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CHAPTER V.

THE SINFULNESS OF SCHISM.

AFTER what has already been advanced respecting schism, little examination is required further to illustrate its criminality. The guilt which may exist in particular cases, however, must be left with God and conscience; for this may depend on circumstances, of which no other tribunal can take cognizance. Certain it is, those are to be found. in the professing church, who appear to cherish no unkindly feelings towards classes of Christians from whom, nevertheless, their confined notions respecting the form and order of the church induce them to maintain entire separation. The tendency of the opinions and practices of some, is more schismatical than their dispositions; though it should never be forgotten that we are as responsible to God for the former as for the latter:of all these, God is the judge. The sinfulness, however, which strictly attaches to schism, is the sinfulness of an uncharitable mind, or a party spirit.

SCRIPTURES.

Schism, and all the tempers which are connected with it, are expressly CONDEMNED IN THE We have already dwelt on the re buke which the schisms of the Corinthians called forth from the apostle Paul. It has also been seen that the essence of these disorders consisted in uncharitableness; and we find the various forms and degrees of this evil disposition made a perpetual theme of warning in the New Testament; and solemnly forbidden, as being among the 'works of the flesh,' and utterly opposed to the purity and benevolence of the Christian character. Such are 'evil-surmisings, envyings, contentions, railing, wraths, backbitings, whisperings, strife and vain-glory' :—all 'hatred, malice, guile, and evil speakings: anger, clamour, variance, emulations, seditions (factious separations), ' heresies (party-divisions)', and the like. The passages to this effect are so numerous, as to form a very considerable part of the apostolical exhortations.

So far as schism prevails, it may be regarded as nothing less than REBELLION AGAINST CHRIST; since it violates the fundamental law of his kingdom, the law of love.' He who said Ye call me Master, and Lord; and ye say well, for 'so I am'; also declared: This is my commandment, that ye LOVE ONE ANOTHER.' 'By this shall all men know that ye are MY DISCIPLES, if ye have love one to another.' 'If a man love me, he will keep my

words.' Surely, the grand evidence of our allegiance to Christ as Head of the church, is wanting, if we are living in the habitual disregard of his 'new' and great commandment! And it should be remembered that it is character, and not outward form, that constitutes a Christian: it is the moral image of Christ, which is always and everywhere the same-not modes and ceremonies, which change. Do we, then, desire to know who those are, whom we ought to hail as brethren? Let St. Paul give the answer: Grace be with all them that love our Lord Jesus Christ in sincerity. To as many as received him,' says St. John, 'to them gave he power to become the sons of God; even to them that believe on his name." If he who refuses to recognise those whom Christ has admitted into the heavenly family, were even ready, as a martyr, to give his 'body to be burned,' in order to uphold the ascendency of some form of the church, in opposition to all other forms: yet if he have not charity,' he is ' nothing.' Without this, his zeal is of the nature of treason against Christ; whose language is: Why call ye me Lord, Lord, and do not the things which I say?'

All indulgence of uncharitable tempers, also GRIEVES THE HOLY SPIRIT: for the doctrine of his influence is not a speculative dogma, but a solemn practical truth, demanding a corresponding con

duct. The progress of personal religion depends on an intimate relation subsisting between the human soul and the Divine Spirit. He may be slighted and offended; and no Christian in a right state of mind, can be indifferent to the consequences. He who 'walks in the Spirit,' 'walks in light'; but if the Spirit be withdrawn, all is danger, sin, and misery. Now the fruit of the Spirit is love, joy, peace, long-suffering, goodness, gentleness, meekness.' Therefore, to neglect the cultivation of these graces, is an immediate offence against their Divine Author. The spirit descended on Christ in the form of a dove, the emblem of affection and peace :-so is all malevolence opposed to his agency. Amidst the turbulence of unhallowed passions, he dwells not; but retires far away from the scenes of wrath and strife.

The apostolic exhortation, not to grieve the Holy Spirit,' is immediately connected with a caution against the indulgence of those tempers which are of the essence of all schism, whether occurring in particular societies, or between different christian communions: Grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption. Let all bitterness, and wrath, and anger, and clamour, and evil-speaking, be put away from you, with all malice: And be ye kind one to another, tender-hearted, forgiving one

another, even as God for Christ's sake hath forgiven you.' *So far, therefore, as uncharitableness prevails, the evidence of the work of the Spirit on the heart is wanting; and ‘If any man have not the Spirit of Christ, he is none of his.'

The absence of Christian love, is intimately asSOCIATED WITH THE PREVALENCE OF SIN. Christ declared: Because iniquity shall abound, the love of many shall wax cold.' This prediction originally related to the unfaithfulness of professed Christians to each other in time of persecution; when they should betray one another, and hate one another.' But the principle is applicable in all ages and circumstances. Nor is it difficult to perceive why love and iniquity should thus have been spoken of by our Saviour, as destructive of each other. A warm, holy, active affection for all who bear Christ's image, can emanate only from a regenerate heart, and a good conscience. Christians are described as 'loving one another with a pure heart, fervently.' As they love him that begat', they love him also that is begotten of him.' In proportion as they enjoy the light of God's countenance,' and the smile of an approving conscience-they cannot but feel the attraction of spirits kindred in love and holiness. To walk in the darkness' of sin, is to walk where charity is not. To walk in the light' of holiness, is to walk in

Eph. iv. 30-32.