Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	heart_n	spirit_n	word_n	12,735	5	4.2755	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04542	A treatise of the ministery of the Church of England Wherein is handled this question, whether it be to be separated from, or joyned vnto. Which is discussed in two letters, the one written for it, the other against it. Wherevnto is annexed, after the preface, A brief declaration of the ordinary officers of the Church of Christ. And, a few positions. Also in the end of the treatise, some notes touching the Lordes prayer. Seuen questions. A table of some principal thinges conteyned in this treatise.	Johnson, Francis, 1562-1618.; Hildersam, Arthur, 1563-1632. aut	1595 (1595)	STC 14663.5; ESTC S117234	146,027	152

the Name of God Herevpon it is that all the prayers recorded in the Scriptures which the men of God vpon ●o many severall occasions have offred vp vnto him are comprised in and may be reduced to this forme of prayer although they did not vse the very syllables and frame of words here set down By which also may be gathered both that this is a most absolute forme and ●●le of prayer and that the right vse of it is to conceyve and frame all our prayers according to this rule and not to be bound to vse this number of words as many now a dayes in theyr ignorance and superstition do imagine If it be obiected that Christ said VVhen ye pray say Our Father c. and therefore that we ought in prayer to repeat these words I aunswer first that the Scripture showeth his meaning was not at all to bynd vs to the vse of these syllables but that in prayer and thanks giving we should follow this direction and patterne which he gave So we read in Mathew that Christ said After this maner pray ye and not as men now would habeit Say ouer these vvords 2. Secondly seing this is an absolute forme of prayer wherein is no want or vayne repetition if Christs meaning were to bynd vs to the vse of these vvords why then should we vse any other why should we not allway vse these and these onely Yea what els were it but vayne bavling and intolerable presumption to put other prayers in stead of this which is so absolute and perfit 3. Thirdly it is to be mynded that this forme of prayer being reco●ded in two places of the Scripture there neyther is all the same worde nor the same number of words mentioned in both places Now then according to which of these two must we say it If according to Luke his recording of it then shall we offend against that of Mathevv and contraily if we 〈◊〉 t●ed to the number and order of the words as they are set down 4. As God in giving the Morall law albeit he did fully and shortly ●eclare his will in those ten Commaundements yet did not dynd the Prophets and Priests in theyr Ministery to vse those very words but as occasion required according vnto them to show the people what then ought to do or leave vndone so Christ also giving this foune of prayer a●beit therein he hath fully and shortly taught vs all things needfull for prayer yet hath not bound vs in calling vpon GOD to vse these vvords but in all things according to this rule to make our requests vnto God with giving of thanks 5. It is without question that the Apostles vnto whom this rule first was given were carefull to keep it according to the true meaning of Christ But they neyther tyed themselves to the sevvords but alway prayed as they had severall occasions according to this rule neyther whē they wrote vnto others concerning prayer did they ever teach them to say over the Lords prayer which doubtles they would have done if they had so taken the will of Christ to be but they taught and exhorted them still according to theyr necessityes and occasions in all things to show theyr requests vnto God in all maner prayer ād supplication in the spirit with giving of thanks and herevnto to watch with all perseverance because this is the vvill of God in Christ Iesus 6. If the Apostles had ben bound or might have tyed themselves to these or any other set forme of words then had they not given a sufficient reason who in this respect with other it was not meet they should attend vnto the Deacons office because they would give themselves as to the ministration of the word so also vnto Prayer For it had ben easy for them eyther to have said by rote or to have red o●t of a book this or any other set forme of prayer 7. They which think Christ hath tyed vs to say these vvords and that such saying of the words is true prayer must reconcile herewith the Apostles speach when he saith VVe knovv not vvhat to pray as vve ought but the spirit it self maketh request for vs vvith grones that can not be expressed These men it seemeth would aunswer Yes we know what to pray to witt the Lords prayer which conteyneth whatsoever we need to aske And what then need the Spirit to teach vs what to pray as we ought 8. The Apostle speaking of prayer in a stra●nge tongue saith thus VVhen thou blessest hovv shall he that occupyeth the roome of the vnlearned say Amen at thy giving of thanks seing he knovveth not vvhat thou speakest Now if they had bē tyed to the vse of the words of the Lords prayer or to any other set sunted words they might have aunswered Yes we know what he saith when he prayeth or giveth thanks It is the Lords prayer or some stinted prescribed prayer which we know aforehand and therefore vnto it though it 〈◊〉 spoken in a straunge tong●e we can say Amen 9 If the saying over of these or of any friend words were true prayer then might a man have his prayers by rote or carry them in his pocket or ●●y them at the book bynders shop etc. Which were straunge to imagine of true prayer which is the work of Gods spirit in our hearts teaching and enabling vs to powre out our soules vnto God in all necessityes and occasions and so to offer vp spirituall sacrifices acceptable to God through Iesus Christ. 10. Whenas Christ promiseth that our heavenly father will give the holy Ghost to them that aske it of him And els where speaking of the destruction of Ierusalem saith Pray that your slight be not in the 〈◊〉 and the like these things being to be prayed for a●d yet these words not set down in that forme of prayer showeth that Christ hath not tyed v● to repeat over those words but to pray after that rule according to our wants and occasions 11 The words are so generall as vnles they be some way opened and particularl● applyed divers men will diversly vnderstand them For example if these words Thy kingdome come be vsed onely in generall without any explication the Papist vnderstandeth them of the advauncement of Gods kingdome in and by theyr religion the Protestant vnderstandeth and intendeth them of the cleane contrary And so in the rest Neyther can any man for himself vse them aright without some speciall application to his particular estate and occasion because no one mans faith and vnderstanding can atteyne vnto all things needfull for all occasioins tymes and persons as those words do comprehend 12. If these words Say yee c must be taken and pressed according to the letter then would follow that in prayer we should alway speak with the tongue Whereas there is prayer often in the spirit alone without any words or dis●inet voyce at all As we

the people These and any other faults escaped in the printing I pray thee gentle Reader correct with thy yen A letter sent by M r. H. a Minister to M ris N. a Gentlewoman imprisoned for this that in the worship of God she wold not partake with the publick ministery of these assemblyes THE ENTRANCE OF THE LETTER Section 1. GIve me leav to apply that to you vvhom I take to be a Sister and vvhose vvelfare in the Lord I hartely desier vvhich the Apostle vvriteth to the Brethren Iam. 1. 19. Let every man be swift to heare slow to speak and slow to wrath 20. For the wrath of man doth not accomplish the righteousnes of God 21. Wherefore lay aside all filthynes and superfluity of maliciousnes and receyv with meeknes the word which is grafted ●●por● which is able to save your soules Tvvo faults there be that are vvo●nt to make good counsell and advise fruitles and vnprofitable to high a concey of ourselues and to base a conceyt of them that give vs advise Of yourself I besech you iudge thus you are but a private member in Gods Church you are also a vvoman and therefore it is no disgrace to you if your knovvledg be vnperfect and your judgment vveak especially in such controversyes as these that are betvvixt us And as for them that have turned you out of the vvay vvherein once you vval●●ed vvith us and vnto vvhose guydance you stll gladly commit your self examine I be●ech you not vvho they be but vvhat they say Haue not the faith of our glori●s Lord Iesus Christ in respeckt of persons Iam. 2. Let not their zeale and detestation of all corruptions that are amo●gst us not theyr vvillingnes to endure trouble fortheyr conscience deceyv you considering that not the example of any godly man but the written word of God onely is to be the rule of one life and religion Of me if you can not esteem as of a Minister of Christ yet let me entreat you to conceyv thus of me If in these matters I erre I erre of ignorance I erre neyther of malice nor of covetousnes not of feare of trouble Glad vvould I be to learne of you or of any much inferior to you that could make knovven my error unto me and direct me into a better vvay That vvhich I shall sett dovvn in aunsvver to the vvriting you gaue me procedeth not from an hear● desirous to deceyve you or to darken and obscure the knovven truth or to plead for any knovven corruption in my self or others For alas vvhat should I gayne by seducing or deceyving you or vvhat shold move me to put out the light● that shineth in myne ovvn conscience but as of syncerity but as of God in the sight of God so vvrite I of these things And as I haue made manifest 〈◊〉 affection herein vnto God so do I hartely desier that I may make it manifest vnto your consciēce VVherefore lay apart pride and all high conceit of your ovvn knovvledg lay apart vvrath and malice vvhich you haue conceyved eyther against our vvhole Church or against men of my calling or against myself in particular And seing nothing shalbe brought to persvvade you but the vvordvvhich is grafted in you vvhich is able to save your soule re●ey● it vvith meeknes I besech you Consider vvhat I say and the Lord give you vnderstanding in all things 2. Tim. 2. 7. Another letter written in answer of the former and directed to the same party that it was SECTION 1. Grace and peace be with you in Iesus Christ I haue receyued and read the letter sent vnto you by Mr. H. as I vnderstand which you and others entreat me to aunswer Very vnwilling I am herevnto in divers respects And were it not for the truths sake which is called into question I should not by any meanes be drawen to write agaynst any least off all against him who I vnderstood wrote this letter vnto you For howsoeuer in these controversies of religion we do in iudgment or practise differ one from another yet for the knowledg I haue of him and the good gifts God hath given him I do and shall alway love him in the Lord. Yet notwithstanding seyng by this letter the truth of Christ is obscured and oppugned seing also by this meanes you and others might be seduced into errour and fall from your own stedfastnes I durst not in this case be wanting eyther to the defence off Christs truth or to the strengthning off you and others thereyn to the uttermost off my power Specially vnderstanding that divers copyes of this letter are spread abroad to the hurt of many and being also earnestly requested to aunswer it not by you onely but by divers others whom in this case I could not well deny Besides that myne own present estate doth not a litle vrge me hereunto for the clearing of my self who for this truth have now a long tyme suffred trouble as an evill doer euen vnto bonds But the word of God is not bound For these causes haue I ben drawen to answer this writing hoping that the truth will manifest and approue it self in the conscience of every godly one And of Mr. H. who wrote this letter I haue this hope more specially for the good things I know to be in him howsoever he have ben overtaken thus to write against the truth as my self also hertofore in ignorance have ben an adversary vnto it But God had mercy on me as I trust he will also on him and many other yet otherwise mynded To God the Father of mercyes be prayse for ever In this hope I will nou proceed by the helpe of God to make aunswer to this letter And first to the entrance of it then to the rest thereof Concernig the entrance of it these few things onely will I note First that if Mr. H. had duly considered and compared with theyr estate the words off the Apostle here alledged by him self together with the next immediately following in this place where it is further said And be ye doers of the word and not heates onely deceyving your own selues He would I hope neyther have condemned the innocent even you for your obedience of Christ and his word neyther haue suffred his pen by misalledging the Scripture thus to labor your with drawing from the obedience of faith But he would rather haue seen and acknowledged that in theyr Church estate compared with the ordinance of Christ they neyther are doers of the word but deceyvers of themselues neyther do themselues lay aside the filthynes ād superfluity of malice with meeknes to receyve the word which is able to save theyr soules but are in deed become the enemyes and persecuters of the truth and that in great wrath and subtilty howsoever in word they professe otherwise as do even the greatest papists Wherein would to God they were not also over●aryed with to high a conceit of themselues and to

base a conceit of others who advise them better Secondly for yourself well may you think as we all ought that it is no disgrace vnto vs that our knowledg is imperfect and our judgment weak seing the Apostle saith even off himself as of all others now we know but in part and now we see through a glasse darkely Yet also would I desier Mr. H. remember and you to note it for your comfort that God so disposeth for his glory as euen the private members of the true Church yea women are found walking in the truth as we have receyved a commaundement from the Father when many deceyvers though men and in publick office are abroad in the world and false Church which confesse not in truth and in deed Iesus Christ come in the flesh that onely Prophett Priest and king whom God hath giuen to his Church forever Thirdly towching them whom God vsed as his instruments to draw you out off the bypa●●s of these assemblyes into the way of truth wherein you now walk as you have iust cause to blesse God for them so I pray you also regard not so much who they be as what they say And in any case take heed that you never have the faith of our glorious Lord Iesus Christ in respect of persons neyther of Princes nor prelates nor any other though otherwise learned rich or famous any maner way Neyther let the heat of the adversaryes persecution nor the coldnes of the tyme servers swallowing vp all the abominations yet abiding among them nor the love of this present world nor the colourable perswasion of any though never so dare vnto you neyther any other thing whatsoever ensnare you to be wrapped in like errour with them but remember alway as is here well noted vnto you that the written word of God onely is to be the rule of our Life and Religion Lastly concerning Mr. H. who wrote this letter vnto you as you shall do well to take it that he erreth of ignorance and not of malice etc. as he desireth to be taken so of him I would desier for the taking away of this vayle from his eyes that he do heedfully look into the perfitt law of liberty not onely the better to see the filthynes of theyr corruptions that he may avoyd them but to behold also what orders and offices Christ Iesus hath sett in his Church to keep and observ them To which end he shall do well himself to Consider that which here he hath sett down vnto you concerning the writtē word of God According to which if he shall examine the particulars of theyr Church-constitution of which more God willing hereafter I hope he will no more say in this case that as of syncerity as of God in the sight of God so writeth he of these things but will rather acknowledg that whosoever go about to bring colour out of the Scriptures for them they do therein no other but make marchandize of the word of God And therefore will eyther stay his tal●● and lay his hand on his mouth or if he speak will speak to his own soule ād say Wilt thou plead Antichrists cause or wilt thou save him If he be of Christ let him plead for himself against them that by the word of theyr testimony destroy his ordināces Thus much to the entrance of this letter The rest of it is spent in laboring to disprove the writing which it seemeth you gaue him in defence of your separation from the ministery of these assemblyes Which after he hath well propounded in forme of reasoning he then bringeth some show of answer therevnto and of defence of theyr Ministery Wherein although I might in few lynes shortly have noted the subtilty and vnsoundnes of his answers yet have I chosen rather to write somewhat largely both for your sake and his own and for others also into whose hands these writings may co●● And this haue I thought to be the more needfull because he doth here so earnestly both protest the syncerity of his affection and make promise that nothing shalbe brought to perswade you but the word of God Now of the syncerity of his affection I make no doubt but do vertly thinck that he writeth and walketh as he is perswaded Onely where he promiseth and pretendeth to bring the word of God for the perswasion of your soule and performeth it not in deed and yet hath such obiections and pretence off Scripture and reason as greater in this case I thinck neyther have ben neyther can well be brought there●ore have I thought it best for better clearing of the truth to prosecute his annswers from poynt to poyut And although it wil be the more tedious yet to take this course therein first to sett down in his own words his aunswers to the reason you gaue him and then to examine and take them away by the light of the Scriptures For your self it shalbe your part as he desireth you to lay apart all sinister affection and with meeknes to receyv the word of truth grafted in you and able to save your soule Consider therefore well what is said and the Lord give you vnderstanding in all things Now to proceed it followeth in his letter to you thus Mr. H. his letter Section 2. The summe of the vvhole vvriting you gaue me is a reason to prove the lavvfulnes of your separation from our assemblyes because vve have no such minissters as you may lavvfully ioyne vvhithall and for plainenes it may fitly be cōcluded in this forme Whosoever he be that dealeth with the holy things of God and worketh vpon the Consciences of men by vertue of an Antichristian power office and calling him the people of God ought not to receyv or ioyne themselves vnto 2 Thes. 2. 4 10. But all the ministers that stand ouer the Church assemblyes in England deale with the holy things of God and work vpon mens consciences by vertue of an Antichristian power office calling Therefore the people of God ought not to receyv them or ioyne themselves vnto them The first part of this reason as I am not vnvvilling to yeeld vnto so do I affirme that the vvords of the Apostle vvritten 2. Thes. 2. 4. 10. are for the proof thereof vv●ested and perverted from the right sence For the Apostle there describeth Antichrist nor by his unlavvfull on●vvard calling or office that he should exercise in the Church but first by the false doctrine he should teach as appeareth plainely by the 10 and 11 verses and secondly by the authority he should vsurpe to give lavves vnto mens consciences and to rule in the harts of men as God as you may see in the 4. verse VVhich tvvo ma●ks of Antichrist as they may evidently be discerned in the papacy so admitt all the outvvard calling and offices in the Church of England exercised vvere faulty and vnvvarrantable by the vvord yet you in your ovvn Conscience knovv that these marks

and 6. 13. 14. 15. with 2 Tim. 2. 2. Act. 5. 29. 1 Pet. 2. 17. Mar. 8. 34. 35. 36. 37. 38. Esa. 51. 1● 13 Luk 12. 4. 5. 6. 7. 8. 9. and 21. 12. 13. Psal. 2. 10. 11. 12. Rev. 12. 11. 17. and 14. 12. 15 That the Apo●ryphal books which have in them errours vntruths Blasphemy magick and contradiction to the Canonicall Scriptures may be vsed in the publik worship of God Which is contrary to 2. Tim. 3. 16. 17. Gal. 3. 15. Rev. 22. 18. d19 2. Pet. 1. 16. 19. 20. 21. 1 Tim. 6. 3. 4. 5. Rom. 3. 2. with Deut. 4. 2. 5. 6. Pro 30 5. 6. Psal. 19. 7. 8. 9. 16 That there may be a prescript leiturgy and sett forme of service in the Church devised and imposed by mā for the worship of God Which doctrine is contrary to these Scriptures Esa. 29. 13. 14. Mat. 15. 9. Exod. 10. 4. 5. 6. Psal. 119. 21. 113. 128. Gal. 3. 15. Ephes. 4. 7. 8. 17 That the book of common prayer taken owt of the Popes por●uis is the true worship and service of God for his Church and people Which is contrary to Deut. 12. 30. 31. Rev. 14. 9. 10. 11. and 22. 18. 19. 2 Thes. 2. 3. 4. 8. Ier. 51. 26. Ioh 4. 23. 24. Mat. 15. 9. and 28. 20. 18 That one may read other mens words vpon a book and offer them vp to God as theyr own prayers and sacrifices Which doctrine is contrary to Rom. 8. 26. 27. 1. Pet. 2. 5. 1 Cor. 14. 15. 1 Sam. 1. 15. Psal. 66. 16. 17. 18. 19. 20. Esa 29. 13. 14. Rev. 8. 3. 4. 19 That the most wicked and theyr seed may be compelled and receyved to be members of the Church Which is contrary to Psal. 110. 3. Act. 2. 40. 41. 47. and 19. 9. Lev. 20. 26. Ezra 6 21. 2 Cor. 6. 14. 17. and 9. 13. Ioh. 15. 19. 20 That mariage may be forbidden at certayne seasons of the yeare as in lent Adve● Rogation week etc. which Doctrine is contrary to 1 Cor. 7. ● Heb. 13. 4. with 1 Tim. 4. 3. and Dan. 7. 25. 21 That mariage is an ecclesiastical● not a civill action neyther lawfull except it be solemnized vp a Priest which is contrary to ●uth 4. 1. 9. 10. 11. 12. 13. Pro. 3. 17. Mal. 2. 14. Deut. 22. 23. 24. Hev 13. 4. Gen. 29. 21. 22. 2. Tim. 3. 16. 17. Deut. 12. 32. 22 That women may administer the Sacrament of Baptisme Which is contrary to 1 Cor. 14. 34. 35. 1 Tim. 2. ●2 Mat. 28. 18. 19. 20. Ephes. 4. 11. 12. 23 That Baptisme is to be administred with a crosse in the forehead ād that also as a symbolical signe which is contrary to Mat. 28. 18. 19. Reb. 14. 9. and 22. 18. Rom. 4. 〈◊〉 with 1 Cor. 2. 13. Exod. 20. 4. 5. 6. Psal. 119. 113. 128. 24 That the Lords super is to be administred with these words The body of our Lord Iesus Christ which was given for thee preserue thy body and soule etc That is with other words then those of Christs institution yea with such as are taken out of the Popes masse book Which is contrary to 1 Cor. 11. 23. 24. 5. Luk 22. 19. 20. Deut. 12. 30. 31. with 2. Thes. 2. 3. 4. 8. 25 That the Sacrament of the Lords supper may be administred to one alone as to the sick man ready to dy etc. which is contrary to 1 Cor. 10. 16. 17. and 11. 33. Mat. 26. 26. 27. Act. 2. 42. and 20. 7. 26 That the Lords supper is to be receyved kneeling which is contrary to Mar. 14. 18. 22. 23. 1 Cor. 10. 21. and 11. 20. and 14. 40. Exod. 20. 4. 5. 1 Thes. 5. 22. 27 That though the open notorious obstinate offenders be partakers of the Sacraments yet neyther the Sacraments nor the people that ioyne with them are defiled thereby Which doctrine is contrary to 1 Cor. 10. 17. ●ag 2. 14. 15. 1 Cor. 5. 6. Eccles. 10. 1. Mat. 18. 8. 9. 15. 16. 17. 18. 19. Exod. 12. 43. Ezra 6. 21. 22. Lam. 1. 10. Lev. 11. 24. and 13. 45. 46. and 15. 4. 5. 6. 7. 31. and 19. 7. Numb 5. 2. 3. and 19. 21. 22. Iosua 7. 11. 12. 28 That prayer is to be used over the dead at buriall Which is contrary to Exod. 20. 7. with Eccles. 11. 3. and Luk. 16. 26. Hos. 9. 4. Mat. 6. 9. 10. 11. 12. 13. 1 Ioh. 5. 14. Iam. 1. 6. with Rom. 14. 23. 29 That there may be holy dayes appoynted to the virgin mary to Iohn Baptist to the Apostles and all Saints and Angels together also with fasts on theyr tves on Ember dayes Frydayes Saterdayes and Lent Which doctrine is contrary to Exod. 20. 8. 9. 10. 11. Galat. 4. 10. 11. Col. 2. 16. 18. 21. 23. with 1. Tim 4. 1. 2. 3. Act. 20. 7. 1. Cor. 16. 1. 2. Rev 1. 10. and 19. 10. and 22. 18. 19. 30 That the coap surplice tippett rochet square cap and such like are meet and decent ornaments for the worship of God and ministery of the Gospell which is contrary to Esa. 30. 22. Exod. 20. 4. 5. Deut. 12. 30. 32. Psal. 119. 113. 128. 1 Tim. 3. 2. 31 That the oth ex officio in theyr ecclesiasticall courts making men sweare to accuse themselues etc. is lawfull and to be used which is contrary to Exod. 20. 7. Ier. 4. 2. Ioh. 18. 19 20. 21. 22. 23. with mat 26. 63. Act. 23. 35. and 24. 13. and 25. 16. Deut. 19. 15. These and divers other false doctrines do the lawes of theyr Church allow to be taught And if any among them teach otherwise they are subiect to be suspended excommunicated degraded deprived by theyr Lords the Prelates theyr Chauncelours and Officials And we because we teach and walk otherwise are haled to prisons and gallowes banished and rayled upon yea hated of all men for the truths sake Now as you see the lawes of theyr Church allow false doctrine to be taught so for theyr preaching also of the truth consider I pray you what themselues haue heretofore written of themselues In an admonition to the Parliament they say and write of theyr Church estate as followeth We are say they so scarce com to the outward face of a Church rightly reformed that although some truth be taught by some preachers yet no preacher may without great daunger of the lawes utter all the truth comprised in the book of God It is so circumscribed and wrapt within the compasse of such articles such penaltyes such Injunctious such advertissements such articles such canons such sober caveats and such manifold pamphlets that in maner it doth but peep out from behind the skreen The lawes of the land the book of common prayer the Queens Injunctious the Commissioners advertissements the Bishops canons Li●woods provincials every Bishops articles in his dioces my Lord of Canterburyes sober caveats his licences to preachers ād

no Antichrist can be shovved vvhose doctrine is ●ound Concerning which I haue aunswered before first that theyr doctrine also is vnsound and have showed it in divers false doctrines they hold and teach and then that Antichrist the man of sinne teacheth many true doctrines towching God the Creatiō Resurrectiō and such like yet notwithstanding is he an Antichrist and his followers in Antichristian estate Otherwise if the reaching of some sound doctrines would make such to be no Antichrists as do so teach what Antichrists have there or will there ever be in the world Hath there at any tyme ben any heretick or Antichrist that hath not held ād professed some truth together with his here●y ād Antichristianity Nay is not the truth that such a one teacheth the very meanes by which his delusion is made the stronger Then for that truths sake he ought not the more to be hearkned vnto as these men reason but the more to be avoyded as Mr Beza hath well noted against Sara●ia least vnder pretence of hearing the truth from him we be de●●pved by him When the divell himself acknowledged and said that Christ was the Sonne of the most High that holy one of God or when he doth professe and teach it in the offices he hath brought into the false Church shall we therefore allow such as lawfull ministers of Christ and abide members of such a Church Or ought we not rather to know that Christ 〈◊〉 rebuketh them ād biddeth them hold their peace hath ●lso charged vs to depart from all such ād not to partake in theyr sinnes It neyther is nor can be vnknowen though it be 〈◊〉 mynded of many that as Sathā himself is trāsformed ●●to an Angel of light so his ministers even such as stand in any false ministery can transforme themselues as though they were the ministers of righteousnes Which they do no may more subtilly ād forcibly effect then by meanes of the true doctrines which they teach in the Antichristiā offices they haue ●●eybed Thus we may see that the hony of some truth being mixed with the poyson of theyr offices we can not from them cast the sweetnes of the one but we are withall in present dain●●t to be destroyed by partaking with the other and therefore 〈◊〉 not in this estate to receyv but to avoyd them altogether ●itherto of the Scriptures which Mr. H. hath brought about the description of Antichrist ād of his conclusiō inferred therevpō The next Scriptures he alledgeth are of another sort showing us who be true ministers and which be true Churches The first is out of the tenth of Iohn where Christ speaketh ●hus Verily verily I say vnto you He that entreth not in by the doore into the folde of the sheep but climeth vp another way he is a thief and a robber But ●e thath entreth in by the doore is the sheepeard of the sheep Ioh. 10. 1. 2. And agayn Iesus said vnto them Verily verily I say vnto you I am the doore of the sheep All that ever came before me are thieves and robbers but the sheep did not heare them I am the doore by me if any man enter in he shalbe saved and shall go in and go out and finde pasture Ioh. ●0 7. 8. 9. HEre in deed is a speciall mark to know ministers by t● witt if they enter in by the doore into the sheepfold that is vp Iesus Christ into his Church Now to enter invp IEsus CHrist is eyther immediately to be called by CHrist himself as were the Prophets and Apostles or els mediately to be called by his Church to such offices as he hath given for the work of his ministery according to such rules as he hath appoynted to that end Seing then the publik ministers of these assemblyes are neyther immediately called by Christ himself nor mediately by his Church neyther to such offices as Christ hath sett in his Church nor according to such rules as he hath prescribed therevnto it is manifest they enter not in by the doore that is by IEsus CHrist but climbe up another way to witt by theyr deaconry and priesthood receyved of the Prelates and derived from Antichrist And therefore are not true ministers appoynted by Christ and his Church but thieves and robbers belonging to Antichrist and his defection The further proof whereof besides theyr continuall practise and present estate I refer to his proper place in that which is to be spoken hereafter towching the second part of the Reason and in that place towching theyr priesthood and entrance into the ministery In the meane tyme onely I putt them in mynd that they have graunted thus much of themselues heretofore as I affirme that is that they enter not in by Christ but by a popish and vnlawfull vocation These are theyr own words But of this more hereafter That in this place Mr. H. translateth Christs word● thus he that leadeth the sheep in at the doore albeyt the thing ●e true that the true pastors do so ād that the sheep so led fynd pasture ād salvation in Christ Yet his translation here is vntrue and some what subtill to the end as it seemeth he might with better colour have some defence for theyr ministery from this Scripture For Christs speach here is not he that leadeth in at the doore but thus he that entreth in by the doore As may be showed divers wayes first by the proper signification of the words here vsed whereof the one signifyeth to enter in or to come in not to lead in and the other signify by the doore not in at the doore secondly by the contrary which Christ opposeth vnto it in the former verse when he saith he that clymeth not he that leadeth vp another way is a thief and a robber thirdly by the severall propertyes which here Christ attributeth to all false ministers opposed to the other as first that they are thieves ād robbers that is such as burst into the howse an other way then by the doore and in stead of well ordering the house make spoyle of them that dwell in it even making marchandize of theyr soules and consciences Next that they are straungers that is such whose offices and callings are straunge from the word of God and ordinance of Christ and therefore ought alway of his Church to be accounted as straungers ād theyr voyce not to be hearkned vnto lastly that they came before Christ that is be such as do not follow after him way●ing for his calling and walking in his way which he hath sett vs but do intrude themselves without him and follow another way devised by themselves and never prescribed by him Here also would I aske Mr H. whether one being in no office of ministery yet taking vpon him publikly to teach and as here he saith leading in at the doore that is teaching no other meanes of salvation

when he is presented by the Patrone and instituted by the Prelate Neyther can 〈◊〉 the Priests in the parishes of England But so it is not with the Pastors and Churches of Christ. Act. 14. 23. and 6. 2. 3. 5. 2 Cor. 8. 19. 14 The popish priests may at theyr pleasure without c●nsent of the people re●igne or give over theyr benefices and com●●nly betake themselves to some other of greater value So may also the Priests of England But Paf●ors may not give over or leav the flock over which the holy Ghost by the Churches calling hath made them overseers except it be with consent of the Church and for such cause as is warranted by the sayd holy Ghost in the written word Act. 20. 28. with 14. 23. Col. 4. 17. Rom. 12. 7. 1 Pet. 5. 1. 2. 3. 4. Esa. 62. 6. 7. Ezech. 3. 26. 27. with 33. 22. Numb 8. 25. 15. One popish priest in theyr constitution may and doth ●ake the charge and commodity of many parishes and benefices at once So also may the Priests of England Wher●as Pastors have but one onely flock depending vpon them wherevnto they must attend with all faithfull diligence 1 Petr. 5. 2. 3. Act. 14. 23. and 20. 28. Rom. 12. 3 7. Tit. 1. 5. 1 Thes. 5. 12. 13. 14. Hebr. 13. 17. Ezech. 34. Cap. 16. The popish priests wait not the Churches calling to ●he ministery but seek and make suite to some Prelate to be ordeyned Priests giving money also for theyr letters of orders So do also the Priests of England But so do not Pastors but stay till the Lord by his Church call them to that office Hebr. 5. 4. Act. 20. 28. with 14. 23. Esa. 62. 6. 7. Ezech. 33. 2. with ler. 23. 21. and 2 Chron. 13. 9. 17 The popish priests are ordeyned to theyr office though they have no flock to attend vpon Yea commonly 20. or 30. of them are ordeyned at once whereof no one is called to any particular congregation but they must afterward like masterles men seek and sue for places where to be employed So is it also with the Priests of England Whereas Pastors are alwayes ordeyned to the attendance of a certayne particular Church for the work of the Ministery thereyn Act. 14. 23. and ●0 28. Tit. 1. 5. 1 Pe● 5. 2. Rev. 1. 20. 18. Such be popish priests ād have ●ure of soules amōng them as are not at all able to preach the word Such be also Pries●s and have charge of soules in England But none such be Pastors but they onely that being apt to teach are lawfully called to that office 1 Tim. 3. 2. Ephes. 4. 8. 11. 12. Tit. 1. 7. 9. Ioh. 10. 1 5. Num 1● 5. 40. 19. Of the popish priests that can preach it is required that besides ordination to theyr office they have speciall li●ence from the Prelates to preach So is it also required of the Priests of England But not of the Pastors of Christ. Act. 20. 28. 1 Cor. 7. 23. and 9. 16. and 12. 5. 28. Ephes. 4. 1● Rev. 14. 9 1● 20 The popish priests are subject to be silenced suspended deprived degraded by the Prelates So are also the Priests of England But not Pastors Rev. 2. 1. and 14. 9. 12. 2 Tim. 4. 1 2. Esa. 62. 1 6. 7. Zach. 11. 17. Ier. 48. 10. 1 Cor. 9. 16. and 12. 28. Act. 4. 19. 20. and 20 28. 21. The popish priests at theyr institution must sweare to performe Canonicall obedience to the Prelates theyr Ordinaryes So must the Priests of England But not Pastors 1 Cor. 12. 5. 1 Pet. 5. 1. 2. 3. 4. Rev. 2. 1. and 14. 9. 12. Act. 5. 29. 31. Ioh. 15. 14. Rom. 6. 16. 2 Cor. 6. 14. 15. 16. 22. The popish priests are tyed to a book of s●inted prayers and a prescript order devised by man for theyr worship and ministration So likewise are the Priests of England bound to a prescript order of service and book of Common prayer taken out of the Popes portuis Whereas the Pastors of the Churches of Christ are free to vse theyr gifts receyed from Christ for the work of his Ministery being ●yed thereyn to no inventions of men but onely to the rule and order which Christ in his word hath appoynted ●herevnto ●phes 4. 8. 11. 12. 1 Cor. 12. 4. 5. 6. 7. 8. 11. Exod. 30. 9. vvith Psal. 141. 2. Rev. 8. ● Esa. 29. 13. Mat. 15. 9. 1 Pet. 4. 10. 11. 2 Tim. 1. 6. 7. Rom. 8 26. Ioh. 4. 24. ● Tim. 3. 15. and 6. 13. 14. vvith Gal. 3. 15. 2 Tim. 3. 16. 17. Rev. 22. 18. 19. 23 The popish priests are bound in that office to performe such actiōs as Christ never appoynted for the work of his ministery as to Church women to bury the dead to solemnize mariages etc. So are the Priests of England But so are not Pastors Eph. 4. 11. 12. Rom. 12. 7. 8. 1 Tim. 3. 15. and 5. 17. and 2 Tim. 3. 16 17. Rev. 22. 18. 19. 24 The popish priests be not of like ād equall power degree and authority amōg themselves but are some of them inferior to other hereyn as Parsons to Archdeacons Archdeacons to Lordishops Lordbishops to Archbishops So is it with the Priests of England But not with Pastors For they have all of them like and equall power degree and authority vnder Christ the onely Archbishop and great shepeard of the sheep 1. Pet. 5. 3. 4. and 2. 25. Luk. 22. 24. 25. 26. Rev. 1. 20. Ephes. 4. 11. 12. Act. 20. 28. Heb. 13. 17. 20. 25 The popish priests together with theyr people stand subject to the ecclesiasticall courts Canons citations excommunications absolutions and other the like jurisdiction of the Prelates and theyr Officials So stand also the priests of England and theyr people But so stand not the Pastors and Churches of Christ Rev. 14. 4. 9. 12. Mat. 6. 24. and 28. 20. Ioh. 3 35. 36. and 10. 4. 5. G● 49. 10. Esa. 33. 22. Iam. 4. 12. Heb. 3. 1. 2. 3. 26 The popish priests have ioyned with them in theyr ●har●e Churchwardens and Sidemen which are sworne to present to the Ordinaryes court as also to his Chauncelors ād Commissaryes courts all such offences faults and defaults as be committed among them against the Prelates Articles ād Iniunctions So is it also with the Priests of England But not with the Pastors of the Churches of Christ Wherein they are not onely freed from all Antichristian bondage but have also ioyned with them Teachers and Elders for the instruction oversight and guydance of the Church according to the ordi●ances of Iesus Christ and no other 1 Tim. 5. 17. and 6. 13. ●4 Rom. 12. 7. 8. Eph. 4. 11. 12. 1 Cor. 12. 5. 28. and 14. 37. Act. 15. 2. 4. 6. 22 23. and 20. 17. 28. 1 Pet. 5. 1. 2. 3. Matt. 28. 20. 27 The popish priests with theyr Churchwardens and people have not the power of Christ to cast out any