that any Chriftian, of what Nation foever may without fcruple join in them; being fuch as may become any Members of the one Body to put up, and in this refpect alfo, the Church's Prayers incomparably excell the Ex tempore Prayers in feparate Meetings, which depending wholly upon the Abilities and Difpofedness of every particular Minifter, can never be fuppofed to be fo catholick, either in Petitions or Thankf givings, as all publick ones ought to be, being formed according to the Humours and efpouted Opinions of each particular Perfon whole they are; far from relating (as our Holy Liturgy conftantly doth) to the whole Church, and in no wife favouring of a Catholick Spirit, or of Ca tholick Unity.

In like manner when we receive the Lord's Supper, we are not to look upon it as a private Supper, or a Spiritua! Feaft for our own Souls only, but as a common Chriftian Feast, fignifying our Union and Confederation with the whole Body of Chriftians, as well as with our NeighbourChriftians, that receive together with us. How fignificant hereof both the Sacramental Bread and Cup are, may be feen in the Hymn called the Thanksgiving after the Lord's Supper in the End of the finging Pfalms, and much more might be faid thereof, which for brevities fake I muft omit.

Only this Obfervation I would offer hence, that this is very proper for them to confider of, who feparate from the established Church upon the Account of mixt Communions. They dare not receive the Lord's Supper with us, becaufe

of

of fo many wicked Perfons whom we promif cuously admit to the Holy Sacrament without Expulfe, and they think they cannot communicate with fuch Company without being defiled; in answer to which, we will freely acknowledge it a great Defect, that fuch evil Men are not more frequently repelled from the Holy Ordi. nance, and it is a too frequent perjurious Neglect in our Church-officers, when they connive at, take no notice of, and will not prefent any notoriously wicked Men to the Ordinary in order to their Reformation, and most inexcusable it must be, if thofe in Authority be corrupted, fo as not to execute holy Difcipline impartially; that all incorrigible evil Livers may be feparated from all Church-communion till they be afha med, and manifeft their Repentance, All which yer, is far from being any good ground for Separation, or any good Chriftians forfaking the Lord's Table, or any other holy Ordinances in this, or any other Orthodox Church whatfoever. Why? Becaufe, feeing Church-communion relates to the Universal Church, Men may by the fame reason separate from all Chriftian Churches; no National, no Parochial Church on earth being free from wicked Members; and befides, Men may on this Account as well fear being defiled by bad Men's communicating in any other Congregation, or in any other part of the whole Catholick Church, as in our Church's Affemblies, feeing the Lord's Supper is a Communion with the whole Church and all its Members, as well absent as prefent, or wherefoever.

This Plea for Schifm is not new, it is as ancient as the Sects of the Donatifts and Novatians, (thofe convicted Schifmaticks in the Primitive Churches) received by the Independents and Brownifts in this Age, as indeed alinoft all the dividing Principles of our Sects are no better than ancient Herefies new vamped and dreffed up; whofo pleases may find it examined at large, and clearly confuted in one of the late London-cafes, of which I fhall therefore fay no more here, but what my prefent Subject prompts me to, viz.

Whofoever they be that feparate from the Communion of an Orthodox Church, becaufe of wicked Mens being unavoidably mixed with the good therein, and therefore form or feek a more pure Society to join with. They cannot mifs of becoming Schifmaticks, because it im plies a confining their Communion to their own felect Company exclufively to the whole Body of Chriftians all the World over. For thus Largue; Either their Communion is no larger than their own gathered Church, or it is larger. If it be larger, then muft they ftill Communicate with other Churches as Parts of the Catholick Church, though not prefent with them; but none of those Churches are perfectly free from bad Men and corrupt Members in them; and if lo, then is it to no purpofe for them to feparate from the National Church, nor will it at all Help them, or anfwer their hopes, but they will ftill be defiled by corrupt Communion. But in cafe their Communion be no larger than their own gathered Church, confining their Commu

nion thus, They are, ipfo facto, Schifmaticks in dividing themfelves from the one Body, the Catholick Church, and from the Communion óf Saints therein. All their Prayers and Preachments, and Sacramental Adminiftrations will then be no Acts of Catholick-communion, bur plain Schifm or a Schifmatical Combination. Such is the true Notion of Church communion, and all the Acts and Exercises of Church-communion according to the ancient Measures of Catholick Unity, they all relate to the Univerfal Church in general, primarily and principally, and not to any particular Church only. And now on the other hand, to fet Men ftraight in their Duty of communicating with that particular Church wherein they live, in special, follows the next Inquiry."

Queft. IX. Are not all Chriftians obliged in Duty to maintain Communion in fpecial with that particular Church, wherein they have their conftant Abode and Refidence?

Anf. Doubtless they are, if that particular Church be an Orthodox Part of the Catholick Church. Their Obligation to Catholick-communion is fo far from leaving Chriftians at large, that from their Obligation to Catholick-unity, and Communion refults an Obligation to communicate with that particular orthodox Church where they live, for which there is this plain Reafon; because without fuch communicating

with that particular Church which is a found Part of the Church Catholick, it is impoffible they should hold communion with the Church Catholick; it is a plain cafe, no Man can either in publick Prayers, Sacraments, or holy Offices actually join with the whole Catholick Church, and all Chriftian Churches in it; it is not poffible for any one to be perfonally prefent, in or with them all. No other way can be found out by reason of distance of place for a Chriftians holding communion with the whole Catholick Church, and all its Members (to which every one is bound as a Member of the Catholick Church) but by his performing his Duty in that Orthodox Part of the Catholick Church where he abides; for even as the Union and Communion of the natural Body confifts in the Union and Communion of all its Parts and Members, and no Member can be united to or communicate with the Body, unless it be united to fome part of the Body: Even fo, no Member of Chrift's myftical Body can be faid to be united to, or communicate with it, or join in it, unless he be united to, and communicate with fome orthodox Church that is a found. Part of the Catholick Church, the one Body; for that very reason therefore (if there were no other) must a Chriftian hold communion with that particular Church, because he cannot otherwise hold communion with the Church Catholick. He muft be a Separatift and Schifmatick from this, if he do not communicate with that. Now by this any ordinary Chriftian may be inftructed how to steer in all doubts and difficulties in matter of Church.