A SERMON Preached before the King and Queen AT HAMPTON-COURT, July 14 th'. 1689.  
By RICHARD MEGGOTT D.D. Dean of Winchester.  
Published by His Majesty's Special Command.  
LONDON, Printed for Tho. Bennet, at the Half-Moon in St. Paul's Churchyard, 1689.   

Dr. MEGGOTT's SERMON Preached before the KING and QUEEN.   

A SERMON Preached Before the KING and QUEEN at Hampton-Court, July 14 th'. 1689.  ROMANS 12.5. 
— We being many are one Body in Christ, and every one Members one of another.  
LActantius will have the word Religio to come from Religo, which signifieth to bind; because it bindeth and uniteth the Hearts of Men not only to God, but to one another too.  
This is the Effect of it, in some degree, in all the Religions that are: every one looking upon himself as having a stricter tye on him, towards those of the same Religion with him, than he hath to the rest of Mankind. But the Christian Religion may give peculiar Countenance to such a Derivation; the Nature and Principles of it being above any framed and suited for promoting it.  
So it appeared among its Primitive Professors. O! the Entire Agreement! the Tender Affection! the Cordial Amity which the sense of this begot and cherished in them towards one another! No humorous Sects, no angry Factions, no proud censorious Schisms then, to estrange, to sour, to separate them. They all continued with one accord in Prayers and Supplications, Acts 1.14. With one accord in one place, Acts 2.1. With one accord in the Temple and breaking Bread, Acts 2.46. Thus it was as long as Sincerity excluded Secular Interests, and the Truths of God were unmingled with the Arts of Men.  
But (alas!) we do not so often in the Acts of the Apostles read of their one accord, as in all Ecclesiastical Writers since, we do of their fierce and scandalous Discords. Discords about Doctrine, Discords about Discipline, Discords about Ceremonies: and where other Countries and Kingdoms have had their Thousands; we, unhappy we, have had, O that there were no reason to add, have, our ten Thousands.  
All kind of courses, Christian, and I had like to have said, Unchristian, have been taken to put an end to them, but with so little effect all, that instead of being rooted out by them, they have rather run up to seed and multiplied. This were enough to dishearten from attempting any thing further in it, when all that hath been tried hath proved so unsuccessful: But Peoples not doing their Duty, is no reason why we should cease to tell them of it; whether they will hear, or whether they will forbear, if we cannot persuade them, however we must discharge ourselves: and that I think we are very particularly obliged to in this Juncture of Time, when Differences cannot but prove Fatal, as they are Sinful.  
That which every Man pleadeth for himself is Conscience, I am willing to hope it is so; for I have something to say to that, which I am sure must be of more force to Unite, than any thing that can be alleged is to Divide us: And that is the consideration of the Sacredness and nearness of our common relation, both to Christ, and among ourselves. It is as unnatural for Christians to quarrel, as for the Tongue to rail at the Eye, the Hand to scratch the Face, one Foot to kick or tread upon the other; for as the Body is one and hath many Members, so we being many are one Body in Christ, and every one Members one of another.  
In which Declaration of the Apostle, we have two Things observable.  

First, The Christian's mystical Union. All that in every place profess his Name, how many soever they be, are parts of Christ's Body, being many they are one Body in Christ.  
Secondly, Their Spiritual Communion resulting from it; all being one and the same Corporation, they ought to live in mutual Conjunction, Correspondence, and Fellowship; every one as Members one of another.   
I begin with the first of these, The Christian's mystical Union. That all that in every place profess his Name, how many soever they be, are Parts of Christ's Body, being many they are one Body in Christ.  
As Christ hath a Natural Body, that which was conceived by the Holy Ghost, born of the Virgin Mary, crucified upon the Cross, and is now ascended into Heaven; so, he hath a Mystical one too: and this is an Aggregation or Collection of all throughout the face of the Earth, who embrace the Faith he hath delivered. As many Officers and Soldiers are but one Army, many Houses and Streets but one City, many Parishes and Counties but one Kingdom; so as many as profess Christianity are but one Body in him: so they are called the Body of Christ, Ephes. 4.12.  
True, we read in the Scriptures of Churches in the Plural Number: the Churches of Judaea, the Churches of Samaria, the Churches of Asia, and the like, speaking as of many: but it is not unworthy your observing, that our Saviour in his Promise hath it in the Singular, Mat. 16.18. Upon this Rock I will build my Church, speaking of it as of one. And why so, but to show us, that tho' they are several in respect of their distant situation, several in respect of their circumstantial constitution; yet they are not several, in respect of Christ's great Intention, or their own specific Nature, but have the same dependence upon, and relation to, their Head and one another, as Parts have to their Whole; so that how many soever they be nominally, they are one really, one Body in Christ.  
There are Three things that speak, and aught to make us so.  
First, One we are in our Original sacred Designation. As Christians we are all 〈◊〉 Parts of one and the same Building whereof Christ Jesus is the corner stone, 1 Pet. 2.6. we are all Branches of one and the same Vine whereof Christ Jesus is the root, John 15.1. we are all Servants in one and the same Household whereof Christ Jesus is the Master, Gal. 6.10. we are all Sheep of one and the same Fold whereof Christ Jesus is the Shepherd, Heb. 13.20. we are all Subjects of one and the same Kingdom whereof Christ Jesus is the Prince, Isaiah 9.6. Hence the Apostle taketh his topic of Address to the dissenting Corinthians, 1 Cor. 1.10. I beseech you, Brethren, by the Name of our Lord Jesus Christ, that ye all speak the same thing, that there be no Divisions among you, etc. by the Name of our Lord Jesus Christ? Why, this was the Pretence for all their Divisions and Separations, they were the Truths of Christ, the Ordinances of Christ, the Ministers of Christ, that they contended for: yes, so Men may talk to others, and it may be flatter themselves; but there is no Name under Heaven can be pleaded for quarrels, more improperly and indecently among Christians indeed; for if we are such, as Lines of the same Circle, whatsoever distance there is in the Circumference 〈◊〉 all meet and unite in him, as in our common centre.  
Moses seemed to think it enough to make the two Israelites that were striving, at one again; to say to them, Sirs, ye are Brethren. Here is that and a great deal more: we are not only of one Family, but one Body; and if the Spirit which giveth Life be in us, we shall be so far any of us from angry rending ourselves from the rest, that it will not be without feeling real Grief and Pain, when any other Parts do. Who can lose a Limb and not be affected with it? Now all that call upon the Name of Jesus, being our fellow-Members we should be as tender of, and as concerned for them.  
This Mystery Athanasius telleth us our Blessed Lord did Figure by the Death he was put to. 
Athan. De Incarnatione Verbi Dei.  He was not (saith he) Beheaded as John the Baptist, nor sawn asunder as the Prophet Esay: no, not a Bone of him was broken, not a Member severed; ●o show the intended and necessary adherence and conjunction, that was for ever to be preserved and maintained among all his faithful Followers, not only with him, but with one another too. And ●hat is a first thing wherein being many we are ●ne, one in our Original sacred Designation.  
Secondly, One we are in the Fundamentals and essentials of our Profession. It is a great Mistake to ●●ink that every Difference in Religion is a different Religion, 1 Cor. 3.11, 12. the Apostle carefully distinguisheth between the Foundation and that which is Built upon it. Some parts of the Superstructure may be of richer Materials, Gold, Silver, Precious Stone: others of base and much slighter, Wood, Hay, Stubble, and yet the Foundation the same to both. To strip his meaning from the Metaphor it is wrapped in, some Churches are more sound and pure, others more corrupt and superstitious in their Doctrines: and as in material Buildings, some of the Rooms may be dark●● than others, yet all of them belong to one House● so is it in this Spiritual Building too; all have no● equal light, and yet as St. Paul phraseth it, Eph. ●● 20. All built upon the Foundation of the Apostles and Prophets, Jesus Christ himself being the chi●● corner Stone, in whom all the Building fitly frame together, groweth up an holy Temple to the Lord.  
Should we take a survey of the distinct Profesions of Christianity, that have any noted Nam● in the several Quarters of the World; as those 〈◊〉 the Roman Catholic in the West, of the Aethiopic in the South, of the Greeks in the East, of the P●testant here in the North: and laying aside 〈◊〉 those Points wherein they differ from one an●ther; gather into one Body but those Arti●●● wherein they universally agree: we shall find e●●● in those Propositions so much Truth is contain●● as being joined with a sincere and Pious Life, the sober and moderate of all Denominations grant sufficient to Salvation.  
For though some hot heads and narrow minds of all persuasions, lay such stress upon their particular tenants, as to be ready to damn all that come not punctually up to them; this excess of zeal is only personal: no Church in the World (bate that of Rome) is so uncharitable in her censures. So far was the Ancient Church from it, that all the Credenda she required of them she admitted to her Communion, for some Ages, was only an acknowledgement of the Articles of the Creed we call the Apostles, and pressed no more on them: and though all Churches since have added others; some more, some less: it appeareth by their not judging one another, about receiving or not receiving them, this is not so much from any opinion they have of the absolute necessity of holding those Articles, as of the absolute necessity of preserving peace among their own members, who were like to make disturbances about them.  
Now so far all the Christians that are, are agreed, even they who have super-induced doctrines scarce consistent with these (to give them their due) retain these, and though we cannot clear them from contradicting themselves, yet we must from denying any of these principles; so that our heats about matters of Religion, are something like our hearts about matters of the World; not so much for the necessaries of life which we are easily supplied with; as the unnecessaries of fancy, which our Reason telleth us, we may be happy enough though we never have. Our contentions are not about the great vital truths of Christianity; hereunto we have all attained; but some additional notions, which, if they should be true, our Consciences tell us, men may be saved, though they don't believe; and that is another respect in which being many, we are one; One, in the fundamentals and essentials of our profession.  
Once more One we are in our only justifiable and real interests. Interest is the mighty makebate of mankind, more successful than whispering in separating chief friends. Interest is deaf as the Adder to the fairest overtures of Peace, and will carry off the strongest obligations to unity, easily as Samson did the Gates of Gaza: Interest will set the Son at variance against the Father, and the Father against the Son, the Mother against the Daughter, and the Daughter against the Mother. But there is nothing of that to interpose and make mischief here. For what is the interest of any Christian, that is not the interest of all? The glory of God, the Salvation of our Souls, the Edification of the Church, these are all the interests of Christians, considered as Christians; and these are common to us all equally.  
It is pretended on all sides, that these are the only things they aim at, that it is the consideration of these maketh them stand upon their points so stiffly, and contend so earnestly each against their opposites: but who that reflecteth either upon the matters most contested, or the manner of our contesting them, can bring himself to credit it?  
If this were really so, that the design on all hands were only, that Religion and Devotion, Virtue and sobriety might be advanced, & flourish in the world; ●hat God might be more honoured upon earth, ●●d sinners kept from perishing everlastingly; our ●eal, doubtless, would be hotter against vices of ●●l sorts, which men can help, than errors, which 〈◊〉 may be, they cannot: and wherever faith ●●d good works are maintained and regarded in ●●e main, though there are visible defects and allays, ●●ey would be compassionately and prudently bore ●●th, for the good that is found in them.  
This was S. Paul's both judgement and practice, in a case, as obnoxious it may be, as any can be instanced in. There were a sort of men, who not from any concern for the propagation of the Gospel, but spite at his reputation among the people, to lessen and ruin both it and him; set up in opposition, heading any disorderly and discontented meetings. Now, how doth he take it? though he himself saw well enough through the wretched designs of the ringleaders, the vile and selfish ends they had in it; yet inasmuch as it might have some good effects upon several poor creatures that did not, he is so far from being disturbed, that he declareth himself well pleased with it, Phil. 1.15, 16, 17, 18. Some (saith he) preach Christ even of envy and strife, of contention, not sincerely. What then? notwithstanding every way, whether in pretence, or in truth, Christ is preached, and I therein do rejoice, yea and will rejoice.  
I do not doubt but they are much in the wrong who use this Text as an argument for all sorts of Preachers among us now; there is not the same reason for it where the Gospel is planted, as where it was to be planted, in a settled Church, as in a Heathen Country. Yet this I say, if the same Spirit that dwelled in him, dwell in us; where th● good that cometh by it, will but preponderate the evil, we shall not be otherwise affected.  
It was a notable passage of my Lord Bacon, that If Divines could but agree upon the exposition of those two say of our Saviour, 
Mat. 12.30.  he that is not with me is against me, and 
Mark 9.40.  and he that is not against us is on our part, it might well put an end to all the controversies among Christians: certain it is, it ought. For as whatever doth more dishonour to Christ, than service, we are like concerned to depress: so whatever doth more service to him, than dishonour, we are alike concerned to promote. If we do not, thinking men will be apt to conclude, it is nothing but our different interests as men, is at the bottom of it. For that is another thing, wherein as Christians being many, we are one; one in our only justifiable and real interests, that we ought to look after.  
And this is all I shall say to the first part of the Text, the Christians mystical union; that all that in every place profess his name, how many soever they be, are one body in Christ! By which we see, what apprehensions we should have of, and what behaviour to, all those of our Religion, even though they differ from us.  
The other observable I am now to proceed to, is the means to remedy the differences themselves; and that is by maintaining such communion among ourselves as properly resuleth from this Union. Being one and the same corporation, we ought to live in mutual conjunction, correspondence, and fellowship, every one as members one of another.  
This Christians formerly were so very sensible of, that they did not think it sufficient, that each particular Church should be at unity within itself only, but they wisely contrived that all the particulars should so agree with one another too, as to make up one harmonious Catholic; and thus by Ecclesiastical Canons they ordained it: 
Spalat. de Reput. l. 7. c. 10.  That all Presbyters should give account of the state of their several flocks to their Bishops, the Bishops of their several Dioceses to their Metropolitans, the Metropolitans of their several Provinces to their Patriarches, the Patriarches of all these, and of themselves too, to one another. Thus as much as in them lay, they took care; every one for all, and all for every one, that there might be no Schism in the body. And however it is now disused, and as the present state of the World is, in great part unpracticable; yet there is the same reason for it still. As we stand in the same relation to Christ as the Christians of former ages, so we do to one another too; and aught to be as solicitous to preserve it.  
It is a Duty, the peace and welfare, quiet and good order, of Masters and their Families, Ministers and their Parishes, People and their Neighbours, Princes and their Subjects, yea, Princes and Princes, doth very highly depend upon. Few here can be of so little observation, as not to be sensible of the inconveniencies, the feuds, the distractions, the mischiefs, that the rejecting and condemning each others communion, hath been either the cause, or the occasion, or at least the pretence of, among every one of these.  
Seeing then 'tis of such consequence, not only to private persons, but the public too; sure it behoveth every one in their stations, to look that none of these offences come by them, but that they so behave themselves towards all in every place, that call upon the name of the Lord Jesus, both theirs and ours, as to their fellow members.  
This all will allow a desirable thing; but the great question is, How it is possible? How we can hold communion with all other Christians? This is necessary to be enquired into, and resolved particularly in these cases.  

First, in the case of that particular Church, which each person doth regularly belong to, how he is to behave himself as a member of that?  
Secondly, in the case of other Churches distant from, and independent on us, how we should behave ourselves as Members of them?  
Thirdly, in the case of such Christians, as upon dissatisfaction divide from, and will not join with us, how we should behave ourselves towards them?   
These comprehending the most considerable difficulties that can arise about this duty, I will speak distinctly of them.  
The first case to be resolved is, about the particular Church, which any person doth regularly belong to, how he is to behave himself as a member of that? That I call every man's particular Church, not which it may be he himself doth call so, but which the lawful Authority of the Country where he liveth, hath made so. This, (if he may acceptably serve God, and finally save his Soul in) he is to join himself to, owning the Guides, partaking the Ordinances, observing the Constitutions of it, or he doth no● walk orderly.  
Too many well-meaning people among us, are not so sensible of this as they ought, but think 'tis no matter tho' they do not, that tho' they are obliged to hear and pray, and receive; yet they have no more obligation to perform these duties there, than with any other Assembly of Christians, that they have as good, or it may be, better opinion of.  
For such to say that they agree with the Church in Doctrinals, it is only upon account of Ceremonies, that they separate I needs must say, seemeth to me so far from excusing the thing, it really maketh it worse. For though it is our Duty to separate from a Church, where she is corrupt in her Doctrines, and maketh void the Commandments of God by her Traditions: Yet where it is not so much as pretended to be so, to do it merely upon the score of ceremony, is not to be defended. For where? When could such Persons have lived? In what Place? In what Age? In what Established Church that now is? Or heretofore hath been? That upon this Principle they must not have divided from? There is none but have determined something or other of this kind. It is granted, that every Church in determining and appointing them, aught to have a careful, tender, prudent consideration of the temper, the weakness, the circumstances of them she determineth and appointeth them for, but if she should have been faulty in it, and hath not; it is a greater fault, rather to break her peace, than bear with them.  
And therefore though the Recusants here in England are greater Schismatics than any other Separatists among us; because whereas others for the most part only forbear communion with our Church, these condemn the Church itself: yet neither can any of the other that separate well clear themselves from being such; it being the strict and proper notion of Schism for Persons causelessly to rend themselves from that particular Church whereof de jure they are Members.  
How they under whose Spiritual Conduct such Persons put themselves, can satisfy their own Minds in entertaining them, I know not. This I am sure of, it is more than the Pope himself anciently would take upon him. It is a famous Answer which one of them give to Martion when in opposition to his own Church he came to Rome, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Epiphan. adv. Haer. Vol. 1. Com. 3. Haer. 42.  and sued to be admitted into Communion there, that he could not do it, without the consent of his venerable Father, between whom and him there was one Faith.  
The 12th Canon among the Apostolic, forbidding under the Penalty of Excommunication, the receiving any under the Censures of their own Church, without Letters Commendatory, was confirmed by the first famous Council of Nice, 
Canon 5th. Conc. Nit.  and the Bishop of Rome then thought himself no more exempted from it, than the rest of his Brethren: And though now for a long while by a dispensing Power they have acted otherwise, it is an insolent trampling upon that Rule their Predecessors walked by. Now they that do the same thing, how opposite soever they may be to the Pope in other Matters, in this his Usurpation agree with him, and can no more be justified in it than he; being no more able to show by what Authority they do these things. I might confront such Persons Practise with their Judgement, when in other Circumstances, but I spare them. I will only say, it is an inlet to Disorder. Now God is not the Author of Confusion, but of Peace, as in all the Churches of the Saints. And so much for the first case, how far Christians are to behave themselves as Members of that particular Church they regularly be●ong to.  
The second is the case of other Churches distant from, and independent on us; how we should behave ourselves as Members of them? St. Paul Eph. 4.4, 5, 6. telleth us by what sacred Bands and Ligaments we are knit and fastened to all these. There is (saith he) one Body and one Spirit, one Hope of your Calling, one Lord, one Faith, one Baptism, one God and Father of all, who is above all, and through all, and in you all. These are the same to all of us. And therefore, though there be much variety in their Rituals, in their Discipline, yea, even Doctrines of inferior Nature; every Church ought mutually to allow and bear them in each other, without censuring or reproaching one another concerning them.  
They who were so superciliously Arrogant as to condemn all other Churches, that did not in all things exactly chime in with them, such as the Novatians, Donatists, Meletians, Luciferians, & the Fathers inveigh against as no Christians for their so unreasonable rash uncharitableness.  
The Romanists at this day do all this, and yet nothing will serve them but the Name of Catholics; but sure it is the absurdest one they could have took upon them. For Catholic is but another word for Universal, but these Anathematise and would extirpate all that submit not to the particular, who (notwithstanding all their boast of Universality) are in truth the major part of Christendom.  
They tell us by their Emissaries we may, if we will, be reconciled; they are contented to be at peace with us. So did 
* 1 Sam. 11.2.  Nahash condescend to the men of Jabesh Gilead, and vouchsafe to signify the same thing to them; and in earnest, his were the civiller, fairer terms of the two: He would have been contented, if they would have parted but with one of their Eyes; but these will not, except we part with both ours, and all our other Senses.  
Christians of old did not deal so with one another: Every Church then, did not only think herself obliged to a charitable opinion of every other holding the head; but as they had opportunity, had actual communion with them. St. Chrysostom complaineth of Theophilus Bishop of Alexandria, because when he came to Constantinople 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys Ep. Innoc. , he repaired not to the congregation after the usual manner to their Sermons, Prayers and Sacraments. And Eusebius taketh notice, that Polycarp when he came to Rome, tho' there were some other matters besides the controversy of Easter, they disfered in, 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. Ec. Hist. l. 5. c. 24.  communicated with Anicetus. And it was the general way when they were in other Countries to apply themselves to the Churches there, and join in their Worship with them.  
Besides these occasional and accidental, there, are other Duties this Spiritual Relation obligeth us to always. These are to pray one for another, be tender one of another, sympathise one with another, be helpful one to another: If grieved to comfort them, if in want to relieve them, if in danger to defend them, if persecuted to secure them, as far as is in our power.  
I hope I need not press this on any of ours. If we, who by the blessing of God have so lately reaped the benefit of these Duties from others, should be backward upon like occasion, to express them towards others, God and Man would reproach us for Disingenuous. When we see the Members of Christ so dealt with, as many thousands have been both in France and Ireland; so endangered, as all the Protestants in the Neighbour Nations at this day are, should we shut up our bowels of compassion from them, with what face could we pretend to be of the Body? If we truly are, it will be impossible to be unconcerned at their troubles and afflictions; but we shall remember them that are in Bonds as bound with them, and them that suffer adversity, as we ourselves being also in the body; be weak when they are weak, and burn when they are offended. That is the second Case, how we should behave ourselves as members of the other Churches, distant from, and independent on us.  
There remaineth the third, and that is relating to such Christians as upon dissatisfaction divide, and will not join with us, how we should carry ourselves towards them? And this hath more difficulty in it, than either of the other; hard to be spoken of without extremes or offence; but when there are such numbers of these among us, 'tis fit people should know what they ought to do in it.  
It is enough to startle a very confident man to hear what the Fathers of the Church have declared about this matter. Considering the ill effects and consequences of Schism, they have pronounced it as heinous a sin as any whatsoever. 
a Vide Euse● Eccl. Hist. 〈◊〉 c. 49.  Dionysius in his Epistle to Novatus saith Idolatry is not worse. 
b Deus pro n●lectu manda● iratus est ir● magna & q●● in Sacrilego● & parricid● non fecerat in Schismatico● cit. Optat. l. ●  Optatus not Sacrilege or Murder: and 
c Unde Joha●nes ex nobis ●trant, sed 〈◊〉 evant ex no●● non ait quo●● exeundo alie● facti sunt, 〈◊〉 quod alieni● erant eos edeclaravit. Aug. de Barnes 19  St. Augustine upon occasion of that passage out of St. John, they went out from us, but were not of us, declareth that they who are guilty of it are not to be looked upon as Christians.  
This surely must be understood only of such as hypocritically and maliciously make breaches and disturbances in a Church, to revenge or advance themselves by the ruin of it; for such 'tis not easy to find expressions that are too severe or aggravating: But God forbidden it should be so with all who withhold or withdraw from communion with a Church; of some we must have compassion, making a difference.  
There are many (not doubt) who do this in the simplicity of their hearts, not apprehending the evil of it; for such, as God doth, so we ought to make allowances: not rigorously treating, but in meekness instructing them that so oppose themselves. The Apostle speaking of such as did not obey his word, 2 Thess. 3. and that not in matters of indifferent nature, but purely moral: though he biddeth them note that man, and have no company with him, that he may be ashamed; giveth this caution along with it, v. 15. yet count him not as an enemy, but admonish him as a Brother. And if that be the rule to be observed by us towards those that are lose and licentious, doubtless it will hold much stronger, towards those that are only Weak and Scrupulous.  
This is the likeliest way to gain them; for look as gravely and pretend as highly as they will, people will never believe they have any kindness for their Souls, whom they find showing spite to their persons.  
St. Paul having opened at large the Unity of Christians, 1 Cor. 12. and in the last verse of that Chapter exhorted them to covet earnestly the best gifts that might promote that glorious end; addeth in the last words of it, yet show I unto you a more excellent way. What? better than the best? A more excellent way than what? v. 25. he telleth us, than Apostles, than Prophets, than Teachers, than Governments, than Tongues, etc. he would show them a more excellent way for keeping the unity of the body, than any, than all of them; and that is Charity and the grace of Love: which he discourseth of, and magnifieth throughout the 13th Chapter, where he giveth us to understand, that without this, all extraordinary men, all miraculous gifts, all abilities to preach, all Ecclesiastical power, all prudence in government, (tho. useful in themselves, and much contributing to it) would prove ineffectual. But where Charity and Love is, there we shall agree even when we differ; and if we are not so happy, as in nearness, yet at ●east in tenderness, we shall be as members one of another.  
Of the things we have spoken this is the sum.  
That all that in every place call upon the name of Christ, being but one body in him; having the same relation to him their head, the same fundamentals of their common Faith, the same holy ends and interests to promote: should not let lesser matters hinder them from living as members one of another.  
Now inasmuch as to be a Member of the Catholic, it is necessary to be of some particular Church; if he may acceptably serve God and finally save his Soul in it, every Person ought for peace and order sake to live in the Communion of that Church where the providence of God hath placed him, and not for every dislike, defect, or blemish to departed from it.  
Nor is it enough that we do this with that single Church where we live; but inasmuch as all other Christian Churches abroad belong to the same Saviour; tho' they may differ in Rituals, in Discipline, yea in some Doctrines of inferior nature from us; yet we should all mutually own and acknowledge every one the other, as far as they own and acknowledge Christ.  
And as for those that separate and divide themselves; if they do it, not Hypocritically and Maliciously, with design to destroy the Body by tearing it so in pieces; but in the simplicity of their hearts, and real persuasion of their consciences: we should not any way unnecessarily offend, grieve or provoke: but show them as much compassion; forbearance and condescension, as is consistent with the safety and welfare of the Body.  
All I shall add is but this one word relating to them we last mentioned. And that is, that tho' Christians should thus behave themselves towards those that so separate and divide from them; yet causeless separation and division is a great offence against the law of Christ. I would not have this so misconstrued, as if spoken from any repining at the indulgence, that is now granted the several Dissenters among us. For though when it was an illegal snare, the Clergy of this Church withstood it, with the hazard of their all, yet now it is a legal ease, I know none of them that are dissatisfied with it.  
That which I mention this for, is only to admonish such Persons, and put them in mind that now they have Liberty of Conscience, they should make Conscience of their Liberty. Not presume and encourage themselves in it, because the Laws of the ●and are so favourable to inflict no Penalties upon them for it. These do not undertake to justify the thing, as if it were no Sin; only forbear Judge in it, and leave us wholly to the Law 〈◊〉 Christ, which is immutable and not to be repeal Seeing then we are all so far remitted to this; 〈◊〉 us all make this our Rule: and in the serious consideration of what this enjoineth us, all fol●● the things that make for peace, and the God peace shall be with us.  
FINIS.   

ADVERTISEMENT.  
1. A Critical History of the Text of the New Testam●● where is firmly Established the Truths of those 〈◊〉 in which the Foundation of Christian Religion is laid; 〈◊〉 Father Simon.  
2. Popish Treachery, or a Short and New Account of Horrid Cruelties Exercised on the Protestants in France ●●ing a true Prospect of what is to be Expected from the 〈◊〉 Solemn Promises of Roman Catholic Princes: In a Letter 〈◊〉 a Gentleman of that Nation, to one in England.  
3. A True Narrative of all the Proceed against Lord Bishop of London, in the Council-Chamber at White- 〈◊〉 by the Lords Commissioners appointed by His Majesty 〈◊〉 Ecclesiastical Affairs.  
4. An Exact Relation of the Persecutions, Robberies, Losses, sustained by the Protestants of Killmare, in Irel●●  
All lately Printed for Tho. Bennet, at the Half-mowed St. Paul's Churchyard. 1689.