multitudinous parts of the human body? Yet how closely and lovingly are they all united, and with what perfect harmony do they work together, each rejoicing or suffering with all the rest! This illustrates Paul's idea of the church of Christ; for he adds: "Now ye are the body of Christ, and members in particular."
But sectarianism is forever opposed to this catholic doctrine. It is unable to see how unity can co-exist with variety. It regards diversity as incompatible with harmony. In its own nature contracted and conceited, it cannot admit that there is any saving truth outside of its own formulas, or any real goodness different from its own variety, or any true church beyond its own narrow pale. It makes its own creed the test of all others, and approves or condemns according as they agree or fail to agree with this assumed standard. It never encourages independent and manly thought, nor invites to free and rational inquiry; for it knows that some degree of doctrinal difference is sure to result from this. On the contrary, it seeks by various arts and endless machinery—by pains and penalties, social ostracism, church censures and withdrawal of fellowship—to discourage free inquiry, and compel a dead and barren uniformity. Sectarianism, therefore, is unfriendly alike to religious progress and Christian union. Its spirit is the spirit of anti-Christ;—
