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 'T is 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 Pâ—eâ—son on 〈◊〉 Creeâ— and then sometimes in one sense and sometimes in another as a very Learned Man of our own observes Yet as in the case of particular Churches the distinction of Parâ—shes was made long after yet the ground and reason of this distinction and of Parochial Churches or particular Congregations determined by Cohaâ—itatâ—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 sometâ—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 thâ—ng Now by Catholâ—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 Catholâ—ck Church HEre we cannot but observe the Unity of the 〈…〉 â—he Chuâ—ch Church for if it be thâ— General Assembly it can be but one There are indeed many particular Christians and many particular Assemblies of Christians commonly calâ—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 Citâ—es in one Kingdom in one common aggregative Body this great Unâ—versal Indâ—viduum the Catholick Church or General Assembly There are many Members but one â— Coâ— 12. 20 Body Holding the head saith the Apostle from which all Col. 2. 19. the bâ—dy by joynts and bands having nâ—urishmâ—nt mâ—nistred and kâ—â—t togâ—â—hâ—r increasâ—th wâ—â—h the increase of God Here is first to be observed the Church in its 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 Nâ—uâ—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 't is 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 People one Church the summ of which Law we have in the Dâ—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 Uâ—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 Communion in the word and prayer is no part of the Noâ—â— of the Church of God It may not be thought unreasonable to make the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little stricter and in â—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 Nâ—aâ— 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 Mounâ— Sion 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 faâ—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 glorâ—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 Caâ— 4. 1. them The Apostle speaks bitterly so some would express it Mark those saith he that cause divisions and offences Râ—m 16 17 and â—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 men do a Rock at Sea that they may avoid ruine and shâ—pwrack There are two degrees of Schisme The first is a renting and dividing in the Church 'T is 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 't is both sin and punishment 't is 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 despâ—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 siâ—niâ—g wâ—â—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 Ordâ—nances if any â—omfort of love among Brethren If any fellowship of the Spirit in the Assemblies of Gods people if any bowâ—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 fiaâ— 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 BREAKING OF BREAD 'T is sad that the Communion Application â—peâ—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 laâ—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 meditation and Gods blessing upon them you will be obedient in all things Thâ—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 Boâ—d of God upon your Soâ—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 lovâ— 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 sâ—rved up in that Ordinance which is called the Communion of his Body and Blood and the Lords Supper 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 Chrâ—stians you acknowledge your Allegiance and promise obedience by the profâ—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 Chuâ—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 benâ—fits of his Body and Blood Consequently by not communicationg with the Church in this orâ—inance we do so far wâ—nt communâ—on with Christ we do so far divide from the Church of Christ and blot out the Mark I mean the most vâ—â—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 Schâ—smâ— but a bâ—eakâ—ng the fellowshâ—p of the Church without just Cause 't is total when men renounce it wholly but doubtless 't is so in a very great part when we deny to communicate with it in that most signal mean of communion with it the Lords Suâ—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 Congreâ—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 Universâ—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 us or no Members of the Church of England 't is 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 nâ—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 't is 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
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 heaâ—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 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 unâ—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 you are very near us take but this step farther And evidence your Friendship by your â—ellowshâ—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 FINIS