you were converted by one of us, and some by the other, I would have you know that this ought to make no difference amongst you; but that you should still join in one and the same communion, and "not be puffed up for one against another," nor break out into factions upon this account, to the despising of one another.

After this, he shews how the Unity of the Church, which is the mystical body of Christ, is to be preserved, by comparing it with the natural body. For, says he, "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."* As therefore the members of the natural body must be united to one another to preserve the body entire; so must the members of Christ continue in union one with another, or else his mystical body will be maimed for this is a natural consequence of this comparison. And as he adds," God has tempered the body to "gether," giving to every member, even to the most feeble and least honourable parts, their proper office," to the end," says he, "that there "should be no schism in the body; but that the "members should have the same care one for

* another." Then by subjoining, " now ye are "now "the body of Christ and members in particular," he plainly intimates, that in this mystical body,

* Cor. x. 10.

the Church, there onght to be no separation of interests, no divisions or dissentions from one another, but that all should have the same common interest and concern, "endeavouring to

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keep the unity of the spirit in the bond of peace."* And, to convince us of the absolute necessity of studying to preserve this union, he shews us, that without this love of charity for the body of Christ, all other gifts and graces are of no value, so that the understanding "all mysteries "and all knowledge," the having 66 a faith able "to remove mountains," if it want this love or charity to the body of Christ, "it profiteth no

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thing." And he, who seeks to separate and vide this body, is an enemy to Christ, the head of it, though he speak with the tongues of men "and of angels." Wherefore the Apostle prays for the Romans, that they may be "like-minded "one towards another, according to Christ Je

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sus." And exhorts the Philippians, to "be like-minded, having the same love, being of one "accord, of one mind." And our Saviour in the last prayer he made for us before he was betrayed, begged that we might be preserved in unity, saying," Holy Father, keep through thine "own name those whom thou hast given me, that

they may be one as we are."S And now, can it be thought that Christian moderation should

*Eph. iv. 3. Rom. xv. 5. Phil. ii. 2. § Joh. xvii. 11.

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oblige us to join with, or to countenance, those who destroy this union which Christ so earnestly prayed might be preserved? That we should adhere to, or abet such party-makers as tear and rent the body of Christ, by separating the members of it one against another? Our new fashioned moderate men pretend indeed, that they would take away these causeless divisions, that they desire to heal these wounds of the Church, and that they take the right method for it; which is, not to stand stiff for ceremonies, nor contend with a weak brother for indifferent matters, but to yield to them, and comply with them in these things. And to shew their readiness to comply with them, they will sometimes go to their meetings, and join with them in their way of worship: at other times, and upon occasion, they will come to the established Church and communicate with us. And this, say they, is the way to make both one, and a most certain token of their great moderation. But will the countenancing two separate parties, and the making them believe that we think them both to be in the right, ever unite them? Will the dissenters be brought to conform to the Church, by seeing the Churchmen coming over to their side? Or will the Church think it reasonable to yield to the dissenters, when they see the dissenters can, upon occasion, and without making any scruple of it, join with us in all parts of divine worship? May we not justly say to them, if

you think our communion to be sinful, why do you communicate with us at all? If it be not sinful, and you can join with us, why do you make a causeless division, and rent the seamless coat of Christ, when you are forced to own there is no just occasion for it? We may very well say to

these moderate churchmen, or moderate dissenters, that divide themselves between one side and the other, and keep stedfast to neither, what Elijah said to the Israelites on the like occasion, "How long halt ye between two opinions? If "the Lord be God, follow him; but if Baal, "then follow him.*" If the dissenters are the true church of Christ, follow them: if the established religion be Christ's true church, follow that. It is certain, both cannot be in the right; for Christ cannot be divided any more than the natural body; and St. Paul has taught us, that "as the body is one, so also is Christ." Now there is certainly a division between us, we are separated the one from the other, we cannot therefore be both of us sound uncorrupt members of the same body. He therefore who trims between both, must necessarily be corrupt on one side or the other. The man who keeps firm and stedfast to one, may possibly be in the right, but he that halts between both must certainly be in the wrong. There is a plain apparent schism between us, and consequently, one party must be

* 1 Kings, xviii. 21.

schismatical. He therefore that joins indifferently with both sides, undoubtedly countenances the schism, on which side soever it lies, and consequently is a schismatic, or an abetter of divisions in the Christian Church, whosoever else is not one. I shall not here concern myself about the dissenters opinions, wherein they differ from us, for we should have nothing to say against them, if they did not form a schism. We would never fall out with a man, whether a black gown or a cloak was the most decent habit, provided he would make no disturbance about it, and not gather a separate congregation upon such a trifling matter. For men may differ and argue about opinions, without either breach of charity, or of the unity of the Church, which requires not that all should be of the same opinion, but of the same communion. And for this unity in communion, we ought to be zealous and not moderate, for the tearing Christ's body can be no indifferent matter. But our moderate men, as they love to be called, tell us, that we and those dissenters they join with, are all one in substantials, and that we differ only in a few little needless and indifferent ceremonies, and to let us see that they account this difference to be no ways material, they think they may go indifferently either to church or meetings. But if the difference be so little, why is there a separation? Why can we not agree all of us to worship God in the same way? Why do these