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from the garment, and the rent is made worse 63. Χειρον σχισμα γινεται. The same phrase occurs in the parallel passage in Mark ". From this sense it is transferred by metaphor to things incorporeal. Thus it is used once and again by the Evangelist John, to signify a difference in opinion expressed in words. Of the contest among the Jews, concerning Jesus, some maintaining that he was, others that he was not, the Messiah; the sacred historian says, Σχισμα εν εν τω οχλῳ εγενετο δι' αυτου. So there was a division among the people because of him 65. Here, it is plain, the word is used in a sense perfectly indifferent; for, it was neither in the true opinion supported by one side, nor in the false opinion supported by the other, that the schism or division lay, but in the opposition of these two opinions. In this sense of the word, there would have been no schism, if they had been all of one opinion, whether it had been the true opinion, or the false. The word is used precisely in the same signification by this Apostle, in two other places of his Gospel marked in the margin"

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3. But it is not barely to a declared difference in judgment, that even the metaphorical use of the word is confined. As breach or rupture is the literal import of it in our language; wherever these words may be figuratively applied, the term oxioua

53 Matth. ix. 16.

64 Mark, ii. 21.

5 John, vii. 43.

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John, ix. 16. x. 19.

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seems likewise capable of an application. It invariably presupposes that among those things whereof it is affirmed, there subsisted an union formerly, and as invariably denotes that the union subsists no longer. In this manner the Apostle Paul uses the word, applying it to a particular church or Christian congregation. Thus he adjures the Corinthians by the name of the Lord Jesus, that there be no divisions or schisms among them ", ίνα μη η εν ύμιν σχισμαta; and in another place of the same Epistle ", he tells them, I hear that there are divisions or schisms among you, απεω σχισματα εν ὑμῖν ὑπαρχειν. In order to obtain a proper idea of what is meant by a breach or schism in this application, we must form a just notion of that which constituted the union whereof the schism was a violation. Now the great and powerful cement which united the souls of Christians, was their mutual love. Their hearts, in the emphatical language of holy writ, were knit together in love. This had been declared by their Master to be the distinguishing badge of their profession. By this shall all men know that ye are my disciples, if ye have love one to another. Their partaking of the same baptism, their professing the same faith, their enjoying the same promises, and their joining in the same religious service, formed a connection merely external and of little significance, unless, agreeably to the Apostle's expression", it was root

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ed and grounded in love. As this, therefore, is the great criterion of the Christian character, and the foundation of the Christian unity, whatever alienates the affections of Christians from one another, is manifestly subversive of both, and may consequently, with the greatest truth and energy, be denominated schism. It is not so much what makes an outward distinction or separation (though this also may in a lower degree be so denominated), as what produces an alienation of the heart, which constitutes schism in the sense of the Apostle; for this strikes directly at the vitals of Christianity. Indeed both the evil and the danger of the former, that is, an external separation, is principally to be estimated from its influence upon the latter, that is, in producing an alienation of heart; for it is in the union of affection among Christians, that the spirit, the life, and the power, of religion, are principally placed.

§ 4. Ir may be said, Does it not rather appear, from the passage first quoted, to denote such a breach of that visible unity in the outward order settled in their assemblies, as results from some jarring in their religious opinions, and by consequence in the expressions they adopted? This, I own, is what the words in immediate connexion, considered by themselves, would naturally suggest. I beseech you, brethren, that ye all speak the same thing, and that there be no divisions (schisms) among you, and that ye be perfectly joined together in the same mind and in the

same judgment 72. It cannot be denied that a certain unanimity, or a declared assent to the great articles of the Christian profession, was necessary in every one, in order to his being admitted to, and kept in the communion of, the church. But then it must be allowed, on the other hand, that those articles were at that time, few, simple, and perspicuous. It is one of the many unhappy consequences of the disputes that have arisen in the church, and of the manner in which these have been managed, that such terms of communion have since been multiplied, in every part of the Christian world, and not a little perplexed with metaphysical subtleties, and scholastic quibbles. Whether this evil consequence was, in its nature, avoidable, or, if it was, in what manner it might have been avoided, are questions, though important, foreign to the present purpose. Certain it is, however, that several phrases used by the Apostles, in relation to this subject, such as ouoppoνες, το αυτο φρονεντες, and some others, commonly understood to mean unanimous in opinion, denote, more properly, coinciding in affection, concurring in love, desire, hatred, and aversion, agreeably to the common import of the verb pove both in sacred authors and in profane, which is more strictly ren dered to savour, to relish, than to be of opinion.

5. FURTHER, let it be observed, that in matters whereby the essentials of the faith are not affect721 Cor. i. 10.

ed, much greater indulgence to diversity of opinion was given, in those pure and primitive times, than has been allowed since, when the externals, or the form of religion came to be raised on the ruins of the essentials, or the power, and a supposed correctness of judgment made of greater account than purity of heart. In the apostolic age, which may be styled the reign of charity, their mutual forbearance in regard to such differences, was at once an evidence, and an exercise, of this divine principle. Him that is weak in the faith, says our Apostle, receive ye, but not to doubtful disputations. For one believeth that he may eat all things: another who is weak, eateth herbs. Let not him that eateth, despise him that eateth not; and let not him who eateth not, judge him that eateth 73. One man esteemeth one day above another: another esteemeth every day alike. As to these disputable points, let every man be fully persuaded in his own mind, and, as far as he himself is concerned, act according to his persuasion. But he does not permit even him who is in the right, to disturb his brother's peace, by such unimportant inquiries. Hast thou faith? says he; the knowledge and conviction of the truth on the point in question? Have it to thyself before God. Happy is he who condemneth not himself in that thing which he alloweth 75. And in another place, Let us, therefore, as many as be perfect, be thus minded ;

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