Not Lawful to Hear of Have Spiritual Communion With the Church of England, Reason 6
The ſixt Reaſon.
IF the preſent Ministery of the Church-aſſemblies of Engl. be a straunge Miniſtery, then is it not lawfull in the worſhip of God to heare it or have any ſpirituall communion therewith.
But the preſent Miniſterie of the Church-aſſemblies of Engl. is a ſtraunge Ministery.
Therfore it is not lawfull in the worſhip of God to heare it or have any ſpirituall communion therewith.
The conſequence of the Propoſition is neceſſary, and cannot be denyed: 1. Becauſe Chriſt ſetteth it downe as a property of his ſheep to be obſerved, that they follow not ſtraungers, but flee from them, for that they know not their voyce. Ioh. 10.5. Rev. 2.2.
2. Becauſe he that miniſtreth in the Church being a ſtraunger, preſumptuouſly approcheth to miniſter before the Lord, and polluteth the Sanctuary and holy things of God. Num. 16. chap. and 18.4.5. Ezech. 44.7. with Rev. 17.1.2. and 19.2.20.
3. Becauſe by having ſpirituall communion with ſuch, we embrace the boſome of a ſtraunger, and ſo commit ſpirituall whoredome againſt the Lord. Prov. 5.20. with Num. 15.9. Pſal. 106.39.
The truth of the Aſſumption is manifeſt, if we conſider what a ſtraunge Miniſtery is, namely, that which is not by the Lord ordeyned and given for that work: As ſome of themſelves have publiſhed heretofore, that the holy Scripture accounteth ſuch for ſtraungers in the Ministery, which have not their offices limited by the preſcript of Gods word: And, it is all new which is ſtraunge, and ſtraunge which is not commaunded by the word of God. T.C. his 2. reply. pag. 438.439.
And here before, we have proved*Reaſon. 1. that their Miniſtery is not appointed by Chriſt in his word. Which themſelves alſo have confeſſed and publiſhed, writing in an Admonition to the Parliament,‡Admon to the Parliam. treatiſe 2. ſection, 20.21. that they have an Antichriſtian hierarchie and popiſh ordering of Miniſters straunge from the word of God and the vſe of all well reformed Churches in the world. Where alſo they call all the Miniſters made by the Prelates (and others their Church hath none) by the name of New creatures. And in†Sermon on Rom. 12. another treatiſe, ſpeaking of divers of their chiefeſt offices, they write, that the Apoſtles never knew them, Sion hath not heard of them, Ieruſalem which is above will not acknowledge them, that the watchmen being a ſleep, they crept into the city of the Lord, and have no title nor intereſt in the Church as publick members, but are rather members and parts of the strumpet & whoore of Rome then of the pure virgin & ſpouſe of the immaculate Lambe. Thus was their judgement heretofore: If now they be otherwiſe mynded, eyther they muſt ſhew out of the word of God, the offices, entrance, adminiſtration, and maintenance of their Church-Miniſtery, or els (ſeing this cannot be done) the ſheep of Chriſt muſt and will account them as ſtrangers, and therefore flee from them and the tents of their aſſemblies, leaſt otherwiſe they periſh in their ſinnes. Ioh. 10.5. with Numb. 16.26. and 18.7. & Rev. 18.4.
And to the end this thing may the better be obſerved, let vsus here a little conſider the hiſtory and conſpiracy of Corah Dathan & Abiram, recorded in the book of Nū bers, ch. 16. When God by the hand of Moſes had appointed Aaron & his ſonnes to the office of the Prieſthood, Corah a Levite, and Dathan and Abiram of the tribe of Reuben, with other famous men of the Congregation, conſpire and ſtrive againſt Moſes and Aaron, touching the Prieſthood: challenging them that they took too much vponupon them, becauſe (as they thought) the Prieſthood belonged not to Aaron and his ſonnes onelyonly, as Moſes had appointed it, but ſeing all the Congregation was holy, and that the Lord was among them, therefore others of them alſo might have and execute it. Where further it is to be noted, that Corah, Dathan, Abiram, and the reſt, differed not from Moſes, neyther ſtrove with him in any point of Religion, but towching the Prieſthood and Miniſtery onelyonly. They held that the true God onelyonly was to be worſhipped; and not after any idolatrous maner, but according to his owne will, with the ſacrifices and the incenſe which he had appointed; and in all other points of Religion accounted fundamentall they agreed with Moſes. OnelyOnly in this they differed & oppoſed, concerning thoſe offices and Officers, by which the incenſe was to be offered, and other duties of Gods worſhip to be performed, that is, as towching the Prieſts office: Moſes holding that the Prieſthood perteyned to Aaron and his ſonnes, Corah & his company thinking otherwiſe. The matter is brought by Moſes before the Lord to be decided. He ended the controverſie, firſt by bringing deſtruction vponupon Corah, Dathan, Abiram, and ſuch as abode in their tents; ſecondly by the budding of Aarons rod and the not budding of the other rods of the Princes of Iſrael: and herevpon alſo giveth ſtrait charge, that no ſtraunger come neare to do the Priests office, or if any do come neare, that he dye for it Num. 16. & 17. and 18.1-7.
Now to apply this to the queſtion in hand, we may thus conſider of it: That now the controverſie & conſpiracy being not againſt Moſes the ſervāt, but againſt Chriſt the ſonne; not about the perſons who are to be in the true offices, but about holding & keeping in of falſe offices; not by Corah Dathan Abirā & others ſometymes viſible mē bers & famous men in the true Church, but by the officers of Antichriſt the great enemy of Ieſus Chriſt, yea by Antichriſt himſelf in his officers in the falſe Church: That therfore if the people then were bound to hearken vntounto Moſes†Num. 16.25.26. perſwading thē to depart from the tents of thoſe wicked men, and to touch nothing of theirs, leaſt they periſhed in their ſinnes, then it behooveth the people of God now to obey Ieſus Chriſt‖Rev. 18.4. requiring vsus to depart out of Babylon, and not to partake in her ſinnes, leaſt we receive alſo of her plagues: and therfore not to abide or have any ſpirituall communion within the tents, that is, vnderunder the juriſdiction & in the conſpiracy of Antichriſt: yea not ſo much as to heare the word or receive the Sacraments, miniſtred in a true Church of Chriſt, by any officer of the kingdome of Antichriſt: ſuch as the preſent Miniſtery in queſtion hath been proved to be.
For if at that time none of the children of Iſrael might execute the Prieſts office, being ſtrangers as touching it: then now may no Canaanite, no ſtranger, ſpecially by office, adminiſter before Ieſus Chriſt, nor be received into his Church: But all the veſſels brought before the Lord, muſt be holy vntounto him: and therfore muſt be clenſed firſt, and purged from the filthynes of Antichriſt, before they may be vſed in the houſe of the Lord of hoſts. Numb. 16.40. with Ioel. 3.17. Zach. 14.21. Eſa. 35.8. & 52.11. and 66.20. with Heb. 3.1.2.3. and 5.4.
If any think, that yet notwithſtanding they may preſent their bodyes at theſe aſſemblies, ſo as they do not hearken nor cōſent with the heart to that which is done among them, they both deceive themſelves and diſſemble with others, and (above all) ſinne againſt God, who in the ſecond commandement hath ſtraitly forbidden vsus to ſubmit eyther body or ſoule to any ſtraunge worſhip or inventions of man in religion. Exod. 20.4.5. As accordingly the Prophets in the defection of Iſraell taught the people, not to come to Gilgal, nor to go vp to Beth-aven, vnles they would multiply their tranſgreſſions. Hoſ. 4.15. Amos 4.4. and 5.15. And the Apoſtles likewiſe have taught all Chriſtians what to do in ſuch caſes, Save your ſelves from this froward generation. Come out from among them, and ſeparate your ſelves, and touch no vncleane thing. And, Goe out of Babylon, that ye be not partakers in her ſinnes. Act. 2.40. 2 Cor. 6.17. Rev. 18.4. Even as in the hiſtory of Corah Dathā & Abiram & the reſt hath ben ſeen, what heavie deſtructiō came vponupon ſuch as departed not from their tents but continued with them. Neyther wil it help to ſay, that they which were in that company of Corah and his complices, conſented with them in their conſpiracy; which theſe pretend they do not: For it is playne notwithſtā ding, that when once they were warned to depart from their tents, ſuch as departed not, were deſtroyed in that deſtruction, all of them, even to the young children, who having not vnderſtanding, could not give conſent to that which was done. Num. 16.26.27.32. &c.
Neyther can the example of Naaman (ſometymes alledged) warrant ſuch practiſe. For firſt it is manifeſt, that Naaman ſpake of two things, wherevnto the Prophet giveth but one anſwer. The firſt, that there might be given him two miles load of the earth of Iſrael, becauſe he would thenceforth offer no burnt offring or ſacrifice vntounto any other God, ſave vntounto the Lord. The other, that the Lord would be mercifull vntounto him, when his Maister went into the houſe of Rimmon to worſhip there, & leaned on his hand, & he bowed downe in the houſe of Rimmon; that when he bowed downe in the houſe of Rimmō, the Lord would be merciful to him in that matter. Which two things when Naaman had propounded, Eliſhaes anſwer vntounto him was thus, Goe in peace. 2 King. 5.17.18.19. Now whatſoever men would think of the latter of theſe, yet the firſt is ſuch as all will graunt to be ſuperſtitious and vnlawfull: For there was no holynes in the earth it ſelf, and Ieruſalem onelyonly was the place appointed for ſacrifice at that tyme. So as by the Prophets anſwer (whether it were onelyonly according to their woonted maner of bidding one another farewell, or to be further & otherwiſe mynded, yet) there cannot be proved a conſent & approbation given to the things ſpoken of.
Next, let vsus ſuppoſe that Naamans bowing down in the houſe of Rimmon, may have a double conſideration: one, as being a religious action; the other, as being civill. Religious, if Naaman himſelf worſhipped there. Civil, if the King onelyonly worſhipped, and no other with him: ſo as Naaman now was with him but for to leane vponupon there, as in other places at other tymes. Which being admitted, yet then if it be conſidered as a religious action in him, all know it to be vnlawful*1 King. 19.18. Rom. 11.4. to bow the knee to Baal, & therefore alſo to bow down in the houſe of Rimmon; and no more allowed by the Prophet, then his other purpoſe of having the earth of the land of Iſrael with him to ſacrifice vponupon. And if it be conſidered onelyonly as a civill action, then neyther were it to the queſtion in hand (which is concerning religious worſhip done or thought to be done by all preſent) nor for any perſons but ſuch as have like ſpeciall imployment about their Lords and Maiſters for vſe of their ſervice, when they goe to the place of their worſhip. But now it is certayne and playne that Naaman aſked pardon of God for it, and doubled this his requeſt for mercy, as being very much affected with it. Which for a good and lawful thing he needed not have done. And howſoever he purpoſed not hereafter to offer burnt offring or ſacrifice to any God ſave onelyonly to the Lord God of Iſrael, yet he thought ſtill of bowing down wth his Maſter in the houſe of Rimmō; for which he craved mercy, as acknowledging it to be evill. And thus might the Prophets anſwer fitly and needfully be given vntounto him, not as ſaying, Goe and do as thou hast ſaid, but, Goe in peace, trouble not thy ſelf with theſe things which would not further but hinder the peace of conſcience; & being now clenſed of thy leproſie be careful that thou ſinne not againſt the Lord, but ſerve him, which forgiveth thyne iniquity & healeth thy infirmities: and peace from him be to thee. 2 King. 5.1.14.17.18.19. with Iohn. 5.5-14. & 14.1.27. Pſal. 103.3. & 122.6.7.8. 1 Chron. 12.18.
And otherwiſe, the approving of Naaman to come to worſhip in the houſe of Rimmon, ſhould both be againſt the whol courſe of the ſcriptures, & againſt the practiſe of the Martyrs in all ages, & a ready meanes for corrupting of others, and defiling himſelf, and diſhonouring the Lord whom now hereafter he intended onelyonly to make burnt offring and ſacrifice vntounto.
And in this caſe we muſt alway remember, that as God hath made and redeemed both body and ſoule, and will glorify both in the life to come; ſo he will of vsus be glorified in this life both in our bodyes and ſoules, in all our wayes, and ſpecially in the ſervice and worſhip of his Name. Therfore would not the ſeven thowſand in Achabs tyme bow the knee vntounto Baall, nor kiſſe him with their mouth. 1 King. 19.18. Therefore would not Shadrach, Meſhach, and Abednego, fall downe and bow themſelves to the image that King Nebuchadnezar had ſet vp: And when he threatned them & ſayd, If ye bow not down, ye ſhalbe cast immediatly into the mids of an hote fiery fornace: for who is that God, that can deliver you out of my hands? they anſwered and ſayd to the King, O Nebuchadnezar, wee are not carefull concerning this matter to anſwer thee: Whether it be that our God whom we ſerve, who is able to deliver vsus, do frō the hote fiery fornace & from thyne hand, ô King, deliver vsus: Or whether he do not, be it knowen to thee ô King, that we will not ſerve thy Gods, nor bow down to the golden image, which thou haſt ſet vp. Dan. 3.12-18.
The like work of faith ſhould be ſeen in all the people of God. For*Rom. 10.10. with the hart man beleeveth vntounto righteouſnes, and with the mouth man confeſſeth to ſalvation. And our bodies are not our owne any more then our ſoules, but both of them are the Lords, who hath bought them with a price. Therefore ought we to glorify God in both, and to yeeld the one no more then the other to any falſe worſhip or vncleannes whatſoever. 1 Cor. 6.19.20.
Finally, it ſhould els be lawful to preſent our bodies at the Maſſe, and at any idolatry old or new whereſoever. And how then have ther ben or can ther ever be any Martyrs of Ieſus, which are on his ſide, called and choſen and faithful? Rev. 17.6.14. and 19.11.14. and 20.4.
But to leave ſuch vnconſcionable diſſēblers to the judgment of God, let not vsus forget that the Lord our God hath forbidden vsus to endow any other, to receive or bow down to any inventions of Man in religion, ſpecially to the conſtitutions and worſhip of Antichriſt. And let vsus take heed we provoke not the Lord to anger, who is a jelous God, not enduring that his people ſhould imbrace the boſome of a ſtranger and break his covenant, but powring forth his wrath for this cauſe vponupon his people, & viſiting this iniquity even vponupon the third and fourth generation of them that hate him, and keep not his commandements but go a whoring with their owne inventions. Exod. 20.4.5.6. Numb. 15.39. Pſal. 16.4. and 106.35-40. Prov. 5.20. Ezech. 44.7. 1 Cor. 10.22. Rev. 14.9.10.11. & 18.4.5. and 22.18.19.