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A40709 The general assembly, or, The necessity of receiving the communion in our publick congregations evinced from the nature of the church, the Word of God, and presbyterian principles, in a sermon / lately preached in the Cathedral Church of Exeter by Francis Fullwood. Fullwood, Francis, d. 1693. 1667 (1667) Wing F2504; ESTC R35476 18,644 34

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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 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 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 '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 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 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 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 '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
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 't is complain'd Discipline is Neglected the Profane 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. 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 'T is 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 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 't is 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 'T is 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 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
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 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 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 '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 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 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 BREAKING OF BREAD 'T is 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
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 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 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 FINIS
THE General Assembly OR The Necessity of Receiving the Communion in our Publick Congregations evinced from the Nature of the Church the Word of God and Presbyterian Principles IN A SERMON Lately Preached In the CATHEDRAL CHURCH of EXETER By Francis Fullwood DD. Luke 22. 19. This do in remembrance of me 1 Cor. 10. 17 One Bread and one Body Canon decim Apostolorum Omnes fideles qui ingrediuntur Eccl●si●m Scripturas ●uliunt non autem p●rs●verant in ORATIONE n●c Sanctam COMMVNIONEM p●rcip●unt ve ut inquietudines Eccl●siae Commovent Conven●● Commun●one pr●v●ri London Printed by E. Cotes for James Collins at the Kings Head in Westminster-Hall 1667. To my Worthy Brethren the Ministers that yet Consent not in point of Conformity AMongst the many strange and sad Distempers of this poor Ch●rch I think there i● none of more sad or strange observatio● than th● Prodigious neglect of the Lords Supper After several Essayes and other Methods i● my Place and Calling used to redress it at length these words burst out If they seem somewhat warm I pray you mistake not my zeal and charity which o●ght to be so for spite or malice or any evil passion though indeed to me while I labour to be faithful and to commend my self to every mans Conscience in the sight of God It is a very small thing to be judged of you or of mans Judgment Yea let me be bold and caution you also my Brethren that you who have stood it out so m●nfully heretofore against the Independent Separation take heed of falling your selves and of drawing your Friends unawares with you into the Gulf of Brownisme by your private Meetings and private Communions Let me at le●gth if there be yet need perswade you to deal like Christians and honest Men if not ●ike Ministers and when your Friends desire your advice about Communicating wi●h us do not intimate your dissatisfaction when you cannot speak it or by solemn silence barden them in sin and be●ray them to the Laws when you may save them from both Let me conjure you if there be any regard due to the King to the State to the Church to the Laws yea to t●e Command and Ordinance of Jesus Christ our Lord both yours a●d ours or to the souls ●f those you seem to love or your own Credit and Reputation d● as some of y●ur B●ethren I hope have done already d●a●●o●e●ly candi●ly fai●hfully and l●t your Fr●ends by y●ur seasonab●e advice and good example know that it is not th●ir conce●n to despise or cl●mour Dignities and Government or any longer to neglect their known duties but rather speed●ly and h●artily to endeavour in their p●aces to reform that wh●ch they complain of and to do their duty and receive the SACRAMENT It is not my business to accuse you there is one that accuses you even Moses the Law without you and the Law within you and that I bear no ma●●ce in my heart agai●st you I have this Testimony I am ready to r●ceive the COMMUNION with you Farewel HEBR. 12. 23. To the General Assembly and Church of the First-born which are written in heaven 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 't is 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 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 't is an Assembly by it's quantity 't is general by it's dignity 't is the Church of the first-born and by it's security 't is 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 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 't is 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 but we must necessarily understand it to be so in the first act only not the Second 'T is 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 'T is 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 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 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 '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 P●e●son on 〈◊〉 Cree● 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 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 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 '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 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 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