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differences in the Bible itself?-to meet, sometimes, at the fountain-head of truth, and there to lay aside the feelings of caste and party attaching to them as located on the different streams which each traces ultimately to the one grand source? Is there any principle fairly deducible from scripture, on which it can be shown why Christians should not appear recognising that relation to each other which they derive immediately from their relation to Christ-a relation in which there is neither Churchman nor Dissenter, Episcopalian nor Presbyterian, Independent nor Baptist, Wesleyan nor Moravian, nor any other party name; but where Christ, and the great salvation, are all and in all'? May we not regard this union of good men of various denominations as furnishing a fair touchstone of schism? If schism be such an alienation of heart as leads to mutual repulsion, where there might be, and ought to be union-to unnecessary separation and distance, where there is so legitimate a field for combination and co-operation;-surely to decline connexion with the Bible Society, because it is not a denominational institution, is of the nature of SCHISM for what is the essential character of schism, but a want of sympathy and cordiality with Christians as such ?-as forming the mystical body of Christ? He, then, is not the schismatic, who, according to the advice of the apostle Paul to

the Jewish and Gentile Christians, follows his own conscientious convictions, without ' judging' or setting at nought his brother;' and is ready to unite with him in all things in which they both agree: he is the schismatic, who, where there might be union, 'causes divisions,' by insisting, like the Judaizing teacher, on things indifferent, as essential to unity :-he is the schismatic who refuses to enter the bonds of brotherhood with the church universal;-who acts on the principle that there is still some higher and more sacred interest, than that of our common Christianity-some stronger and more decisive feature of the christian character, than love' to 'the brethren;' 'for the truth's sake, which dwelleth in us.'

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CHAPTER III.

THE DISGUISES OF SCHISM.

SCHISM is generally allowed to be so great a sin, that there is scarcely a crime in the decalogue, against which a stronger testimony has been borne by divines. The entire vocabulary of condemnatory epithets has been exhausted in holding it up to reprobation; and if the evil could have been remedied by zealous denunciations from the pulpit and the press, it would long since have ceased to be heard of in the church.

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If schism still prevails, the cause is not to be found in the want of warning voices, proclaiming that it is a horrid,'' detestable,' damnable offence.' Cawdry, a Presbyterian of the Protectorate, speaks of it as a crime so heinous and noxious, that no invectives against it can well be too great;' and Dean Sherlock declares it to be as damning a sin as idolatry, drunkenness, or adultery.' Nor has it failed, in our times, as we have seen, to be condemned in similar terms.

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It is unfortunate, however, that many who have thus strongly described the evil of schism, have mistaken its nature; having understood it to be the voluntary separation, in outward observances, of certain classes of Christians from another class, which has claimed authority to pronounce all the rest in serious error-as not following several customs and practices which are admitted not to be essentials by many of the most enlightened persons who observe them. This remark applies equally to those who, with Cawdry, have regarded everything but Presbyterianism as schism;' and the cursed fruit of toleration,' as to those who have ventured to assert, with Sherlock, that whoever separates himself from the Church of England, cuts himself off from the Catholic Church, and puts himself out of a state of salvation. Separation from the Church of England is schism.'' Now, without adding to what has already been advanced on the scripture-testimony concerning schism, as consisting, essentially, in the manifestation of an uncharitable, selfish, party-spirit, (whether attended with formal separation or not,) it may safely be affirmed that the sentiments just quoted would seem clearly to evince that, in charging others with being schismatics for separating from Independency a Great Schism. 1657.

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2 Continuation of Defence, etc. 1682. p. 389.

his church, a man may himself be a schismatic of the first order, under the guise of a 'sound Presbyterian'-or an orthodox Churchman'-or any other name. Schism is schism, whether exhibiting itself in the violent language of the Preacher of the Word at Billing-Magna ;' or in the more dignified anathemas of the episcopal dignitary.

Yet whatever may be the conduct which professing Christians pursue towards those who differ from them, none are disposed to admit that they themselves are acting uncharitably. A contentious Christian, or a Christian who is given to judge and to condemn others unjustly, is felt to be so great an anomaly, that all refuse to own the character as theirs-none plead guilty to the charge, Thou art the man.' Hence the apologies for an uncharitable, or an exclusive party-spirit— hence the disguises of schism.

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Uncharitableness and exclusiveness, in various forms, may be consecrated by the name of ZEAL FOR TRUTH. But should even essential truth be the object, unless the truth be pleaded for, or promoted,' in love,' zeal for it is no longer a christian virtue ; but a mere gust of passion, or the efflux of bigotry or party-feeling. Instead of being a hallowed flame kindled by charity, zeal may be strange fire, like that of Nadab and Abihu, which the Lord commanded not.' Even though

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