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
ICHABOD OR FIVE Groans of the CHURCH Prudently Foreseeing and passionately Bewailing Her Second Fall Threatned by these five dangerous though undiscerned miscarriages that caused her First Viz. 1. Undue ORDINATION 2. Loose PROPHANESS 3. Unconscionable SYMONY 4. Careless NON-RESIDENCE 5. Encroaching PLVRALITIES Humbly presented to her supreme Head and Governour The Kings most excellent MAIESTY and His great Council the PARLIAMENT of ENGLAND The Church of England Be watchful and strengthen the things that remain and are ready to die Rev. 3. 2. Cambridge Printed for I. Greaves 1663. ICHABOD OR The Five Groans of the Church CHAP. 1. O All you that pass by me stand and see if there be any sorrow like unto my sorrow if it hath been done to any Reformed or Protestant Church under Heaven as it is done unto me O now my wounds were ready to be closed my Ruines to be repaired my Desolations and Wastes to be finished when the Barbarous was checked the Licentious was restrained the usurpers were removed the professed Enemies of different Interests and Religion which persecuted me were subdued and I ready to settle upon the Eternal Foundations of sound Doctrine of Primitive Government of an holy and pure Worship of a decent and comely order to the amazement of the World to the honour of Religion to the glory of God to the peace of the whole Earth and for good will among men behold my children are discontent my Government is complained of my Ordinances are neglected my Ministers are despised my peace is disturbed and my safety endangered Hear O Heavens and give ear O Earth What could I have done that I have not done Have I not taught the truth of God sincerely giving Milk to babes and stronger meat to them that were able to bear it and the Oracles of God to all in a Language they best understood Have I concealed any part of Gods sacred Counsell from you Have I not set forth with all plainness and freedome the blessed fulness and excellencies of my Lord Jesus Christ in such a manner and measure as I received from the Word and Spirit Have I not administâ—ed all the Ordinances of God faithfully Have I not enjoyned and taught all vertue and all grace carefull reconmending to my Children whatsoever things are good whatsoever things are true â—hatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lâ—vely whatsoever things are of good report every holy Duâ—y every necessary Rule and every immitable Example with all the Advantages of sound Knowledge powerfull â—reaching which at once was able to inform the weak to reclaim the most erroneous to reform the most debauched to satissie the most curious and to silence the most refractory Have I not prepared with much study and industry with many prayers and tears with long education and diâ—igent care Reverend Bishops Orderly Presbyters able Ministers workmen that need not be ashamed duly ordained and called after an uninterrupted and Catholick succession through all Ages agreeable to that original institution which was from Jesus Christ the great High Priest the true Prophet the soveraign King of the Church the chief preacher of righteousnesse and Bishop of our souls Have I not I say taken an holy care of a succession of Ministers about holy things who might divide the Word aright by solid preaching miâ—ht wait upon God solemnly by a devout and discreet Praying might convince Gain-sayers by acute Disputing might instruct the world by exact Writing might maintain peace and order by wise Governing might reform the world by holy living Hath it not been my care and endeavour to keep up the soundness power and life of Christian Religion Have not I laboured that my good people might every where have what is necessary and wholesome for their souls good in devout Prayers in holy Sacraments in powerful Sermons whereby I desired God knoweth to preserve wholesome and saving truth to promote true holiness to set up an holy decency to maintaine the wholesome form and power of godliness in truth peace order and unity Have not I held forth an holy Light Rule and Life in the plain parts of Scripture every where read in the Articles every where acknowledged in the Creeds and Catichism every year explained in the Liturgy constantly used whereby poor souls had a plain easie and sure way to Heaven through an unâ—eigned Faith sincere Repentance a Catholick Charity a devout humility a good conscience and an holy obedience to God and man according to the will of God unto all well pleasing Doe not I take care to instruct the ignorant diligentlâ— to comfort the weak hearted tenderly to raise up them that fall compassionately to visit those that are sick charitably to relieve those that want mercifully to bury my dead that sleep in Jesus solemnly to punish those that doe amisse severely to restore them that have gone astray pitifully to instruct them that oppose themselves meekly to frame a way of Peace Order and Communion in which Brethren might happily dwell together in unity prudently rationally and discreetly O what failings of mine then have occasioned these impatient murmers which I hear What faults of mine have raised those bitter reproaches which I bear What enormities of mine have provoked those imminent dangers which I fear O why is it that ye who own my Saviour who have submitted to my Doctrine as your Rule who have parâ—aked of my Sacrament as your refreshment and comfort O why is it that ye hate and dispise me that ye strip and wound me that ye tear and mangle me that ye impoverish and debase me that ye make me a scorn an abomination an hissing and astonishment to all that see me a derision and a mocking to my enemies round about me Alas all men of weight and worth for parts and piety for judgement and ingenuity for conscience and integrity for grace learning and renown know my innocency thus far that as to the foundation of Faith and Rule of holiness I have only adheared to Gods blessed Word as for the Circumstances and Ceâ—emonies of Religion I use in them prudently and charitably that liberty and power which I suppose is allowed here for peace order and decency by that blessed God who is not the Author of Confusion but of peace as in all the Churches of the Saints If we may believe the integrity of those Reformers that setled this Church whose learning worth and piety hath been confirmed by the testimony of so many wise and religious Princes by the approbation of so many learned and reverend Convocations by the applauses of so many other reformed Churches if we may believe the preaching living and dying of so many hundred excellent Bishops and Ministers or the Prayers and proficiencies of so many thousand of godly Christians or if we may believe the wonderfull blessings and special graces of a mercifull God attesting the verity integrity and sanctity of my Christian
Constitution for many happy years or if you will believe all men in England who have by oaths and Subscriptions by Vows and Protestations resolved to maintain the Protestant Religion as it was established in the Church of England who despair any where to find the way of truth and peace of holiness and happiness but in the use of those holy means and in the exercise of those divine graces which accompany salvation within me proâ—essed and enjoyed I know nothing excellent in any Church for outward policy inward tranquillity and eternal felicity nothing that was pious or peaceable moral or vertuous ritual or spiritual orderly or comely or any way conducing to truth and holiness to grace or vertue to the souls edification and comfort which was not by me entertained with competent Maintenance noble Encouragements ingenious Honours peacâ—able Serenity and munificent plenty In which I flourished so many years by Gods gooduesse and mans indulgence Alas whatever I have done in the settlements of the Rites Circumstances and Decencies of Religion I have observed that modesty wisdom and humility that became a Church of Christ in discreetly and ingeniously compâ—ying with sober primitive and venerable Anâ—iqâ—ity in the Church as far as it observed the Rules of Gods Word and went not beyond the liberty allowed it in point of Order and Decency O you are too knowing to be ignorant and too ingenious to be insensible of your duty to God and your respect to me who was heretoâ—ore so much loved by my Children applauded by my Friends reverenced by my Neighbours feared and envyed by mine Enemies for those spiritual Gifts Ministerial Devotional and Practical which were evidently seen in me those heavely influences which people received from me those grâ—cious examples and frequent good works set â—orth by me the blessed experiences men enjoyed within me the charitable simplicities exercised by my members the numerous Assemblies the frequent Devotions the reverent Attentions the unanimous Communions the well-grounded hopes and unspeakable comforts which thousands enjoyed both living and dying in obedience to and communion with me which to impartial men were most impregnant evidences and valid demonstrations of true Religion and a true Church setled by the joynt consent and publick piety of a Christian Nation He was a wise holy and reverend Son of my bosome who said That in the greatest maturity of his Iudgment and integrity of his Conscience when most redeemed from juvenile Fervours popular Fallacies vulgar Partialities and secular Flatteries be declared to the present Age and Posterity that since be was capable to move in so serious a search and weighty a disquisition as that of Religion is as his greatest design was through Gods grace to find out and persevere in such a profession of Christian Religion as hath most of truth and order of power and peace of holiness and solemnity of divine verity and Catholiâ—k antiquity of true charity and holy constancy So he could not apart from all prejudices and prepossessions find in any other Church or Church-way ancient or modern either more of the good he desired or less of the evil he would avoid then he had a long time discâ—rned and upon a stricter scrutiny more and more in the frame and â—orâ— in the Constitution and Dispensation of the Church of England No where saith he diviner Mysteries no where sounder Doctrinals bolier Morals warmer Devotionals apter Rituals or comlier Ceremonials All which together by a meet and happy concurrence of piety and prudence brought forth such Spirituals and Graces both in their Habits Exercises and Comforts as are the Quintessence and Life the Soul and Seal of true Religion those more immediate and special Influences of Gods holy Spirit upon the Soul those joynt Operations of the blessed Trinity for the Iustification Sanctification and Salvation of a Sinner 1. Can you blame my Government that ancient and Catholick Government of godly Bishops which is so agreeable to Right Reason so suitable to the Principles of due Order and Policy among men so consonant to Scripture-wisdome both in Rules and Patterns so conforme to the Catholick and Primitive way of all Christian Churches throughout all Ages and in all places of the world Would you have me against all charity modesty humility or equity to fall away from the Apostolical way of all Famous Churches and religious Christians to cast off the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nec conciliâ—s in titutum sed semper retentum non nist authoritate Apoâ—tolica institutum the Apostolici seminis traduces Episcopos that universam sucessionem Episcoporum those successiones ab initis decurrentium Episcoporum that ordinem Episcoporum qui in Iohannem stat Authorem that toto orbe deâ—retum Shall I not enquire of the former Age and prepare my self to the search of my Fathers for I am but of yesterday and nothing Shall not they teach me and tell me and utter words out of their hearts Shall not I stand in the way and ask for the old way which is the good way and walk therein Would you have me give offence to the whole Christian world which either is or woâ—ld be governmed by Bishops as the most Apostolick Primitive and Universal Way Would you have me disown the right succession of the power Ministerial conferred by Episcopal hands unto this day Shall the Jewish Church have the Heads of their Tribes as Bishops and Rulers over their Brethren the Priests and Levites and the Christian Church in imitation of them as in other particulars so in this have their Ap stles Evangelists their Pastors and Teachers without reproach and may noâ—â— O it is certaiâ— eâ—that what is once well done in a regular publick way is ever after done as to the permanency of that vertue that is alwayes in a great and good example ple shall I lay aside Primitive right Episcopacy which hath sâ—ch grounds from Scripture both as to the divine wisdom so ordering his â—hurch among the Jews as also by the examPrecept and Direction evident from 〈◊〉 Lord Jesus Christ and the holy Apâ—stles in the New Testament who preferred worthy peâ—sons for their Piety Zeal and holy Gravity to exercise a christian authority over Ministers and people for their souls good which might consist with charity and humility for the presâ—rvation of the Churches peace and purity in the best and primitive times â— such grave persons as for their Age were Fathers for their innocency Saints for industry Labourers for constancy Confessors for zeal Martyrs for charity Brethren for their light Angels and venerable for all Excellencies And I own no other Bishops but such in whom are remarkable the vertues of the most ancient and imitable Bishops the industry of St Austin the Courage of St. Ambrose tâ—e Devotion of St. Gregâ—ry the Learning of Nazianzen the Eloqâ—ence of St. Chrysoâ—tome the Mildness of St. Cyprian the Love of St. Ignatius the Constancy of St. Polycarp the
de terra crying from the ground that by luxury or sloth by covetousnes or griping by insolence or pride by carelesness or loosenesse by disorder and irregularitie shall juâ—tifie mens malice against me and by that means perswade credulous and easie people that is true that hath been said of me all is just that hath been inflicted upon me I know not what Wo is heavy enough for him O alas my Brother O it had been better for him he had never been born 5. My Doctrince I can maintaine my discipline I can assert my constitution I can vindicate â—ou you O my Sons I cannot justifie 〈…〉 I must hear your reproach and cannot gain saie it Five things there are that tend equallie to mine and your own ruine which I must charge you before the world Five things that will insensiblie undermine my famous Fabrick which hath been the care and labour of so many years when erected and the miracle of this last year when restored These five sad Particulars are 1. Vndue Ordination 2. An unconscionable Simony 3. Carelesse Non-residence 4. Loose Prophaneness 5. Encroaching Pluralities CHAP. II. The Church of England's resentment of Vndue Ordination ALthough I am well satisfied whatever the Romanists and others have of late suggested that my Ordination is Authentick â—â—imitve and proper in the form oâ— it is valid in the Author being by men ordained in an uninterrupted succession by the Primitive Bishops as they were by the Apostles and the Apostles by Christ and Jesus Christ by God himself and is regular and legal in the circumstances of it being agreeable to the established Lawes of the Realm yet not without much regret must I confesse that solemn investiture of men to the great calling of Ministers fallen much below its native glory much shrunk in its Primitive sacrednesse and reverence and extreamly decayed in its first esteem and honour becaâ—se my Reverend Bishops in the great intricacies of late alterations are surprized to beâ—low the honour of that high calling 1. upon the Young 2. upon the Unlearned 3. upon the Debauched and 4. upon the Factious SECT I. Of Young Ministers whereof I have a Call of above 3000. WO is me when I have those that teach before they have learned that I have those that would instruct others and have need themselves be iustructed which are the first principles of the Doctrine of Christ. Instead of the ancient Fathers we have children who are made Priests in all Lands Former times honoured my excellent Clergy for their age and gravity reverenced them for their learning and austerity and esteemed them as the wonder of the world and said Ask the Father and he will shew thee thine ancients and they shall tell thee this age slights them for their youth and weakness for their ignorance and unexperience as persons that are but of yestardy and know nothing We have understanding saith the common people to the young men as well as you we are not inferiour to you yea who knoweth not such things as these As the Patriarchs separated their first-boâ—n for the Priest-hood and Moses Aaron reserved themâ—elves many years for their Ministries and the Law prepared men thirty years for the faâ—red service and the blessed Jesus the Preacher of righteousness entred not until the thirtieth year of his Age upon the great work of the Ministry so my Bishops knowing how to behave themselves in the work of God which is the Church of the living God the pillar and ground of truth took heed to themselves and the â—locks over which the holy Ghost had made them Overseers that they laid hands suddenly on no man neither were partakers of other mens sins but keep themselves pure taking care that men be first proved and then use the Office of a Deacon being found blamelesse and then when they had used the Office of a Deacon well and purchased to themselves a good degree of a Priest or Bishop then they took care tâ—at they should be blamelesse vigilant sober of good behaviour given to hospitality apt to teach not Novices left being lifted up with pride they fall into the condemnation of the Devil Moreover they took care they might have a good report of them that are without lest they fall to reproach and condemnation of the Devil But now since the loosenesse of these late times there are admitted to the Priesthood of the meanest of the people who are not the sons of Levi as in Ieroboam's days every one that will is made a Priest that he may have bread to eat Those Pulpits that were filled with ancient Fathers are now Desks for young children those solemne Assemblies that were rapt up into the third Heaâ—â—â— with pious Sermons and devout Prayers hear the late peâ—antique Herangues and juvenile Orations with scorn and laughter those people that thronged to hear the wisdome of God delivered in the 〈◊〉 of the Spirit and with power are quite weary of that true foolishnesse of Preaching that consists onely in the childish wisdome of words and in the trifling enticing words of mans wisdome I had reverend men that shewed themselves a pattern of good works in Doctrine shewing uncorruptnesse gravity sincerity sound speech that cannot be condemned that they that were of The contrary party were ashamed having no evill to say of them when I ordained Elders in every City I had men blameless sober juâ—t holy temperate whose judgements were setled whose passions were allayed whose affâ—ctions were composed whose actions were advised and conversation exact and uniforme since every one did what was good in his own eâ—es My young Ministers have been unstable in all their waâ—s unsetled in their minds rash in tâ—eir undertakings imprudent in their carriage weak in their discourses unexperienced in their behaviour not even orderly and stayed in their conversation to the grief of good men who esteem all Ministers very highly in love for their works sake to the joy of those evil men that have ill-will for Sion who cry Aha aha so would we have it O young men who requireth these things at your hands Why do you run before I am willing to send you O how dare you take this Office upon you until you are called with solemn preparation as was Aaron Are not you afraid now you have newly passed the elements of Philosophy and the first principles of Nature to look into those mysteries which the Angels desire to look into to search into that knowledge which passeâ—h knowledge Are not you afraid to ascend that Pulpit whither Luther said he never ascended though very aged without fear and trembling Are not you afraid to undertake that dreadful work from which the Prophets fled the Fathers avoided the Primitive Pastors trembled at Do you know what you do when you undertake to be Embassadors in Christs stead to bring back the world to God to be Co-workers with God in the salvation of souls to be Angels of the Church to be as Stars in Gods right
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