THis Epistle, you know, was written to the Hebrews, that is the Christian Jews; who were mix't in their principles as well as name: and though, Christians, were somewhat Jewish. They saw a necessity of the Gospel, and did pro­fess it; but seem'd to retain a smack of the Law: not as yet wholly purged from the Idol of their Tribe, the leaven of the Pharisees, the old leaven of the first di­spensation.

Besides, they had many friends, even the body of the Jewish party of the other perswasion; and some of these were become their enemies for Christs sake, and the Gospel, and persecuted them for their present Conformity: So that, considering the persecutions of their enemies, the perswasions of their friends, and the easie Bias of their own somewhat legal inclinations, we may believe they were in no little danger.

Hereupon, the Infusions of the Gnosticks, who pre­tended to knowledge and prudence above any others, the bold and private whispers of these false teachers, assault and charm them with all Advantages: they at first incline them to much Caution, then Stagger their faith, and now, they have prevailed with divers among them, to lo [...]k back, yea to d [...]aw back and forsake the Christian [...]ss [...]mblies, that were then as publique as the Heb 10 ult. c. 10 v 25. times would [...]ea [...] ▪

This was the occasion of this Medicinal Epistle: the scope whereof is consequently, to confirm and secure them in the Truth, the Necessity and the incomparable Excel­lency of the Gospel: especially against any Jewish pre­tensions to the Contrary: the last of these, viz. The excellency of the Gospel, you have in a most Elegant and splendid manner, by a very particular Collation of the Mosaical and Christian state, displayed in the Text and Context.

First, He draws the shade and black estate of the Law; to which as Christians, they were not come. For ye are not come unto the mount that might not be touched and burned with fire, Nor unto blackness and darkness and Tempest, &c. vers. 18, 19, 20, 21.

Then he sets by it, that which exceeds in glory, the 2 Cor. 3. Gospel State, to which, as Christians, they were come, vers. 22, 23, 24. but ye are come to Mount Sion, and unto the City of the living God, the Heavenly Jerusalem: and to an innumerable Company of Angels. To the General Ve [...]s. 22 23, 24, 25. Assembly and Church of the first born, and to God the Judge of all, and to the Spirits of just men made perfect, and to Jesus the Mediator of the New Testament, and to the blood of sprinkling which speaks better things than that of Abel.

That part of this Notable enumeration, that is, chosen out for our present discourse, seems to lie as the Corner-stone, on which all the rest, on both sides, lean and de­pend: yea, 'tis marvelous to observe, the weight and Emphasis, the Apostle here lays upon it, and by how many mighty and glorious words, he endeavours to commend this one and the same thing to us; for what can we pos­sibly understand by Mount Sion, but the Christian Church? What by the City of the living God, but the [Page 3] same Church? What by the Heavenly Jerusalem, but the same Church still? and lastly, what by the General As­sembly in the Text, but as the Text it self explains it, the Church of the first born.

And indeed, it is the Apostles plain intention, by all this and much more, to instruct and perswade us, that our being come to this Church, as his Phrase is, is the Ra­dical priviledge of Christianity; and that all other Evangelical priviledges, are but branches or fruits of this; the Sum is, by our being come to the Church of Christ, we are come to the fellowship of the General As­sembly of Saints on earth, and in heaven, of Myriads of Angels, of Jesus the Mediatour, and God himself the Judge of all.

Such is the happiness of our Christian State; and I pray God, that none of us failing of the grace of God, by the springing up of any root of bitterness in us, should Vers. 15 c. [...]. 1. seem to come or fall short of it.

Now, you know, your Calling brethren: ye are come, that is, ye are, and stand admitted to, ye are and con­tinue members of, ye profess and enjoy fellowship with, the Church of Christ described here, by its Nature, ['tis an Assembly] by it's quantity, ['tis general,] by it's dignity, ['tis the Church of the first-born] and by it's security, ['tis written, or inrolled in heaven] Ye are come—to the General Assembly, and Church of the first-born which is written or inrolled in heaven.

And hither we come, and shall proceed in Order: first considering the Church in the Nature of it, as it is an Assembly.

THe word, [...], is supposed by some, to admit The Nature o [...] the Church. eleven different significations in Scripture; yet [Page 4] they all consent in this one General expression of an Assembly: it therefore affords us the common and not the special or distinguishing nature of the Church.

Yet, though we might reckon many more sorts of Churches or assemblies differenc'd, by their Author, Sub­jects, qualities, ends, &c. Yet, I conceive they may be all reduced, as to our present discourse, to these three. 1. There is an Assembly that is sinful, called by the Psalmist, a Congregation of evil doers, the Divels Chap­pel, Psal. 26. 5. and the Synagogue of Satan. 2. There is an Assem­bly Civil, or a Church of man, gathered together for Act. 19 v 32. Publick and Civil occasions. 3. Lastly, there is a Sacred Church, a Holy Convocation, the Church of God; Such 1 Cor. 1. 1. is the Assembly in the Text.

1. Here we may Note. 'tis an Assembly, not a Rab­ble a confused and turbulent meeting of ungovern'd per­sons, upon their own heads but an Assembly, that is a Congregation, that is also a Convocation; Warranted by a just and a Regular Calling. Ecclesia (saith S. Augustine) ex vocatione appellata est. It were easie to make it evi­dent that profain Authours, as well as Sacred and Eccle­siastical, do place this call in the very definition of the Church; & propriè Coetum aliquem à superiori aliquo Convocatum in finem politicum vel Ecclesiasticum de­no [...]at. Yea the Church and the called are Synonimous terms, generally in Scripture.

Let all Assemblies look to their Calling; and if the Magistrate allows them not, let them be sure of the word of God, otherwise, we fear who will claim them.

2. It is an Assembly, that is Habitually, not always Actually so, much less altogether in one and the same place, the root of the Hebrew, indeed signifies Congregare, and the Church, well enough is termed a Congregation; [Page 5] but we must necessarily understand it to be so in the first act only, not the Second: 'Tis so in its first consti­tution, preparation, disposition, not alwayes in the ex­ercise of Actual Fellowship and Communion. Indeed, the Nature of the Church is rather a SOCIETY or a COMMUNITY than a Communion: 'Tis a Community in order to Actual Communion, but Actual Commu­nion is rather the formal Action than the true Nature of the Church: for if it were not so▪ there would be no Church, when there is no actual Assembling together, and the dismissing the Congregation would be the dis­solving and the destruction of the Church. Besides, the General Assembly or the Holy Catholick Church, which cannot thus actually meet together, would be no Church at all.

Yet, we must note, that the very Nature of the Church supposeth fellowship and Communion of Saints, and consequently, expects and requires it, as occasion offers, from all that profess themselves Members of it.

3. Lastly, This Assembly, as it is an habitual, so it is a set and fixed Society of Christians: not a stolen or snatcht or occasional meeting: but a set and fix'd Socie­ty, whereby it is rendered visible and known to the world. Hereby, it was known what St. Paul meant, when he wrote his Epistles to the Churches of Rome, Corinth, Ephesus, Galatia, &c. Because they were fix'd and constant, and open in the profession of Christianity, in the same establish't Assembly.

It is the shame of our Churches, especially in Ci­ties, that our Congregations are certain only in our Pa­rishes, and our Churches distinguish'd only by our Houses and Cohabitation. Our Congregations being as fluent as Rivers, as unconstant as water; and as water, ming­ling [Page 6] and confounding themselves one with another, where indeed we have the same place, but seldome or never the same company. Many persons, when they go out of their Houses, they are scarce resolved to what Church they shall go, but are easily disposed to be car­ried by the winde of Novelty or Party to any other Con­gregation rather than their own.

Now if we reflect upon what hath been observed of the Nature of the Church, we may gather something of the definition of it. It is, as you heard, a fix'd So­ciety of persons called. Supply the terms of this Call, viz. from what, and to what these persons are called, and the Definition of the Church of Christ may be this.

The Church of Christ is a fix'd Society of persons cal­led out of the world to the worship of the true God. The D [...]finition s [...]e Chu [...]ch.

Again, by distinguishing these terms, the World and the Worship of God: (the World, as the world of In­fidelity, and the world of Impiety: The Worship of God, as external, by Ordinances, and internal, by Graces;) you have the Church in its usual distinction, as visible and invisible: For,

The visible Church is nothing else, but a company Disti [...]ct [...]n. called out, or severed from the world of Infidels to worship God in his external Ordinances: and the Church invisible, is a company called out, or severed from the world of wicked and impious men to worship God in spi­rit and truth.

But, seeing those that worship God in spirit and truth, do also worship him with external worship; and those that believe with the heart, do also confess with the Rom, 10. mouth, the Church invisible is found in the Church vi­sible, as a part in the whole; and this distinction is justly Imperfect. rejected; at least concluded imperfect and improper by [Page 7] very judicious and learned Divines. However it cannot be found in this Text, where, doubtless, both the Members of it are held and signified by this Assem­bly, especially as General, and the General Assembly, which consideration of the Church now offers it self.

HAving spoken somewhat of the Nature of the Ch [...]ch [...]s Ca­tholick. Church as it's an Assembly, we crave your pati­ence to take some measure of the quantity of it from the word GENERAL. The Church is here called [...] Omnis Caetus, the whole Company, or General Assembly, upon which I conceive, we may safely ground our be­lief of the Catholick or Universal Church.

Yea, in this general affection of the Church, do we not finde something special, something distinguishing this, from all other Assemblies: certainly, there is no Assembly so general, this is emphatically the general As­sembly; being confined to no time, to no place, to no sort of people: taking in Gods people in all ages, spread­ing it self (by the Gospel) over all Kindreds, and Tongues, and People, and Nations upon earth; having its Head, and ten thousand times ten thousand of its Members in Heaven, and great multitudes under the Earth it self. For, though the Souls of the Saints are severed from their Bodies by Death, yet in spight of Death and Hell it self, both their Souls and their Bodies are for ever united to Christ and the Church; for they dye in the Lord, and sleep in Jesus.

'Tis true, the word Cathol que (as the Fathers against the Novatians acknowledge was not used by the Apo­stles, nor applied to the Church till some time after them; P [...]e [...]son on [...] Cree [...]. and then, sometimes in one sense, and sometimes in another, as a very Learned Man of our own observes. [Page 8] Yet as in the case of particular Churches the distin­ction of Par [...]shes was made long after; yet the ground and reason of this distinction, and of Parochial Chur­ches, or particular Congregations determined by Co­ha [...]itat [...]on, is most evident in the Scripture, where the several Churches bear the names of their several Cities. So, though the word Catholick was applied to the Church, somet [...]me after; yet the ground of this ap­plication of it, is very apparent, as in several other pla­ces; so particularly in the Text before us: for where the thing in truth is found, it may fairly claim that name, as it only signifies that th [...]ng. Now by Cathol [...]ck Church, we mean only the Universal Body of Christ, contain­ing all particular Members and Churches of Christ within it, and consisting of them: and this Universal Body we find in the General Assembly in the Text, where­in we may therefore believe the Cathol [...]ck Church.

HEre we cannot but observe the Unity of the [...] [...]he Chu [...]ch. Church; for if it be th [...] General Assembly, it can be but one. There are indeed many particular Chri­stians, and many particular Assemblies of Christians, commonly cal [...]ed particular Churches: but all these are knit and united together, (as many Sheep in one Fold, and many Companies in one City, and many Cit [...]es in one Kingdom in one common aggregative Body, this great Un [...]versal Ind [...]viduum, the Catholick Church or General Assembly. There are many Members, but one [...] Co [...]. 12. 20 Body.

Holding the head (saith the Apostle) from which all Col. 2. 19. the b [...]dy by joynts and bands having n [...]urishm [...]nt m [...]ni­stred and k [...]t tog [...]h [...]r, increas [...]th w [...]h the increase of God. Here is, first to be observed, the Church in its [Page 9] Head and all the Body: then the union of this Church, which is double; betwixt the Head and all the Body, and betwixt the members of all the body among themselves: Again, here is a twofold effect of this double union, of the union betwixt the Head and the Body, the effect is, N [...]u [...]ishment Ministred: and of the union among the mem­bers and parts of this body, is, increase, or growth in grace: Here is, lastly, the means of all this, viz. Joynts and Bands; by which the members are all knit into one body, and nourished and increased.

But, what are those happy Joynts and Bands? 'tis The Bands of its unity. worth our enquiry, seeing the unity and consequently, the prosperity of the whole body depends upon them; the Apostle hath notably described them, in that famous Eulogy of the Primitive Christians; who, I think, were the Church of the first born, and the small thing or infant of this General-assembly; they (saith he) Continued sted­fastly Act. 2. 41. in the Apostles Doctrine and fellowship, and in breaking of Bread, and of prayers; so that, profession of the same faith and Communion in the same Worship, are these happy Joynts and Bands, by which all Chri­stians stand united in one body: and this blessed unity is maintained onely by continuing stedfastly in them; a continuing stedfastly in the fellowship of the Apostolical Primitive Doctrine, Sacraments and Prayers, continues the being and unity of the one Holy Catholick and Aposto­lick Church, to the end of the world.

The Apostle S. Paul is somewhat more particular: he seems to prove that we are one body, because we are one Spirit: and both these, because we have one Lord, Epist 4. one Faith, one hope, one Baptism.

One Lord, we being all Subjects under one Prince, Law, and Government, we are thus one Kingdom, one [Page 10] People, one Church: the summ of which Law we have in the D [...]calogue or ten Commandments; one Faith, i. e. professing the same Scriptures, Articles, and Funda­mentals, the sum of which we have in the Apostles Creed; One Hope in the same promises, and of the same happiness; one Baptism, that is (by a figure, a part of worship put for the whole) we have but one and the same way of worshiping God: We are all Baptized 1 Cor. 12. 13. into one body, all in every place call upon the Name of the 1 Cor. 1. 1. Lord Jesus Christ, and though we are many particular Christians and Churches, yet we are all one bread, and 1 Cor. 10. 16, 17. one body; for we are all partakers of that one bread.

But, because a person may secretly abjure the King­dom of Christ, and Apostatize from his Lord and reject all hope in him, and yet the world nor the Church suspect it; Moreover, seeing we expresly own Christ to be our Lord, and our hope in him as our Saviour, by faith and Worship; our U [...]ion with Christ and the Church, is said to be held onely by two Bands: Faith and Worship.

Again, for as much as we have seldom occasion to profess our Faith, but in the means of the Publick Wor­ship: especially, seeing the very Nature of the Church is an assembly; but chiefly, considering the Visible Church appears such only at least ordinarily, by her set, Constant and visible Assemblies; the Apostle reduceth the whole matter, to this one point, Not forsaking the Heb. 10. 25. assembling of our selves together.

Yet, once more, because the word of the Gospel is to be preach'd to all nations: and men as such, though they be not Christians, or of the Church, are Naturally bound to the duty of prayer; and because some do hence con­clude, though very absurdly, that Set and Constant [Page 11] Communion in the word and prayer, is no part of the No [...] of the Church of God; It may not be thought un­reasonable, to make the [...], a little stricter, and in [...]ur age at least, to lay most weight, upon the reception of the Lords Supper.

This is certainly the special band of union and fellow­ship betwixt us, and Christ, and the Church: the other Ordinances, the Word and Prayer, do even attend this Sacrament: Breaking of Bread, was the Apostolical Fel­lowship in the Primitive Church, every Lords Day: and as if this were the Sum Total of all Worship, all Li­turgies seem to be compiled chiefly in order to it: this Ordinance, therefore is expresly known by the name of the Communion, and I could heartily wish, that many, that attend our Prayers and Sermons, do not hence con­clude they are yet none of us, they have no Church-Fellowship or Communion with us, because they refuse to Communicate with us in the Lords Supper.

My matter is now fitted, I hope, for a very serious ap­plication to which I hasten, as my great aim.

I Doubt not, but you all remember, what joy and en­couragement Application General. the context offer'd us, to Come unto, to Joyn with, and continue in the Fellowship of the Church of God; For we thus come to the General assembly; we have Communion with our own Church, and with all in every place that Worship God, and at all times too: with Adam and Abel with Abraham, Isaac and Jacob; with N [...]a [...], Daniel and Job; with all the Patriarchs, Confes­sors and Fathers: the glorious company of the Apo­stles, the goodly fellowship of the Prophets, the Noble Army of Martyrs, and the holy Church throughout all the World. Yea thus, you dwell in the holy Hill, Moun [...] Sion, [Page 12] the new and heavenly Jerusalem; where, even in this life you have fellowship with Myriads of Angels, who have the charge of you; where you have fellowship with Jesus Christ as Mediatour, and all the virtues of the blood of sprinkling: and thereby also, in the pardon and favour and presence and glory of God himself the Judge of all.

Who would not covet, who would not stedfastly con­tinue in, and carefully improve such a society, where such are priviledges of every member and such honour have all it's Saints.

Let us then, hold fast the profession of our fa [...]th with­out wavering; when the blessed Apostle preach't this Doctrine, this was the use he made of it: Seeing we are all come to this General Assembly, let us never depart from it: never forsake the Assembling our selves toge­ther as the manner of some is. This, in the Apostles sense, is not only to let loose, but to let go the profession of our faith: ye have heard of the excellent unity of this Gene­ral Assembly, tremble to think of breaking it: ye have heard of the glor [...]ous advantages of all that come to it, and have true and sincere fellowship with it, let us therefore fear least any of us should seem to fall short of Ca [...] 4. 1. them.

The Apostle speaks bitterly, so some would express it: Mark those, saith he, that cause divisions and offences, R [...]m 16 17 and [...]void them: he useth a hard (some perphaps would think it a railing) word [...], it signifies dissen­tion causing Schism or Separation, yea Sedition and Fa­ction, whereby they greatly Scandalize, wound and di­vide the Church: therefore the Apostle chargeth the Church with some heat, that they should mark such and avoid them: that they should mark them, as [Page 13] men do a Rock at Sea, that they may avoid ruine and sh [...]pwrack.

There are two degrees of Schisme: The first is a rent­ing and dividing in the Church: 'Tis against this the Apostles indignation ariseth, as you have heard: this, therefore, doubtless, in his opinion, whatever favour we have for it, was a very great sin: but the other is a rent­ing our selves, or others from the Church. And this is so great an evil, that 'tis both sin and punishment; 'tis its own guilt, sentence, and execution.

If we rent our selves from the Body, how do we Extra Ecclesi­am nulla Salus. hold the Head? If we depart from the Church where shall we finde salvation? and what is it to draw back, but to draw back unto perdition? Pardon my plainness, censure not my charity; for I only repeat the Apostles Arguments, which he once used upon the same exhor­tation: they are these and such like. To forsake the as­sembling of our selves together, is to despise the Gos­pel, Heb. 6. is to shame and crucifie Christ, is to prophane his Blood, and rent and tear his Sacred Body; and if those Heb. 10. 25. to 30. that desp [...]sed Moses Law, died without mercy, of how much sorer punishment shall these be thought worthy? to forsake the assembling our selves together, is by the A­postles interpretation a si [...]ni [...]g w [...]fully: and if we sin wilfully, by the Apostles Argument, there remains no mere sacrifice for sin: and what then remains (I fear to speak it) a certain fearful looking for of Judgement and fiery indignation that shall devour the adversaries; for Heb. 2. 3. Phil. 4. 1. how shall they escape that neglect (the means) of so great salvation?

If there be therefore any Corsolation in Christ [to be expected in his Church and Ord [...]nances, if any [...]omfort of love among Brethren] If any fellowship of the Spi­rit, [Page 14] [in the Assemblies of Gods people]▪ if any bow [...]l of mercies [towards your own and others souls, towards us that watch for them, towards this divided, distressed, calamitous Church of England, and the General Assem­bly] Remember ye are Subjects of the same Kingdom, ye are Children of the same House, Partners in the same Fellowship, Members of the same Body, and that ye have all these Relations only, or chiefly, in order to Communion: let this minde then be in you, and rejoyce in the gates of Sion, co-habit in the Courts of Gods House, and with one accord, and one minde, preserve the Uni­ty of the Church, and save your selves from this unto­ward Generation, dreading to make the least breach when a Torrent of Popery or Irreligion threatens daily to break in upon us.

So sad a prospect is in my eye, that were my words Spirit and Life, or had I the Tongue of Men and Angels; could I utter power and effects, or pronounce a fia [...] like to Gods: I say, if our divisions continue or increase, so black a prospect is in my eye (that pretend not to see a­far off) that I should imploy all my strength and Orato­ry here, to advise and perswade you all, to Worship the Lord Jesus Christ in the Unity and fellowship of his Church.

Obj. BUt why so earnest? especially with us? we could not hear your reproof, did not our presence con­fute it? or receive this counsel, but by shewing we need it not: do not we attend the Word and Prayer? do we forsake the General Assembly?

Answ. So far you have run well; yet you must be remem­bred (I am sorry you must) that the Apostles fellowship consisted not only in Doctrine and Prayers, but in [Page 15] BREAKING OF BREAD. 'Tis sad, that the Commu­nion Application [...]pe [...]ial. should be the great matter of our Division: but the Text and our present condition assure us, that by BREAKING of Bread we may be ONE BODY again: and now you may see my MARK.

Three things, especially, give life and vigor to an Ar­gument; the seasonableness of it, the necessity of it, and the capacity or disposition of the persons to whom it is addressed: and do not all these conspire to quicken a most earnest application to you in this point of the Sa­crament?

1. For the Season, such a discourse is never mis▪timed, where the Communion is so frequently administred; be­sides, its monthly course is now at hand: but, alas, ex­pecting a slender appearance, with sadness enough, un­becoming such a feast, as it is wont to do.

2. Therefore, the necessity of such an Argument, is too too evident; yet it is not without its advantage; for herein I need not shoot at Rovers, as in other mat­ters: I have the Mark before me, and I am sure to hit it. I am to reason with persons, and to endeavour to perswade those very persons, to practise a duty of great moment, who have sadly and long neglected the same duty: I wish there be not hundreds of such in my eye.

3. Yet, of your capacity and well disposedness to re­ceive satisfaction I cannot doubt: I know you are not of the fierce and giddy, but you are of the moderate part of the City, in whom there is but little or nothing want­ing, to make you intire, and la [...]king nothing, in the fel­lowship of the Church, excepting only this one thing necessary, the receiving the Lords Supper: You are wil­ling already, and I trust, that with a little perswasion and [Page 16] meditation, and Gods blessing upon them, you will be obedient in all things.

Th [...]s, I have much encouragement to proceed, but alas, wherewithal shall I perswade?

1. ARE YOU NOT CHRISTIANS? are you not bound by the sacred Vow of your Infancy, that Bo [...]d of God upon your So [...]l? are you not bound to obey your Lord, and to renounce all carnal and spiritual temptations to the contrary? or is not the command of our Lord, again and again, Do this, do this in remem­brance of me? hath he spoken any thing more plainly? or commanded any thing so expresly? shew it if you can; I mean, touching his outward worship.

What is the matter then? is there no fear of his command, who saith, Do this? no lov [...] to his Person, who saith, do it in remembrance of me? is there no faith left in his Promises and Presence annex'd to his Worship and Ordinance? is there no more conscience of duty? no more comfort in performing it, or danger in neglecting it? Consider, I beseech you, that the Lord of the Feast was as truly provoked (as appears in the story) by the omission and the slight excuses of those that were invited to his Supper, as by the unpreparedness of him that came without a Wedding Garment, and a whole City, for contriving to depise the gracious invitation and Feast of the Gospel, was made as Sodom, and like un­to Matth. 22. 7. Gomorrah.

Certainly, the Body and Blood of Christ is the provi­sion of the Gospel Feast; and this is, especially s [...]rved up, in that Ordinance which is called the Communion of his Body and Blood, and the Lords Supper.

[Page 17] 2. ARE YOU NOT MEMBERS OF THE CHURCH of Christ, wherein you con­stantly hear his word and commands? yea, do you not, by your daily profession, do you not say, you will obey him? you know the Law as you are Chr [...]stians▪ you ac­knowledge your Allegiance, and promise obedience by the prof [...]ssion of the Church, of which you are mem­bers: you know your Masters will, and say you will do it. but is it done? you say, Lord Lord, but despise his Communion: you cry the Temple of the Lord, the Tem­ple of the Lord, but refuse Fellowship with its Assemblys. Indeed it is not plain Rebellion, but here is Disobedience with the witness, and the horrid aggravation of Hy­pocrisie.

Besides, the very nature of the Church of which you are members, is, as you have heard, an Assembly, and a Society: Now the direct and immediate expression of a Society, is communion and fellowship: and you know, that Communion in this ordinance, is most sig­nally and expresly the Communion of the Chu [...]ch: nei­ther, lastly, can it be denied, that by Communion with the Church, especially in this ordinance, we have com­munion also with Christ himself in all the ben [...]fits of his Body and Blood.

Consequently, by not communicationg with the Church in this or [...]inance, we do so far w [...]nt commun [...] ­on with Christ; we do so far divide from the Church of Christ, and blot out the Mark, I mean, the most v [...]lent character of our own Church▪Member▪ship, allowing our selves too in that very sin, we so much pretend to abhor; (I must be plain and speak out) the sin of Schism.

For what is Sch [...]sm [...], but a b [...]eak [...]ng the fellowsh [...]p of the Church without just Cause? 'tis total, when men renounce it wholly: but, doubtless, 'tis so in a very great part, when we deny to communicate with it in that most signal mean of communion with it, the Lords Su [...]per. Yea, let it be seriously and sadly con­sidered, if you, as I fear too many do; I say, if you refuse our Communion, because you would not joyn with the Church, (whatever otherwaies you do actually joyn with us, yet) in your own Intention, you are not only guilty of a Schisme with respect, to that particu­lar Congre [...]ation, to which you belong, but (our fel­lowship with a particular Church, being the mean and Bond, by which we have Communion with the Church Univers [...]l) you thus also separate from the Catholick Church, and General Assembly.

LAstly, Let me speak unto you as unto wise men, and Judge ye what I say; and what is that which may perswade a PRUDENT man to go ON, but that he hath BEGUN well: and that there is no OTHER WAY for him: that, what is behinde, is regular to his OWN PRINCIPLES of Right and Justice: and that his proceeding may greatly advantage both him­self and his generation.

If all these fail, I know not with what Arguments I should deal with you: but I cannot but hope better things, would you wisely consider, that it is your own Case, that is strengthned with all the particulars men­tioned.

1. You have begun well: neither can it harbour in a sober thought, that you are not already embodied with [Page 19] us, or no Members of the Church of England: 'tis ac­knowledged but now, that your own intentions to sepa­rate from us, do make you guilty of separation in your own minde, and intention; but you may be guilty of that sin, both in intention, and affection, that you never yet actually committed: a Mistake in your selves, cannot make that not to be, which really is: neither doth your abstaining from this one Ordinance, n [...]llifie your Communion with us, in the rest, or your visible Church-Membership with us. Thoughts cannot void the natural effect of Actions.

You were at first, Baptized into one Body with us, 1 Cor. 12. 13 and 'tis far from you, to renounce that Baptism: by your means, your children also, are still presented to God and our Church, in the same Ordinance, and are Ba­ptized as you were. You joyn with our Prayers, and constantly hear our Sermons, and attend upon our Publick Assemblies; and indeed, in a great part you make them up; only, you fail to compleat all, by re­ceiving the Sacrament of the Lords Supper. But do you abstain from this, lest you should joyn with a wicked people? how thin a cheat would you put upon your selves? for Gods sake, the Churches sake; yea for your own Credit and Reputation, beguile not your selves into so many mischiefs, upon so weak a shift, upon no ground at all: ye have done well, in all the rest, and you have the same re [...]son to receive the Sa­crament. Proceed, proceed like wise men, to perfect what you have so well begun, so far ingaged in. Go on and prosper: For,

2. There is no other way for you. God himself hath hedged up your way: he commands you to do [Page 20] this also: he threatens, if you turn aside, or draw back: you have the encouragement of his many promises to 2 Cor. 7. 1. p [...]rfect holin [...]ss through the fear of God, and the Saints in all ages, that have gone to heaven the same way, as a cloud of witnesses, (as in the Grecian Games) are round about you, and leave no other way open to you, but the race that is set before you. Heb. 12. 1.

The law of man also, obligeth and tyes you hard to this duty, it hath made special provision in this case: it severely threatens your neglect and disobedience in this kinde. If you have not felt the force of this Law, do not think the Law is weak and feeble: do not mis-inter­pret the favour, and patience, or long-suffering of your Rulers, to turn their grace into wantonn [...]ss; both the Canon Law, and the Statute Law, the Laws of the Church, and of the Land, directly require you to re­ceive this Sacrament, at least three times a year: and the penalty of them, if you do not (and cannot give good reason for such omission) I need not tell you, is ve­ry s [...]vere in this, as in some other special cases.

Perhaps, you hoped that these Laws would have been repealed, or have had their force abated; but in vain: if you are wise and prudent, you now know 'tis in vain to hope it. Perhaps, the fear of the Laws (you best know your own hearts) hath been so far sanctified to you as to work you to comply so far as you do; but you must know (I speak to wise men) that unless you take one step farther, and receive the Sacrament, your la­bour and design is so far lost; you are still in the same danger, and the severity of the Law is still against you; and without this one thing more, which is therefore, your safety, as well as your duty, no other w [...]y can [Page 21] possibly be found, by the wit of man (as things now are) to escape it. Yea,

Indeed, you have left no other way for your selves: ye are Come to the General Assembly, ye are got many stages beyond others: these ye have left be­hind you; these ye have lost. Now, if you proceed not, and receive the Sacrament with us, you are short of us, and the Law; ye loose your labour and your selves.

What then remains, but that you hasten onward, to us, that are before you; who have both our Arms ready to receive and imbrace you: to Jesus Christ in this blessed Ordinance, who invites, and pre­pares, and expects you: and the blood of sprinkling which speaks better things.

3. IS not the matter to which I perswade you, Regular also to your own principles? and the Doctrine you have received? or is there in­deed, any Solid reason, either from without or from within you, why you should not Communicate with us? your selves being Jdges, all that can be pre­tended against it, is either, the Corruption of the Wor­ship or the Worshippers: let me beseech you to weigh them both, in their whole strength with your own reason; look upon them in your own light, and I doubt not to pronounce, you will be ashamed of them both.

1. All that is excepted against, in the Worship or Administration, (as a Bar to your receiving) is, that kneeling is required: but for such a shadow, what wise­man would loose the Substance? you know, that the [Page 22] gesture in it self is lawful and reverent, and what rea­son can be given, why we should not obey Authori­ty, by worshipping God, after a lawful and reverent manner?

Yea, consider, have you not learned, that the Second Commandment, requires an observance of all the moral and positive worship of God; and doth as well require, that we should bow down and worship the true God, in his own ordinances, as forbid the worshipping and bow­ing down to Idols? Certainly, here is warrant to bow down to God, when we worship him: and if kneel­ing be bowing down, and this Sacrament be a part of worship, we have plain warrant to Kneel at the Sa­crament.

Will you say that kneeling is a fit posture only when we pray? this may well be question'd; yet, let it be heeded, there is prayer used, when you receive the Sacrament: the Minister prays openly, that the body and blood of Christ may preserve thy body and soul to ever­lasting life, while he gives it; and certainly, every wor­thy receiver, prays for the grace, while he receives the signs.

However, what reason can spite it self▪offer, why we may not lawfully and laudably receive kneeling; the same grace, we ask kneeling? and This Sa­crament is the Eucharist. give thanks, as well as beg upon our knees; they both being parts of that one ordinance, viz. Prayer; where in, all acknow­ledge, it is fittest, if we may with conveniency, kneel.

But why do I create scruples? the only one, of the old puritans, and Prebyterians, in this point, was; least they should, or at least should seem, to worship the [Page 23] Host. You know, this was the strength of the Objection? but is not this totally and perfectly removed now? Can you imagine, that any o [...]e of the old Puritans, would now refuse to receive kneeling? read their books, and Judge Righteously.

Indeed, there was complaint, that the Declaration of the reason, why kneeling is required in the Sacrament, was left out of the former L [...]turgies; but it is now in­serted, and that complaint is answered. We are assu­red, by the Churches publick act which is also taken into the body of our Law, and joyned to this very office of the Sacrament, that such Idolatry, as kneeling to the elements, is not in the least intended, but abominated and abhorr'd; and that in so plain and direct terms, as have left no place for Scruple or Cavil.

Now, ask your selves, is not kneeling a very humble and fit gesture for us, in Gods presence, especially when we pray to him? do not we pray, even while we receive the Sacrament? do not we exspect to receive a blessing from that Majesty, to whom we pray, kneeling? is not the Eucharist a Thanksgiving, and that, a part of Pray­er, which is fitly performed, Kneel [...]ng? however, is it not a lawful gesture, and required of us by lawful authority? and have not those very Powers, that require kneeling, taken away all fear of Idolatry and Bread Worship's, have we therefore any shadow left us? or any ex [...]use? shall we any longer neglect so great a duty? or dare we say, we may not, or we fear we may not receive it, Kneeling.

2. But the Goliah is at hand: the onely objection, so far as I can learn, is now taken from the Worshippers, 'tis complain'd, Discipline is Neglected; the Profane [Page 24] and Scandalous are admitted to the Sacrament: and thus the Church is Corrupted.

Ans. Were all this admitted, yet, we may therefore separate, is no good Consequence in your own Logick: but give me leave a little.

Was not the Church of the Jews, that Crucified their Lord as Corrupt as ours, especially in the Rulers of it? Yet Christ himself held fellowship with them, and was a Minister of the Circumcision, he d [...]tects their Hy­pocrisie, and cruelty, yea their leaven of false Doctrine and Superstitious vanities; but never perswades to separat on (only from their sins, not) from the Wor­ship of God among them. The Church of Corinth, though exceedingly Corrupt, partly in Doctrine; many (at least) questioning the Resurrection: partly in disci­pline; not casting out that wicked person; but chiefly, in Manners, Divisions and Disorders in Gods worship, these things the Apostle observed; particularly wrote against. Yea the point of separation came in his way (2 Cor. 6. ult.) and he calls upon them to come out from Idolaters and separate from them; but not a word of separation from so wicked a Church; he sharply re­proves their profaneness, severely exhorts every one to his duty; but gives leave to none to separate.

Indeed, he chargeth them not to Company with the scandalous, and with such a one no not to eat; and perhaps this eating, may be stretched to signifie eating at the Sacrament: but on whom doth he lay this charge: and how is it to be observed? he doth not call to a few of the best and p [...]rest, and advise them to forsake so wicked an assembly; but he speaks to the whole Church, and directs them, how to avoid 1 Co [...]. 5. [Page 25] that wicked company: by casting them out of the Church, and delivering them to Satan. If any, that is called a brother be a fornicator, &c. with such a one no not to eat; ye judge those that are within: Therefore put away Ult. v. from you that wicked person. 'Tis not, therefore separate from the Congregation no moral wickedness, can justifie this. This were to throw away all means of reformation, and by our divisions, to let all run to ruine and destru­ction: but therefore, put away from among you; every one doing his part, in his place, for the purging the Church of corruption, and casting out of the Scandalous, if they will not reform.

You know, this is the only course allowed by God; all other wayes of reforming are tricks of our own devi­sing; and hitherto, the success hath been answerable: the foolishness of God is wiser than men.

But seeing we are so near it, let me be plain with you; and put it home upon your Conscience: if our Church be so very corrupt, and discipline be not exe­cuted, pray where lies the fault? do not you know, that you must first tell your brother of his fault (if not a pub­lick scandal) This you do not. However, you know the Officers must proceed, Secundum allegata & pro­bata, upon complaint and evidence; you, if you know such persons in the Congregation, you must tell the Church. This you do not. Judge your selves; censure not others, the sin lies at your own door, not altogether at the Churches, or your Ministers. Do but your duty faithfully, and who knows but the Church may be re­formed? however, that it is not, is first, your fault, and till you have done your duty, you have least cause to complain. Certainly, endeavours of reformation [Page 26] in your place, is your duty; but separation a complica­ted sin.

Thus, you have found a way to forsake your duty in the Communion of the Church, and to have fellow­ship with it, only in its sin. You your selves connive at wickedness, and then charge your Minister and the Church with your own crime, and give occasion to your selves to take offence and be gone. Is this fair or equal dealing? is the complaint reasonable? or the ground of separation sound and sollid? yea, you know the contrary, and I would believe you are ashamed of it. You know, though they do not their duty, you must not omit yours: you know ('tis your own rule and light) that if you are prepar'd your selves, you do not communicate with the wickedness of unworthy recei­vers: you know, if you have done your part, the Go­vernours must answer for corruption in discipline: You know, that corruption in manners cannot justifie a sepa­ration, or a refusal to joyn with the Church in any Or­dinance of God. You know, that such refusal or sepa­ration is sinful, is schismatical: this you know, all this is according to your own principle.

Give me leave to reduce the Argument, and I have done with it. Schisme is a forsaking of the Communion of the Church, without just ground. This you ac­knowledge.

To refuse to receive the Sacrament, because of the wickedness of the Members of the Church, is to for­sake the Communion of the Church without just ground. This also you acknowledge 'Tis indeed, no just ground in the Scripture or the Judgment of the Church in any age before us: or in the opinion of the old [Page 27] Non-conformists, or the late Presbyterians, for which I appeal to all their own Books, and leave you to remem­ber the many years Sermons heretofore out of this very pla [...]e, to confirm it.

Now what remains? but, if you continue to ref [...]se to receive the Communion with us upon th [...]s g [...]ound, because our Church is Corrupt, according to the Sc [...]i­pture, Antiquity, the Judgment of your Brethren, and your own principles, you thus continue in sin, and in the [...]in of Schisme, which God forbid.

Remember therefore how you have received, and heard, R [...]v [...]l. 3. and hold fast; and repent of your folly and easiness to contradict your principles with your practice; not con­sidering you did so: be not still beguiled to so strong a course of keeping with a party, by leaving and going from its Doctrine, or of keeping your Conscience, by violating its Laws. To conclude, Mark those which cause these Divisions, Schisms, and Offences, contrary to the Doctrine you have received, and avoid them as Fire-Brands; and scorn their Temptation, especially if any would perswade you to neglect a duty upon such Argu­ments, as you have cause to believe, they do not believe themselves; because they have taught you the contrary, and never taught you otherwise.

Though, truly, would you be perswaded to commu­nicate with us, you would be easily convinced, that there is too little ground of your scruple: for generally, those that are really profane, save us the labour, being profane in this also, that they despise or neglect the Sa­crament, and so far excommunicate themselves. How­ever.

I must not forget to caution some of you, who, [Page 28] haply, think to evade all, by saying you do not despise the Ordinance, or neglect it; for though you do not receive with us, in Publique, yet you do receive in private; for consult your own principles and this will not serve your turn; nor to be plain, excuse you from Schism.

If you count it nothing to dishearten your Minister, and to break the Laws both of Church and State; yet ask your own hearts why you refuse to Communicate Publickly? Whether it be not, to avoid Communion with a wicked generation? Ask again if so, whether this be not a Schismatical separation, unjustifiable by your own principles, as hath been said.

Indeed, the not having Actual fellowship with every particular Congregation, (which is morally impossible) is not Schism; but doubtless to Refuse Communion with any particular Church, on such a ground, is Schism in it self and your own Doctrine. Let me, once again, reason with you: will you yet, rather, then break bread with it, will you rend and break the Church in pieces? rather, then have Communion with the body of Christ will ye divide and tear it? When your mind is satis­fied, if you hea [...]ken to it, that it is sin in you; and so great a sin to do so, as the pleasing of your selves or others, can never Compensate.

Moreover, I hope you will not mistake me, if out of my tender affection to you, I desire you seriously, to weigh with your selves, what comfort will suffering af­ford you, if the cause be sin and Schism, and your own Hearts conspire with the Laws to Judge and condemn you; or, to use the Apostles Words, if the sentence of rejection should pass against you, as such, as being subverted and sinning, are you not self judged and self-condemned? [Page 29] or what have you to answer for your selves Tit. 3. 10. that you should not answer the Laws? I provoke not the Law, I would fain provoke you to your duty.

LAstly, would you be perswaded to Comply with this duty, how greatly would you Advantage, both your selves and your Generation? and is not this considerable with prudent persons? Certainly it is.

I need not present you with Arguments of your own interest and advantage; they are always with you: your peace, your grace, your Spiritual and Temporal comfort, very much depend on this Ordinance and your worthy receiving of it: shall I adde, your Estates, the good of your families, yea the interest of that which you call your party, are herein concerned. Consider the Laws, and the extent of them.

What is the plea of your Adversaries, but that, your general refusing, throughout the land; to Communicate with us, looks like a Conspiracy, and a dangerous sign of your reserving a body to confront (if occasion invites) both the King and the Church? and how can this be so well answered, as by your thorough embodying with us, and sealing the un [...]ty, openly, in the Lords Supper.

What is the Hope of our Common Enemies, but our sad divisions among our selves, and which way can we frustrate them, but by our Communion?

What is the ground of all our fears? the means of continuing our distractions at home? the Confidence of Neighbour Nations, that have War with us, but this one thing, our differences and jealousies among our selves, kept up by our distance in the Worship of God? [Page 30] you are very near us: take but this step farther: And evidence your Friendship, by your [...]ellowsh [...]p with us, in the Supper of the Lord; and all these Black Clouds are gone.

What else remains (in outward appearance) to make us quiet and happy; to establish a Flourishing Church and State, an Object of Envy, but a­bove the Malice, of all the Nations round about us?

I speak unto Wise men, Judge ye what I say, and the Lord give you understanding in all things.