THE General Assembly: OR, The Necessity of Receiving the Communion in our Public 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 perseverant in ORATIONE, n●c Sanctam COMMUNIONEM 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 King's 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 observation, than th● Prodigious neglect of the Lords Supper. After several Essays, 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 myself to every man's Conscience in the sight of God; It is a very small thing to be judged of you, or of man's Judgement.  
Yea, let me be bold, and caution you also (my Brethren) that you who have stood it out so manfully heretofore against the Independent Separation, take heed of falling yourselves, and of drawing your Friends, unawares with you, into the Gulf of Brownism, by your private Meetings, and private Communions.  
Let me, at length (if there be yet need) persuade 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 your Brothers, I hope, have done already: d●a●●o●e●ly, candidly, faithfully; and l●t your Fr●ends, by your seasonable advice and good example, know, that it is not th●ir concern to despise or clamour Dignities, and Government, or any longer to neglect their known duties, but rather, speedily and hearty to endeavour, in their places, 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 against you, I have this Testimony, I am ready to receive the COMMUNION with you.  
Farewell,   
HEBR. 12. 23. To the General Assembly, and Church of the Firstborn which are written in heaven. 
THis Epistle, you know, was written to the Hebrews, that is the Christian Jews; who were mixed 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 seemed 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 persuasion; and some of these were become their enemies for Christ's sake, and the Gospel, and persecuted them for their present Conformity: So that, considering the persecutions of their enemies, the persuasions of their friends, and the easy Bias of their own somewhat legal inclinations, we may believe they were in no little danger.  
Hereupon, the Infusions of the Gnostics, 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 assemblies, that were then as public 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, etc. 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 Zion, 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 Cornerstone, on which all the rest, on both sides, lean and depend: yea, 'tis marvellous 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 Zion, 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 itself 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 persuade us, that our being come to this Church, as his Phrase is, is the Radical privilege of Christianity; and that all other Evangelical privileges, 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 Myriad of Angels, of Jesus the Mediator, 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 its quantity, ['tis general,] by its dignity, ['tis the Church of the firstborn] and by its security, ['tis written, or enrolled in heaven] Ye are come— to the General Assembly, and Church of the firstborn which is written or enrolled 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 differenced, by their Author, Subjects, qualities, ends, etc. 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 Devil's Chapel, 
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.  Public 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 ungoverned 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 easy to make it evident that profain Authors, 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: 'Tis so in its first constitution, preparation, disposition, not always 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 Catholic 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 snatched or occasional meeting: but a set and fixed 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, etc. Because they were fixed and constant, and open in the profession of Christianity, in the same established Assembly.  
It is the shame of our Churches, especially in Cities, that our Congregations are certain only in our Parishes, and our Churches distinguished 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 seldom 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 wind 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 fixed 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 fixed Society of persons called out of the world to the worship of the true God. 
The Definition s●●e Church.   
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 
Distinction.  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 itself.  
HAving spoken somewhat of the Nature of the 
Ch●●ch ●s Catholic.  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 Catholic or Universal Church.  
Yea, in this general affection of the Church, do we not find 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 God's people in all ages, spreading itself (by the Gospel) over all Kindred's, 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 itself. For, though the Souls of the Saints are severed from their Bodies by Death, yet in spite of Death and Hell itself, both their Souls and their Bodies are for ever united to Christ and the Church; for they die 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. 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 Cohabitation, is most evident in the Scripture, where the several Churches bear the names of their several Cities. So, though the word Catholic was applied to the Church, sometime 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 Catholic 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 Catholic Church.  
HEre we cannot but observe the Unity of the 
〈…〉 ●he Church.  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 Universal Ind●viduum, the Catholic 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 joints and bands having nourishment ministered and k●●t together, increaseth 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, Nourishment Ministered: 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. Joints and Bands; by which the members are all knit into one body, and nourished and increased.  
But, what are those happy Joints 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 steadfastly 
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 Joints and Bands, by which all Christians stand united in one body: and this blessed unity is maintained only by continuing steadfastly in them; a continuing steadfastly in the fellowship of the Apostolical Primitive Doctrine, Sacraments and Prayers, continues the being and unity of the one Holy Catholic and Apostolic 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 sum of which Law we have in the Decalogue 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 worshipping God: We are all Baptised 
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 Apostatise from his Lord and reject all hope in him, and yet the world nor the Church suspect it; Moreover, seeing we expressly 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 only 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 Public Worship: especially, seeing the very Nature of the Church is an assembly; but chief, 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 ourselves together.  
Yet, once more, because the word of the Gospel is to be preached 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 Primitive Church, every Lord's Day: and as if this were the Sum Total of all Worship, all Liturgies seem to be compiled chief in order to it: this Ordinance, therefore is expressly known by the name of the Communion, and I could hearty 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 Lord's 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 offered us, to Come unto, to Join 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 Patriarches, 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● Zion, the new and heavenly Jerusalem; where, even in this life you have fellowship with Myriad of Angels, who have the charge of you; where you have fellowship with Jesus Christ as Mediator, 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 steadfastly continue in, and carefully improve such a society, where such are privileges of every member and such honour have all its Saints.  
Let us then, hold fast the profession of our fa●th without wavering; when the blessed Apostle preached this Doctrine, this was the use he made of it: Seeing we are all come to this General Assembly, let us never departed from it: never forsake the Assembling ourselves together as the manner of some is. This, in the Apostles sense, is not only to let lose, 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 glorious advantages of all that come to it, and have true and sincere fellowship with it, let us therefore fear lest 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 perhaps would think it a railing) word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it signifies dissension causing Schism or Separation, yea Sedition and Faction, whereby they greatly Scandalise, 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 ruin and sh●pwrack.  
There are two degrees of Schism: 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 ourselves, 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 rend ourselves from the Body, how do we 
Extra Ecclesiam nulla Salus.  hold the Head? If we depart from the Church where shall we find 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 ourselves together, is to despise the Gospel, 
Heb. 6.  is to shame and crucify Christ, is to profane his Blood, and rend and tear his Sacred Body; and if those 
Heb. 10. 25. to 30.  that despised Moses Law, died without mercy, of how much sorer punishment shall these be thought worthy? to forsake the assembling ourselves 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 Ordinances, if any comfort of love among Brethren] If any fellowship of the Spirit, [in the Assemblies of God's people]▪ if any bowel 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 chief, in order to Communion: let this mind then be in you, and rejoice in the gates of Zion, cohabit in the Courts of God's House, and with one accord, and one mind, preserve the Unity of the Church, and save yourselves 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 employ all my strength and Oratory here, to advise and persuade 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 showing 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 remembered (I am sorry you must) that the Apostles fellowship consisted not only in Doctrine and Prayers, but in BREAKING OF BREAD. 'Tis sad, that the Communion 
Application special.  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 vigour 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 miss▪ timed, where the Communion is so frequently administered; 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 persuade 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 entire, 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 persuasion and meditation, and God's blessing upon them, you will be obedient in all things.  
Th●s, I have much encouragement to proceed, but alas, wherewithal shall I persuade?  
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 expressly? show 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 annexed 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 served 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 profession 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 Assemblies. Indeed it is not plain Rebellion, but here is Disobedience with the witness, and the horrid aggravation of Hypocrisy.  
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 expressly the Communion of the Church: 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 benefits of his Body and Blood.  
Consequently, by not communicationg with the Church in this ordinance, we do so far w●nt communion with Christ; we do so far divide from the Church of Christ, and blot out the Mark, I mean, the most violent character of our own Church▪ Member▪ ship, allowing ourselves 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 fellowship 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 join with the Church, (whatever otherways you do actually join with us, yet) in your own Intention, you are not only guilty of a Schism with respect, to that particular Congregation, to which you belong, but (our fellowship with a particular Church, being the mean and Bond, by which we have Communion with the Church Universal) you thus also separate from the Catholic 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 persuade a PRUDENT man to go ON, but that he hath BEGUN well: and that there is no OTHER WAY for him: that, what is behind, 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 strengthened 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: 'tis acknowledged but now, that your own intentions to separate from us, do make you guilty of separation in your own mind, and intention; but you may be guilty of that sin, both in intention, and affection, that you never yet actually committed: a Mistake in yourselves, cannot make that not to be, which really is: neither doth your abstaining from this one Ordinance, nullify 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, Baptised 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 Baptised as you were. You join with our Prayers, and constantly hear our Sermons, and attend upon our Public Assemblies; and indeed, in a great part you make them up; only, you fail to complete all, by receiving the Sacrament of the Lords Supper. But do you abstain from this, lest you should join with a wicked people? how thin a cheat would you put upon yourselves? for God's sake, the Church's sake; yea for your own Credit and Reputation, beguile not yourselves 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 engaged 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 this also: he threatens, if you turn aside, or draw back: you have the encouragement of his many promises to 
2 Cor. 7. 1.  perfect holiness 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 ties you hard to this duty, it hath made special provision in this case: it severely threatens your neglect and disobedience in this kind. If you have not felt the force of this Law, do not think the Law is weak and feeble: do not misinterpret the favour, and patience, or long-suffering of your Rulers, to turn their grace into wantonness; 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 severe 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 possibly be found, by the wit of man (as things now are) to escape it. Yea,  
Indeed, you have left no other way for yourselves: 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 lose 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 embrace 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 persuade 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? yourselves 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 lose the Substance? you know, that the gesture in itself is lawful and reverend, and what reason can be given, why we should not obey Authority, by worshipping God, after a lawful and reverend 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 questioned; 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 itself▪ 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 presbyterians, in this point, was; lest they should, or at least should seem, to worship the 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 Liturgies; but it is now inserted, and that complaint is answered. We are assured, by the Churches public act which is also taken into the body of our Law, and joined to this very office of the Sacrament, that such Idolatry, as kneeling to the elements, is not in the least intended, but abominated and abhorred; and that in so plain and direct terms, as have left no place for Scruple or Cavil.  
Now, ask yourselves, is not kneeling a very humble and fit gesture for us, in God's presence, especially when we pray to him? do not we pray, even while we receive the Sacrament? do not we expect 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, Kneeling? 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 excuse? 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 Goliath is at hand: the only objection, so far as I can learn, is now taken from the Worshippers, 'tis complained, 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 Logic: 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 Hypocrisy, and cruelty, yea their leaven of false Doctrine and Superstitious vanities; but never persuades 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 chief, in Manners, Divisions and Disorders in God's 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 signify 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 purest, 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, etc. 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 justify this. This were to throw away all means of reformation, and by our divisions, to let all run to ruin 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 ways 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 public 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 yourselves; 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 reform? 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 yourselves connive at wickedness, and then charge your Minister and the Church with your own crime, and give occasion to yourselves to take offence and be gone. Is this fair or equal dealing? is the complaint reasonable? or the ground of separation sound and solid? 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 prepared yourselves, you do not communicate with the wickedness of unworthy receivers: you know, if you have done your part, the Governors must answer for corruption in discipline: You know, that corruption in manners cannot justify a separation, or a refusal to join 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. Schism 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 Judgement 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 refuse to receive the Communion with us upon th●s ground, because our Church is Corrupt, according to the Scripture, Antiquity, the Judgement of your Brethren, and your own principles, you thus continue in sin, and in the ●in of Schism, which God forbidden.  
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 Firebrands; and scorn their Temptation, especially if any would persuade 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 persuaded 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, 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 Public, 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 Publicly? 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 harken 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 yourselves, 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 yourselves 
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 persuaded to Comply with this duty, how greatly would you Advantage, both yourselves 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 add, 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 unity, openly, in the Lord's Supper.  
What is the Hope of our Common Enemies, but our sad divisions among ourselves, 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 ourselves, 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 fellowship 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.