of one Mediator Jefus Chrift, by the Aids or Operations of one Spirit, they are bound to be baptized into thefe Names, and to remember the Death of Christ in the holy Supper, to trust in the Promises of the Gospel, and to practise the Precepts of it in an uniform Life of Holiness. This is evident and certain, and perhaps this may be thought almost fufficient to maintain the Unity of the Christian Church. But ftill let it be observed, that where Chriftians are fallen into very different Opinions in any important Matters of Doctrine or Duty, or where their Sentiments are fo extremely divided, and perhaps contrary to each other in Matters of Worship and Order, that they cannot agree and join in the fame Forms and Modes of divine Service, or where they have not Charity enough to bear with each others Differences in Things of less Moment, they ought not to force themselves, nor to be forced into one Society or Church; but they fhould join themfelves to fuch diftinct Societies as are nearest of their own Mind; for their Edification in Faith, Holiness and Love, is one great or chief End of Church Fellowship. Though the Men of Ifrael were bound by the Law to join three Times a Year to worship God who dwelt in the Temple or Tabernacle by the appointed Sacrifices of the Paffover, Pentecoft, &c. yet they were not bound by any Law of God to attend that Syna gogue gogue which was nearest to their own Dwelling, where Prayer and Praise was performed, and Inftructions and Exhortations given to the People. Herein they had, or they fhould have had, Liberty to chufe their Fellow-Worshippers and the Synagogue where they would worship, if they had any Scruple upon their Confciences about the Practices of that which was nearest to them. And the fame Liberty belongs to Christians in every Age and Nation. To force all Chriftians into the fame Church, whofe Understandings and Opinions point different Ways, and to bind them together in an outward Form of Fellowship with their Minds fo much divided, is the Way to increase their Differences, to kindle their Fire with more Fierceness, and awaken their Wrath to a higher Degree, till they grow mad against each other and ruin the Church. It is like tying Samfon's Foxes together by the Tail with Firebrands between them, while their Heads ftand contrary ways, and then inclofing them all with a strong Fence in one Field: There they will unavoidably fnarl and rage against one another; they will draw different Ways, and diffuse their Fire and Wrath till they have burnt up the Field, and destroyed a lovely Harveft. THE THE TER ERM S. OF CHRISTIAN COMMUNION, Humbly propofed to the CHURCHES OF CHRIST, WITH An Attempt towards the SOLUTION of various Questions and Cafes of Confcience, arifing from this Subject QUESTION I. What is Chriftian Communion? And what are the general and agreed Terms of it? HRISTIAN Communion in the Chrift, or with one another; and both are joined together by the Apostle John, Eph. i. 3. That which we have feen and beard declare we unto you, that ye alfo may bave Fellowship, or Communion, with us; and truly our Fellowship is with the Father and with his Son Jefus Chrift. This Communion or Fellowship in the spiri tual and invisible Part of it confifts in a Participation of the Favour of God, the fpiritual Benefits of Christ, and the invifible and everlasting Bleffings of the Gofpel. But this is not our present Subject of Difcourfe. The vifible Fellowship or Communion that Christians have with each other, confifts chiefly in the Participation of the fpiritual Ordinances of the Gospel, and mutual Affiftances for the Good of each other. The special Ordinances of the Gospel are chiefly these two, Baptism and the Lord's Supper. Baptifm is an Ordinance appointed by Chrift, for our Entrance into the visible Church; and when once performed is never to be repeated. The Lord's Supper is an Ordinance appointed by Christ after we are entered into the Church, for the Affiftance and Increase of our Faith and Hope, our Comfort and Holiness; and ought to be as often repeated as Chriftians have proper Opportunity: It reprefents our Communion with the Lord Jefus Chrift in his Death, and the Benefits which are derived from it, fuch as the Par don don of Sin through his Sacrifice of Atonement, &c. and it represents also our Communion with one another in those Benefits, or our joint Participation thereof, according to the Apostle's Defcription of it, I Cor. x. 16, 17. The Cup of Bleffing which we blefs, is it not the Communion of the Blood of Chrift? We are all Partakers of that one Bread. The other Parts, Privileges, or Offices of Christian Communion, fhall be mentioned, when there is Need of it, in diftinguishing conftant and occafional Communion. But Now among all the Ordinances of Worfhip it is in our partaking of these two, (viz.) Baptifm and the Lord's Supper, that special Chriftian Communion chiefly confifts. when we use the Words Chriftian Communion, we have moft frequently a Regard to the Lord's Supper, because our Communion with one another, and joint Participation of the Bleffings of the Gospel, is most plainly represented thereby; and by the frequent Repetition of it, our Chriftian Communion or holy Fellowship is maintained in a more explicit and honourable Manner. Having confidered briefly the Nature of Chriftian Communion, we muft enquire now into the general Terms of it. As in order to hold an inward and spiritual Communion with Chrift and his People, we must be fincere Believers, or real Chriftians; fo every Perfon feeking visible Communion |