Arrow Against the Separationists, Discourse · Chapter 8
CHAP. VIII. The Second reaſon concerning temples, examined.
Hen. Ainſ.OVr 2. reaſon againſt them is, Becauſe ſo long as they are continued, Antichriſt with his abominations is not wholly aboliſhed, as the Lord hath appointed, and will effect in his time, Rev. 17.16. and 18.11.12.13. 2. Theſſ. 2.8. 2 King. 10.26.27.28.
This argument you deny: and ſay, The 3. firſt allegations ſhew that Antichriſt ſhalbe conſumed: but they ſhew not that our Temples are any of his abomination. The 4. allegation is taken (you ſay) from the policie of Moſes, that is now abrogate.
I anſwer; if we had brought this reaſon against the Maſs, or any other of Antichriſts ſynns, you might even as wel have denyed our argument, and be a pleader for all poperie: ſeing the Maſse it ſelf is not named in any of thoſe places, more then his temples. But if they ſhew that he (with his abominations) is to be aboliſhed, as you deny not: it will ſoon appeare that your temples are a part of them.
Firſt therfore, the text aRev. 18.11 12.mentioneth the merchandize of the whore, which no man ſhould buy: naming Gold, ſilver, precious ſtones, pearles, byſs, purple, ſcarlet, &c. Veſſels of wood, braſs, yron, marble, &c. Here I hope you vnderſtand not theſe things of merchandiſe properly, but (as is throughout the Revelation) to be an alluſion to the Prophets, and in this place to the merchandiſe of bEzek. 27.Tyre. For you that are ſo large for the popes idols and idoleies, if there may be any neceſſary vſe of them; it is not to be thought that you wilbe ſo ſtrayt as to forbid men to buy theſe civil wares of Papiſts, or merchants now to trade vvith Spaine or Italie. Secondly then, to prove that your temples are Antichriſts Merchandiſe, and none of the meaneſt: I wil bring you into the Popes owne ware houſe, his Romane Pontifical, and other ſhops of his, vvhere you may ſee it vvith your eyes. And firſt by the decree of Pope Nicolas, cDe conſecr. diſt 1. c. Eccleſia.it is not lawfull for any man to build a Church or temple, vvithout Commandement or leave of the Pope and Apoſtolik See. Then, vntounto the place where a temple is to be built, & vvhere a croſſe is ſet to hallow it, cometh dPontifical. de bened. primi lapidis pro eccleſia aedific.a Biſſhop vvith his Miter, and ſprinkleth the place vvith holy vvater, and prayeth God to viſit that place, through the interceding merits of the Virgin Marie, and St. N. (naming the hee ſaint or ſhee ſaint vntounto vvhoſe honour and name the Church ſhalbe founded) and all other ſaints: and by infuſion of his grace, to purifie it from all pollution, &c. Then they ſay, the ſtone vvhichwhich the builders refuſed, that is become the head of the corner: Thou art Peter, and vponupon this Rock I vvil build my Church: Glorie be to the Father, &c. Then ſprinkling the ſtone vvith holy vvater, and graving the ſigne of the croſse vponupon it: he prayeth God to bleſſe that creature of ſtone, that it may be a ſaving remedie to mankinde: and that whoſoever ſhal afford help with a pure minde to build vp that Church, may have both health of bodie, and cure of ſoule. Then placing that firſt ſtone on the foundation, with croſsings in the name of the Father, it becometh a place deſtinate for prayer: and they ſing, How fearfull is this place! ſurely this is no other then the houſe of God, and the gate of heaven, &c. When the Church is builded, and is to be dedicated; ePontifical. de eccleſ. dedicat.the Archdeacon is to ſignifie to clergie and people, that they faſt before it be conſecrated, and ſo must the Biſhop do that conſecrateth it. And the evening before, the Biſhop prepareth the reliques which are to be incloſed in the Altar, putting them in a veſſel, with three graines of frankincenſe, and a writing on parchment ſignifying whoſe reliques are there incloſed, and to whoſe honour and name, the Church and Altar is dedicated, &c. In the morning, they make ready holy chriſme, holy oile, two pound of frankincenſe, a cenſer, aſhes, ſalt, wine, an hyſſop ſprinkle, five litle croſſes for the Altar, two veſsels of holy water: and they paint twelve croſses on the wall. The Biſhop conjureth the ſalt, ſprinkleth the holy water, and then they ſing, Thou ſhalt ſprinkle me with hyſſope, and I ſhalbe clean, &c. The houſe of the Lord is founded on the top of the mountaines, and exalted above all hills, and all nations ſhal come vntounto it, &c. The Biſhop with his paſtoral ſtaff, ſmites the Church dore, ſaying, Lift vp your gates ye Princes, and be ye lifted vp ye everlaſting dores, and the King of Glorie ſhal come in: and a Deacon that is locked within, ſayth, Who is this King of Glorie? The Biſhop anſwereth. The Lord strong and mightie, the Lord mightie in warr. Then going about the outſide of the Church, he cometh and knocketh the ſecond time, with like words: and ſo againe the third time, & then he addeth, Open, Open, Open. Then the dore is opened, and he goeth in with his clerks, (having firſt made the ſigne of the croſſe to drive away all phantaſmes) and he ſayth, Peace be to this houſes: the Deacon anſwereth, By thy coming in: and all ſay, Amen: and ſing, Everlaſting peace be to this houſe, &c. Then aſhes are ſprinkled on the Church floor, & the Biſhop with his paſtoral ſtaff, writeth on the aſhes, the Greek and Latine Alphabets. He bleſſeth water with ſalt, aſhes and wine: conjuring firſt the ſalt, that it may drive away the Fiend, and may profit them that take it, to health of ſoule and bodie: and conjureth, the water, to repell the Divil from the borders of the juſt, and that he be not in the ſhadow of that Church: he prayeth the Lord to powr out the holy Ghoſt into that his Church and Altar, that it may profit to health of Body & ſoule vntounto them that worſhip him: to ſend an Angel from heaven, to bleſse and ſanctifie thoſe aſhes, that they may be an healthful remedie to all that implore his name: and that they which ſprinkle themſelves with it for redemption of ſynns, may perceive health of bodie and protection of ſoule. He bleſseth the wine, and maketh a mixture of water and wine and ſalt & aſhes for the conſecrating of that Church and Altar: and prayeth God to ſend the Holy Ghoſt vponupon that wine, to profit the conſecration of that Church: to ſend a ſhowre of grace vponupon that houſe, to give all good, repell all evil, deſtroy the Devil: that to the viſiters of that houſe, there may be peace: that he will bleſse & keep that Habitation by the ſprinkling of that water mixt with ſalt, wine and aſhes: that he would repell darknes from it, infuſe light, that it may be Gods own houſe, and the Fiend may have no leave to do hurt therein. Then they ſing, this is Gods houſe, firmly builded, well founded on the firm rock: this is no other but the houſe of God, and gate of heaven. They pray God to infuſe his grace on that houſe of prayer, that the help of his merciemercy may be felt of all that there call on his name: that his eyes may be open to that houſe day & night: that he would favourably admit every man that comes to adore him in that place: that there the Preiſts may offer ſacrifices of praiſe, the people may pay their vowes: that in that houſe by the grace of Gods ſpirit, the ſick may be healed, the blind cured, Lepers clenſed, Divils caſt out, and the bonds of all ſynns vnlooſed. Then call they the ſaincts of God to enter into the citie of the Lord, for a new Church is builded for them, where the people ought to adore Gods Majeſtie. Then the Biſhop makes a ſhort Sermon to the people, of the vertue and privileges of the dedication of the church, of Tithes, and other eccleſiaſtical fruits to be payd &c. and ſo the founder and people promiſe to fulfyll the Biſhops commandements. Indulgences are granted to all faithfull Chriſtians, for one yere: and in the yerely day of the conſecration of that Church, 40. dayes indulgence to all that viſit it. They pray that God would enter into his houſe, and that that houſe which is made ſolemne by that dedication, may be made high by his habitation. And the Biſhop ſayth, this temple be hallowed and conſecrated, in the name of the Father, & of the Son, and of the Holy Ghoſt, to the honour of God, and of the glorious virgin Marie, and all ſaints, and the memorie of S. N. Peace be vntounto thee. Then conſecrateth he all the clothes, garments, &c. for that Church: and prayeth God to illuſtrate by his habitation that Temple of his Majeſtie: to grant that all which ſhal come thither to pray, out of whatſoever tribulation they cry vntounto him, may obteine the benefit of his conſolation. Theſe temples, whoſe adorning conſiſteth fBellarmin. de cult. ſanct. l. 3. c. 6.partly in the very frame or fabrik, partly in the images, croſſes, veſtments, &c. are builded gIbidem. c. 3.after the form of Solomons temple, with three parts, and the moſt holy towards the eaſt, (differing therin from the Iewes temple, for a popiſh myſterie) and are erected hIbidem c. 4.for 4. ends: for ſacrifice, called therfore Temples: for prayer, and therfore called Oratories: for to keep the relicks of martyrs, called thervpon Baſiliks or Martyries: and for to feed the people with the word and Sacraments, called therfore Churches. And to goe on iIbidem c. 8.pilgrimage to theſe and other like holy places, is pious and religious: and they are worthily eſtemed kIbidem c. 5.holy and Venerable, & indued with a divine vertue. This place, to weet lDurand. Rational. l. 7. c. de feſto dedicat.the material Church, is holy: for it is hallowed to this end, that there the Lord may hear mens prayers, & therfore mpraeſtat orantibus ſanctitatem.it giveth holynes to them that pray therin. Now let theſe things ſpeak, whether your temples be not a notable part of Antichriſts abominations: & therfore by Gods word & ſpirit (according to 2. Theſ. 2.8.) and by the Magiſtrates ſword (according to Rev. 17.16.) to be aboliſhed, & dealt with as was n2. King. 10.Baals houſe, which example is of perpetual moralitie for the ſubſtance of it, & not of Moſes policie now abrogate, as before I ſhewed. If the Faith & ordinances of the goſpel, be Christians merchandiſe, which we are called to buy, Eſai. 55.1. Rev. 3.18. then are theſe popiſh ordinance & idolatries, Antichriſts wares, which no man ſhould buy, Rev. 18.11. If Solomons temple which he builded for o2 Chron. 2.6. & 6.2.20.29.ſacrifice and prayer & for God to dwel in, was a part of the Iewes religion, as all the ſcripture witneſseth: and the deſtroying of it by the heathens, was a ſynn against the true God and his ordinances, as the 79. Pſalme teacheth vsus: if the temples alſo of the gentiles were a part of their religion and idolatrie; as we may learne by their own teſtimonie, calling their Temples pCicero Act. 6, in Verrem.holy and religious: by their practiſe, as when Antiochus appointed q1. Mac. cab. 1.47.Chappels of Idols (or Idolies) to be ſet vp; and by their profeſsion, as the Town-clerk of Epheſus boasted of their devotion to their goddeſſe Diana, in that their citie was her rNeocoron. Act. 19. v. 35.Temple keeper or Sexton: and finally by the Apoſtles doctrine, who as he calleth their falſe Gods and images Idols, ſo their temples he calleth ſ1. Cor. 8.10. & 10.20.21.Idolies, and blameth the Chriſtians for eating idolothytes in thoſe places: then can it not be denyed, but theſe temples of yours, are Antichriſts idolies, a part of his religion or abomnation rather, to be loathed of all good Chriſtians, and ought (by evidence of the ſcriptures fore alledged) to be deſtroyed. And you that vſe them for two of thoſe 4. ends for which Antichriſt conſecrated them, namely for places of prayer, and of ministration of the word & Sacraments: do ſo far forth pertake with his abominations. And that the Pope traffiqueth with theſe temples, as with his other vvares, even for the maintenance of his Kitchin alſo: a Frier tBapt. Mantuan.a Poet of his, teſtifyeth ſaying,
Venalia nobis
Templa, Sacerdotes, Altaria, Sacra, Coronae.
So that to him it ſhould be ſayd, as to Tyrus of old: uEzek 28.18.Thou haſt defiled thy Sanctuaries, by the multitude of thine iniquities; by the iniquitie of thy traffique: therfore wil I bring forth a Fyre from the midſt of thee, and I wil bring thee to aſhes vponupon the earth, in the ſight of all them that behold thee.
Anſwer.
Io. Pa.THe reaſon why I denyed our temples to be the abominations of Antichriſte, was not becauſe they are not named in your allegations, as you vvould make the reader to beleeve: but becauſe the ſcriptures alledged by you do not ſhew it at all; I know vvell that the ſcriptures do ſhew many things to be evill and abominable, which are not at all named in them. How vniuſt then is your inference from this pretext,viz. that I might as vvell have denyed ſuch a reaſon againſt the maſſe, ſeing the Maſse it ſelf is not named in any of thoſe places, more then his temples.
But to prove that our temples are a part of his abominations, you do further vrge both the ſcriptures, and popiſh writings: And firſt you ſay, the text, Rev. 18.11.12. mentioneth the merchandiſe of the vvhore, vvhichwhich no man ſhould buy; naming Gold, ſilver, precious ſtones, &c. And you hope I vnderſtand not theſe things of merchandiſe properly, &c. I anſwer, 1. Suppoſe this merchandiſe is not to be vnderſtood properly, muſt our temples therfore needs be a part thereof? you have not yet brought ſo much as a colour of any proofe for this, out of the ſcriptures alledged. 2, That Gold and ſilver, and ſuch like things even properly taken are the merchandiſe of Rome, as well as other ſpirituall things, it appeareth evidently, by the infinite treaſures & ſummes of money which that Church hath extorted from the nations of the earth, and divided the ſpoyles thereof among her merchants: even by your owne teſtimony out of Mantuan, the crownes and diademes of princes were ſold at Rome vntounto ſuch as would buy. All ſtories ſhew, that even civill principalities, Kingdomes, Empires were bought and ſold at Roome: the pope ſetting on the Emperours crowne with his feete, and with his foote againe daſhing it from the head. 3, vvhat though there be an alluſion vntounto the Prophets through out the revelation, and in this place alſo to the merchandiſe of Tyre, as you alledge? This hinders not but that many things in ſuch alluſions may be vnderſtood properly. The Angel that proclaimes the deſtruction of Roome, aRev. 18.2. with Eſa. 21.9. Ier. 51.8.alludes vntounto the deſtruction of Babylon: yet I hope you vvill not deny but that the deſtruction of the very citie of Rome it ſelf taken properly, may be vnderſtood thereby as vvell as the religion it ſelf that is to be aboliſhed; as in Babylon of old. 4, though I do not abſolutely condemne all trade in civill wares vvith Spaine and Italy, whereof you ſpeak alſo; yet this helps you not: for neither are all the merchandiſe mentioned in Rev. 18. counted for the abhominationsof Antichriſt: neither are our temples any part of his merchandiſe. The Lord in his judging of Antichriſte will have even bRev. 18.22.23.civil commodities of Roome to be aboliſhed from that place, not as things vnlawfull for vſe, but yet to be taken avvay from the vvhore for a puniſhment of other ſins.
In the next place, after ſtreyning of the ſcriptures, you come vntounto the popiſh vvritinges and promiſe to bring me vntounto the Popes owne Ware-houſe, &c. I anſvver.
Firſt, though you take vponupon you to be our guide to leade vsus into the Romane Pontifical and other ſhops of the Pope, yet am I & other to take heed hovv vve follovv ſuch a guide, vvhen before our eyes vve ſee you to ſtumble at the firſt ſtep, and to break your ſhinnes even at the very threſhold of th ſhop you enter into. VVhereas you ſay, Firſt by the cDe conſec. diſt. 1. part. 3. c. eccleſia.decree of Pope Nicocolas, it is not lawfull for any man to build a Church or Temple, without commandement or leave of the Pope and Apoſtolik ſea: you do herein falſify the vvords of the decretal, vvhichwhich doth not ſpeak of building a Church without the Popes leave, but of inſtituting a church. And this appeares more plainely by the Popiſh Gloſſe vponupon the next Chapter in the ſame diſtinction, which ſaith dDe conſecrat. diſt. 1. part. 4. c. Nemo.Hitherto is ſhewed by whoſe authoritie Churches are to be conſecrated, but now by whoſe authoritie they are to be built. VVhereby it appeares that the Author of the Gloſſe interprets the decree of pope Nicolas not of building as you alledge, but of the inſtitution of Churches, according to the words of the decree: Theſe two things are plainely diſtinguiſhed in that place. But as before you dealt vntruely with the ePag. 107.Thalmudique canons, and with the fPag. 117.canons of the Synods in the Reformed Churches, ſo do you here deale with the popiſh canons. VVhat vncleane fingers have you thus to defile and corrupt the ſeverall teſtimonies which you meddle withal?
Secondly, what weight or authoritie is there in the Popiſh records of theſe vncertaine and variable decrees? They were ſo often changed and altered, that vponupon the credit of them, you cannot ſay of our temples, that they were conſecrated by ſuchauthoritie as is therein appoynted. This vncertainety and variablenes of the decrees, as it might be ſhewed by many other inſtāces, ſo doth it alſo appeare moſt plainely evē touching this poynt of conſecrating churches & this alſo in the tractate alledged by your ſelf: for whereas the text of the decretal ſaith gDe conſecrat. diſt. 1. par. 3. Cap. De locorum.Church is to be conſecrated without the authoritie of the pope: The Gloſſe vponupon the ſame place ſaith concerning that decree, Hodie non tenet: This decree was then altered: And the explication of this matter is further deſcribed in the ſame place. And thus we ſee that the authoritie of the pope was not neceſſary, either for building or yet for conſecrating of our temples. Theſe things were in the power of the Biſhop, as well as of the pope: and therfore it is alſo written in their law: hExtravagant. Iohan. 22. tit. 5. in Gloſſa.The Biſhops can do as much as the Pope in thoſe things which are of the efficacy of cōſecratiō.
Thirdly, as there is this difference in the decrees touching the authority by whom, ſo much more in the divers rites and cuſtomes vſed in the maner of conſecration of temples: This diverſity of rites is confeſſed by themſelves: ſaying, iDurand. rational. in praefat.It ought to be conſidered that in the divine ſervice there is found a variety of manifold rites: for almoſt every Church hath their peculiar obſervations, &c. Therfore let not the minde of the reader be moved: if happily he read in this work ſuch things, as he doth not know to be obſerved in his owne Church: or if he do not finde, whatſoever is there obſerved. In this regard you cannot ſay of our tēples with any aſſurance that thoſe peculiar rites and cuſtomes mentioned by you in this place, were obſerved in the conſecration of them. In ancient time, temples were conſecrated kHoſpiniā de Templ. p. 105.onelyonly by prayer; and being once cōſecrated in ſuch manner, they were not to be conſecrated againe with theſe rites, even by the teſtimony of the Popiſh lDe conſecrat. diſt. 1. part. 7. c. eccleſijs.decrees themſelves. Therfore all that you have ſayd touching theſe rites, is a mere vncertainty, eſpecially touching ſuch Oratories as this place is wherein our particular congregation doth meet togather for the worſhip of God: This difference they ſhew betwixt oratories and other Churches, viz. that mPanormitan. de conſecrat. Eccl. C. p. Auctoritate.an Oratorie is not conſecrated, neither hath a dowrie appoynted, neither is made principally that Maſſe ſhould be celebrated therein, but for prayer, &c.
Fourthly touching the frame and Fabrick of theſe temples builded (as you alledge out of Bellarmine) after the forme of Solomons temple, with three parts and the most holy towards the eaſt, differing therein from the Iewes temple for a myſterie, &c. Herein alſo there is great difference of temples; neither do you ſo faithfully relate the teſtimony of Bellarmine touching this matter as was meet: for he ſpeakes not indefinitely of them as you do, but with ſuch words as imply an exception: vvhen he ſaith of their 3. parts, nBellarmin. de cult. ſanct. lib. 3. c. 3.ferè omnes, almoſt all are ſo built: and of their looking to the eaſt, he ſaith it is vt plurimum, for the moſt part implying that ſome are otherwiſe: And his fellow-cardinall acknowledgeth, that ſome Churches, as oCaeſ. Baron. Annal. Eccleſ. Tom. 5. p. 140.that of Gaza by Eudoxias meanes made in forme of a Croſſe, were built otherwiſe: differing mainely therein from the forme of Solomons temple. And for the temples of this city they are of divers ſhapes: no one fully like vntounto an other: for our temple in particular, it hath not thoſe 3. parts whereby it ſhould reſemble Solomons temple, wanting both porch, & chancel: ſo that your reaſoning here againſt vsus in reſpect of the forme and ſhape of temples (as you did alſo in the former Chapter) is as vaine as any things els.
Fiftly, as for that which you ſpeak of the holynes, myſteries, or myſticall ſignifications aſcribed vntounto temples and vntounto the rites of their conſecration by Bellarmine, Durandus, and others: they are many of them more different and vncertaine then the rites themſelves: Durandus himſelf in the pRational. divin. offic. in praefat.beginning of his book confeſſeth touching the popiſh rites, that there are divers ſenſes or ſignifications given vntounto the ſame thing, and they paſſe from one meaning to an other: And the qIoann Aloyſius. ad Cardinal. Tiraſ.popes auditour in an Epiſtle printed in the end of the ſame book affirmes that many prieſts, Biſhops, Arch-Biſhops for innumerable yeares had conſecrated, and obſerved their rites and ceremonyes being altogather ignorant what they did: And that now onelyonly & not before they vnderſtood the ſame by Durandus his explication of thoſe myſteries.Hereby it appeareth that the myſticall ſignifications of holynes aſcribed vntounto temples and other ceremonies were particular opinions invented at length by ſome ſpeciall men, not knowne vntounto many of the learnedeſt among the Papiſts, and therfore not obſerved generally as parts of their worſhip.
Sixtly, ſuppoſe that our temples had bene conſecrated ech of them, even in the manner above mentioned by you, yet doth it not follow that they are a part of Antichriſts abhominations, as you would faine have the rites of their conſecration to ſpeak for you. Though in their Idolatrous vſe of them for falſe worſhip, and with vaine confidence in them, they were vntounto the Papiſts a part of their abhomination, yet not ſo vntounto vsus, that reiect thoſe ſuperſtitions and vſe them lawfully in the true worſhip of God: Even as Golias his ſword though an inſtrument of cruelty and murder ſerving for the maintenance of heathniſh Idolatry in the hand of the Giant, was yet r1. Sam. 17.51. & cap. 21.9.lawfully vſed by David as an inſtrument of juſtice to the glory God: yea though happily that ſword were conſecrated with magicall enchantments, according to the maner of the heathen which vſed enchanted armour and weapons. When you conclude from the Chriſtians merchandiſe Eſai. 55.1. Rev. 3.18, that theſe popiſh ordinances and Idolatries are Antichriſts wares, you conclude beſide the queſtion: Thoſe popiſh ordinances and Idolatries are in our aſſemblies dayly confuted, condemned and conſumed by the word and ſpirit of Chriſte as 2 Theſ. 2.8. and the authority of the Magiſtrate hath made the whore naked and deſolate in taking away theſe temples from her and converting them to the true worſhip of God, according to Rev. 17.16. though they be not deſtroyed as Baals houſe was according to the policie of Moſes which is now abrogate; That which you ſhewed before to the contrary is already anſwered. Though Solomons temple to the Iewes, and the heathniſh temples vntounto Cicero, Antiochus, the Epheſians, and other heathens in their vſe of them were circumſtances and inſtruments of their religion (for you do vnfitly call them parts of their religion) yet the proportion thereof reacheth no further, then to ſhew that popiſh temples were vntounto the papiſts inſtrumēts of their religion in their vſe of them: but that our temples in our vſe of them are ſo, you cannot ſhew from hence. That which you alledge of the heathens ſin from pſ. 79. in deſtroying the temple is Idle, for it was alſo a ſyn of the heathen to deſtroy the private houſes of the Iewes. That which you ſay of the Corinthian Idol-houſes hath bene anſwered before. The teſtimony of Mantuan for ſelling of temples at Roome, is againſt yourſelf, and ſhewes that our temples are not the Popes merchandiſe, becauſe he cannot for the maintenance of his kitchin ſell the ſame according to the meaning of Mantuan: The pope ſhould have but a leane kitchin, if he had no greater revenues then the proffit which he now gets by the ſale of our temples. That allegation of Ezek. 28.18. is abuſed by you, for the Prophet there ſpeakes of the whole city & Kingdō of Tyrus to be deſtroyed for their ſins: and you might from thence as well conclude the deſtruction of Kings palaces and the private houſes of wicked Merchants for their falſe barganies, and fraudulent dealings as of Idol temples, for their ſuperſtition.
Seventhly, if for the ſuperſtitious rites of conſecration, our temples ought to be deſtroyed and aboliſhed, then how comes it that the churchyardes are not lyable to the ſame judgements, ſeing they have bene alſo conſecrated by Biſhops in like maner with ſuch abhominable rites and Idolatrious ſuperſtitions, as the temples were? How can you according to your maner communicate with the churchyard; in the buriall of the dead, and yet deny vsus the church, when as the pollution of their conſecration is alike for both? your owne tPontifical. de caemiteríj benedictione.Authors tell vsus: that the day before the conſecration of the churchyard, five wooden croſſes are to be ſet vp in the churchyard; one higher then the reſt in the middeſt, and other 4. according to the height of a man: one before the middle croſse in the vtmoſt part of the Churchyard: an other behinde the midle croſse in the vtmoſt part of the Churchyard: a third in the vtmoſt part on the right hand of the midle croſse: and a fourth in the vtmoſt part on the left hand: After this before ech of the 5. croſses an other peece of wood is to be ſet, that may receive 3. candles on the top of it, ech of them of 3 ounces weight or thereabout: then a ladder is to be ſet for the Biſhop to climbe vp to the top of the croſſes: then a veſſell full of water to be hallowed, and a veſsel full of ſalt. In the morning the Biſhop being dreſsed in the vestrie with his garments, the albe, girdle, ſtole, pluvial of white colour, ſingle mitre and pastoral ſtaffe comes with his miniſters vntounto this churchyard which is to be conſecrate, where there is a faldiſtorie prepared for him before the midle croſse, then he makes a ſhort Sermon touching the holines and liberty of the churchyard: this being done fifteene candles are lighted and faſtned, 3 before ech croſſe: then the Biſhop coming before the midle croſse, layes aſide his mitre, and prayes that God who is the keeper of the ſoules and bodies of the faithfull would look mercifully vntounto that duety of their ſervice, and that he would at their coming thither purge, bleſse, conſecrate and ſanctify that churchyard that the humane bodies reſting there after the courſe of this life, might after the termes of this life deſerve to obtaine the ioyes of everlasting life, &c. After this the Biſhop goes to the other 4. croſſes likewiſe, and before ech of them performes his devotions, with prayer, croſſes, holy water, ſongs and other ceremonies too long to be repeated. And being thus conſecrate this Churchyard uDurand. Rational. lib. 1. de eccleſ. dedicatione.enioyes the ſame priviledges that the Church doth: for after it is bleſt, it becomes a holy place: and is reconciled by the Biſhop even as the Church by the ſprincling of water ſolemnely with holy wine and aſhes, &c. And furthermore it is then vſed for a place of Idolatrous and falſe worſhip, when as in the dayly burial of the dead, they pray before the graves for the dead and to the dead, &c. Your ſelf alſo do acknowledge theſe vvArrow againſt Idolat. Chap. 5. ſect. 18.holy churchyards to be the abhominations of the whore: and do there alſo reckon them with the reſt to be very Gillulim, the lothſome Idols & excrements of the Queen of Sodom, and the filthines of her fornication. Tell vsus now by what meanes you have purifyed theſe Churchyards for your vſe in funeralles, and why the temples themſelves may not as well be purifyed for our vſe, ſeing bothhave bene alike defiled by their conſecration. It will not be ſufficient for you to ſay, that your vſe of theſe Churchyards is onelyonly a civill vſe, otherwiſe then our vſe of the temples: for that commandement in Deut. 12.1.2.3. doth as well condemne the reteyning of ſuch places for civil vſe, as otherwiſe. That commandement is ſo expounded by H. Barow, not onelyonly for the times before Chriſte, but alſo for our time when he ſaith of our temples: xDiſcov. p. 138.Againe the Idolatrous ſhape ſo cleaveth to every ſtone, as it by no meanes can be ſevered from them whiles there is a ſtone left ſtāding vpō a ſtone. So that neither they can be vſed to the worſhip of God, nor we have any civil uſe of them, ſeing they are execrable and devote to deſtruction: ſo that they that vſe ſuch execrable and vncleane things, cannot be cleane, but must needes be defiled with the filthines of theſe Idols. By his verdict therfore you muſt needes be defiled even with the civil vſe of theſe execrable things. And not onelyonly Barow but your ſelf alſo do condemne the reteyning of theſe places for civil vſe: in that you hold they are to be throwne downe & demoliſhed by the Magiſtrates ſword: for if it were lawfull for the Magiſtrates to convert theſe places vntounto civil vſes, as vntounto judgements halles, courts or the like, what needed they to be throwne downe or burnt with fire, as you teach in this place? Yea even in this Chapter you teach that they are to be dealt with as was Baals houſe, which was throwen downe by Iehu, and y2. Kin. 10 27.a jakes made of it. If theſe places in reſpect of former abuſe are ſtill to be reputed ſo baſe and diſhonourable, what meane you to deale ſo vnnaturally with the bodies of your frendes as to bury them in theſe Idol-places, places of ſo great diſhonour: yea to execute vponupon them the zLev. 26.30.curſe that is denounced againſt ſuch as the ſoule of the Lord abhorres, even to caſt their carkeiſes vponupon the bodies of theſe filthy Idols, as you call them? The calamity which you bring vponupon your frends is (according to your owne profeſſion) much like vntounto that which Ioſias inflicted vponupon the Idolaters: he a2 Kin. 23 16.tooke their dead bones out of the graves and conſumed them with fire vponupon the Altars polluted with Idoltary: you take the deadbones of your frends and bring them to be conſumed in thoſe graves which are in the Temples and Churchyards polluted with Idolatry. The Papiſts ſinned greevouſly againſt the martyrs of Chriſt, when they cauſed them to be buryed in dunghils, as they bIoh. Fox. Acts & Mon. p. 1743. edit. an 1602.dealt with Iohn Careleſs; and the cIbidem. p. 1785.wife of Peter Martyr: and we count it a remarkable judgement of God vponupon dIbid. p. 1915.Boner the perſecuting Biſhop, that his body was buryed in the place appoynted for buriall of theeves and murderers: but you (as it ſeemes) care not to ſin againſt your frends, in cauſing them to ly vnderunder the judgement of God by burying their bodies in places more vile & odious then common dung-hilles, yea then common privies even in thoſe polluted places which are as you ſay, very Gillulim, the lothſome Idols and excrements of the Queen of Sodom, &c. Your writings condemne theſe temples and Churchyards to be thus abhominable in the ſight of God and in your owne eyes, even for the preſent: but your hope and expectation further is that the next Chriſtian Magiſtrate which riſeth vp according to your minde, ſhall alſo actually reduce theſe places vntounto the ſtate of Baals houſe: that example if Iehu being (as you ſay) of perpetual morality for the ſubstance of it, &c.
Eighthly, if our temples formerly defiled with Idolatry, and ſuperſtitious rites of conſecration are therfore of neceſſity to be aboliſhed, forſaken and new ones to be ſought: then will it alſo follow that popiſh baptiſme being in like maner defiled with Idolatrous rites, ought by the like neceſſity to be aboliſhed, forſaken and a new Baptiſme to be ſought. And while you reteyne among you the Baptiſme adminiſtred in popery, you can not without partiality refuſe our temples. For the declaration of this conſequence, you may obſerve, 1. The pollution of baptiſme by ſo many ſuperſtitious ceremonies of croſſing, exorciſing or adiuration of Devilles, exſufflation, ſalt, ſpitle, oyle, &c. is as great as the pollutiō of temples by their cō ſecration: yea if there be any difference, rather baptiſme is more polluted, as may appeare both by your eAnimad. verſ. p. 68.69.72.73.owne writings, andmight further be manifeſted out of the Romane pontifical, miſſal, decretales and other popiſh writings, if need were: 2. As Baptiſme is neceſſary and ordeyned of God, ſo is an howſe or place of worſhip for the faithful to aſſemble fEſa. 4.5. 1 Cor. 5.4.in, neceſſary & appoynted of God. If therfore the generall commandement of Baptiſing do warrāt vsus to reteyne even that ſame particular baptiſme which was ſo ſuperſtitiouſly adminiſtred at the firſt, then likewiſe will the generall commandement of having a place to aſſemble in, warrant vsus to reteyne even the ſame particular place that was ſo ſuperſtitiouſly conſecrated at the firſt. 3, if the perſons vnlawfully circumciſed and baptiſed in Idolatrous and falſe Churches, might yet through faith and repentance come to a lawfull & comfortable vſe of their former circumciſion and baptiſme, as your ſelf do gAnimadverſ. p. 69. 70.acknowledge: then why can not our repentance and faith as well ſanctify vntounto vsus the places ſuperſtitiouſly conſecrated, while we do in like maner diſclaime and renounce the ſuperſtitions of ech of theſe? 4. your doctrine touching the reteyning of baptiſme doth confirme vntounto vsus that diſtinction, which ſerves for anſwer vntounto your maine obiection againſt our reteyning of temples: H. Barow ſayth hDiſcov. p. 119.Peradventure herevpon may be collected that ſuch baptiſme as is delivered by an infidel, which never had knowledge of God in Chriſt, being afterward repented of and ſorrowed, that their body hath bene guilty of ſuch profanation, &c, the outward Baptiſme may in like maner remaine, and not be repeted when they ioyne vntounto the true Church. This may at no hand be brought to paſſe, neither indeed doth it herehence follow: for eaſy it is to put difference betwixt an Infidel which never knew God in Chriſt: and an Apoſtata which hath had knowledg of, and ſtill outwardly (though corruptly) profeſſeth God and Chriſt. The one ſort know not what the Church, worſhip and Sacraments meane: the other (though corrupted in their knowledge) yet cary a ſhew of Church, worſhip, Sacraments, miniſtery; yea & hath them though corrupt and adulterate: ſo there is neither ſequele nor compariſon betwixt them. According to this diſtinction may we anſwer your reaſon from Deut. 12. and other like ſcriptures touching the aboliſhing of temples defiled with Idolatry: viz. that it is eaſy to put difference betwixt heathniſh Infidels ſuch as the Cananites were that never knew God in Chriſt: and the Apoſtate Church of Rome, which ſtill outwardly (though corruptly) profeſſeth God and Chriſte, &c. And therfore there is no ſequel nor compariſon, that the temples erected by Papiſts ſhould be aboliſhed, becauſe the heathniſh temples of pagans and infidels were to be deſtroyed. Though in other places you will not admit of this diſtinction but cavill againſt it, yet this doctrine of Barow (which you hAnimadverſ. p. 70.alſo ſend vsus vntounto) doth here plainely confirme the ſame.
Ninthly, if the ſuperſtitious conſecration of places vntounto Idolatry do neceſſarily inferre the deſtruction of the ſame, then are private houſes and many other implements alſo of Idolaters to be deſtroyed: becauſe they alſo are often hallowed with many ſuperſtitious rites, &c. you labour here to prove that the temples of the gentiles were a part of their religion and Idolatrie, by the teſtimony of iCicero Act. 6. in verr.Cicero, which calleth their temples holy and religious: and herevpon inferre that ſuch places ought to be deſtroyed. If this kinde of arguing be ſound, then will it alſo follow by the teſtimony of the ſame oratour that private houſes are in like maner to be deſtroyed, as being a part of the Idolaters religion: for he ſaith of private houſes, kCic. Orat. pro domo ſuâ ad pontif.Quid eſt ſanctius, quid omni religione munitius, quam domus vniuſcuiuſque civium? hîc arae ſunt, hîc foci, hîc dij penates, hîc ſacrae religionis ceremoniae continentur: hîc perfugium eſt ita ſanctum omnibus, vt inde abripi neminem fas fit. This teſtimony aſcribes as much holynes to private houſes in reſpect of the houſhold Gods, Altars, & Ceremonies of worſhip there kept and obſerved, as the former teſtimony gave vntounto publique temples. To prove our temples to be the merchandiſe of Rome to be aboliſhed, you alledge Mantuan, ſaying
Venalia nobis
Templa, ſacerdotes, Altaria, ſacra, coronae.
And ſee you not here that ornaments & crownes are by this Poët reckoned vp among the Popes wares, as well as temples and Altars?And what is it that the Pope ſells without ſome conſecration? The crownes which he gives are lPōtifical. de benedictione coronarum.conſecrate with prayers, croſses, holy water. The like alſo may be obſerved touching the conſecration of mIbid. de benedictione enſis.ſwords for knights and ſouldiers. And not onelyonly theſe, but a great multitude of other things are alſo conſecrate with holy water in the Romiſh Church, as nSleidan. commentar. lib. 21.herbes, flowers, fruits of trees and other vnreaſonable creatures: But as o2. Sam. 12.30.David heretofore refuſed not that the crowne of the Idolatrous King of Ammon ſhould be ſet vponupon his head; ſo neither are princes nor people bound at this day, to refuſe either ſwords, crownes or houſes either publique or private, in reſpect of any Idolatrous conſecration wherewith they were once defiled in the Romiſh Church, while themſelves do renounce & diſclaime ſuch ſuperſtition.
Tenthly, if temples and houſes defiled with ſuperſtitious conſecrations are to be deſtroyed, as being the Popes merchandiſe; then will it alſo follow that the living temples and perſons, as the infants in their popiſh baptiſme, and popiſh miniſters in their ſuperſtitious ordinations and popiſh princes in their coronations being as much defiled with Idolatrous rites, as our temples, are in like maner to be deſtroyed, and leaſt of all to be vſed in the worſhip of God. As for the meaſure of pollution, it were eaſy to make as large a narration and ſtory of ſuperſtitious ceremonies and diviliſh inchantments vſed in the hallowing of theſe infants, prieſts and Princes, as you have made touching the conſecration of temples: but I take it to be needleſs: the matter is plaine out of the pPontifical.Authors alledged by your ſelf, that you cannot deny the ſame. And as for the aptnes to receive guiltines by pollution; ſhall the dead and ſenſeleſs creatures and inſtruments of ſtone and woodden temples abuſed vntounto Idolatry be ſubiect vntounto deſtruction: and ſhall not much more the reaſonable creatures, polluting thoſe inſtruments be ſubiect vntounto the like judgement? ſhall qIoſh. 7.24.25.Achans tent be burnt and not Achan himſelf? This is the rather to be marked, becauſe rRev. 18,13. with 2 Pet. 2.3.the ſoules of men are expreſſely mentioned and reckoned among the vvares and merchandiſe of Antichriſte, ſo as the temples are not. You confeſſe ſApol. p. 112.that ſome of yourſelves have bene baptiſed in the times and places of popery; Such perſons defiled with popiſh conjurations and exorciſmes you do not refuſe to communicate withall in the worſhip of God: vvhy then do you blame vsus for communicating with temples once defiled, whiles we do as well diſclaime the ſuperſtitious conſecration of temples, as the members of your Church do diſclayme the ſuperſtitious rites of their Baptiſme wherewith they were once polluted? Look well vponupon Iohn De Cluſe your elder, once an Idolater a popiſh Idol, and defiled with many ſuperſtitious ceremonies: when he ſtands vp to Prophecy among you, conſider that he hath bene an Idol-temple, anoyled, greaſed, ſprinckled, and conjured with many magicall ceremonies: if you can lawfully ioyne with him in the publique worſhip of God, becauſe he hath diſclaymed his former ſuperſtition: then may we lawfully vſe our temples in the worſhip of God, becauſe we alſo have diſclaymed their former ſuperſtitiō. If ſtill you will be frovvard, yet remember this, that ſo often as you allow this man to riſe vp in your aſſembly, and to go before you in any religious action, ſo often doth he riſe vp as a witneſſe for vsus, and as a judge againſt yourſelves to condemne you of partiality. I might preſſe you yet further and ſhew how your kinde of reaſoning would lead you even to treaſon and to the deſtruction of lawfull princes in reſpect of the ſuperſtition vſed in their coronations, but I ſpare you herein.
Laſtly to conclude, howſoever there are many abhominations and ſinfull abuſes of ſcripture in the popiſh maner of conſecrating temples, yet this I hold for truth and hope to manifeſt the ſame, that your abuſe of ſcripture perverted for the erecting and conſecrating of your ſeparated Church is as ſinful as many of the popiſh wreſtings of the ſame. You tell vsus how the conſecrating Biſhop ſaith, Lift vp your gates ye Princes, and be ye lift vp ye everlaſting dores and the King of Glory ſhall come in: how he knocks at the Church dore three times and then cryes, Open, Open, Open: yourſelf cry out againſt every true Church of God in the world this day, Come out of her my people: Touch no vncleane thing; what concord hath Christ with Belial: Making as it were a croſſe vponupon every Church dore, you cry Shut vp, Shut vp, Shut vp; becauſe Antichriſte the King of Babel is there ſtill with ſundry of his abhominations. You tell vsus that in the popiſh conſecration they ſing concerning the new founded church, ſurely this is no other then the howſe of God, and the gate of heaven, &c. but touching your new founded Church, you ſing in a higher ſtreyne, and ſay in effect: ſurely there is no other houſe of God, where a lawfull communion may be had, but in this our church: there is no other gate of heaven then this, &c. All other Churches or temples are Devilles and Devilles houſes, &c. The communion of the Reformed Churches is vntounto you an tAnſ. to Th. white pag. 26.Apoſtaſy: and therfore Iohn De Cluſe ſeparated from the French Church, not dating to enter into heaven by the gate of life opened in their Church, as though there were no other gate of heaven, or lawfull entrance into the Kingdome of God, but by your ſeparation. You tell vsus how the conſecrating Biſhop maketh croſſes and coniureth ſalt and water to drive away Phantaſmes, to drive away the fiend, to repell the Divel, &c. H. Barow ſpeaking of the uDiſcov. p. 144. 145.learned & beſt reformed preachers in the Church of England, ſaith they are the moſt pernitious deceavers: that vvIbid. p. 164.the very light of that Church is darknes, & the very ſmoke of the bottomleſs pit: and that their preaching of the Goſpel is of all other the moſt deteſtable and pernitious, even the ſtrongest ſnare and deluſion of Satan, whereby he allureth, deceaveth, and holdeth captive the miſerable world in the Chaines of tranſgreſsion, errour, Idolatrie, abhomination and impenitencie, vntounto judgement. Againe he ſaith: xIbid. p. 154.As for the comfort receaved by their preaching yt having no promiſe of bleſsing in the word of God (your Church & whole miniſtery being accurſed) is rather a fearfull ſigne of the effectuall working of their deluſions, then any reaſon whereby you may aſſure your ſelves or juſtify them in their vngodly proceedings, whom the word of God in all their works condemneth. This is the coniured ſalt of the ſeparation to vnhallow the Church of God: this isyour holy water wherevvith you ſprinckle the faitfull miniſters and people of Chriſte. You tell vsus that at the conſecration of the popiſh temples; Indulgences are granted to all faithfull Chriſtians, for one yeare: and in the yearely day of the conſecration of that Church, 40. dayes indulgence to all that viſit it. This their practiſe of giving Indulgence or pardons is very groſſe: and yet your doctrine and practiſe of giving Indulgence is as bad: To thoſe that viſit your Church and joyne vntounto it you give Indulgence and pardon of all their ſins: and pronounce bleſſednes vntounto them, in their viſible eſtate: but vntounto the godlieſt and faithfulleſt ſervants of the Lord either miniſters or people vvhoſoever which are in the Church of England, you graunt no indulgence vntounto them in their eſtate, but pronounce the curſe of God vponupon every one of them without exception. Your Elder Iohn de Cluſe writes of that Church, that yAdvertiſment againſt Mr. Brightman p. 9.there is nothing to be expected from Chriſt, by any member thereof, but a powring out of his aeternal wrath vponupon them. And againe exhorting all to leave that Church, in the ſame book he ſaith, zIbid. p. 11.what is there then to be done, even this that every ſoule who hath any care of ſalvation, and of eſcaping the eternall flames of everlaſting damnation be carefull to come out with ſpeed from Babylon, &c. Thus without any Indulgence, he leaves them all in the flames of hell: and this he learned from you, who ſay likewiſe, aConfeſſiō of faith. art. 32.All that will be ſaved are bound by Gods Commandement with ſpeed to come forth of this Antichriſtian eſtate, &c. As you tell vsus that the conſecrating Biſhop, had his clerks to ſay Amen vntounto his prayers: ſo have you Iohn de Cluſe as your Clerk to ſay Amen vntounto your ſeparation. Into your ſecret let not my ſoule come. The Popiſh conſecration, and this your ſeparation are both to be abhorred.