our most redoubted prince/ with his most honourable counsel. Take from them their improper imꝓpriations with other suꝑfluytes/ & within a while peradventure they may be good men. And if not that/ yet am I sure that outwardly they shall not be a quarter part so ill as they be now. It were well done me thinketh that such men had their impropriations as would do faithful service to god/ to their prince/ & to their parissh/ in preaching/ setting forth sincerely & purely the word of the living god: & other that will not or can not so do/ it were best they were clearly dispatched of such benefices as they have what kind of bnfyces soever they be great or small/ forked cap or plain cap according to. s. Paul's mind. Qui non laboret/ non manducet. He that will take no pains/ let him take no gains: but if he will nedis eat/ let him nedis sweet/ or else let him eat his thumbs. How say ye now all my lords/ abbottis & priors with your improper ipropriations? which of good congruence god put in your mind so to call/ as he did into bishop Cayphas mind once to say the truth against his will: for if all the world had sought a name for them/ he could never have devised a better word than impropriations: for in good faith they were never proper unto you by the word of god: but even as fair stolen good as any is in christendom. How say ye (I say) Have ye any thing to allege for you against my poor reasons: if ye have/ come forth & ye shall be herd. I will not that ye lay for you/ your old ryveld refuge this did our father's/ there hath been as wise men as there be now: why did not they espy this gear? Tell not me what your fathers did/ which were blinded with such fathers as ye been yourself. But tell me whether your fathers in so doing did well or not/ & according to the scripture or not. And as for wisdom I tell you again/ that there is but one wisdom/ that we may surely trust unto which is the wisdom of god left in his scriptures/ if they can prove that their fact & deed in giving impropriations to such as ye be/ was grounded upon this wisdom/ than we will & must needs admit it & them to be wise/ or else in things pertaining to the soul/ we will approve no wisdom but that. think you this a good solution to say: Were there not as wise men before our time as there be now? Are ye not a shamed of such extreme madness? I pray you tell me one thing Were there not as great fools before our times as there be now? & I beseech you/ why might not our father's the made these same imꝓpriations be of that same sort. I promise you except you had them with this condition/ that ye should truly preach the word of god for them. I ensure you it was the most fond & foolish act (one of them) that ever was done: ye/ & a naughty act also: If at the last it were their act/ & not rather your tyrannous usurpation. But admit the all your forfaders were wise both tag & rag/ & not one fool amongst them/ what than? is this a good argument? Our fore fathers were as wise before our time as men be now: Ergo this was wisely done? I pray you who taught you so to reason? many a wise man sometime may play the fool/ & over slip himself? If he may/ than (as the northern man saith) Gay layke you with your old wisdom/ & your wise fathers. And so help me god & holydom/ if your wise fathers never played wiser touches than they did in this behalf/ me thinketh you might aswell another while allege upon your wise mothers/ & what soever your fathers were/ me thinketh their sons be not the wisest that ever I knew. Finally if thus moche may persuade you/ that your imꝓpriations of conscience can not be kept any longer. I beseech you for the love of god/ if any drop of grace be in you/ to give place to the simple & plain truth which I have here set forth/ with out either subtility or colours/ as the things where unto I never gave my mind/ nor intendeth to do. But if ye can not give place to the poor reasons here made/ set your pens to the book/ & aswell as god will give me grace ye shall be answered. And here I make an end/ nothing meddling with the patronage of the saide imꝓpriations to whom they shall be long/ nor yet with the persons to whom such benefices ought to be given/ nor what order is to be taken about them: but I commend all such ꝑsels to them that be of more experience & learning than I/ & to them that be in authority/ as to our most gracious lord & prince/ of all other princes the most excellent & worthy/ & to his most honourable counsel to whom with our most virtuous queen Anne/ & princess Elizebeth/ & all their honourable counsel/ be long life and joy to the pleasure of god. So be it I beseech jesus. ¶ Printed at London by Tho. Godfray. Cum privilegio Regali.