Some of the brethren of the Nonconformists have been of the same Judgment whatever this or their practice now is Memorable to this purpose is that saying of Mr. Baxter to his People of Kiderminster I ever loved saith he a Godly peaceable Conformist better than a turbulent Nonconformist and should I make a party or disturb the peace of the Church I should fear lest I should prove a Firebrand in Hell for being a Firebrand in the Church And by all the interest I have in your judgments and affections I here charge you that if God should give me up to any factious Church-renting course against which I daily pray that you forsake me and follow me not a step It is an unhappy degree of wickedness to be a ring-leader in any schism Every accessory is faulty enough but the first Authour abominable Those who either by his example suggestion advice connivence or otherwise are taught to doe ill increase his sin as fast as they do their own Whosoever shall break one of the least Commandments and shall teach men so shall be called least in the Kingdom of Heaven An unruly beast breaks the hedge and feeds in forbidden Pasture the whole herd follows but the owner must answer for all the trespass that is committed Therefore is Ieroboam so often branded in holy Writ with this note of infamy Ieroboam the Son of Nebat that made Israel to sin His fault lived when he himself was dead and 't is often said by Divines that his torment increased in Hell according as his sin increased upon earth and that the wickedness of Israel will not be taken off from his Soul for ever It was shame enough to Israel that they were made to sin by Ieroboam but O the miserable Estate of Ieroboam that made Israel to sin his pretence was fair enough but that was no excuse to the foulness of his crime nor is it any mitigation to his present torment Let the Authours of schism in the Church pretend what they please to Religion and Truth yet how they can have the true love or power of either in thier hearts or lives that seek not the Church's Peace and Unity withall I cannot understand The Holy Ghost in Scripture joins both together Love truth and peace And speak the truth in love He follows neither that persues them not both It was an unquestionable Maxime amongst Christians in the ancient Church which is no less a truth now than ever non habet Dei charitatem qui Ecclesiae non diligit unitatem The Love of God abides not in them who do not love and keep the Unity of the Church Nay the practice in question tends not onely to the dividing and distracting the Church but even to the dissolving and destroying her being It puts the members of the body of Christ out of joint and causeth a Luxation of the parts and so hinders that spiritual Nutrition thriving and growth in grace that ought to be in the body of Christ. For as in the natural body of man if a member be separated from it it can receive no nourishment or growth nay if there be but a dislocation of a part so that it be onely out of joint it will not thrive or prosper but wither and consume till it be set right again so the mystical body of Christ can never increase with the increase of God if either there be not a right Union of the joints to the head or if that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ligament and bond that knits and fastens one member to another be broken Now this Union of the members the Apostle saith is made by the Ligament of Love which he therefore calls the bond of perfection because as it unites Church-members among themselves so it is the cause that they communicate mutual help to the profit and preservation of the whole The members of the Church then being made so loose and set at such distance so divided and distracted one from another some hurried this way and some that it must needs argue that this bond is either quite broken or much loosned And if it be a truth which Philosophers affirm that every natural body desires no less its unity than its entity I fee no reason why the spiritual and mystical body of Christ the Church should not in like manner desire its unity since if it be and continue thus unhappily divided it cannot long subsist in its entity As a tottering wall of stones heaped up together without mortar or binding is easily shaken and thrown down so must the Church be soon brought to ruine if this distracting and dividing course be suffered and practised By concord and good agreement among Christians the Church grows and is enlarged So by their discords and divisions it will in short time perish and come to nothing Say I this onely Or say not the brethren of the Nonconformists the same He that is not the Son of peace is not the Son of God saith Mr. Baxter all other sins destroy the Church consequentially but division and separation demolish it directly Building the Church is but an orderly joining the materials and what then is disjoyning but pulling down Believe not those to be the Church's friends that would cure and reform her by cutting her throat Pro Ecclesia clamitant saith St. Cyprian of such they cry out for the Church but contra Ecclesiam dimicant their practice is a fighting against the Church And that not by open and professed hostility but by secret and unseen Policy Their pretences are friendly but their actions mischievous their voice like Iacob's but their hands like Esau's Thirdly it hinders the Communion of Saints that holy and sweet fellowship which all the Members of Christ's Church ought to have both with Christ their head and each with other When in the natural body of man the members are joined to the head and one with another they have by virtue of that Union Communion also and do impart bloud spirits and life from one to the other So in the mystical Body of Christ the members being joined to the Lord and one to another there will be a sweet Communion among themselves in heart and affections joy with them that rejoice and forrow with them that weep prayer each for and each with other the multitude of them that believe will be of one heart and one soul. Now one of the closest bonds of Union amongst Christians is in their communicating together in holy duties We are then most one when with one mind and with one mouth we glorifie God together When holy David would set forth the greatest intireness of facred friendship he described it by walking to the house of God in company together The end and effect of our joint partaking in the Sacrament of the Lord's Supper is to seal up this Unity As by one of the Sacraments we
no other than miraculous and extraordinary Ordinary calling or sending to any place to preach the Gospel and to execute the Office of a Minister there in a setled and constituted Church is when a Person in holy Orders hath the cure and care of a Flock or Congregation of God's People committed to him to preach the Gospel to them and to perform all other ministerial Acts amongst them by the Ministry of those Men who under God have Authority so to doe according to good and wholsome Ecclesiastical Laws and Constitutions in that behalf made and established God calleth ordinarily by his Church her voice is his Therefore whensoever the Church of God that is the learned wise godly and such as the Church hath publickly appointed for that purpose saith to any thou shalt he sent to such a place thou shalt goe for us then doth God call Saith Mr. Perkins Sending implies the Act of another that hath Power and Authority to send He cannot be said to be sent that comes to a place and there takes upon him to preach and doe all ministerial Acts of his own accord He comes not in Christ's Name but his own And a Christian can in nothing shew himself more impudent than in embracing such as Teachers sent from God that come in their own Names If one come in his own Name him ye will receive saith Christ to the Jews blaming them much for it And because there are so many that are apt to run before they are sent it is necessary that wheresoever any Person undertakes to preach the word his calling to that work be clear and manifest both in respect of his own Comfort and the Peoples profit Though St. Paul was immediately called of God yet he was sent to Ananias for imposition of his hands that it might be clear to the Church that he was called And when he was to be sent to the Gentiles he was again by imposition of hands ordained or appointed to be their Doctour that so his Calling might be publickly declared to be lawfull and that none else might intrude into it And if this were necessary in him who was immediately called of God how much more necessary is it in all those who have not now that extraordinary Calling but onely are mediately ordained and appointed to that work by those men who under God have power to send and appoint Pastours over the several Flocks of his People in the Church Now if such a person as is in the question cannot make out his calling or sending by one of these two ways to such a Town or Parish where he takes upon him thus to execute the Office or any part of it of a Minister certainly then he hath no Calling or sending at all But is like one that shall enter into another man's house at the window or some other way than by the door and that we know is no fair possession of an house he that enters in at the windows ought to be thrown out of doors Of such our Saviour saith Verily verily I say unto you he that entreth not by the door into the sheepfold but climbeth up some other way the same is a Thief and a Robber And if such as they can be no other who baulking the lawfull and ordinary way of entrance by the Authority of those who derive their power on earth from Christ and break in without yea against the Laws and Leave of their Governours that act in Christ's Name and Stead then are not they sent of God and consequently have none of God's promises of blessing annexed to their Ministry This is that which renders the best actions that can be performed by the Sons of Men to be sinfull when they are done unlawfully and by such as have no particular Calling or Command for the doing of them This doth quite alter and diversifie the nature of actions so as that they are varied from what otherwise they would be to some other things It is a rule as true as old Bonum extra proprium subjectum in malum mutatur Every good thing out of its proper place and subject is turned into evil V. g. In the natural body of man the hand is a very good and usefull member for the offices of Common life yet if the hand be out of its proper place and grow either out of the Head or Leg or elsewhere where it ought not it is no longer a good or usefull member but a deformed and monstrous excrescence of Nature In the body politick or state the execution of wrath upon him that doeth evil is a very just and good work yet if it be done by one that hath no Authority or Commission at least in such a place or circuit it is not justice but murther Ammon abusing his Sister Tamar by filthy incest ought by the Law of God to dye Absolom killed him with the Sword and in so doing he did the very thing that God commanded Yet Absolom sinned greatly in doing it because he was not the man that ought to have done it but David the King In the Ecclesiastick body the Church the preaching the word is an excellent ordinance of God for the saving of them that believe as foolish as the world do account it But if it be performed by one that hath no Authority or Commission for so doing nay that is under a just and legal prohibition and restraint from the doing it at all it is not preaching but quite another thing even what the Apostle calls it beating the air Whensoever a Commandment is limited to persons and places that Command makes it a sin to them if they leave the thing required undone and the not commanding yea forbidding makes it a sin to others that shall doe it because 't is the Precept that makes the thing to such persons in such places to be lawfull or sinfull Wrath hath been revealed from Heaven on such as have rashly adventured on a thing that in it self hath been very good yet had no particular Command for it This appears plainly in the case of Vzzah Though his intention was good yet it belonged not to him to touch the Ark for the charge and care thereof was committed to others It is the Policy of Satan if he cannot prevail with men to abide and abound in those things which are materially evil but they will needs be doing good then he will draw them on to doe that good unlawfully without a calling to it or warrant for it And it were well that People who are so easily misled by the specious pretext of good were not ignorant of this Wile of the Devil whereby he deceives simple souls not a few When we set upon the performance of any thing it should not be enough to weigh with our selves how good it is but to look what warrant we have to doe it The manner of performances is to be regarded as well as the matter For
disorder in the Church of Christ and his Service For what is a Church without order but a kind of an Hell above ground Where order is wanting what is a Kingdom but a Chaos of Confusion Yea But such a Ministry and such Meetings and Assemblies as are in question are contrary to the order God hath in his word established in his Church For the order God hath set in his Church is that his People should be distinguished into flocks and that every flock should have its own shepherd It is God's ordinance saith Mr. Hildersham as it is agreeable to good order that Christians should be sorted into Congregations according to their dwellings that they who dwell next together should be of the same Congregation and from thence the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a parish first came As it is against all reason and scripture that a people scattered about some here and some there in several parts of the Country should voluntarily associate and combine themselves in a distinct body under what Ministry they please and that best suits with their humour and call themselves a Church as the manner of some is So it is agreeable with the very light of nature and dictates of right reason that a people in a vicinity and neighbourhood dwelling together ought to join together with those of that neighbourhood according as most conveniently they may for the worship and service of God We reade of the Church of God at Rome Corinth Galatia Ephesus c. And of seven Epistles written from Heaven to seven several Churches all which had their abode at the places whence the Churches bare their Names these are scripture Churches saith a Presbyterian It is the ordinance of God that every Flock or Congregation should have their own pastour Take heed to the flock over whom the Holy Ghost hath made you overseers Timothy appointed Titus to ordain Elders in every City i. e. wheresoever there was a body of people for a fit Congregation there must be a Pastour or Elder placed Whence it appears that even in the Apostles days there was a distinction of Churches and Congregations for the Elders had their flocks over whom the Holy Ghost made them Overseers The like is said of Paul and Barnabas that they ordained Elders in every Church Hence saith Calvin may be gathered the difference betwixt the office of those Elders and that of the Apostles These had no certain station in the Church but still went up and down hither and thither to plant new Churches Rom. 15. 19. 20. 23. 24. 1 Cor. 4. 17. Act. 1. 8. Rom. 1. 14. 2 Tim. 1. 11. 2 Cor. 10. 14. 16. But the other were by God's appointment fixed and tyed to their own proper Congregations and Flocks Act. 14. 23. Act. 20. 28. Tit. 15. â—1 Pet. 5. 1. The diminutive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in Luc. 12. 32. Act. 20. 28. 1 Pet. 5. 2. 3. Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth intimate as much for parvum gregem significat it signifies a small part of the great flock distinguished from the rest And indeed the state and condition of the Ministers and Ministry of the Church requires that every Pastour should not take care of all the Flock or Church but that rather they should have certain portions or Congregations of God's People committed to them particularly amongst whom they should bestow their care and pains For this cause St. Paul took course to send certain Ministers to certain particular Churches as Crescens to Galatia Titus to Dalmatia and Tychicus to Ephesus Vnde rectissime colligimus saith a Learned Casuist auditores ordinariis pastoribus contentos esse oportere ne eos in crimen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conjiciant So 't is God's ordinance that Flocks Congregations should be contented with and depend on their own Pastours This appears by that charge of the Apostle We beseech you brethren to know them to own and acknowledge them that labour among you and are over you in the Lord and admonish you and to esteem them very highly in love for their works sake Again remember them that have the rule over you which have spoken to you the word of God And again obey them that have the rule over you and submit your selves for they watch for your Souls as they that must give an account that they may doe it with joy and not with grief In both places the Command of God is for Obedience to Pastours not any such as people themselves according to their own humours shall chuse but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the seventh verse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 17 th verse In both places YOVR RVLERS such as are lawfully set over you by those that are in Authority in the Church And even as St. Paul commends Epaphroditus to the Philippians as their ordinary Pastour and commands them to receive him in the Lord with all gladness and to hold such in repâ—tation So he doth the like to other Churches commanding them to honour and obey their own Pastours which he would never have done if it had been lawfull for people with neglect of their own Ministers to follow whom they please People are much mistaken if they think they are so much at their own disposal as that they may put themselves under the teaching and care of what Minister they have a mind to though never so excellent and orthodox For 1. First God is not so careless of the precious Souls of his People in his Church as to leave them at random to shift for themselves every one according to his own foolish fancy but doth dispose of them himself by his good providence by the hand of those who from and under him have Authority so to doe to the care and charge of Pastours of his own appointment the respective Ministers of those Parishes and places where they with other of his People do cohabite And therefore the form of our institutions to our several charges runs in these words Curam regimen omnium animarum parochianorum tibi plenarie in Domino committimus The definition that our Saviour Christ gives of a Church is a Shepherd and his Sheep that will hear his voice A lawfull Minister and a Flock or Congregation lawfully committed to his charge make up a true Church Hereunto accord the Judgment of the Fathers St. Chrysostome in an homily de recipiendo Severiano begins thus Sicuti capiti Corpus cohaerere necessarium est ita Ecclesiam Sacerdoti Principi Populum As it is necessary that the body cleave to the head so it is likewise of necessity that the Congregation cleave to the Priest and the People to their Prince To which the saying of St. Cyprian agrees Illi sunt Ecclesia plebs sacerdoti adunita pastori suo grex adhaerens The Church is a Congregation of believers united to their Minister and a
safe for any to follow such a President The Apostle pronounceth a woe to them that walk in the way of Cain Those that walk in his way can expect no less than to arrive at the place whither he is gone before And if ye would know who they are that so walk the Apostle tells you these are they that separare themselves Pareus his gloss on the words are not unworthy observation Quia sibi ipsi fâ—â—gunt peculiarem cultum ideo sese segregant ab eorum Ecclesia ac coetu They feign to themselves a peculiar way and manner of worship therefore they will not joyn with us in ours but withdraw from our assemblies as if he had purposely described the humour of the men of our times However such may pretend to the Spirit as if they were more Sanctified than their Brethren yet the Apostle by infallible guidance pronounceth them Sensual not having the Spirit And that is the reason they keep the Unity of the Church no better For as Fulgentius saith Tales itaque faciles sunt ad divisionem quia spiritum non habent in quo uno membra Christi charam servant Spiritualiter unitatem Such persons are prone to all divisions because they have not that Spirit in whom alone all the Members of Christ do Spiritually keep Unity among themselves as a dear and pretious thing As the Soul in man's Body doth cease to quicken any Member sundred from the Body and the scattered bones in Ezekiel's Vision received no life till they were incorporated and knit together in one by Sinews Flesh and Skin so the Spirit of God which is the Soul of this mystical Body denies the derivation of Grace and Comfort to those that separate themselves from it If they say we are a true Church and that they and their Party separating from us and meeting in private assemblies are a Church also and so they do not separate and withdraw themselves from the Church Then I say that their Church in that case refusing Communion with ours is at least a distinct Church from ours and so there are two Churches of England in this Nation And so they make Christ to have two bodies distinct under one head which is contrary to sundry plain Texts of Scripture Though there be threescore Queens and fourscore Concubines and Virgins without number yet my Dove my undefiled is but one We being many are one body in Christ. And As the body is one and hath many members and all the members of that one body being many are one body so is Christ. Again There is one Body one Spirit one Hope one Lord one Faith c. And is Christ divided There cannot be two such opposite Churches in one Nation but one of them must needs be an Harlot and not the Spouse of Christ. And that their Church as they call it and not ours is so may easily be made to appear to any man that will vouchsafe to weigh matters in the balance of Reason and Judgment The whole World is divided betwixt God and the Devil there is not a third Party that can challenge any share in the Race of mankind All Societies and Companies of Men and Women in the world are either the Church of Christ or the Synagogue of Satan Rev. 3. 9. An assembly of Saints or a congregation of evil doers Psal. 26. 5. And that theirs is not the Church of Christ appears thus Those assemblies or congregations where there is no true and lawfull Pastor nor true and lawfull Flock are not the Churches of Christ but of Satan for as it hath been shewed before out of the Scriptures and Fathers a lawfull Minister and a Flock or Congregation of People lawfully committed to his charge make up a Church that is the definition of a particular Church But their Churches as they call them have neither true and lawfull Pastors nor Flocks therefore they are not the Churches of Christ but the Synagogues of Satan and Congregations of evil doers That they have no true and lawfull Pastors is â—lear 1. Because many of them that head those unlawfull meetings and assemblies were never ordained by Prayer and Imposition of hands as by Gospel-Rules they ought to be but are mere Lay-men that take upon them to preach and perform Ministerial Duties that were never called thereunto This is true not onely in the assemblies of the Quakers but of others also by what name soever they may be called that separate from our Churches I know it to be so in divers places 2. Those of them that were ordained are as to the execution of their Ministry committed to them in their Ordination during the time of their Non-conformity under a legal suspension by the highest and fullest Power and Authority of this Nation to which we are all bound in Conscience to be in Subjection 3. Suppose that neither of the former were true yet they are not true and lawfull Pastors of those that flock after them seeing they have not the Pastoral cure and care of the Souls of any of them committed to their charge by any that under God have Authority in the Church but are commanded to contain themselves in quietness and silence And that they have no true and lawfull Flocks in their Congregations appears in this that their Assemblies Congregations consist altogether of wandring Sheep that are gone astray from their own lawfull Pastors and sinfully separated from the Congregations and Flocks to which of right they belong and gathered together into a Schismatical and separate meeting and Society and so make up a Congregation of evil doers and Synagogue of Satan If this were rightly and seriously considered I think it would startle the minds and shake the confidence of many of them who bless themselves in their new-found way of Religion and Worship boast of their number and compass Sea and Land to make Proselytes that at least they might be equally the Children of Hell with themselves If they say our Church is corrupt we have that amongst us that we should not have or not that which we ought to have I say then First Suppose it be so which I think will yet require more pains than have yet been bestowed to prove yet let them consider what Peter Martyr judiciously saith Non ob quamcunque maculam Christi Ecclesiam ita Excidere ut Dei non amplius appelletur Every little blemish in the face of a Church cannot cast her off from being God's The Church in Canticles is said to be fair as the Moon which in the Hebrew Tongue is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lebanah for her whiteness and bright shining And yet the Moon is not so white but still some spots remain therein and even uncapable of illumination from the Sun Coelum ipsum nulla serenitas tam colata purgat ut non alicujus nubeculae flocculo resignetur In the clearest Heaven some specled
are baptized into one body so by the other we are made to drink into one spirit And therefore the Apostle from our Communion together at the Lord's Table concludes our Union one with another incorporation into not the essential but the spiritual body of Christ. We being many are one bread and one body for we are all partakers of that one bread A Father thus comments on that place Omnes unum corpus sumus in Christo quia etsi multi sumus unum támen in eo sumus omnes enim de uno pane participamus We are therefore all one body in Christ because though we are many in our selves yet in him we are all one for we all partake of one bread Nam si in humanis mensoe salis communicatio amoris causa est signum quanto magis id erit in communione mensoe panis Domini If among men the communicating together at one table and in one dish is both a cause and sign of love how much more then would it be so in the communicating together at the Table and of the bread of the Lord Yea the very assembling of Christians together in the Church is by St. Chrysostome called the Communion of Saints That then which tends to make rents and parties in the Church and divides Christians each from other in external Conjunction of publick duties as well as internal concord of hearts and affections as the practice in question hath been proved and by experience is found to doe must needs hinder the Communion of Saints Union being broken there can be no Communion for it flows from Union and is no other in the Etymology of the word than common Union And as there is nothing that obstructs Christian Communion so much as divisions do so when once they are made there is nothing more hard to be composed again A Brother offended is harder to be won than a strong City and their contentions are like the barrs of a Castle For as no bond is so strong as that of Religion so no Hostility so cruel and outragious as that which difference in Religion occasioneth Think not saith our Saviour that I am come to send peace on the earth I came not to send peace but a sword for I am come to set a man at variance against his Father and the Daughter against her Mother and a man's foes shall be they of his own house This is commonly through the policy of Satan and malice of men the fruit of divisions in point of Religion amongst Brethren And if the bond of Communion betwixt the members be broken I see not but that the bond of Union with Christ their head must be broken also How can they exist as members of Christ's body which have left their coupling and conjunction with the other members of the same Neither they nor those that cause it can in the judgment of St. Austine Ii qui a compage corporis membra alia avellere conantur seipsos a Christi unitate separant They that draw the members from Communion one with the other do cut off themselves from their Union with Christ. Impium enim sacrilegum divortium est eos qui in Christi veritate consentiunt distrahere Saith Calvin It is an impious and sacrilegious divorce to divide those who would otherwise agree in the truth of Christ. The same is acknowledged by the Presbyterian Divines If we be the body of Christ do not they who separate from the body separate from the head also And by the unanimous consent of the ancient godly and learned Nonconformists in their grave and modest confutation of the errours of the Brownists and Separatists where in the first words of their Book they say That the Church of England is a true Church and such a one as from which whosoever wittingly and willingly separateth himself cutteth himself off from Christ. And they prove it at large by unanswerable arguments in the following pages of their Book A proesumptione igitur illicitâ excusari nequeunt qui nimis amando sententiam suam usque ad proecidendoe communionis audaciam perveniunt They are therefore no way to be excused from sinfull presumption who out of a fondness to their own opinion proceed to that boldness and hardiness as to interrupt Christian Communion Malunt nullam habere quam non suam They had rather there should be no Religion at all than that their own should not take place They that are any way instrumental to break unity that true-Lovers knot which every Christian should wear in his breast all days of his life will find at last by miserable experience that destruction will follow it if repentance precede not to prevent it For if the God whom we serve be the God of peace Iesus Christ our head and Saviour be the Prince of peace the spirit of Holiness the worker of peace the Blessed Trinity in Unity of Deity the authour of peace and lover of concord as our Church expresseth it how then can it join it self with the disturbers of both and not rather separate from those which separate from their Brethren and are instrumental to draw as many after them as they can Fourthly It gratifies at least two main sinfull Corruptions to which people are naturally prone both mentioned together by St. Paul in one place The first is their discontent with their own Pastors who are regularly and orderly sent of God to them After their own lusts they will heap to themselves teachers 1. The great fault here prophesied to be in the latter times was heaping up many teachers One will not serve a peoples turn but they must have a multitude A woman that forsakes her Husband's bed will be ready to pour out her fornications to every one that passeth by and not content her self with the embraces of one single stranger alone but be ready to prostitute her body to any one 2. And there is an Emphasis in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to themselves They will be their own chusers They will not accept nor submit to those who by the hands of the Rulers of the Church God shall place over them but take to themselves upon their own judgment and choice whom they please This is according to his opinion who expounding the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in this place by St. Paul saith quod sine judicio temere sunt collecturi doctores suos They shall rashly gather together teachers of their own 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teachers as they esteem and use them in contradistinction to Pastours for they will not admit of any to have a pastoral rule and care over them but teachers to tickle their Ears and please their fancies And which is yet worse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to their own Lusts. Such as do best please their humours such as are of the same party with themselves that are in