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النشر الإلكتروني

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DISCOURSE III.

Of the Sin of SCHISM.

THE circumstance of the church being a society of CHRIST's forming, for the regular administration of the affairs of his kingdom, "for the perfecting of the Saints, for the work of the ministry, for the edifying of the body of CHRIST," Eph. iv. 12, points out the nature and quality of the fin of SCHISм.

The word tranflated Schifm,* which in modern language fcarce feems to have an appropriate idea annexed to it, is in the original derived from a verb,

* The word Schifm (according to the learned HAMMOND) comes from the passive verb, oxoa, which regularly fignifies being cut, or divided; but yet the fin of fchifm being an action upon himfelf, not a paffion from any other, it was of the nature of those paffives which note reciprocal action, or paffion; which ST. JUDE fully expreffes by αποδιορίζοντες εαυτες, the title which he gives the grand Gnoftick Schifmatics, that they cut off or divide themselves from the church. HAMMOND, therefore, understands the paffive verb, in this cafe, to be of the nature of the Hebrew Hithpael, which denotes reciprocal action; which he confiders to be very useful to fet down the true notion of schism, as it differs from all other things that border on it, particularly from excommunication, which is the cutting

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which fignifies to cut, divide, or separate; it must, therefore, relate to fome body capable of being divided or separated. Upon reference to the first chapter of ST. PAUL's Epistle to the Ephefians, we find that the church is called the body, of which CHRIST is the head. "The GOD of our LORD JESUS CHRIST," faith the Apostle," hath put all things under his feet, and gave him to be the Head over all things to the church, which is his body."

The church then, in the figurative language of Scripture, is the body of CHRIST. Upon further reference to the twelfth chapter of the first Epistle to the Corinthians, we find the fame Apostle arguing, : from the connection which fubfifts between the members of the natural body, to the neceffity of a fimilar connection fubfifting between the members of the fpiritual body. That no fchifm, no divifion or separation, should take place in one body more than in the other. "For," faith the Apoftle,* " as the natural body is one, and hath many members, and all

off others from the church; whereas ST. PAUL, fpeaking of the heretical Gnoftics, which were fchifmatics too, faith that they were autonatangila, fuch as condemned and excommunicated themselves; which is as perfect an evidence of the reciprocal action or paffion, as could be.-HAMMOND's Works, vol. ii. Answer to Schifm difarmed; p. 69, 70.

* I Cor. xii. 12, 13.

the members of that one body, being many, are one body; fo alfo is CHRIST, (or the church of CHRIST, confidered as that body, of which individual Christians are the members.). For by one spirit are we all baptized into one body." And the intention of our being thus baptized into this one body, or church of CHRIST, is, as the Apoftle* elsewhere informs us, that we fhould "all come in the unity of the faith, and of the knowledge of the Son of GOD, unto a perfect man; unto the measure of the ftature of the fulness of CHRIST: That we should not, like children, be toffed to and fro, and carried about with every wind of doctrine, by the fleight of men, and cunning craftiness, whereby they lie in wait to de ceive: but fpeaking the truth in love, might grow up into him in all things, which is the Head, even CHRIST; from whom the whole body," of the church, "fitly joined together, and compacted by that which every joint fupplieth, according to the effectual working in the measure of every part, maketh increase of the body, unto the edifying of itself in love." From whence it appears, that one great object in the establishment of the church upon earth was, that

* Ephef. iv. 13, 14, &c.

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it might become one great comprehensive society continually increasing in numbers and in strength; a firm, compact, indiffoluble body, fo fitly joined together, and connected by the harmony of its component parts, as thereby to be beft calculated to produce glory to GoD, and love among men.

"The church (fays Bishop GROVE, in his discourse on Church Communion) is a body of men, separated from the reft of the world, or called out of the world, (as the word exxaλɛ, to call out, from whence Ecclefia is derived, fignifies) united to GoD and themfelves by a divine covenant. The church is united to God, for it is a religious fociety inftituted for the worship of GOD; and they are united among themfelves, and to each other, because it is but one body, which requires an union of all its parts. This union with GOD, and to each other, which constitutes a church, is made by divine covenant. For the Christian church is nothing else but fuch a fociety of men, as is in covenant with God through CHRIST." Now as no covenant can originally be made for Gov, but by GoD himself; it hence follows, that God only can make or conftitute a church.

From this description of the church, as the body of CHRIST, the term fchifm, in its application to it,

denotes a divifion among the members of which that body is compofed; occafioned by a want of obedience to the government which CHRIST, by his Apoftles, fettled in the church; and a confequent separation from its communion, in contradiction to the divine plan of its establishment; the defign of which was, that all Chriftians fhould be joined together in the fame mind, and in the fame worship; "continuing," according to the primitive pattern, " in the Apostles' doctrine and fellowship, and in breaking of bread, and in prayers." Acts ii. 42.

Such is the nature and quality of schifm; which fin confifts in its being a direct violation of the order and government established in the church, thereby conftituting a species of rebellion against its Divine Founder.

Indeed as the word church, through the modern confufion of language, is understood to be applicable to all focieties of profeffing Christians, by what authority and under what teachers foever they may be affembled, there can be no fuch fin as that of fchifm in the world. For the fin of fchifm pre-supposes the establishment of a certain fociety by Divine authority, with which all Chriftians are obliged to communicate. Now if the church, instead of being a society esta

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