hand to be Stewards of the misteries of God to watch for precious souls as they that must give an account How can you govern others who cannot govern your selves What power have you ovâ—â— others who have hardly any power over your selves What esteem can you find among them who will naturally dispise your youth Did not Philosophy think you fit O young men to â—ear Morals and shall Divinity admit you to read divine Lectures How can you in the heat of youth in the vigour of your lusts appear in the world perswading men to mortifie their lusts to crucifie the flesh with the affections and lusts With what hope can you endeavour to compase the world to that great Rule to which you cannot compose your selves How will you behave your selves as Guides among persons whose years and experience are so much beyond yours How impertinently will you converse how weakly will you discourse how imprudently will you deal how contemptibly will you live among a staid and discreet people wiser then you in their Generations The goodness of God having furnished man with two chief Instruments saith an incomparable man both necessary for this life hands to exercise and a mind to devise great things the one is not profitable longer then the vigour of youth doth strengthen it nor the other greatly tâ—ll age and experience have brought it to perfection SECT 2. Of Dibauched Men ordained 1500. OH am I as Iulian blasphemed the sanctuary of all prophaneness Am I a reâ—uge for all licentiousness Whom a strict Colledge expels whom the severe University discountenanceth whom civil men note with a mark of hatred and abhorrence must I admit to my sacred Order and honour with my most solemne Ministrations My care is that each Minister should be of an holy and unblameable conversation What have these poor creatures to doe to take Gods Word held forth by me in their mouths seeing they hate to be reformed O my reverend Sons what do you bring a man to â—each the world a God and his service Who is without God in the world What do you send them to speak of that God who is not in all their thoughts Why are they employed to propagate the knowledge of God who desire that the knowledge of the holy One may cease from them To what purpose do they preach an holy Life who never intend to live it Why do they put those poor souls to pray for those things of God which they doe not desire to read that Bible which they do not believe to bind thosa heavy burthens upon the people which they themselves do not intend to bear to teach that on the Sabbath demurely which they will conâ—radict throughout the Week profanely Is there any need of authorizing publick patterns of impiety Do you intend to destroy what ye have built I know you not Why then do you send lewd Ministers to teach men by an evil example that prophanenesse which I have endeavoured to reform by my good instruction Wo is me that I â—ee those within me running to all excess of riot who are employed to teach a pure Religion and undefiled before God You O reverend Fathers taught men to deny all ungodliness and worldly lusts and live soberly justly and godly in this present world and will you suffer men to go from among you to reach all ungodlinesse and worldlie lusts O alaâ— one man a Divine and a Beast What consecrated to God and devoted to sin An abomination in the holie place Behold thou are called a Minister and reâ—test in the Law and makest thy boast of God and knowest his will and approvest the things that are more excellent being instructed out of the Law and art confident that thou thy selfe art a Guide to the blind a light of them which are in darknesse an Instructor of the foolish a Teacher of babes which hast the form of knowledge and of the truth of the Law thou therefore 〈…〉 another reachest thou not thy self thou that preachest a man should not steal dost thou steal thou that sayest a man should not commit adultery dost thou commit adulterio thou that abhorresâ—â—dols dost thou comâ—it Sacâ—iledge thou that makest thy boast of the law through breaking the Laâ— dishonourest thou God for the Name of God is blasphemed among the people through you SECT 3. Of Vnlearned Men Ordained I Am ashamed that than ignorance which formerlie found preforment should now find orders too and that I should settle them legally in that calling whereunto I alwaies said they had illegallie intruded themselves It was too much to suffer that daring ignorance to Vsurp the sacred Office much more to consecrate it to it The late Miscarriages want nothing to compleat them but to be hallowed The Catholick Church never enterâ—ained a Ministry but what was qualified either with extraordinarie gifts from above or with humane leaâ—ning from below by which the mind being instructed and improved in all the riches of wisdome and knowledge which are part of the glorie and image of God in man by this learning all truths are clearlie unfolded How do you think poor souls can clear divine truths lying hid in the depth darknesse and ambiguity of Original words without skill in Languages How can the attain the genuine and emphatick sense of the Word of God without skill in the Original words and phrases How can they maintain the truths I have established and conâ—ute the erroursâ— I have condemned How can they detect the fallacies with which my poor people are deluded and convince the gain-sayers with which I am â—roubled and discover those sophisms in which poor souls wrap themselves darkning wisdome with words without understanding without the art of sound reasoning How can they convey the holy truths they are furnished with to others without an holy Eloquence a sacred Perswasion and Rhetorick which may commend them to mens minds and enforce them upon their hearts how can they satisfie themselves and others in the Controversies of this Age without the Observations Histories and Customs of former Ages and standing in the waâ—es and asking for the old which is the good way and walk therein so find rest for their souls How is it possible for those poor creatures to understand sundry passages of Scripture depending upon propriety of words â—dioms or upon the Cuâ—toms Rites Proverbs Forms Usages Laws Offices and Antiquitie oâ— the Assyrian Persian Greâ—k and Roman Governments without a competent portion of humane Learning My Religion was as the Kings Daughter all glorious within attended on by Arts and Sciences those Handmaids who cloathed her with garments wrought with needle-work of divers colours embroidering her with pathetick 〈◊〉 â—ith solid Eloquence and Orations with Sublimity and Gravity with Method and Acuâ—eness with excellent Morals and useful Observations of a very sober sense But now alas it 's exposed to a prophane world with the ridiculous impertinencies and foolish adventures of men zealous but not according to knowledâ—e
needs justifie Malice it self Must you needs justifie what Uncharitableness it self durst not suggest against you Doe you hear what they say There there go your Ministers If you heâ—r not what they say see what you are You are the salt of the earth if the salt now loose its favour wherewith shall it be salted it is thenceforth good for nothing but to be cast out and to be troden under foot of men You are the salt yet how unsavoury you are the light of the world and do you walk as children of light are you burning are you shining lights Oh your carelesnesse Oh your indifferency in matter of Religion Oh how negligently you doe the work of the Lord while you know God is serious in the Word he speaks in the Judgements he afflicts in the Mercies he bestows When you know Christ is serious in redeeming souls the holy Spirit is serious in sanctifying them the Devil is serious in undoing them the whole Creation is serious round about you How you Triflle with immortal souls how you play with the great and terrible work of the Ministrie how formallie you do pray how unconcernedlie you do preach how vainlie and unprofitablie do you discourse how unevenlie do you walk What do you speak for Eternitie doe you preach for Immortalitie Are you sent of God are you here to save souls and yet Gallio-like care for none of those things Wo is me to see you walk in the counsel of the ungodly stand in the way of sinners and sit in the seat of the sâ—oâ—nful whose delight should be in the Lâ—w of the Lord in whose law you should meditate day and night What the same man laugh at Religion and preach it the same soul Droll upon serious Holinesse in company and yet urge it in the great Congregation What perswade men to vertue in the Pulpiâ— and laugh men out of it in the Parlour Where is that serious Holinesse that crowned that solemn Graviâ—ie that adorned that severe Vertue that advanced my sober Ministers my Reverend Pastors and holie men Where is thy pious Spiâ—iâ— devoâ—t HALL where is thy gracious Temper excellent VSHER where is thy even and setled Frame serious HAMMOND where is thy vertuous 〈◊〉 Famous MORTON where is thy rationall well-weighed and staâ—ed soul O veneraâ—le SANDERSON In England as in Rama there is a voice heard lamentaâ—ion and weeping and great mourning I as Rachel weeping for my excellent children but they are 〈◊〉 Wo is me for your Covetousness O ye my sons than you inâ—â—â—uct men for another world yet loâ—k not beyond this tâ—â—e you who are sent to teach men to live by faith should yeâ— live by sense that you who teach faith the â—vidence of thâ—ngs not seen should yet eye onlie the things which are seen Oh shame self-denyal is the great dutie you enjoyne self-seeking is the great sin you are guiltie of Love not the world is one of the most remâ—rkable Axiomes of our Religion Love the world is the considerablest rule of your lives I have coveted no mans silver or gold saith the Apostle Oh what â—y you I seek not yours but you saith he I seâ—k not you but yours say yoâ— Neither at any time used I a cloak for covetousnesse God is my witnesse saith the Apostle Oh what you have done God and men are witness Give me the souls saith Abraham take thou the goods Give us the goods say you take you the souls Is to live to Christ in this sense thy gain is to die to him thy advantage Alas Alas Oh your debauched courses you vile and sordid souls An holy Calling and an unholy Life Spirituall persons and yet live after the flesh a clean Garment and an unclean heart servants of God and yet servants of sin reverend in your Function and yet shameful in your Lives a Minister and yet given to Wine a Priest and yet wanton in holy Orders and yet in riotous Disorder walk circumspectly and yet reel a man devoted to the Study and the Closet in chambering and wantonnesse conversation in heaven and in Ale-houses and Taverns studie Eternity and yet trifle away time stand at the Communion of Saints yet sit down in the company of scorners Oh these things ought not to be Thus vile you are and yet you are proud thus dishonouring your selves and yet ambitious Learne of me said Christ for I am meek and lowly Look upon you you are proud and Lordly I made you Ministers for the service of souls you advance your selves to be Rulers I taught every soul of you to be subject you are impatient of subjection Humility and meeknesse was the glory of my Ministers haughâ—ness and pride is your shame Were you raised by the favour of God and men lately to be high now God remembred and man piâ—ied you in your low estate God will remember and man will punish you in your high estate You humbled your selves and you were exalted you exalt your selves and you may be made low Oh the pride that composeth your Sermons that contrives your designes that fills your thoughts that for meth your countenances that 〈◊〉 the Accents and Emphasis on your Words that oâ—dereth your Habit modelleâ—h your Gestures that makes you aim at your seâ—ves in all you do and forget God when you should aim at God and forget your selves Shall Ministers that bring men to Heaven live in pride that cast Angels to Hell You are proud poor souls and ye must be contentious too Ambassâ—dours of peace ye are yet in strife and envie you profess a Gospel of peace yet what emulation what wrâ—th Christ lest peace among you when he went to Heaven shall he find peace when he returns from Heaven Oh no though Religion obligeth you to peace although divisions have undone us although Truth be almost lost the power of Godliness be decayed good men be grieved I be endangered though enemies be encâ—uraged and Atheism be promoted by your unhappy differences yet still you quarrel still you dispute Why doe you strive seeing ye are brethren Have you not one God have you not one Faith have you not one Baptism have you not one Hope Oh why do you not keep the unity of the Spirit in the bond of peace why these jealousies these fears thâ—sâ— distances these bitternesses I mark them which cauâ—e divisions contrary to the truth and peace I always owned and shall avoid them Bishop Vsher proposed what was moderate you hearkned not Bishop Davenant writ peaceablie you read him not Bishop Sanderson offered modestly you regarded him not many sober men offered healing Principles agreeable to the Concessions on all hands yet they are neglected God himself united you in your miseries yet you disagree in your judgements he joined you in sufferings yet you divide your selves in his service O tell it not in Gâ—th publish it not in Askelon that Ministers of the Gospell disagree among themselves and head and lead their people to disagreements What shall
four hundreds pounds yearlie during a short life that you should appear in a Pulpit if yet you doe appear in a Pulpit for a little Maintenance that you should appear very solemnly every Sunday onely to put a trick upon God and men I hope better things of you and things that accompany salvation though thus I speak In the Primitive times every Church of so many souls as are of your Parishes had many Ministers whereof the ablest speakers did most in publick and the rest did the more of the less publick work which some mistake for ruling Elders but now one of you takes the care of many Churches The Popish times I mean years 632. could divide England into Parishes for the better discharging of the cure of souls our times unite those Parishes again for the better maintenance of pride and vanity Is it for this that we are reformed is it for this we are Protestants then each Parish had their Ministers to pray with them ferventlie to teach them faithfullie to comfort them seasonablie to converse with them usefullie to relieve them charitablie to direct them carefullie Ah! in quae nos reservamur tempora Now now my people are neglected my buildings are ruined my hospitalitie is lost my authoritie is shrunk and faln and the Church of England is thought to be nothing else but the interest of a few crafty Clergie-men ordering all things to their best advantage Though Envy may know and Prejudice it self may consider I am a Church made up of godly and religious men Princes Nobles Gentry Bishops Ministers and People maintaining an Orthodox Doctrine a Primitive Government a pure and orderly Worship a severe Discipline and a Christian Communion in Word and Sacrament who have forbid these extravagancies by wholsome Laws checked them by severe Canons and disallowed them by fair and just means imaginable In the darkest and most superstitious times I ordered That no Monks i.e. idle persons should take Livings of Bishops or appropriate the Revenues of them to themselves but that the Priests serving in those Cures and the Churches might be provided with necessaries Do you know why Monks were pulled down in H. 8. time Lay it to heart I beseech you for many look for your fall too 1. They were accused for engrossing Wealth and trade and do you hear what the world saith of you 2. They were accused for impoverishing Parish-Priests by decrying Preaching as ministring matter of Schisms and Disputes and magnifying their own performances of Prayer and Devotion by which and other Artifices they undermined the poor Priests and procured that many Churches presentative with their Glebes and Tythes were appropriated to their Covents leaving but a poor pittance for the Parish-Vicar This was the occasion of the first Impropriations I pray God your carelesness doth not occasion another Oh remember Robert Whigifts the Abbot of Wellow's speech who was wont to say That they and their Religion could not long continue because said he I have read the whole Scripture over and over and never found that Monasteries and I may adde Pluralities were founded by God for said the honest Abbot every planting which my heavenly Father hath not planted shall be rooted up Do you remember that Lay-parliament in King H. 8. his time wherein the Nobles and Commons assembled signified to the King That the Temporal profession of Abbots Priors c. vainly spent would suffice to finde 150 Earls 1500 Knights 6200 Esquires 100 Hospitals Doe you remember those Mock-parliaments that often considered how many 1000 men your Tythes ill bestowed upon you as they thought would maintain You were once undone now are you made whole I beseech you my Sons sinne no more left a worse thing come unto you Bishop Iewel on 1 Thes. p 71. Forasmuch brethren as we were kept from you for a season concerning sight but not in heart we are enforced the more to sâ—e your face with great desire Therefore we would have come unto you I Paul at least once or twice but Satan hindred us Such a zeal and care had he over the people of God Oh in what case then are they that are careless and have no regard of the people of God! which hunt after 〈◊〉 and bend not themselves to do good which serve their own belly and seek to be rich and eat up the people of God as if they were bread They cannot say they have a desire to sée the face of their flock and that their heart is with them howsoevar they find time for other matters they can never take time to know their sheep and 〈◊〉 doe the work of the Ministry among them they care not for them they think not of them they plant not they water not they watch not they give no warning of the dangers at hand they teach them not to deny all ungodliness and worldly lustâ— and to live soverly righteously and godly in this present world It were happy if all such were removed out of the Church of God they destroy the souls and lead them to destruction by their negligence What account shall they give unto God for the souls of their Brethren Where shall they stand or what will they say when he shall bid them make a strait account This is the practise of Satan he useth all means to snare us and withdraw us from that blessed hope sometimes he letteth the encrease of the Gospel by raising up tumults and disquieting the Church of God 〈…〉 the heart of such as are in Authority to perâ—ecute by all means the teachers of the Gospel of Christ. Again when God gives peace and quietness to his Church he leadeth the Overséers of the people to a forgetfulness of their duty to séek the pleasures and delight of this life and to have no regard of the work of the Lord such occasion the Devil séeketh to hinder our salvation and to withstand the truth and glory of God CHAP. V. The Church of England's resentment of Non-residence OH my Sons I have no pleasure in exposing you yet have I no power to excuse you you know that I have charity for you that suffereth long that is kind that is not easily provoked thinketh no evil beareth all things believeth all things hopeth all things endureth all things Alas what shall I do now my people complain my adversaries reproach my Soveraign is displeased my Nobility and Gentry are incensed and where-ever I turn my self Complaints are made Petitions are drawn up Jealousies are whispered and Fears are murmured If I should hold my peace I should be thought altogether such a one as you are if I should speak my tongue fails me I am in a great strait yet you had better hear your miscarriages faithfully reproved by me to your reformation then maliâ—iously aggravated by others to your destruction My words may be smart yet they are wholsome severe they may be yet kind you hear me with sorrow but not with more then I speak to you with 1. It
Noblenesse of St. Basil and those who come neerâ—st the Apostolical pattern and resemble the most of any Christians or Ministers the Grace and Glory of our Lord Jesus Christ. Iâ—enâ—eavour that my Bishâ—ps may be among Christians the most faithful among Men the most civil among Preachers the most painful among Oratoâ— the most perswasive among Governours the most moderate among pious Men the most â—ervent among Professors the most forward among Severe Men the most exact among Sufferers the most pâ—tient among Perseverants the most constant the most compleat every way and perfect unto every good wâ—rk These I take care should be duely chosen should be esteemed with honour and reverenced with love My Rule to them is That they should over-rule with vigilance should rule with joynt counsel neither levelled with younger Preachers and Novices nor exalted too much above the Grave and Elder I allow these men an honourable competencie with eminencie wherewith they may exercise a large heart and liberal hand which may conciliare a general respect and deserve the common love My dirâ—ction to them is that their vertue and piety may preserve the Authority of their places and this in the order peace and digniâ—y of the Church that they may be the Touâ—hstâ—ne of Truth the Loadstone of Love the Standard of Faith the Pattern of Holinesse the Pillars of Stability and the Centres of Vnity such as the Erroneous may hate the Factious envy good men may love and bad men may fear 2. Can ye blame my Doctrine approved by the Refâ—rmed and agreeable with the Primitive Church a doctrine according to godliness teachingâ—aâ—l men that denying all ungodliâ—â—ss and worldly â—ust they should live righteously soberly and godly in this present world 3. Doe you find fault with my Devotion in the Publick worship of God by Confession prayers praises Psalms and other holy Oblations of a Rational and Evangelical service offered up to our God by the joint piety of all my children the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Communi Oratio where nothing is expressed as my mind which I thought not agreeable with the mind of Gods spirit in the Scripture nor do I know any part of it to which a judicious Christian might not in Faith sâ—y Amen taking the expressions of it in that pious and benign sense which the Church intended and the words may well bear Indeed the whole composure of my Liâ—urgy is in my judgement so wholesome so holy so compleat so discreet so devout so useful so savoury so well-advised that I find nothing in the eighteen Liâ—urgies composed in the Eastern and Western Church that is excellent but is in this of mine and many things which are less clear or necessary in them are better expressed or wisely omitted here the whole being so ordered as might best inform all peoples understandings stir up their affections and quicken their devotions in a wholesome form of sound words such as Moses David the Prophets and the Lord Jesus left behind them solemnly recorded in the Scriptures So that according to the primitive care I first laid down Scripture grounds in the Creeds and Confessions and then I enlarged and fixed my Lyturgies and devotions as near as I could to the majesty 〈◊〉 and exactness unanimity and fulness of publick prayers upon all holy publick occasions so plainly that the devout soul knows well what it should desire of God and so affectionately that it earnestly desires in it what it knoweth God alloweth and so uniformly that it peaceably goeth along with the Congregation with one mind and one heart in the unity of the spirit in the bond of peace 4. Is it the Rites and Ceremonies I impose that displease you Alas I find the God of Heaven which we worship in England enjoyning more Ceremonies on his own people and forbidding no holy custome to any Christians in order to advance the decency and order of his service or Christâ—stians mutual edification and joint devotion under the Gospel Our blessed Saviour hath by his spirt guiding the pens and practises of the Apostles sufficiently manifested the power and liberty given the Church and the Governours of it for the choice and use of such decent customes Rites and Ceremonies not as divine institutions upon the consciences but as humane injunctions upon the practises as agree with godly manners and the truth of the Gospel and may best serve for order deâ—ency peace solemnity and mutual edification of Christians agreed upon by publick consents in which every ones vote is personally or vertually included It 's true as the Lyturgy so the Ceremonies have something of Rome in them for to deal plainly I did freely and justly assert to my own use and Gods glory whatever upon due tryal I found to have the stamp of Gods truth and grace or the Churches wisdome and charity upon it I would not refuse any good I found amongst them because iâ— was mixed with some evil but trying all things I held fast that which was good beingintent upon the great ends of pâ—ety devotion and charity It 's true I enjoyn my people an inward worship of soul in spâ—riâ— and in truth before God but withal I enjoyn outward worship of the body which is but a reasonable service to God 〈…〉 the body exemplary and significanâ— before men in such habits anâ— gestures as ma◠〈◊〉 coâ—â—uce by the advice of the whole Church for the private spirit of the prophets in thâ—â—â— things ought to be subject to the pâ—blick spirit of the Prâ—â—hets to reverence devotion and eâ—iâ—iâ—ation in knowing â—umble meek and qâ—iet spirits righâ—â—y discerning the innocent nature of such things not prohibited and so indifferent and the Christian liberty allowed to them to use those things indifferent when commanded and to laâ— them a side when not commanded However let the many Obligations to unity by the true Faith you jointlâ— professe give you more satisfaction then the occasions of dividing the Ceremonies in which you differ give you offence so that you may not upon so small occasions in such small mâ—tters sacrifice to your private passion and perswasion the publick peace and prosperity of the Church espâ—cially since I never heard of any sober Christian or truely godly Minister who being in other things prudent unblameable and sincere did ever suffer any check of conscience meerly upon the account of having been conformable to and keeping communion with me nor did they ever complaine of Ceâ—emoniâ— Lyturgy and Episcopacy as any damps to their real graces or to their holy communion with Gods blessed Spirit but admired them as the united influence the joynt consent the combined devotion of all good Christians in this Nation who publickly agreed with one mind and in one manner to serve the Lord in a way allowed by the most pious of Princes practised by the best Nobility owned by the wisest Gentry maintained by the most learned Clergy and embraced by the
horse married my Patrons daughter or gave bond to resigne Sol. Fie fie Are you called to be Ministers Doe your dutie â—ou may look for your due and make no terms with men for what God freelie gives â—ou Will you add a cheat to your Sacriledge rob God and put a trick upon the Law â—s this is this to obey for conscience sake Object I onely bought an Advowson Sol. If you cannot buy a Living when it is vâ—id how can you buy it over another mans head when it is not What do you aim at in the Advowson Do you aim at the good of souls those souls are provided for alreadie Do you aim at the benefit of the place O unworthie man What embrace the present world is the Tythe a Ministers what need you buy it aforehand Is it the peoples why do you take it at all 2. And is the Church grown so contemptible that it may be bought and sold for money Is Preferment rather a prize for the Richest then a reward for the Worthiest who will spend their daies in serious studie and their life in wearisome retirement and their estates in a chargeable education and at last must either buy their preferment or live neglected and die unobserved What ingenious man can endure tedious allowance unsupportable fees intolerable baffles and not retire to his closet and there give himself to dispondencie and despair cursing the day wherein he was born and the years wherein he was bred up saying as Elijah secretly to his soul Lord it is enough take away my life since I have out-lived the glory of the Church the honour of my Calling the encouragements of Parts and Worth I cannot live usefullie O that I might die comfortablie 3. Have I no true Ministers but a Generation of Demasses that embrace the present world Have I no Ministers called of God that will live upon God none that can trust God with their maintenance Will you all crowch for the Priests office onely that you may eat a Morsel of bread will you all degrade your selves and buy and sell your sacred persons and employments Justlie would the Catholick Church have degraded you Can. ap 10. Conc. Chalc 2. Conc. Aurias 14. And will you go on making merchandize of the Word and will you go on in the Ministrie out of filthy lucre and not out of a ready mind Thus thus are my worthie Sons laid aside the unworthie are promoted my people perish my Religion decaies my enemies break in upon me and I have only here and there one to stand by me The weak the scandalous that came in by Symony betray me Oh sacred Majestie O ye the honourable Nobilitie O ye worthie Gentlemen let it be your honour that you can dispose of Livings to the glory of God the honour of the Church and your own comfort let it be your shame that you make any advantage of your Livings to the dishonour of God the danger of the Church and the ruine of souls Oh ye ingenious Ministers content your selves rather that you deserve Preferment then endeavour to enjoy them in this vile unworthie and dangerous way never stoop to these low terms be rather buried in an honest privacie then appear with a publick infamie Non si nunc olim sic erit Oh sacred and august Authoritie of King and Parliament own your former Laws vindicate your Authoritie meet meet this threatning mischief set a watch upon Patrons and their Stewards frown upon the reaching Clergie find out the Panders of Symony that lie about town and set up as it were an Office for abomination Take heed Oh ye Patrons how you lay the Childes portion in a Parsonage and devour that which is holy and after that make enquiry forcing the hopeful Youth to begin with Perjurie and commence with Sacriledge Oh! words fail me I must leave with you the excellent Jewel's words to Queen Elizabeth 1561. The Livings of such as are in the Ministry are not in their hands to whom they are due they seldom pass now adaies from the Patron if he be no better then a Gentleman but either for the Lease or present money Such merchants are broken into the Church of God a great deal more intolerable then were they whom Christ whipt out of the Temple Thus they who should be carefull for Gods Church that should be Patrons to provide for the consâ—iences of the people and to place among them a learned Minister who might be able to preach the Word to them in season and out of season and to fulfil his ministry séek their own and not that which is Iesus Christs they serve not Iesus Christ but their belly and this is done not in one County in one place but throughout all England Oh mercifull God whither will this grow at the last If the misery which this Plague worketh would reach but to one Age it were intolerable it will be a Plague to Posterity it will be the decay and desolation of Gods Church Young men sée this and they are weary and discouraged they dibert their studies another way I know your Grace heareth not of these matters and I hope God will work in your gracious heart some remedies against them for otherwise the Schools will be forsaken the Church desolate the People wild and dismayed the Gosoed discreâ—ited and this noble Realm which ever was famous for the name of Learning likely to come to such ignorance and barbary as hath not been heard of in any memory before our time Poor souls are destitute without a Guide the afflictes in conscience have noâ—e to quiet them they grow wilâ— and savage as a people that hath no God they are commanded to change their Religion and for lack of instruction they know not whither to turn them Oh if the Kingdom of God be not worthy to be promoted yet the Kingdom of Satan is worthy to be overthrown Oh our Posterity shall rue that ever such Fathers went before them and Chronicles will reâ—â—rt this miscarriage they shall leade it written in whose time and in whose reign 〈…〉 Or if we grow is barbarous thâ—t we consider not this or be not able to draw it into Chronicle yet forreign Nâ—tions will not spare to write this and publish it to our everlasting reproach and shame By these means forreign power which by Gods mercy this Realm is delivered from shall be brought upon us the truth of God shall be taken away the holy Scripture burnt and consumeâ— in fire a marvellous darkness and calamity must needs ensue Oh that your Grace might behold the miserable disorder of Gods Church or that you might sée the calamities that will ensue It is a pâ—rt of your Kingdom and such a part as is the prop and stay of the rest I will say to your Mâ—iesty as Cyrillus someâ—imes said to the godly Emâ—erours Theodorus and Valentinian Ab ea quae erga Deum est piâ—tate reip vestrae status pendet You are our Governour you are