A resolution of some cases of conscience which respect church-communion viz. I. whether to communicate with some church, especially in such a divided state of the church, be a necessary duty incumbent on all Christians, II. whether constant communion be a necessary duty where occasional communion is lawful, III. whether it be lawful to communicate with two churches, which are in a state of separation from each other. Sherlock, William, 1641?-1707. 1683 Approx. 91 KB of XML-encoded text transcribed from 27 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A59866 Wing S3336 ESTC R18449 12438638 ocm 12438638 62060 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A59866) Transcribed from: (Early English Books Online ; image set 62060) Images scanned from microfilm: (Early English books, 1641-1700 ; 298:1) A resolution of some cases of conscience which respect church-communion viz. I. whether to communicate with some church, especially in such a divided state of the church, be a necessary duty incumbent on all Christians, II. whether constant communion be a necessary duty where occasional communion is lawful, III. whether it be lawful to communicate with two churches, which are in a state of separation from each other. Sherlock, William, 1641?-1707. [2], 50 p. Printed by Henry Hills, Jun. for Fincham Gardiner ..., London : 1682/3 [i.e. 1683] Written by William Sherlock. Cf. Halkett & Laing, DNB, BM. Reproduction of original in Huntington Library. 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Lord's Supper -- Church of England -- Early works to 1800. 2003-11 TCP Assigned for keying and markup 2003-12 Aptara Keyed and coded from ProQuest page images 2005-02 John Latta Sampled and proofread 2005-02 John Latta Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion A RESOLUTION Of some CASES OF CONSCIENCE Which respect Church-Communion . VIZ. I. Whether to Communicate with some Church , especially in such a divided State of the Church , be a necessary Duty , Incumbent on all Christians . II. Whether constant Communion be a necessary Duty , where occasional Communion is Lawful . III. Whether it be Lawful to Communicate with two Churches , which are in a State of Separation from each other . LONDON , Printed by Henry Hills , Jun. for Fincham Gardiner at the White Horse in Ludgate-street . 1682 / 3. A RESOLUTION Of some CASES of CONSCIENCE , Which respect Church-Communion . IN order to state such cases as particularly relate to Church-Communion with all possible clearness , it will be necessary to premise a brief explication of some words , which must be used in questions of this nature , but are not so commonly understood . As , 1. What is meant by a Church , and a Christian Church . 2. What Church Communion is . 3. What is meant by Fix't Communion and by Occasional Communion . First , What is meant by a Church . Now the plainest description I can give of a Church is this , That the Church is a Body or Society of Men separated from the rest of the World , and Vnited to God , and to themselves by a Divine Covenant . I shall briefly explain this description to fit it to the meanest understanding . 1. Then a Church is a Body or Society of Men , for I speak only of the Church in this World , and therefore shall not enter into that dispute , in what sense Angels belong to the Church . And when I call the Church a Body or Society of Men , I oppose a Body to single Individuals , or particular Men , and to a confused Multitude , without any order or Union among themselves . For tho the Church consists of particular Men , and when their Numbers are encreased , of great Multitudes , yet the Church consists of such particular Men , not considered in a private and separate capacity , but as United into a regular Society , which is called a Body , in allusion to the natural Body , in which all the parts and members are United in an exact Order , Eph. 4. 16. 1 Cor. 12. 15 , 16 , &c. For God is not the Author of Confusion , but of Peace , as in all the Churches of the Saints . And if the meanest Societies cannot subsist without Order , wherein their strength and beauty and usefulness consist , much less the Church of God , which is a Society Instituted for the most Spiritual and Supernatural Ends. And therefore we find , that God ordained a most exact Order and Government in the Jewish Church , which for the greater strength and Unity he formed into a religious Common-wealth : And our Blessed Saviour ordained the Apostles , and committed the Government of his Church to them , and their Successors , with a promise to be with them to the end of the World. And the Christian Church with respect to the firm and close Union and orderly Disposition of all its Parts , is not only called a Body , but a Spiritual Building , and Holy Temple , and the House of God. But then the Church is a Body , or one Body , in opposition to many bodies , for Christ has but one Body , and one Church , and he is the Saviour of this Body . The Jewish Church was but one , and therefore the Christian Church is but one , which is not a new distinct Church , but is grafted into the Jewish stock or Root . Believing Jews , and Christians being United into one Church , built upon the foundation of the Apostles and Prophets , Jesus Christ himself being the chief corner stone : Who unites Jews and Gentiles into one Church , as the corner stone unites both sides of the House , and holds them together . Upon the same account the Church is called the Building , the House , the Temple of God , and we know the Temple was but one , and was to be but one , by the express command and Institution of God. And for the same reason Christ tells us , that there should be but one Fold under one Shepherd . And indeed it is extreemly absurd and unreasonable to say , that the Christian Church , which is built upon the same foundation , which worships the same God and Saviour , which professes the same Faith , are Heirs to the same promises , and enjoy all priviledges in common , should be divided into as distinct and separate bodies , tho of the same kind and nature , as Peter , James , and John , are distinct Persons , tho they partake of the same common nature . That is , it is very absurd to say , that where every thing is common , there is not one Community . Peter , and James , and John , tho they partake of the same common nature , yet each of them have a distinct essence and subsistence of their own ( as it must be in natural Beings , otherwise there could be but one Man in the World ) and this makes them distinct Persons : But where the very nature and essence of a Body or Society consists in having all things common , there can be but one Body ; and therefore if one Lord , one Faith , one Baptism , one God and Father of all , be common to the whole Christian Church , if there be no peculiar Priviledges , which belong to some Christians and not to all , to one part of the Church , and not to another , then by the Institution of Christ , there is but one Church , one Body , one Communion , one Household and Family : For where there is nothing to Distinguish and Separate , no Enclosures or Partitions of Divine Appointment , there can be , by Divine Institution , but one Body . 2. I add , that the Church is a Body or Society of Men separated from the rest of the World , or called out of the World , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from whence Ecclesia is derived , may signifie , and is so expounded by many Divines , upon which account the Christians are so often called , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Called and Chosen or Elect People of God , which signifies , that the Church is distinguished from the rest of the World by a peculiar and appropriate Faith , by peculiar Laws , by peculiar rites of Worship , and peculiar Promises and Priviledges , which are not common to the whole World , but only to those , who are received into the Communion of the Church . But there is no controversie about this matter , and therefore I need add no more about it . 3. The Church is a Body of Men united to God and to themselves by a Divine Covenant : The Church is united to God , for it is a Religious Society , instituted for the Worship of God ; and they are united among themselves , and to each other , because it is but one Body , which requires a union of all its parts ; as I have already shewed , and shall discourse more presently . But the chief thing to be observed here is this , that this union with God , and to each other , which constitutes a Church , is made by a Divine Covenant . Thus it was in the Jewish Church . God entered into Covenant with Abraham , and chose him and his Posterity for his Church and Peculiar People , and gave him Circumcision for a Sign and Seal of this Covenant . And under the Gospel God hath made a new Covenant with Mankind , in and by his Son Jesus Christ , who is the Mediator of a Better Covenant , founded upon better Promises ; and this Gospel Covenant is the foundation of the Christian Church . For the Christian Church is nothing else , but such a Society of Men , as is in Covenant with God through Christ. I suppose all Men will grant , that God only can make or constitute a Church . For such persons , if there were any so absurd , are not worth disputing with , who dare affirm the Church to be a human Creature , or the Invention of Men. And I think it is as plain , that the only visible way God has of forming a Church ( for I do not now speak of the invisible operations of the Divine Spirit ) is by granting a Church-Covenant , which is the Divine Charter , whereon the Church is founded , and investing some persons with Power and Authority , to receive others into this Covenant , according to the terms and conditions of the Covenant , and by such Covenant Rites and Forms of Admission , as he is pleased to institute , which under the Gospel is Baptism , as under the Law it was Circumcision . To be taken into Covenant with God , and to be received into the Church , is the very same thing . For the Church is a Society of Men , who are in Covenant with God. That can be no Church , which is not in Covenant with God , he is no member of the Church , who is not at least visibly admitted into Gods Covenant , and whoever is in Covenant with God , is made a member of the Church , by being admitted into Covenant . Now before I proceed , I shall briefly observe some few things , which are so plain and evident , if these Principles be true , that I need only name them , and yet are of great use for the resolution of some following cases . As 1. That a Covenant-state and Church-state is the same thing . 2. That every profest Christian , who is received into Covenant , as such , is a Church member . 3. That nothing else is necessary to make us members of the Christan Church but only Baptism , which is the Sacrament of our admission into the Christian Covenant . For if Baptism , which gives us right to all the Priviledges of the Covenant , does not make us Church members , then a Church-state is no part of the Covenant ; then a man may be in Covenant with God through Christ , and yet be no member of Christ ; or he may be a member of Christ and no member of his Body , which is the Church . 4. That no Church-state can depend upon human Contracts and Covenants , for then a Church would be a human Creature , and a human Constitution ; whereas a Church can be founded only upon a Divine Covenant . It is true , no man , who is at age , can be admitted to Baptism till he profess his Faith in Christ , and voluntarily undertake the Baptismal Vow ; but the Independent Church-Covenant betwixt Pastor and People , is of a very different Nature from this , unless any man will say , that the voluntary contract and Covenant , which the Independents exact from their members , and wherein they place a Church-state be part of the Baptismal Vow . If it be not , then they found the Church upon a human Covenant , for Christ hath made but one Covenant with Mankind , which is contained in the Vow of Baptism . If it be , then no Man is a Christian , but an Independent , and then they would do well to shew , how the Baptismal Vow , which is but one and the same for all Mankind , determines one Man to be a fixt member of Dr. Owens Church , another of Mr. Griffiths , or any other Independent Pastors ; and if they could get over this difficulty , there is another still , why they exact this Church-Covenant of Baptized Christians , before they will admit them to their Communion , if Baptism makes them members of their Church . This I think makes it plain , that the Independent Church-Covenant is no part of the Baptismal Vow , and then it is no part of the Christian Covenant ; and if there be no true Church-state , but what depends on such human Contracts , then the Church owes its being to the will of Men , not to the Covenant of God. 5. I observe farther , how absurd it is to gather Churches out of Churches , which already consist of Baptized Christians . Christianity indeed separates us from the rest of the World , but surely it does not separate Christians from each other . The Apostles only undertook to Convert Jews and Heathens to the Christian Faith , and to make them members of the Christian Church , which is a state of separation from the World ; but these Men Convert Christians from Common Christianity , and the Communion of the universal Church , to Independency . If the Church be founded on a divine Covenant , we know no Church but what all Christians are made members of by Baptism , which is the universal Church , the one Body and Spouse of Christ. And to argue from the Apostles gathering Churches from among Jews and Heathens , to prove the gathering Churches out of a Christian and National Church , must either conclude , that a Church , and Church-state is a very indifferent and Arbitrary thing , and that Men may be very good Christians , and in a safe condition without it ; or that Baptized Christians , who are not members of a particular Independent Church , are no better than Jews and Heathens , that is , that Baptism it self , though a Divine Sacrament and Seal of the Covenant , is of no value , till it be confirmed and ratified by a human Independent Covenant . 6. I observe , that if the Christian Church be founded on a Divine Covenant , on that new Covenant , which God hath made with Mankind in Christ , then there is but one Church of which all Christians are members , as there is but one Covenant into which we are all admitted by Baptism . For the Church and the Covenant must be of an equal extent . There can be but one Church founded upon one Covenant , and all who have an interest in the same Covenant , are members of the same Church . And therefore , tho the distance of place , and the necessities and conveniences of Worship and Discipline , may , and has divided the Church into several parts and members , and particular Churches , yet the Church cannot be divided into two or more distinct and separate Churches , for that destroyes the unity of the Church : and unless they could divide the Covenant also , two Churches , which are not members of each other , cannot partake in the same Covenant , but the guilty Divider forfeits his interest in the Covenant without a new grant . A Prince indeed may grant the same Charter to several distinct Cities and Corporations , but then tho the matter of the Charter be the same , their right to it depends upon distinct Grants . But if he grant a Charter for the Erecting of such a Corporation , and confine his Charter to the members of that Corporation , those who wilfully separate themselves from this Corporation to which this Charter was granted , forfeit their interest in the Charter , and must not think to Erect a new distinct Corporation by the same Charter . Thus it is here , God hath made a Covenant of grace with Mankind in Christ , and declares that by this one Covenant , he unites all the Disciples of Christ into one Body and Christian Church , who shall all pertake of the Blessings of this Covenant . By Baptism we are all received into this Covenant , and admitted members of this one Church ; now while we continue in the Unity of this Body , it is evident , that we have a right to all the Blessings of the Covenant , which are promised to this Body , and to every member of it . But if we divide our selves from this Body , and set up distinct and separate Societies , which we call Churches , but which are not members , nor live in Communion with the one Catholick Church , we cannot carry our Right and Title to the Covenant out of the Church with us . The Gospel-Covenant is the common Charter of the Christian-Church , and if we are not contented to enjoy these Blessings in common with other Christians we must be contented to go without them . For it is not a particular Covenant , which God makes with particular Separate Churches , but a general Covenant made with the whole Body of Christians , as United in one Communion , and therefore that , which no particular Church has any interest in , but as it is a member of the universal Church . God hath not made any Covenant in particular with the Church of Geneva , of France or England , but with the one Body and Church of Christ , all the World over ; and therefore the only thing , that can give us in particular a right to the Blessings of the Covenant , is , that we observe the conditions of this Covenant , and live in Unity and Communion with all true Christian Churches in the World , which makes us members of the Catholick Church , to whom the Promises are made . Secondly , The next thing to be explained is , what is meant by Church-Communion . Now Church-Communion signifies no more then Church-Fellowship and Society , and to be in Communion with the Church is to be a member of the Church ; and this is called Communion , because all Church members have a common right to Church Priviledges , and a common Obligation to all those Duties and Offices , which a Church relation Exacts from them . I know this word Communion is commonly used to signifie a Personal and presential Communion in Religious Offices : as when Men pray , and hear , and receive the Sacrament of the Lords Supper together , they are said to be in Communion with one another and to live in Communion with that Church , with which they joyn in all Acts of Worship . Now we must acknowledge , that Publick Acts of Worship performed in the Communion of the Church , are an Exercise of Christian Communion , but Church-Communion is something antecedent to all the Acts and Offices of Communion . For no Man has a right to any Act of Christian Communion , but he , who is in a State of Communion with the Christian Church . What natural Union is in natural Bodies , that Communion is in Bodies Politick , whether Civil or Religious Societies ; a member must be vitally united to the Body , before it can perform any natural Action or Office of a member ; before the Eye can see , or the Feet can walk , or the Ears can hear ; and the union of the Eye , or Foot , to the Body , does not consist in seeing or walking , but seeing and walking are the effects of this Union . Thus in a Body Politick , when Men by any common Charter are United into one Society , they become one common Body , or one Communion ; and this gives them right to all the priviledges of that Body , and obliges them to all the Duties and Offices , which their Charter requires of them ; but should any Man , who is not regularly admitted into this Society , pretend to the same Priviledges , or do such things , as are required of those , who are members of this Body , this would be so far from being thought an Act of Communion with them , that it would be censured as an unjust Usurpation . Should a Man , who is no Citizen of London , open his Shop , and drive a trade as other Citizens do , or give his Vote at a Common-Hall , and in all other cases Act like a Citizen , this would not make him a Citizen , but an Intruder . He is a Foreigner still , and his presuming to Act like a Citizen , when he is none , is no Act of Communion with that Body , of which he is no member , but justly exposes him to censure and punishment . Thus it is in the Christian Church , which is one Body and Society united by a Divine Covenant . Our Communion with the Church consists in being members of the Church , which we are made by Baptism : The exercise of this Communion consists in all those Offices and Duties , which all the members of the Church are obliged to , and which none have any right to perform , but they ; such as praying and receiving the Lords Supper together , &c. Now should any Man who is no member of the Church , nor owns himself to be so , intrude into the Church , and Communicate in all holy Offices , this can be no more called an Act of Communion , then it can be said to make him a member of the Church , of which he is no member , and resolved not to be : Prayers , and receiving the Sacraments , &c. are Acts of Communion , when performed by Church-members in the Communion of the Church ; but they are no Acts of Communion , when performed by those , who are no Church-members , tho to serve a turn , they thrust themselves into the Society of the Church . As for Instance , suppose a member of a Presbyterian , or Independent Conventicle , should , for reasons best known to himself , at some critical time , come to his Parish Church , and there hear the Common-Prayer , and Sermon , and receive the Lords Supper , according to the order of the Church of England , does this make this Man a member of the Church of England , with which he never Communicated before , and it is likely , will never do again ? If it does not , all this is no Act of Communion , which can be only between the members of the same Body . So that to be in Church-Communion , does not signifie , meerly to perform some such Acts , which are Acts of Communion in the members of the Church , but since the decay of Church Discipline , may sometimes be performed by those , who are not members , which is such an abuse , as would not have been allowed in the Primitive Church , who denyed their Communion to Schismaticks , as well as to the Excommunicate upon other accounts : but to be in Church-Communion signifies to be a member of the Church , to be Embodyed and Incorporated with it , and I suppose ▪ what that means , every one knows , who understands what it is to be a member of any Society , of a City , or any Inferior Corporation ; which consists of Priviledge and Duty , and requires all those , who will enjoy the benefits of such a Society , to discharge their respective trusts and obligations . To be in Communion with , or to be a member of the Church , includes a Right and Title to all those Blessings , which God hath promised to his Church , and an obligation to all the Duties and Offices of Church Society ; as Subjection to the Authority , Instructions , Censures of the Church ; a Communion in Prayers , and Sacraments , and other Religious Offices , and he who despises the Authority , or destroys the Unity of the Church , renounces his membership and Communion with it . These things are extemely plain , and though Men may cavil for disputes sake , yet must needs convince them , that no Man is in Communion with a Church , which he is not a member of , tho through the defect of Discipline , he should sometimes be admitted to some Act of Communion with it , and I shall observe some few things from hence of great use . 1. That Church-Communion primarily and principally respects the universal Church , not any particular Church or Society of Christians . For to be in Church-Communion signifies to be a member of the Church , or Body of Christ , which is but one all the World over . Church-Communion does not consist in particular Acts of Communion , which can be performed only among those , who are present , and Neighbours to each other , but in membership : now a member is a member of the whole Body ( not meerly of any part of it , ) how large soever the Body be . All the Subjects of England , those , who live at St. Davids , and those at Yarmouth , who never saw , nor converst with each other , are all members of the same Kingdom , and by the same reason , this membership may extend to the remotest part of the World , if the Body , whereof we are members , reach so far . And therefore we may observe , that Baptism , which is the Sacrament of our Admission into the Covenant of God , and the Communion of the Church , does not make us members of any particular Church , as such , but of the Universal Church ; and I observed before , that a Church-state , which is the same thing , with Church-Communion , is founded only on a Divine Covenant ; and therefore since there is no other Divine Covenant to make us members of particular Churches , as distinguisht from the Universal Church , such particular Church-membership is at best but a human Invention , and indeed nothing else but a Schism from the Universal Church : which alone , if well considered , is a sufficient confutation of Independency which is a particular Church-State , as distinguisht from all other Churches and Societies of Christians . 2. I observe further , that tho the exercise of Church Communion , as to most of the particular Duties and Offices of it , must be confined to a particular Church and Congregation ( for we cannot Actually joyn in the Communion of Prayers and Sacraments , &c. but with some particular Church ) yet every Act of Christian Communion , though performed in some particular Church , is and must be an Act of Communion with the whole Catholick Church , Praying , and Hearing , and receiving the Lords Supper together , does not make us more in Communion with the Church of England , then with any other true and Orthodox part of the Church , tho in the Remotest parts of the World. The exercise of true Christian Communion in a particular Church , is nothing else but the exercise of Catholick Communion in a particular Church , which the necessity of affairs requires , since all the Christians in the World cannot meet together for Acts of worship ; But there is nothing in all these Acts of Communion , which does more peculiarly Unite us to such a particular Church , than to the whole Christian Church . When we Pray together to God ▪ we Pray to him as the Common Father of all Christians , and do not challenge any peculiar interest in him , as members of such a particular Church , but as members of the whole Body of Christ : when we Pray in the Name of Christ , we consider him as the great High Priest , and Saviour of the Body , who powerfully interceeds for the whole Church , and for us as members of the Universal Church . And we Offer up our Prayers and Thanksgivings , not only for our selves and those , who are present , but for all Christians all the World over , as our Fellow-members ; and Praying for one another is the truest notion of Communion of Prayers ; for Praying with one another , is only in order to Praying for one another . And thus our Prayers are an exercise of Christian Communion , when we Pray to the same common Father , through the Merits and Mediation of the same common Saviour and Redeemer , for the same common Blessings , for our selves , and the whole Christian Church . Thus when we meet together to Celebrate the Supper of our Lord , we do not meet as at a private Supper , but as at the common Feast of Christians ; and therefore it is not an Act of particular Church Fellowship , but of Catholick Communion . The Supper of our Lord does not signifie any other kind of Union and confederation between those Neighbour Christians , who receive together in the same Church , than with the whole Body of Christ. The Sacramental Bread signifies and represents all those , for whom Christ died , that one Mystical Body , for which he Offered his Natural Body , which is the Universal Church ; and our eating of this Bread signifies our Union to this Body of Christ , and therefore is considered , as an Act of true Catholick , not of a particular Church-Communion . And the Sacramental Cup is the Blood of the New Testament , and therefore represents our Communion in all the Blessings of the Covenant , and with all those , who are thus in Covenant with God. So that there is nothing particular in this Feast , to make it a private Feast , or an Act of Communion with a particular Church , considered as particular , but it is the common Feast of Christians , and an Act of Catholick Communion . Which by the way plainly shews , how groundless that scruple is against mixt Communions , that Men think themselves defiled by receiving the Lords Supper with Men , who are vicious . For tho it is a great defect in Discipline , and a great reproach to the Christian Profession , when wicked Men are not censured , and removed from Christian Communion , yet they may as well pretend , that their Communion is defiled by bad Men , who Communicate in any other part of the Church , or any other Congregation , as in that , in which they live and Communicate : For this holy Feast signifies no other Communion between them , who receive at the same time , and in the same Company , then it does with all sincere parts of the Christian Church . It is not a Communion with any Persons considered as present , but it is a Communion with the Body of Christ and all true members of it , whether present or absent . Those who separate from a National Church for the sake of corrupt professors , though they could form a Society as pure and holy , as they seem to desire , yet are Schismaticks in it , because they confine their Communion to their own select Company , and Exclude the whole Body of Christians all the World over , out of it ; their Communion is no larger than their gathered Church , for if it be , then they must still Communicate with those Churches , which have corrupt members , as all visible Churches on Earth have , ( unless we will except Independents , because they have the confidence to except themselves ) and then their Separation does not Answer its end , which is to avoid such corrupt Communions ; and yet if they do confine their Communion to their own gathered Churches , they are Schismaticks in dividing themselves from the Body of Christians ; and all their Prayers and Sacraments are not Acts of Christian Communion , but a Schismatical Combination . This does not prove indeed , that particular Churches are not bound to reform themselves , and to preserve their own Communion pure from corrupt members , unless all the Churches in the World , will do so too ; because every particular Church , whether Diocesan , or National , has power to reform its own members , and is accountable to God for such neglects of Discipline : but it does prove , that no Church without the guilt of Schism , can renounce Communion with other Christian Churches , or set up a distinct and separate Communion of its own , for the sake of such corrupt members ; which was the pretence of the Novatian and Danatist Schism of Old , and is so of the Independent Schism , at this day . 3. I observe further , that our obligation to maintain Communion with a particular Church , wholly results from our obligation to Catholick Communion . The only reason , why I am bound to live in Communion with any particular Church , is because I am a member of the whole Christian Church , which is the Body of Christ , and therefore must live in Communion with the Christian Church ; and yet it is Impossible to live in Communion with the whole Christian Church , without Actual Communion with some part of it ; when I am in such a place , where there is a visible Christian Church ; as no member can be United to the Natural Body , without its being United to some part of the Body ; for the Union and Communion of the whole Body , consists in the Union of all its parts to each other . Every Act of Christian Communion , though performed in a particular Church , or Congregation , is not properly an Act of particular Church-Communion , but is the exercise of Communion with the whole Church and Body of Christ , as I have already proved ; but it can be no Act of Communion at all , if it be not performed in the Communion of the Church , which it cannot be , unless it be performed in the Communion of some particular Church . And this is the only obligation , I know of , to Communion with any particular Church , that as I am a Christian , I am a member of the Body and Church of Christ , and in a State of Communion , and therefore am bound to maintain Actual Communion with the Christian Church , where-ever I find it , and by Communicating with the Church , wherein I live , if it be a found and Orthodox member of the Christian Church , I maintain Communion with the whole Catholick Church , which is but one Body . So that here is no choice , what Church we will Communicate with , for there is but one Church all the World over , with which we must Communicate ; and therefore we have nothing else to do , but to judge , whether that part of the Church , wherein we live , be so sound and Orthodox , that we may Communicate with it according to the Principles of Catholick Communion ; and if it be , we are bound to Communicate with it , under Peril of Schism from the Catholick Church , if we do not . 4. From hence we may plainly learn the true notion of a Separate Communion , and Separate Church . For some Men seem to be greatly sensible of the sin and mischief of Schism and Separation , but then they use great art , so to confound the notion of Separation , as that neither they themselves , nor any one else , shall ever be able to understand what it is , whereas if they will allow , that there is , or ever can be , any such thing as Separation from the Church , it is as easie to understand , what Separation is , as what it is for a member to be divided from the Body . For if there be but one Church , and one Communion , of which all true Christians , and Christian Churches , are , or ought to be members , then those Churches , which are not members of each other , are Separate Churches . It is not enough indeed to prove a Separation , that two Congregations meet in several places for Worship , for this is done by all the Parish-Churches of England , who are in the same Communion , but yet hold distinct and Separate Assemblies , as to Local separation . Nor is it sufficient to prove , that there is no Separation , because these differing Churches agree in all the Articles of Faith , and essentials of worship ; For thus the Novatians and Donatists did , who yet were Schismaticks from the Catholick Church . But where there are two Churches , which are not members of each other , there is a Schism , tho they agree in every thing else , but in one Communion ; and where Churches own each others Communion , as members of the same Body , there is no Schism , though they are as distant from each other in place , as East and West . And it is as easie to understand , what it is for two Churches to be members of each other ; but to make this as plain , as I can , and as far , as it is possible , to prevent all Evasions , and Subterfuges , I shall lay down some few rules according to the Principles of Catholick Communion , whereby we may certainly know , what Churches are in Communion with each other , and which are Separate and Schismatical Conventicles . 1. There must be but one Church , in one place , according to that Ancient Rule of the Catholick Church , that there must be but one Bishop in a City ; and this was observed in the Apostolical times , that in the greatest and most Populous Cities , and where there were the greatest number of Converts , yet there was but one Church , such as Jerusalem , Antioch , Ephesus , &c. this is acknowledged by the Independents themselves , who endeavour hence to prove , that there were no more Christians in any of those Cities , than could meet together in one place for Acts of Worship , which is a mighty groundless Surmise , and not much for the credit of the Christian Church , as has been often shewn by learned Men , both Episcopal and Presbyterian Divines . And there is an evident reason , why this should be so , because there is no other Rule of Catholick Communion for private Christians , but to Communicate in all Religious Offices , and all Acts of Government and Discipline , with those Christians , with whom they live ; for to renounce the ordinary Communion of any Christians , or true Christian Church , is to divide the Unity and Communion of the Church , and to withdraw our selves from ordinary Communion with the Church , in which we live , into distinct and Separate Societies for Worship , is to renounce their Communion ; and when there is not a necessary cause for it , is a Schismatical Separation . So that distinct and particular Churches , which are in Communion with each other , must have their distinct bounds and limits , as every member has its Natural and Proper place and situation in the Body . But when there is one Church within the Bowels of another , a new Church gathered out of a Church already constituted ; and formed into a distinct and Separate Society , this divides Christian Communion , and is a notorious Schism . These Churches cannot be members of each other , because they ought to be but one Church , and therefore to form and gather a new Church , is to divide and Separate the members of the same Church from each other . This is the plain case of the Presbyterian and Independent Churches , and those other Conventicles of Sectaries , which are among us ; they are Churches in a Church , Churches formed out of the National Church , by which means Ohristians , who live together , refuse to Worship God in the same Assemblies , and have bitter Envyings and Contentions , for the Honour and Purity of their several Churches . If all Christians are members of the one Body of Christ , nothing can justifie the distinction of Christians into several Churches , but only such a distance of place , as makes it necessary and expedient to put them under the Conduct and Government of several Bishops , for the greater Edification of the Church , in the more easie and regular Administration of Discipline , and all holy Offices ; and therefore nothing can justifie the gathering of a Church out of a Christian Church , and dividing Neighbour Christians into distinct Communions . Churches at a distance may be distinct Churches under their distinct Bishops , but yet in the same Communion ; but distinct Churches in the same place can never be of the same Communion , for then they would Naturally Unite and Cement into one . There must either be Antibishops , or Schismatical Presbyters , set up in opposition to their Bishops , under different and opposite Rules of Worship and Discipline , which makes them Rival and opposite Churches , not members of each other . From hence I think , it plainly appears , that all Separation from a Church , wherein we live , unless there be necessary reasons for it , is Schism ; and we cannot justifie such distinct Churches within one another , from the examples of other distinct Churches , whose bounds , and limits , and jurisdiction also , are distinct and separate . 2. It is plain , those are Separate Churches , which divide from the Communion of any Church , from any dislike of its Doctrine , Government , or Worship , for in this case , it is plain , they leave the Church , and form themselves into a new Church , out of the Communion of the Church , from whence they went , because they did not think it safe to continue one Body with it . This has often made me wonder , what those Men mean , who take all occasions to quarrel at our constitution , and assign a great many reasons , why they cannot Communicate with us , and yet at the same time will not own , that they have made any Separation from us . What middle state now shall we find for these Men , who will neither continue in the Church , nor allow themselves to be out of it ? It is possible for two particular Churches to be in Communion with each other , and yet not Actually to Communicate together , because distance of place will not permit it ; but for two Churches to renounce each others Communion , or at least to withdraw ordinary Communion from each other , from a professed dislike , and yet still to continue in a state of Communion with one another , is a down right contradiction . To be in Communion is to be members of the same Body and Society , and he that can prove , and he that can believe , two opposite Societies , founded upon contrary principles , and Acting by contrary Rules , and pursuing contrary ends , to the Ruin and Subversion of each other , to be the same Body , and the same Society , are very wonderful Men to me . 3. Those are Separate Churches , who do not own each others members , as their own . Actual Communion during our residence in any certain place , must be confined to that particular Church , in which we live , if it be a sound part of the Christian Church ; but Church-membership is not confined to any particular Church . I am no otherwise a member of any particular Church , then I am of the Universal Church , which gives me a right of Membership and Communion in all the particular Churches of the World. Now I would ask whether every Baptized Christian , who by Baptism is made a member of the Catholick Church , and has not forfeited this right by a Scandalous life , be ipso facto a member of an Independent Church ; if he be not , ( as it is plain , by the constitution of Independency , he is not , for Independent Church-membership is not founded on Baptism , but on a particular Church-Covenant ; ) then Independency is a Separate Communion from the Catholick Church ; for the members of the Catholick Church are not by being so , made the members of an Independent Church , and therefore an Independent Church is a distinct and separate Body from the Catholick-Church . Nay I would know whether a member of one Independent Church by being so , becomes a member of another Independent Church ; if he does not , as it is plain , he do'nt , ( for every Independent Church is founded upon a particular Church-Covenant between such a particular Pastor and particular members ) then every Independent Church is a distinct and separate Body from all other Independent Churches , and so they are all Schismaticks to each other , as not preserving the Unity of the Body . And tho Independent Churches should be so civil to each other , as to admit each others members to some Acts of Communion , yet this is matter of courtesie , not of right , and therefore their constitution is Schismatical . It is like two Neighbour Families , which hold good correspondence with each other , and often visit one another , and Eat , and Drink together , but yet remain very distinct Families , and have all their concerns apart and separate . But the Christian Church is but one Houshold and Family , and whoever makes two Families of it , is a Schismatick . Thus let me ask , whether the Episcopal , and Presbyterian Churches in the same Christian Kingdom , be one Church , and members of each other , and own each others members , as such , to be members of their own Body and Church ; If they do not , as it is evident they don't , from their holding distinct and separate Assemblies , under a distinct kind and species of Government , which both of them assert to be instituted by Christ , and to be essential to the constitution of the Church , from their forming themselves into distinct Bodies , under different Governors , which have no Communion , as such , with each other , ( which yet is essential to the Communion of particular Churches , that their Governors should be in Communion with each other ) from their Condemning each others constitution , and particular modes of Worship , and their great endeavours to draw away members from each other ; which necessarily supposes , that they do not look upon each others members , as their own . I say , if from these considerations it appears , that they are not , and do not think themselves to be , one Body , nor members of each other , then they are two separate Churches , and the Church , which makes the separation is the Schismatick . And indeed we may as well say , that a Monarchy , and Aristocracy , and Democracy in the same Nation , with their distinct Governours , and distinct Subjects , and distinct Laws , that are always at Enmity and War with each other , are but one Kingdom , as to assert , that the Episcopal and Presbyterian Churches in England , are but one Church . 3. The last thing to be explained , is , what is meant by fixt or constant , and by occasional Communion . Now this is a question , which would grievously have puzl'd St. Cyprian and St. Austin and other Ancient Fathers , who never heard but of one sort of Communion . For indeed there is no place for this distinction of constant and occasional Communion , according to the Principles of Catholick Communion . To be in Communion with the Church , is to be a member of the Church , and I take it for granted , that a member signifies a fixt and constant , not an occasional member ; not a member , which is one day a member , and the next day upon his own voluntary choice is no member , which is a member or no member , just as occasion serves . And if Church-membership be a fixt and constant relation in it self considered , then the Duties of this relation are fixt and constant also . And therefore for the understanding of these Terms , which were unknown to Antiquity , we must consult the meaning of our Modern Authors , who were the first Inventors of them . Now by fixt Communion they mean an Actual and constant Communicating with some one particular Church , as fixt members of it ; occasional Communion is to Pray , and Hear , and receive the Sacrament , at some other Church , ( of which they do not own themselves to be members ) as occasion serves ; that is , either to gratifie their own Curiosity , or to serve some secular end , or to avoid the Imputation of Schism . Now this distinction is owing to such Principles , as I have evidently proved to be very great mistakes . For if to be in Communion with the Church signifie to be a member of it , and that not of any particular Church , as distinguisht from the whole Catholick Church , but to be a member of the one Body of Christ , and of every sound part of it ; then our Communion with the Church is as fixt , as our relation and membership is , and I think no Man , who understands himself , will talk of an occasional member . If no Man can perform any Act of Communion with a Church , of which he is no member ( since all Acts of Communion have a necessary relation to a state of Communion , and that , which is an Act of Communion in a member , is no Act of Communion , when performed by him , who is no member , as I have already proved ) then it is as plain a contradiction to talk of an occasional Act of Communion , as of occasional Membership ; and there can be no place for occasional Communion with a Church , of which we are no members , unless we will say , that a Man , who is not in Communion , may exercise Acts of Communion with the Church . If all the Acts of Christian Communion , which respect Christian Worship , such as Prayer , receiving the Lords Supper , &c. tho performed in a particular Church , be not Acts meerly of a particular Church-Communion , but of Catholick Communion , with the whole Christian Church , and every sound part of it , then every true Catholick Christian , is not only in a fixt state of Communion with the Catholick Church , but lives in as constant an exercise of Christian Communion with all Sound and Orthodox Churches , as he does with that Church , in which he lives ; for every Act of Worship , which is an Act of Communion with that particular Church , in which it is performed ( if that Church be in Catholick Communion ) is an Act of Communion with the whole Catholick Church , and therefore the very exercise of Christian Communion , is equally fixt and constant , or equally occasional with the whole Catholick Church . There is a sense indeed , wherein we may be said to be members of one particular Church considered as distinct from all other particular Churches , but that principally consists in Government and Discipline : every Christian is a member of the whole Christian Church , and in Communion with it , but he is under the immediate Instruction and Government of his own Bishop , and Presbyters , and is bound to Personal Communion with them ; and this constitutes a particular Church , in which all Acts of Worship , and all Acts of Discipline and Government are under the direction and conduct of a particular Bishop . And when Neighbour Bishops unite into one Body , and agree upon some common Rules of Government , and the Administration of Religious Offices , this makes them a Patriarchal or National Church , and thus by submitting to the Government and Discipline of such particular or united Bishops , we become members of a Diocesan or National Church , considered as distinct from other Diocesan or National Churches ; But this does not confine our Church-membership and Communion to such a particular Church , tho it strictly oblige us to conform to the Worship , and Discipline , and Government of that Church , wherein we live , while it imposes nothing on us inconsistent with the Principles of Catholick Communion . But tho particular Christians are more peculiarly obliged to observe the Rites and Usages , and to submit to the Government and Discipline of the Church , wherein they live , and to maintain Personal Communion with it , ( and upon this account may in a peculiar manner be called the members of that Church ) yet every Act of Communion performed in this particular Church is an Act of Catholick Communion ; and an exercise of Christian Communion with the whole Church , and every sound part of it . Baptism makes us members of the whole Church , and gives us a right to Communion with every sound part of it ; every Act of Christian Communion in a particular Church is a vertual Communion with the whole Church , with all particular Churches , which live in Communion with each other ; and notwithstanding my relation to a particular Church , by my constant Abode and Habitation in it , when ever I travel into any other Church , I Communicate with them as a member ; so that wherever I Communicate , whether in that Church , in which I usually live , or in any other particular Church , where I am accidentally present , my Communion is of the same Nature , that is , I Communicate as a member of the Church , and it is Impossible , I should Communicate otherwise ; for I have no right to Communion , but as a member , and nothing I can do , can be an Act of Communion , if I be not , and do not own my self to be a member . And yet this is the occasion of this mistake about Fixt and Occasional Communion ; that according to the Laws of our Church , which are founded on great and wise reasons , and indeed according to the Laws of Catholick Communion , every Christian is bound to Communicate with that part of the Church , wherein he lives ; now Men may have Houses in different Parishes , or distinct Diocesses , or may Travel into other parts of the Country , and Communicate with the Churches , which they find in those places , where they are , or they may sometimes go to Prayers , or hear a Sermon , or receive the Lords Supper at another Parish-Church ; now our ordinary Communion with those Churches , where our constant Abode is , may be called constant Communion , and our Communion with those Churches , which we accidentally visit , and Communicate with , may be called occasional Communion ; and all this without Schism , because we still Communicate , either with the same National Church , or ( which is often the case of Travellers ) with some other sound part of the Catholick Church , of which we are also members , and so still keep in the same Communion , and communicate with no Churches , but those , of which we own our selves members ; as being all in the same Communion ; as being either sincere members of the National or Catholick Church . From hence our Dissenters conclude , that their Communion with an Independent , or Presbyterian , Church , of which they profess themselves fixt members , is as consistent with their occasional Communion with the Church of England , when to serve some present turn , they hear the Prayers , and receive the Sacraments with us ; as our fixt Communion with our Parish-Churches is , with our occasional Communion , with other Parish-Churches ; which no Body accounts Schism , tho when it is too frequent and causeless , it is a great disorder . But the difference between these two is vastly great , for in the First case , we only Communicate with such Churches , which are all in Communion with each other , and therefore he , who is a member of one , is a member of them all , and Communicates with them , wherever he is , as a member . But he , who is a fixt member of a Presbyterian , or Independent Church , cannot Communicate so much as occasionally , with the Church of England , as a member , because he is a member not only of another particular , but of a separate Church ; and it is impossible for any Man , who is one with himself , to be a member of two separate Churches , and whatever Acts of Worship we joyn in with other Churches , of which we are no members , they are not properly Acts of Communion . Having thus premised the explication of these terms , what is meant by Church , and what is meant by Church-Communion , and what is meant by Fixt or Constant , and occasional Communion , the right understanding of these things , will make it very easie to resolve those cases , which Immediately respect Church-Communion , and I shall Instance in these three . 1. Whether Communion with some Church or other , especially when the Church is divided into so many Sects and Parties , be a necessary Duty , incumbent on all Christians . 2. Whether constant Communion with that Church , with which occasional Communion is Lawful , be a necessary Duty . 3. Whether it be Lawful for the same person , to Communicate with two separate Churches . Case 1. Whether Communion with some Church or other , especially when the Church is divided into so many Sects and Parties , be a necessary Duty incumbent on all Christians . Now methinks the resolution of this is as plain , as whether it be necessary for every Man to be a Christian . For every Christian is Baptized into the Communion of the Church , and must continue a Member of the Church , till he renounce his Membership by Schism , or Infidelity , or be cast out of the Church by Ecclesiastical censures . Baptism incorporates us into the Christian Church , that is , makes us Members of the Body of Christ , which is his Church and is frequently so called in Scripture . For there is but one Body and one Spirit . Eph. 4. 4. one Christian Church , which is animated and governed by the one Spirit of Christ. And we are all Baptized into this one Body . For as the Body is one , and hath many Members , and all the members of that one Body , being many , are one Body , so also is Christ , that is , the Christian Church , which is the Body of Christ , of which he is the Head ; for by one Spirit we are all Baptized into one Body , whether we be Jews or Gentiles , whether we be Bond or Free , and are all made to drink into one Spirit ; for the body is not one member , but many . Now I have already proved , that Church Communion is nothing else , but Church-Membership , to be in Communion with the Church , and to be a member of the Church , signifying the same thing . And I think , I need not prove , that to be in a state of Communion contains both a right ; and an Obligation to Actual Communion . He , who is a member of the Church , may Challenge all the Priviledges of a member , among which Actual Communion is none of the least ; to be admitted to all the Acts and Offices of Christian-Communion , to the Communion of Prayers and Sacraments , and all other Christian Duties , which no Man who is not a member of the Church , has any right to . And he who is a member , is bound to perform all those Duties and Offices , which are Essential to Church-Communion , and therefore is bound to Communicate with the Church in Religious Assemblies , to joyn in Prayers and Sacraments , to attend publick Instructions , and to live like a member of the Church . But to put this past all boudt , that external and actual Communion is an essential Duty of a Church-member , I shall offer these plain proofs of it . 1. That Baptism makes us Members of the visible Church of Christ , but there can be no visible Church without visible Communion , and therefore every visible Member , by vertue of his Membership , is bound to external and visible Communion , when it may be had . 2. This is essential to the notion of a Church , as it is a Body and Society of Christians . For all Bodies and Societies of Men are Instituted for the sake of some common Duties and Offices to be performed by the Members of it . A Body of Men is a Community , and it is a strange kind of Community , in which every Member may act by it self , without any Communication with other Members of the same Body . And yet such a kind of Body as this , the Christian Church is , if it be not an essential Duty of every Member , to live in the exercise of visible Communion with the Church , when he can . For there is the same Law for all Members , and either all or none , are bound to actual Communion . But this is more absurd still , when we consider , that the Church is such a Body , as consists of variety of Members , of different Offices and Officers , which are of no use without actual and visible Communion of all its Members . To what purpose did Christ appoint such variety of Ministers in his Church , Apostles , Prophets , Evangelists , Pastors , and Teachers , for the perfecting of the Saints , for the work of the Ministry , for the edifying of the Body of Christ ; to what purpose has he instituted a standing Ministry in his Church , to offer up the Prayers of the Faithful to God , to instruct , exhort , reprove , and administer the Christian Sacraments , if private Christians are not bound to maintain Communion with them , in all Religious Offices ? 3. Nay the Nature of Christian Worship obliges us to Church-Communion . I suppose , no Man will deny , but that every Christian is bound to Worship God according to our Saviours Institution : and what that is , we cannot learn better , than from the Example of the Primitive Christians , of whom St. Luke gives us this account , that they continued Stedfast in the Apostles Doctrine , and Worship , and in breaking of Bread , and in Prayers . That which makes any thing in a Strict sense , an Act of Church-Communion is , that it is performed in the Fellowship of the Apostles , or in Communion with the Bishops and Ministers of the Church ; They are appointed to Offer up the Prayers of Christians to God in his Name ; and therefore tho the private devotions of Christians are acceptable to God , as the Prayers of Church-Members , yet none but publick Prayers , which are Offered up by Men who have their Authority from Christ , to Offer these Spiritual Sacrifices to God , are properly the Prayers of the Church , and Acts of Church-Communion . If then we must Offer up our Prayers to God according to Christ's Institution , that is , by the hands of persons Authorized and set apart for that purpose ; we must of necessity joyn in the Actual and Visible Communion of the Church . The Sacrament of the Lords Supper is the principal part of Christian Worship , and we cannot Celebrate this Feast ; but in Church-Communion ; for this is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a common Supper , or Communion-Feast , which in all Ages of the Church , has been administred by Consecrated Persons , and in Church-Communion ; for it loses its Nature and Signification , when it is turned into a private Mass , so that if every Christian is bound to the Actual performance of true Christian Worship , he is bound to an Actual Communion with the Christian Church . 4. We may observe further ; that Church Authority is exercised only about Church-Communion , which necessarily supposes , that all Christians , who are Church-Members and in a State of Communion , are bound to all the Acts of external and visible Communion with the Church . The exercise of Church Authority consists in Receiving in , or Shutting out of the Church . To receive into the Church , is to admit them to all external Acts of Communion , to Shut , or Cast , out of the Church , is to deny them the external and visible Communion of the Church ; not to allow them to Pray , or receive the Lords Supper , or perform any Religious Offices in the publick Assemblies of the Church . Now all this Church Authority would signifie nothing , were not External and Actual Communion , both the Priviledge and Duty of every Christian ; and yet this is all the Authority Christ hath given to His Church . 5. And to confirm all this , nothing is more plain in Scripture , than that Separation from a Church , is to withdraw from the visible Communion of it , and there can be no Notion of Separation without this ; now if Separation from Religious Assemblies be to break Communion , then to live in Communion with the Church requires our Actual Communicating with the Church in all Religious Duties . And that this is the true Notion of Separation is easily proved from the most express testimonies ; 2 Cor. 6. 17. Wherefore come out from among them , and be ye separate , saith the Lord , and touch no unclean thing , and I will receive you : Where , come out from among them , and be ye separate , plainly signifies , to forsake the Assemblies of Idolaters , not to Communicate with them in their Idolatrous Worship ; So that not to joyn with any Men or Church in their Idolatrous Worship , is to Separate from their Communion , which is a very Godly Separation , when the Worship is Idolatrous and Sinful , but a Schismatical Separation , when it is not . Thus St. John tells us of the Ancient Hereticks , They went out from us because they were not of us , for if they had been of us , they would , no doubt , have continued with us , but they went out , that they might be made manifest , that they were not all of us . Where their going out from them , plainly signifies , their forsaking Christian Assemblies , upon which account the Author of the Epistle to the Hebrews admonishes the Christians , not to forsake the Assembling of themselves together , as the manner of some is , in which he refers to the Separation of those Ancient Hereticks . And thus accordingly to have Fellowship or Communion with any , is to partake with them in their Religious Mysteries . By this Argument St. Paul disswades the Corinthians from Eating of the Idols Feast ; because they were Sacrifices to Evil Spirits , and by partaking of those Sacrifices they had Communion with them . But I say , that the things , which the Gentiles Sacrifice , they Sacrifice to Devils , and not to God , and I would not that you should have Fellowship with Devils . Ye cannot Drink the Cup of the Lord , and the Cup of Devils , ye cannot be partakers of the Lords Table , and of the Table of Devils . So that , tho we must first be in a state of Communion with Christ , and his Church , must first be received into Covenant , and by Baptism be incorporated into the Christian Church , before we have any right to Communicate with this Church ; yet no Man can preserve his Church-state without Actual Communion , no Man has Communion with Christ , or his Church , but he , who Actually Communicates in all Religious Offices , and Christian Institutions ; a state of Communion confers a right to Communicate , but Actual Communion consists in the exercise of Communion , and a right to Communicate without Actual Communion is worth nothing , as no right or priviledge is without the Exercise of it ; for enjoyment consists in Acts , and all the Blessings of the Gospel , all the Blessings of Christian Communion , are conveyed to us by Actual Communion . So that if we would partake in the Blessings of Christ , if we would Reap the advantages of Church-Communion , we must live in Actual Communion , and not content our selves with a dormant and useless right , which we never bring into Act. This is sufficient to prove , the necessity of Actual Communion with the Christian Church , when it may be had , for where it cannot be had , Non-Communion is no Sin , for we are not obliged to Impossibilities ; he who lives in a Country , or travels through any Country , where there is no true Christian Church to Communicate with , cannot enjoy Actual Communion ; the right and Duty of Communion continues , tho necessity may suspend the Act. But the greater difficulty is , whether it be not Lawful , to suspend our Communion with any particular Churches , when we see the Church divided into a great many Parties and Factions , which refuse Communion with each other , which is the deplorable state of the Church at this day among us , Presbyterians , Independents , Anabaptists , Quakers , all Separate from the Church of England , and from each other , and from hence some conclude it Lawful to suspend Communion with all these divided Parties , which is just such a reason for a Total suspension of Church-Communion , as the different and contrary opinions in Religion are for Scepticism and infidelity . Because there are a great many kinds of Religions in the World , and a great many divided Sects of the Christian Religion , therefore some Men will be of no Religion ; and because the Christian Church is divided into a great many opposite and Separate Communions , therefore others will be of no Church ; and the reason is as strong in one case , as it is in the other , that is , indeed it holds in neither : For it is possible to discover , which is the true Religion , notwithstanding all these different and contrary perswasions about it , and it is equally possible to find out , which of these divided Communions is a true and sound Member of the Catholick Church , and when we know that , we are bound to maintain Communion with it . Indeed if such Divisions and Separations , excuse us from Actual Communion with the Church , Actual Communion never was , and is never likely to be a Duty long together ; For there never was any state of the Church so happy long together , as to be without divisions : even in the Apostles times , there were those , who Separated from the Communion of the Apostles , and set up private Conventicles of their own , and so it has been in all succeeding Ages of the Church , and so it is likely to continue , and if we are not bound to Communicate with the Church , while there are any Hereticks , or Schismaticks , who divide from the Church , farewell to all Church Communion in this World. Should any Man indeed Travel into a Strange Country , and there find a Schism in the Christian Church , it were very fitting for him to Suspend Communion with either Party , till he had opportunity to acquaint himself with the state of the Controversie , so as to judge , which party is the Schismatick ; and then he is bound ( if he understand their Language ) to Communicate with the sound and Orthodox part of the Catholick Church , which he finds in that place . But this does not reach the case of those , who are constant Inhabitants of the place , where the Schism is ; for they must not live in a Sceptical suspension of Communion all their days . And there is one plain Rule to direct all Men in this Inquiry ; That wherever there is a Church Establisht by publick Authority , if there be nothing Sinful in its Constitution and Worship , we are bound to Communicate with that Church , and to reject the Communion of all other Parties and Sects of Christians . For the advantage always lies on the side of Authority , no publick establishment can justifie a Sinful Communion , but if there be nothing Sinful in the Communion of the National Church , which is Establisht by publick Authority , to Separate from such a Church is both disobedience to the Supreme Authority in the State , and a Schism from the Church . But it will be convenient to consider , what these Men mean by suspending Communion . For is it Lawful for an English Man during these Church divisions among us , never to Worship God in any Publick and Religious Assemblies ? Never to Pray , nor Hear , nor receive the Lords Supper together ? If this were so , it were the most Effectual way in the World to thrust out all Religion . But this they will not , they dare not say , and therefore by Suspending Communion they mean , that in case of such divisions they may refuse to enter themselves fixt and setled Members of any Church , but Communicate occasionally with them all . But I have already observed how absurd this distinction of fixt and occasional Communion is . For no Act of Religion is an Act of Communion ( not so much as of occasional Communion ) which is not performed in the Communion of the Church ; and no Man is in Communion with the Church , who is not a Member of it , and whoever is a Member of the Church is a fixt and not an occasional Member ; and whatever Church he Communicates with , tho it may be , it is but once in a Year , or once in his Life , as he occasionally Travels that way , yet he Communicates as a fixt Member of the Catholick Church , and of every sound part of the Catholick Church ; for a fixt Member does not signifie our fixt abode , or constant Acts of Communion in any particular Church , but our state of Communion , and fixt and permanent relation to the whole Christian Church , and every part of it , and therefore tho a particular Act of Communion may be performed upon some particular occasion with such a particular Church , yet it is not an Act of occasional , but of fixt Communion , because tho I Communicate but once and that occasionally , yet I Communicate as a Member of the Church , which is not an occasional but a fixt Relation . So that when Men Communicate occasionally , as they speak , with all the different Parties of Christians in a divided Church , they either Communicate with none , or Communicate with all of them . If they perform these Acts of Communion , without owning their relation to them , as Members , then they are in Communion with none of them , notwithstanding all these pretended Acts of occasional Commmunion , and so they live in Communion with no Church , which yet I hope , I have made it appear to be the Duty of every Christin to do ; if they Communicate with all these divided Parties , as Members , then they are in Communion with many Separate Churches , are Members of Separate and Opposite Bodies , that is , they are contrary to themselves , and on one side or other , are certain to be Schismaticks , but this will appear further from considering the two following Cases . Case 2. The Second Case is this ; Whether constant Communion be a Duty , where occasional Communion is Lawful . I have already made it appear , that the very notion of constant and occasional Communion is absurd , and a contradiction to all the principles of Catholick Communion , and therefore there is no place for this distinction , nor for this question , every Christian , as a Christian , is a fixt Member of the whole Christian Church , and of every sound part of it , and for Men to talk of being Members of any one particular Church , in distinction from all other particular Churches , of which they will not own themselves Members , is a Schismatical notion of Church-Membership , because it divides the Christian Church into distinct Memberships , and therefore into distinct Bodies , which makes the one Church and one Body of Christ , not one , but many Bodies : for if every particular Church has such a number of Members , which are Members only of that particular Church , wherein they are fixt , and are not Members of any other particular Church , then every particular Church is a distinct and entire Body by it self , which has particular Members of its own , which belong to no other Body ; just as every particular Man has his own Body , which consists of such a number of Members , united to each other , and distinct from all other Bodies . The plain state of the Case in short is this : Every true Christian is in Communion with the whole Christian Church , that is , is a Member of the whole Church ; but he must perform the Acts of Communion in some particular Church , and the only allowable difference between constant and occasional Communion is this ; that we must perform the constant Acts of Communion in that part of the Catholick Church , in which we constantly live , and Communicate occasionally with that part of the Church , in which we are occasionally present ; and therefore there never can be any Competition between constant and occasional Communion in the same place . I cannot Communicate constantly with that Church in which I Communicate occasionally , unless I remove my Habitation , and turn an occasional presence into a constant and setled abode ; nor can I without sin Communicate only occasionally with that Church , with which I may and ought to Communicate constantly , as being constantly present there , for this is only to do that sometimes , which I ought to do always . This is like a Mans living occasionally in his own House , which signifies , that for the most part he is a stranger at home . There cannot be two distinct Churches in the same place , one for occasional , and another for constant Communion , without Schism , For it is evident , these are two distinct Communions , and that our relation to them is as different , as it is to a House we live in , and to an Inn , where we lodge for a Night . So that there is no foundation for this Inquiry among Men , who understand the true Principles of Catholick-Communion ; It never can be a Case of Conscience , whether I should Communicate constantly or occasionally with such a Church , unless it be a Case of Conscience , whether I should live constantly or occasionally within the bounds and jurisdiction of such a Church ; for where my constant abode is , there my constant Communion must be , if there be a true and sincere part of the Catholick-Church in that place , and where I am only occasionally , there I can only Communicate occasionally also . But to meet with the distempers of this Age , and to remove those Apologies some Men make for their Schism , it is necessary to make this a question . For in this divided state of the Church , there are a great many among us , who think , they cannot maintain constant Communion with the Church of England , as constant and fixt Members , who yet upon some occasions think , they may Communicate with us in all parts of Worship , and Actually do so . Now when these Men , who are fixt Members , as they call it , of Separate Churches , think fit sometimes to Communicate in all parts of Worship with the Church of England , we charitably suppose , that Men , who pretend to so much tenderness of Conscience , and care of their Souls , will do nothing , not so much as once , which they believe , or suspect , to be sinful , at the time , when they do it ; and therefore we conclude , that those , who Communicate occasionally with the Church of England , do thereby declare , that they believe , there is nothing sinful in our Communion ; and we thank them for this good opinion they express of our Church , and earnestly desire to know , how they can justifie their ordinary Separation from such a Church , as requires no sinful terms of Communion . If any thing less than sinful terms of Communion can justifie a Separation , then there can be no end of Separations , and Catholick-Communion is an Impossible and Impracticable notion , that is , the Church of Christ neither is one Body , nor ever can be . For if Men are not bound to Communicate with a Church , which observes our Saviours Institutions , without any such corrupt mixtures , as make its Communion sinful , then there is no bounds to be set to the Fancies of Men , but they may new model Churches , and divide and subdivide without any end . Is that a sound and Orthodox part of the Catholick-Church , which has nothing sinful in its Communion ? If it be not , Pray what is it , that makes any Church Sound and Orthodox ? If it be , upon what account is it Lawful , to separate from a Sound and Orthodox Church ? and may we not by the same reason separate from the whole Catholick Church , as from any Sound part of it ? Nay does not that Man Separate from the whole Catholick Church , who Separates from any Sound part of it ? For the Communion of the Church is but one , and he , that divides and Breaks this union , Separates himself from the whole Body . Excepting the Independency of Churches ( which I have proved above to be Schism in the very notion of it ) the great Pleas for Separation from a Church , which has nothing sinful in its Communion , are the pretence of greater Edification , and purer Ordinances . But these are such Pleas , as must expose the Church to Eternal Schisms , because there are no certain Rules to judge of these matters , but the various and uncertain fancies of Men. What they like best , that shall be most for their Edification , and these shall be purer Ordinances , and till Men can agree these matters among themselves , which they are never likely to do , till they can all agree in the same Diet ; or in their judgment and opinion about beauty , decency , fitness , convenience , they may and will divide without end ; and if the Peace and Unity of the Church be so necessary a duty , it is certain , these Principles , which are so destructive to Peace and Unity , must be false , as to consider these things particularly , but very briefly . What purer Administrations and Ordinances would Men have , than those of our Saviours own Institution , without any Corrupt and sinful mixtures , to spoil their vertue and efficacy ? ( as we suppose is acknowledged by those , who occasionally Communicate in all parts of our Worship , that there is nothing sinful in it ) the purity of divine Adminstrations must consist in their agreement with the Institution , that there is neither any such defect or addition , as alters their Nature and destroys their Vertue . For the Efficacy of Gospel Ordinances depends upon their Institution , not upon particular modes of Administration , which are not expresly Commanded in the Gospel ; and he , who desires greater purity of Ordinances than their conformity to their Institution , who thinks , that Baptism and the Lords Supper lose their Efficacy , unless they be administred in that way , which they themselves best like , are guilty of gross Superstition , and attribute the vertue of Sacraments to the manner of their administration , not to their divine Institution . And what Men talk of greater Edification is generally as little understood as the other ; for Edification is building up , and is applied to the Church , considered as Gods House and Temple , and it is an odd way of building up the Temple of God , by dividing and Separating the parts of it from each other . This one thing well considered , viz. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Edification or Building , according to the Scripture notion of it , does always primarily refer to , or at least include , Church-unity and Communion , is sufficient to convince any Man , what an ill way it is , to seek for greater Edification in breaking the Communion of the Church by Schism and Separation ; and therefore I shall make it plainly appear , that this is the true Scripture notion of Edification ; and to that end shall consider the most material places , where this word is used . Now the most proper signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which our Translators render by Edification , is a House or Building , and this is the proper Sense , wherein it belongs to the Christian Church , Ye are Gods Husbandry , ye are Gods Building , that is , the Church is Gods House or Building , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Thus the same Apostle tells us , that in Christ , the whole Building ( i. e. the whole Christian Church ) fitly framed together , groweth unto an holy Temple in the Lord. Hence the Governours of the Church are called Builders , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the Apostles are called Labourers together with God , in erecting this Spiritual Building , and St. Paul calls himself a Master Builder . Hence the increase , growth and advances towards perfection in the Church , is called the Building , or Edification of it . For this reason St. Paul commends Prophesie , or Expounding the Scriptures , before speaking in unknown Tongues without an Interpreter , because by this the Church receives Building or Edification . All these Spiritual gifts , which were bestowed on the Christians , were for the Building and Edifying of the Church . The Apostolical power in Church censures was for Edification , not for Destruction , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Build , and not to pull down , that is , to preserve the Unity of the Church intire , and its Communion pure . And we may observe that this Edification is primarily applied to the Church , That the Church may receive Edifying : That ye may excell to the Edifying of the Church : For the Edifying of the Body of Christ , And it is very observable : wherein the Apostle places the Edification of the Body of Christ , viz. in Unity and Love. Till we all come in the unity of the Faith , and of the knowledge of the Son of God , to a perfect Man , unto the measure of the stature of the fulness of Christ. Till we are united by one Faith into one Body , and perfect Man. And speaking the truth in love , may grow up in him into all things , which is the head , Even Christ from whom the whole Body fitly joyned together , and compacted by that , which every joynt supplieth , according to the Effectual working in the measure of every part , maketh increase of the Body , unto the Edifying it self in love . This is an admirable description of the Unity of the Church , in which all the parts are closely united and compacted together , as Stones and Timber are to make one House ; and thus they grow into one Body , and increase in mutual Love , and Charity , which is the very Building and Edification of the Church , which is Edifyed and Built up in love , as the Apostle adds , that knowledge puffeth up , but Charity Edifieth , this Builds up the Church of Christ ; and that not such a common Charity as we have for all Mankind ; but such a love and Sympathy , as is peculiar to the Members of the same Body , and which none but Members can have for each other , and now methinks I need not prove , that Schism and Separation is the not for Edification of the Church ; to Separate for Edification is to pull down instead of Building up . But these Men do not seem to have any great regard to the Edification of the Church , but only to their own particular Edification , and we must grant , that Edification is sometimes applied to particular Christians in Scripture , according to St. Pauls Exhortation , Comfort your selves together , and Edifie one another , even as also ye do . And this Edifying one another without question signifies our promoting each others growth and progress in all Christian Graces and Vertues : and so the Building and Edification of the Church , signifies the growth and Improvement of the Church in all Spiritual Wisdom and knowledge , and Christian graces , the Edification of the Church consists in the Edification of particular Christians , but then this is called Edification or Building , because this growth and Improvement is in the Unity and Communion of the Church , and makes them one Spiritual House and Temple . Thus the Church is called the Temple of God , and every particular Christian is Gods Temple , wherein the Holy Spirit dwells , and yet God has but one Temple , and the Holy Spirit dwells only in the Church of Christ ; but particular Christians are Gods Temple , and the Holy Spirit dwells in them , as living Members of the Christian Church ; and thus by the same reason , the Church is Edified and Built up , as it grows into a Spiritual House and Holy Temple by a firm and close Union and Communion of all its parts ; and every Christian is Edified , as he grows up in all Christian Graces and Vertues in the Unity of the Church . And therefore whatever extraordinary means of Edification Men may fancy to themselves in a Separation , the Apostle knew no Edification , but in the Communion of the Church ; and indeed if our growth and increase in all Grace and Vertue , be more owing to the internal assistances of the Divine Spirit , than to the external Administrations , as St. Paul tells us , I have planted , and Apollos watered , but God gave the increase : So then , neither is he , that planteth any thing , nor he that watereth ; but God that gave the increase : And the Divine Spirit confine his influences and operations to the unity of the Church ( as the same Apostle tells us , that there is but one Body and one Spirit , ( which plainly signifies , that the operations of this one Spirit , are appropriated to this one Body , as the Soul is to the Body it Animates ) then it does not seem a very likely way for Edification to cut our selves off from the Unity of Christs Body . 3. The Third and Last Case still remains , which will be resolved in a few words , according to the Principles now laid down , which is this : Whether it be Lawful to Communicate with two distinct and Separate Churches . For this is thought of late days , not only a very Innocent and Lawful thing , but the true Catholick-Spirit , and Catholick-Communion , to Communicate with Churches of all Communions , unless perhaps they may except the Papists , and Quakers . It is thought a Schismatical Principle , to refuse to Communicate with those Churches , which withdraw Communion from us . And thus some , who Communicate ordinarily with the Church of England , make no Scruple to Communicate in Prayers and Sacraments with Presbyterian and Independent Churches , and Presbyterians can Communicate with the Church of England , and with Independents , whom formerly they charged with down-right Schism ; and some think it very indifferent , whom they Communicate with , and therefore take their turns in all . But this is as contrary to all the Principles of Church-Communion , as any thing can possibly be . To be in Communion with the Church is to be a Member of it , and to be a Member of two Separate and opposite Churches , is to be as contrary to our selves , as those Separate Churches , are to each other . Christ hath but one Church , and one Body , and therefore where there are two Churches divided from each other by Separate Communions , there is a Schism and Rent in the Body , and whoever Communicates with both these Churches , on one side or other , Communicates in a Schism . That the Presbyterian and Independent Churches , have made an Actual Separation from the Church of England , I have evidently proved already ; and therefore if the Communion of the Church of England be Lawful ( as those , who can , and ordinarily do Communicate with the Church of England , must be presumed to acknowledge ) then they are Schismaticks , and to Communicate with them is to partake in their Schism . Now if Schism be an Innocent thing , and the true Catholick Spirit , I have no more to say , but that the whole Christian Church , ever since the Apostles times , has been in a very great mistake ; but if Schism be a very great Sin , and that which will Damn us , as soon as Adultery and Murder , then it must needs be a dangerous thing to Communicate with Schismaticks . The Sum of all in short is this . Besides these Men , who justifie their Separation from the Church of England , by charging Her with requiring Sinful terms of Communion , ( which is the only thing , that can justifie their Separation , if it could be proved ) there are others , who Separate lightly and wantonly , for want of a due sense of the Nature of Church-Communion , and our obligations to preserve the Unity of the Spirit in the Bond of Peace . They have no notion at all of a Church , or no notion of one Church , or know not , wherein the Unity and Communion of this Church consists ; and these Men think , it is indifferent , whether they Communicate with any Church at all , or that they secure themselves from Schism by Communicating sometimes with one Church , and sometimes with another ; that they may choose their Church according to their own fancies , and change again , when ever their humor alters . But I hope , who ever considers carefully , what I have now writ , and attends to those passionate Exhortations of the Gospel to Peace , and Unity , and Brotherly Love , which cannot be preserved but in one Communion , which is the Unity of the Body of Christ , and the Peace and Love of fellow Members , will not only heartily Pray to the God of Peace , to restore Peace and Unity to his Church , but will be careful , how he divides the Church himself , and will use his utmost endeavours to heal the present Schisms and Divisions of the Church of Christ. THE END . Notes, typically marginal, from the original text Notes for div A59866-e150 Eph. 2. 21 , 22. 1 Tim. 3. 15. Rom. 11. 17 , 18. John 10. 16. Case 1. Eph. 5. 23. 4. 12. Col. 1. 18. 1 Cor 12. 12 , 13. Eph. 4. 11 , 12. Acts 2. 41. 1 John 2. 19 Heb. 10. 25. 1 Cor. 10. 20 , 21. Case 2. 1 Cor. 3. 9. 10. Eph. 2. ●1 . Matth. 21 , 42. Acts 4 11. 1 Cor 3. 9. 1 Cor. 14. 9. v. 12. 2 Cor. 10. 8. 12. 19. 13. 10. 1 Cor. 14. 5. 12. Eph. 4. 12. 13. 15 , 16. 1 Cor. 8. 1. 1 Thes. 5. 11. 1 Cor. 3. 6 , 7. Eph. 4. 4. Case 3.