Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	keep_v	peace_n	unity_n	7,015	5	8.9407	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10345	The summe of the conference betwene Iohn Rainoldes and Iohn Hart touching the head and the faith of the Church. Wherein by the way are handled sundrie points, of the sufficiencie and right expounding of the Scriptures, the ministerie of the Church, the function of priesthood, the sacrifice of the masse, with other controuerises of religion: but chiefly and purposely the point of Church-gouernment ... Penned by Iohn Rainoldes, according to the notes set downe in writing by them both: perused by Iohn Hart, and (after things supplied, & altered, as he thought good) allowed for the faithfull report of that which past in conference betwene them. Whereunto is annexed a treatise intitled, Six conclusions touching the Holie Scripture and the Church, writen by Iohn Rainoldes. With a defence of such thinges as Thomas Stapleton and Gregorie Martin haue carped at therein.	Rainolds, John, 1549-1607.; Hart, John, d. 1586. aut; Rainolds, John, 1549-1607. Sex theses de Sacra Scriptura, et Ecclesia. English. aut	1584 (1584)	STC 20626; ESTC S115546	763,703	768

persecution though they repented after refused to communicate with them and thereupon did separate themselues from the societie of the Catholike church and assemblies of the faithfull as vncleane also for that they receiued into their felowship and communion vpon repentaunce such as had fallen Against these Nouatians the firebrands of schismes and dissensions in the Church S. Cyprian hath writen a notable treatise touching the vnitie of the church wherein he dooth instruct and exhort Christians to keepe the vnitie of spirit in the bond of peace and be at concord among them selues And to winne this of them by reasons and perswasions out of the holy scripture as among the rest hee bringeth sundrie figures wherein is represented the vnitie of the church as the arke of Noe the coate of Christ the house of Rahab the lambe of the Passouer so among the figures he placeth Peter first in that our Sauiour said to him Thou art Peter and on this stone wil I build my church To thee will I geue the keyes of the kingdome of heauen againe Feede my sheepe For albeit Christ saith he gaue equall power to all the Apostles after his resurrection and said As my father sent me so I send you receiue ye the holy Ghost whosoeuers sinnes ye remitte they are remitted to them whosoeuers sinnes y● reteyne they are reteyned yet to declare vnitie he disposed by his authoritie the originall of that vnitie beginning of one No doubt the rest of the Apostles were the same that Peter was endued with like felowship both of honour and of power but the beginning doth come from vnitie that the church of Christ may be shewed to be one Now this place of Cyprian which by the former printes was thought to make rather for an equalitie of all the Apostles in power then a supremacie of one as it dooth in deede is farsed with such wordes in the Romane Cyprian that in shew it maketh for Peters supremacie and so for a supremacie in power like the Popes as you teach men to gather of it For wher it was in Cyprian that the rest of the Apostles were equall both in honor and power vnto Peter but the beginning doth come from vnitie the Romane Cyprian addeth these words and the primacy is geuen vnto Peter Where it was in Cyprian that Christ did dispose the originall of vnitie beginning from one the Romane Cyprian addeth he appointed one chaire And againe where Cyprian said that the church of Christ may be shewed to be one the Romane Cyprian addeth and the chaire to be one This was well to beginne with that vnto Peter the primacy is geuen that Christ appointed one chaire and as the church must be one so the chaire must be one Yet because one chaire in Cyprians language dooth make no more for the chaire of the bishoppe of Rome then of the bishop of Carthage the Cyprian of Anwerpe to helpe the matter forwarde doth bring in Peters chaire And where it was in Cyprian euen in the Romane print too Hee who withstandeth and resisteth the church doth he trust him selfe to be in the church the Anwerp Cyprian addeth Hee who forsaketh Peters chaire on which the church was founded dooth he trust himselfe to be in the church So whereas aforetime S. Cyprian shewed the vnitie of the church in an equalitie of Peter with the rest of the Apostles now by good handling hee sheweth Peters primacie and that by good expounding is the Popes supremacie For we must imagine that by Peters chaire is meant the Popes chaire which chaire be forsaketh who is not obedient and subiect to the Pope according to Gratian in the canon law The only difficultie and scruple that is lefte to breede a doubt thereof in suspicious heads is that clause of Cyprian that Christ gaue equall power to all the Apostles and the rest were the same that Peter was endued with like felowship both of honor and of power Which wordes if you could hansomly take away out of him in some new print and why not take away so few as well as adde so many then would this be a passing fine place for you to perswade men that the vnity of the church doth presuppose your one chaire to which all must be subiect who wil be of the church and that they by consequēt are no right Christians who stand against the Popes supremacie Hart. You are much to blame to lay vnto our charge the corrupting of Cyprian chiefly in those editions which are best and soundest the Romane of Manutius and Anwerp of Pameliu● For Pius the fourth a Pope of worthy memory desirous that the Fathers should be set forth corrected most perfitly and cleansed from all spots sent to Venice for Manutius an excellent famous printer that he should come to Rome to doo it And to furnish him the better with all things necessarie thereto he put fower Cardinals very wise and vertuous in trust with the worke Now for the correcting and cleansing of Cyprian specially aboue the rest singular care was taken by Cardinall Borromaeus a copie was gotten of great antiquitie from Verona the exquisite diligence of learned men was vsed in it Wherefore I am perswaded that whatsoeuer they did adde vnto Ciprian they did not adde it rashly or of their owne head but with good aduise vpon the warrant of writen copies Which although they haue not declared in particular yet may we gather it by Pamelius a Canon of the Church of Bruges and Licentiat of diuinitie by whom the Anwerp-Cyprian was afterward set foorth For he doth note that al the words which you spoke of added by Manutius in the Romane-print he appoynted one chaire and the chaire to be one and the primacie is geuen vnto Peter are in a written copie of the Cambron-abbey which was the best of all the copies that he had Yea those of Peters primacie not onely in that copie but in an other too which Cardinall Hosius occupied As for the rest which were added by himselfe in the print at Anwerp he who forsaketh Peters chaire on which the church was founded doth hee trust himselfe to bee in the church hee noteth that they also are in the Cambron-copie and confirmed by Gratian who hath the same words and citeth them with Cyprians name Whereby you may perceiue that wee haue not corrupted those places of Cyprian either in the Roman-print or the Anwerpe we haue corrected rather that which was corrupt But I see the Poet hath said very truely Nothing is done so well but with euill speeches a man may depraue it Rainoldes And it is as truely said by the Orators Nothing is done so euil but with faire colours a man may defēd it The Pope sent for Manutius to print the Fathers corrected he appointed foure Cardinals to see the worke done Cardinall Borromaus had singular care of Cyprian

the fyer frends to the sword brethren to cruell death and stained the faith of Christ with reproches creatures with the Lordes honour Gods seruice with idolatrie we went away from Papists not willingly as from men not vnwillingly as from heretikes and reforming our Churches by the rule of Gods worde we seuered them from the contagion of the Church of Rome Wherin because nothing was doon by our brethren but that which the Apostle S. Paul a chosen instrument of the holy Ghost both did and taught to be doon as I haue proued in the Conclusion the Lord shal iudge beweene our Churches and Bristow who condemneth them of the same schisme of which the Donatists were guiltie and he will giue sentence in the last day that we haue beene seuered from the Church of Rome by the prescript of his word that is lawfully But some man will say you ought not to leaue the felowship of the Romans of them which are at Rome beloued of God Saints by calling whose faith is spoken of throughout the whole world But I answere that the Romans which now are there be not Romans they be carkases of Romans It is an other Milo his lustie armes are dead It is an other Hector how greatly chaunged from him But you ought to obey and not resist the Pope of Rome most good in grace most great in power the vicar of Christ the successour of Peter But that we must resist him if he command thinges vniust and pernicious yea that it is the dutie of Princes to resist him in vnlawfull thinges the Papists them selues teach But Christians ought to keepe vnitie of spirit in the bond of peace and the name of peace is sweeete the thing it selfe both pleasant and healthfull But through vnitie of spirit we ought to grow together into the vnitie of of faith and to be all of one minde but in the Lord. If peace should be made with the Pope and Papists it would be like the peace with Antonie and his adherents that is not a peace but an agreement of slauery to them nay of impietie Wherefore as Agamemnon in a Gréeke Poet did answere his brother Menelaus of whom he was requested to shew him selfe a brother by giuing his consent to a wicked act so doo I answere my brother requesting me to ioyne with him in felowship of the Church of Rome whose faith is vnholy whose seruice is vngodly My wittes I would enioy with thee But madde with thee I would not bee And here an ende of my preface Onely this remaineth that I desire hartily and beséech all Christians who shall take paines in reading hereof that they will reade weigh and interpret all thinges with a Christian minde lay aside the preiudice of their owne opinions examin the spirits whether they be of God or no séeke to finde the truth and loue it being found aduertise me if they thinke I haue missed in any thing beare with my briefenes because I was constrained to shut vp much in few wordes looke how faithfull and diligent I haue béene in opening and prouing the Conclusions whereof God is my witnes who will reu●ale the secretes of thoughtes so moderate and indifferent let them shew them selues in censuring and iudging of that which they shall reade as before the Lord who shal be iudge of iudges Finally let them folow the godly people of Beroea who when Paul preached receiued the word with al readines of mind and dayly serched the scriptures whether those things were so not the froward Luciferians of whom he confesseth who best knew the maners of his owne companions that they might be conuinced more easily then perswaded As for you my fathers and brethren welbeloued with remembrance of whom I haue consecrated my labour such as it is to the Church of God I pray you and beséech you by our Lord Iesus Christ who hath redéemed vs with his pretious blood and sanctified vs to him selfe that you will striue by all meanes to aduance the glory of God to cherish the séedes of godlinesse to helpe forward the Churches safetie to nourish fruitfull plantes to make the Uniuersities praise to be encreased I meane the prayse which is not of men but of God Confute you the ill spéeches of Bristow by your deedes and shew by your workes that the crimes wherewith hee chargeth vs are sclanders Bestow ye well the good oportunitie of time in studie of good artes by hearing reading disputing meditating speaking and writing Doo ye the worke of the Lord with ioynt desire and will and trauaile one body one spirit one hart one way Stirre vp exercise of learning decayed I had almost said but I hope better Destroy those wanton lusts that draw men from studie idlenes a swéete euill delicacie the baite of Venus the ryote of feasts the vanitie of apparell vnhonest pastimes vnseasonable drinkinges the plagues of stageplayers the sights and shewes of Theaters Last of all to conclude with the Apostles wordes whatsoeuer things are true what soeuer things are honest whatsoeuer things are iust whatsoeuer things are pure whatsoeuer things are woorthie loue whatsoeuer things are of good report if there be anie vertue and if there be any praise thinke ye on these things If there be any vertue and if there be any praise brethren thinke ye on these things The God of might and mercie lighten vs all with the grace of his holy spirit that the heads of Colleges may be present to gouerne and gouerne to benefit the companie committed to them as Samuel was wont that the members of Colleges may lerne vnder Samuel to prophecie by speaking of and setting foorth the praise of God as the prophets did that young men who studie the artes of humanitie may in other things be vnlike to Saul yet like to Saul among the prophets that Colleges themselues and all our companies may be assemblies not of prophets onely but of such as prophecie and folow the lessons of the prophets to the honor of God the comfort of the godly and our owne saluation through Iesu Christ our Lord. Fare ye well From Corpus Christi College The 2. of February 1580. Yours in Christ Iesus Iohn Rainoldes CONCLVSIONS HANDLED AT THE ACT IN S. MARIES CHVRCH THE XIII O● IVLY 1579. 1 The holy scripture teacheth the Church all thinges necessarie to saluation WHen Moses went by Sinai mount toward the holy land Frō Gods owne mouth the law he wrote the Lord did guid his hand The Prophets next with sacred ●en did bolde that heauenly ●●ce Whom the almightie from aboue indued with his grace The wisdome of his father high the sonne of virgin pure Anointed with the spirit of God mens sinfull soules to cure The word of the eternall Lord with flesh of man yclad Brought them the treasures rich of life of peace the tidings glad Th' Apostles with this

and of one soule They all are one body sanctified by one spirit through the Sacrament of one baptisme knit to Christ by one faith to themselues in one loue to serue togither one Lord in one hope and expectation of one eternall blisse and glory So that of this vnitie whereof Peters state and nature is capable apply which you list vnto the wordes of Leo either vnitie of will as you seeme to do or vnity of grace as others answere for it or vnitie of glory which Christ did pray for also and some will like that better none of these doe reach vnto that maiestie which Leos wordes aspire to by giuing him the felowship of the indiuisible vnitie Yet God forbid that any man should suspect of him that he meant vnitie either of nature with God or of person with Christ. He hath deserued better then to be thought so euill off But that which in trueth may be said for him is that his meaning was as other-where him selfe doth open it that Christ did impart his name of rocke and foundation of the church to Peter Now some mist of fansie daisled his eyes or els he would neuer haue saide thereupon that Christ receyued Peter into the felowship of the indiuisible vnitie and that in such preeminence as he receyued none but him chiefly sith hée imparted his greater names and titles of Iesus of Christ of the light of the world one of them to some the rest to all his seruants neither did he giue his name of rocke to Peter or of foundation to Peter onely as shall appeare after But if yet you see not that Leo did outreach in making Peter as it were a felow-head a partie-rocke and the halfe-foundation of the Church with Christ behold a farther felowship wherein he ioyneth Peter as mate and partner with God a felowship of power God hath giuen to Peter a great and a wonderfull felowship of his power and if he would haue any thing to be common vnto other princes with him he neuer gaue but by him whatsoeuer he gaue to others Out of all controuersie these wordes do lift vp Peter vnto the felowship of that glory of which God is so iealous that he hath protested he will not giue it to any other he hath giuen it to Christ who is one with himselfe God of God light of light if any man presume to ioyne a mortall creature whomsoeuer as companion vnto Christ in it he robbeth Christ of his honor of the onely mediator betwéene God and man And what doth he els who saith as Leo doth that S. Peters care shineth ouer Bishops in that their slaunderers are defaced that Peters merit and autoritie doth strengthen the writings of his seruant against heretikes that Peter doth not suffer their persons to be stained who labour for the catholike faith that the Popes decrees are made by the inspiration of God and S. Peter that it must be imputed vnto S. Peters workes and merits if any thing be gotten of God by dayly prayers that nothing passeth ouer vnto the chiefest of the Church no not vnto any man from God but by S. Peter Let euery Christian hart whome the zeale of God hath giuen any warmth vnto and his Spirit wisedome be iudge betwéene you and vs whether that to yeald such power such authoritie such souerainetie and rule of the Church of Christ to any Saint in heauen be not an empairing of the maiestie dominion and soueraine authoritie of the king of Saints the holy one of Israel It gréeueth me to speake so much against Leo whose learning I doe loue and reuerence his auncient yeares But the Auncient of dayes is more auncient then he must be had in greater reuerence who taught young Elihu to reproue his auncients euen holy Iob amongst them and to say of them I will not accept the person of any neither will I giue titles vnto man for I may not giue titles If I should doe it a litle he that made me would take mee away UUherefore I doe fréely without curtesie of titles and accepting of persons professe that I mislike those hawtie spéeches in Leo and I thinke that the mysterie of iniquitie so wrought through his ambitious aduancing Peter that of the egges which he cherished two of the most venemous cokcatrices were bred that euer poysoned the church of Christ the one the Popes supremacie vsurping Princely power ouer the church and common-weale with breach of faith to God and man the other the worshipping of Saintes wherin that honour is giuen to creatures which ought to be giuen to the Creator onely One example may shew them both euen Hildebrand called Gregorie the seuenth in his Popedome who depriuing Henrie the Emperour of his Empire and discharging his subiects of their othe of allegiance pronounced sentence with such an inuocation of Peter as a true Christian would trēble to haue heard vsed to any but to God Incline thine eares ô blessed Peter Prince of the Apostles heare me thy seruant whom thou hast brought vp from mine infancy and hast preserued to this day from the handes of the vnrighteous who hate and vexe me for my fayth in thee Thou canst beare me witnesse best and the holy mother of Christ and thy brother Paule partaker with thee of martyrdome that I haue vndertaken the gouernmēt of the Papacie vnwillingly Not that I thought it robbery to clime into thy See lawfully but I had rather liue in pilgrimage thē occupie thy roome for fame and glorie only I doe confesse and good cause why that the charge of the Christiā people was committed and the power of binding loosing granted vnto me not through my desertes but by thy grace Trusting therefore on this assuraunce for the honour and sauegard of thy holy church in the name of God almightie the father the sonne and the holy Ghost I throwe downe King Henry the sonne of Henry sometime Emperour who hath laide handes too boldly and rashly vpon thy church from his imperiall and kingly gouernment and I absolue al Christians subiect to the Empire frō that othe by the which they are wont to beare faith alleagiance vnto true Kings Doe you sée to what iniquitie their pride abusing Peters name and claiming al by him hath puffed them vp To what vsurping ouer Emperours To what dishonouring of the Almightie But of this we shall haue fitter occasion to conferre when we come to the question of the worship of Saintes For the other to returne to the point which we haue in hand the name of head in that sense as it is made a conduit of the giftes of God to powre them abroad into al the body is onely due and proper vnto the Mediatour betwéene God man the Apostle of our profession our Sauiour Iesus Christ. When the right of this title

which they did gather of those wordes then might we know the times whereof our Sauiour saith that it is not for man to knowe them And vpon this reason S. Austin doth reproue that fansie of sixe thousand yeares as rash and presumptuous Hart. So doo we also For Lindan and Prateolus doo note it in Luthers and Melanchthons Chronicles as a Iewish heresie Rainoldes Good reason when Luther and Melanchthon write it But when Irenaeus Hilarie Lactantius and other Fathers write it what doo they note it then Hart. Suppose it were an ouersight But what néedes all this As who say you douted that we would maintaine the Fathers in those things in which they are conuicted of error by the scriptures Rainoldes I haue cause to dout it For though there be no man lightly so profane as to professe that he will doo so yet such is the blindnes o● mens deuotion to Saintes there haue béene heretofore who haue so done and are still There is a famous fable touching the assumption of the blessed virgin that when the time of her death approched the Apostles then dispersed throughout the world to preach the gospell were taken vp in cloudes and brought miraculously to Ierusalem to be present at her funerall This tale in olde time was writen in a booke which bare the name of Melito an auncient learned Bishop of Asia though he wrote it not be like But whosoeuer wrote it he wrote a lye saith Bede because his words gaine say the wordes of S. Luke in the actes of the Apostles Which Bede hauing shewed in sundrie pointes of his tale he saith that he reherseth these thinges because he knoweth that some beleeue that booke with vnaduised rashnesse against S. Lukes autoritie So you sée there haue béene who haue beléeued a Father yea perhaps a rascall not a Father against the scriptures And that there are such still I sée by our countrymen your diuines of Rhemes who vouch the same fable vpon greater credit of Fathers then the other but with no greater truth Hart. Doo you call the assumption of our Ladie a fable What impietie is this against the mother of our Lord that excellent vessell of grace whom all generations ought to call blessed But you can not abide her prayses and honours Nay you haue abolished not onely her greatest feast of her assumption but of her conception and natiuitie too So as it may bee thought the diuell beareth a special malice to this woman whose seede brake his head Rainoldes It may be thought that the diuell when he did striue with Michael about the bodie of Moses whom the Lord buried the Iewes knew not where did striue that his bodie might bee reuealed to the Iewes to the entent that they might worship it and commit idolatrie But it is out of doubt that when he moued the people of Lystra to sacrifice vnto Paul and Barnabas and to call them Gods he meant to deface the glory of God by the too much honouring and praysing of his Saintes We can abide the prayses of Barnabas and Paule but not to haue them called Gods We can abide their honours but not to sacrifice vnto them Wee know that the diuell doth beare a speciall malice both to the woman and to the womans seed But whether he doth wreake it more vpon the séede by your sacrificing of prayses and prayers to the woman or by our not sacrificing let them define who know his policies The Christians of old time were charged with impietie because they had no Gods but one This is our impietie For whatsoeuer honour and prayse may bee giuen to the Saintes of God as holy creatures but creatures we doo gladly giue it We thinke of them all and namely of the blessed virgin reuerently honourably We desire our selues and wish others to folow her godly faith and vertuous life We estéeme her as an excellent vessell of grace We call her as the scripture teacheth vs blessed yea the most blessed of all women But you would haue her to be named and thought not onely blessed her selfe but also a giuer of blessednesse to others not a vessell but a fountaine or as you entitle her a mother of grace and mercy And in your solemne prayers you doo her that honour which is onely due to our creator and redeemer For you call on her to defend you from the enimie and receiue you in the houre of death Thus although in semblance of wordes you deny it yet in déede you make her equall to Christ as him our Lord so her our Ladie as him our God so her our Goddesse as him our King so her our Queene as him our mediator so her our mediatresse as him in all thinges tempted like vs sinne excepted so her deuoide of all sinne as him the onely name whereby we must be saued so her our life our ioy our hope a very mother of orphans an aide to the oppressed a medicine to the diseased and to be short all to all Which impious worship of a Sainte because you haue aduanced by keping holy dayes vnto her the feastes of her conception natiuitie assumption therefore are they abolished by the reformed Churches iustly For the vse of holy dayes is not to worship Saintes but to worship God the sanctifier of Saintes As the Lorde ordeined them that men might meete together to serue him and heare his worde Hart. Why keepe you then still the feastes of the Apostles Euangelists other Saintes and not abolish them also As some of your reformed or rather your deformed Churches haue doon Rainoldes Our deformed Churches are glorious in his sight who requireth men to worship him in spirite truth though you besotted with the hoorish beauty of your synagogues doo scorne at their simplenesse as the proude spirite of Mical did at Dauid when he was vile before the Lord. The Churches of Scotland Flanders France and others allow not holy dayes of Saintes because no day may be kept holy but to the honour of God Of the same iudgement is the Church of England for the vse of holy dayes Wherefore although by kéeping the names of Saintes dayes we may séeme to kéepe them to the honour of Saintes yet in déede we kéepe them holy to God onely to prayse his name for those benefits which he hath bestowed on vs by the ministerie of his Saintes And so haue the Churches of Flanders and Fraunce expounded well our meaning in that they haue noted that some Churches submit them selues to their weakenesse with whome they are conuersant so farre foorth that they keepe the holy dayes of Saintes though in an other sorte nay in a cleane contrarie then the Papists doo Hart. But if you kéepe the feastes of other Saintes in that sorte why not

to him in euery place For the former of them that spirituall sacrifices of prayers and workes are common to the Iewes with vs deceiueth with a fallacie because ou● spirituall are spirituall méerely whereas they had carnall sacrifices with their spirituall The later doth discouer this fraude of the former but with an other fraude For in that it saith that praying fasting and the workes of charity were ioyned to their sacrifices it sheweth that their worship though in part spiritual was not spiritual méerely But in that it gathereth thereof that these things cannot succeede their sacrifices there is an other fallacie because although the worship of God were still spirituall as hée is still a spirit and so no worship may succéede for how can a thing succéede it selfe yet the same in substance came foorth in sundry maners and so one maner of it might succéede an other As the word of God touching the saluation of men by faith in Christ was alwayes the same but vttered in sundry maners by the Prophets and by Christ. In which sort the worship of God was ordered also by the Prophets couertly vnder the vailes of ceremonies by Christ plainly and simply Wherefore as the doctrine of Christ did succéede the doctrine of the Prophets both the same doctrine but taught by Christ more cléerely more darkely by the Prophets so the spirituall worship of God in the Gospell succéeded his spirituall worship in the law both the same worship but laden with ceremonies shadows in the law disburdned of them in the Gospell Hart. I can not sée those fallacies which you charge D. Allen with For if the Iewes did offer prayers to God and other such spirituall sacrifices as they did then is it true as he saith that spirituall sacrifices are common vnto them with vs. And if they be common vnto them with vs it foloweth in my iudgement that ours succeede not theirs sith to succeede is to come after and how may that come after which did go before Rainoldes I haue shewed how And if you sée it not the vaile may be the cause which is very likely to be laide on your heart in reading of the new testament as it was on the heart of others in reading of the olde For the thing is plaine of it selfe and euident that the spirituall sacrifices which the Iewes offered as namely their prayers did not discharge their duetie but they must offer carnall also and that not euery where but in the place that God had chosen In so much that albeit they might pray in all places lawfully as wée may yet must they come thither to worship God at certaine times and Daniel though hée could not because of their captiuitie yet had his windowes open toward Ierusalem when hee praied and the faithfull wept by the riuers of Babylon how should we sing the lords song in a strange lande and the princely Prophet lamented that his banishment did keepe him from appeering there and longed to behold the power and glory of God as he beheld it in the sanctuary and being sicke as it were with the loue of his tabernacles yea fainting with desire of coming to his courts and altars he pronounced them blessed who dwell in that house yea who may come vnto it yea though they trauaile hardly thereto through drye places to present themselues before God in Sion Whereas Christians of the other side neither haue those altars or offerings made theron to ioyne with their spirituall sacrifice of prayse and they may sing the songs of the Lord in al places No land is strange no ground vnholy Euery coast is Iewry and euery towne Ierusalem and euery house Sion and euery faithfull company yea euery faithfull body a temple to serue God in The Christian worship then doth differ euen in prayers from that of the Iewes both in respect of the temple which they had a regard to and of the ceremonies of the law which they were bound therwith to keepe Wherfore as the ministery of the new testament that is of them who taught the gospell came after the ministerie of Priestes in the old and yet both old and new are the Lords testament so might and did the worship of God amongst Christians in spirit and truth come after the worship of God amongst the Iewes though yet they both did worship God spiritually For the Iewes before did worship in the temple with the ceremonies of the law as when the Priest was burning incense at the altar in the inner part therof the multitude of the people were praying in the outter And the Christians after did pray without incense in any place the people and Pastour all together as the Apos●les with the disciples and according to their instruction the primitiue Churches practise shew But these points of difference betweene vs and them be perhaps the harder for you to vnderstand because your Popish worship is so lyke the Iewish both for the temple and the ceremonies that you may iustly thinke their worship was in spirit and truth as much as yours For as the Priest with them was seuered from the people by the diuision of the sanctuarie and court of the temple so with you by the chancell and body of the church As with them he burned incense at the altar so with you he doth As with them he was clad in an Ephod a miter a broydered coate a girdle a brestplate and a robe and they who serued him were in their linen coates too so with you he must haue an amice an albe a girdle a fanel a chisible and a stole and they who are about him haue surplesses yea copes also Their Priestes had a lauer whereat they must wash before they sacrificed so haue yours Your vaile betweene the quire and the altar in lent resembleth theirs that seuered the holy place from the most holy Your pyx with the sacrament and their arke with the mercy seate your phylacterie with Saintes relikes and their pot with Manna your monstrancie with the host and their table with the shew-bread your holy oyle of balme and theirs of myrrhe with spices their purifying water made of the ashes of an heifer and yours of other ashes with water wine and salt their fyer sent from heauen and yours fetcht thence by art their rod of Aaron and your crosse of Christ finally your candles or tapers or torches and their candlesticke with lamps do match one an other in proportion of rites nay you surpasse them in your candles For theirs were lighted in the night yours in the day too Theirs in the temple onely yours abroad also Theirs before the Lord yours before images Theirs in one maner yours with great