only form with which the church of Christ can, in this country, visibly consistor at least the form under which alone its officers and sacraments ought to be fully recognised-is too serious in its effects, past, present, and to come on the entire complexion of religion, to pass without remark. Nor can a claim so important in its bearings and results, be admitted as conclusive, without a warrant plainly bearing the stamp of heaven. "Can this exclusive claim, then, be divinely sustained? Is there scripture ground for making the episcopal form of church government, and especially the diocesan form, essential to unity; and for declining to hold fraternal union with other Christians, on the same principles which allow them to retain their conscientious distinctions, and yet to be united in visible fellowship-as in visiting each other's sanctuaries, in the interchange of ministerial services, and in hearty co-operation to promote every good work?"-Schism, p. 104. There is then an appeal to the New Testament, and a very searching examination of ecclesiastical antiquity, which we strongly urge our readers attentively to examine, as the Oxford theologians so confidently refer to it." We have not space to enter into the subject, and can only state the general conclusion. "Now it cannot be doubted by any one who impartially examines these and other testimonies from the fathers of the primitive church, that the episcopacy which first prevailed, was congregational or parochial; and that whatever authority there may be in early precedent, that authority is certainly not in favour of Diocesan Episcopacy. To make it essential, therefore, to the constitution of the church, is to introduce an innovation into the terms of unity, unknown to the first ages, and to say the least, as indefensible on the ground of historical precedent as it would be to contend for either Presbyterianism or Independency as indispensable to the unity of the body of Christ."-Schism, p. 153. "From the above statements of modern writers of different schools and times, as well as from the testimonies of the fathers previously adduced, we may learn that there was little, if any thing, in the congregational or earliest form of Episcopacy, which may not be said to have been more or less practised in modern times, among various denominations of Christians; and that ecclesiastical antiquity, so far as it can be regarded as an unimpeachable witness, and a faithful interpreter of scripture precedents, confirms the position with which we set out, that NO ONE FORM OF GOVERNMENT OUGHT TO BE INSISTED ON, TO THE EXTENT OF MAKING IT ESSENTIAL TO THE VISIBLE UNITY OF THE CHURCH OF CHRIST."Schism, p. 169. Consulting the precepts of the New Testament, and the principles upon which the apostles acted, no point is clearer to our minds, than that the unity imposed upon the church does not imply a state either of complete independence, or of absolute subjection on the part of its members-either their ceremonial or their mental uniformity-but that it does imply a fellowship of feeling, founded upon a common reception of fundamental truth, to be exhibited in respecting each other's differences, in aiding each other's efforts, and in recognising the validity of their claims to communion with Christ, who give the evidence required by the Scriptures of being his disciples. Christians We advise all readers of the Puseyite productions to be cautious in admitting their quotations and references without examination. There has been an important mistranslation of Tertullian; and when reading an argument, purporting to be founded upon a certain fact in the New Testament, we turned to the New Testament, and found the fact to be precisely the reverse of what was stated. We make no comments, but advise caution. have too often erected a tribunal of their own, and judged by their own views, instead of repairing to the tribunal, and reverencing the views of their Master; the consequence has been, that they have not "judged righteous judgment;" they have not maintained the "unity of the spirit in the bond of peace;" they have been banded into different sections hostile to each other; or if not absolutely hostile, they have more nearly resembled Arctic meteors, glittering in cold and distant brightness, than the sunbeams of the summer's day, mutually streaming from the same source, and mutually blending to warm and cheer the world. We hold that no church is to be unchristianised, merely on account of its modes of worship and forms of discipline; and that no man is to be treated as a "heathen man and a publican," because his opinions are not all in harmony with ours: both the church and the man must be brought to the "law and the testimony," and measured by the standard of God's word; and then if they are found holding the head and exhibiting the essential signs of discipleship, they are to be "esteemed very highly in love for their work's sake, they are to be honoured as those for whom Christ died, they are to be associated with in sacred fellowship when occasion offers; and just in proportion as this is not done by any party, no matter whether they wear an Anglican surplice or a Geneva cloak, employ a baptistery or a basin, they are guilty of dividing the Lord's body, and rending asunder his flock. It is not needful to unity, that believers abandon their denominational predilections, and enrol themselves under the same name; for just as the waves of the sea are distinct while the ocean is one, so may the followers of the Saviour be externally separate, and yet the church be one. 66 We know that some have felt considerable difficulty in defining, who are to be embraced in the arms of christian charity; and they have spoken and written as vaguely upon the question, as though the epistles of Paul had never been penned, or the plan of salvation been revealed. We must candidly confess, however, that it has ceased to be to us a thing hard to be understood," for it is long since we thought the line between the church and the world such a delicate spider's thread as to require superior optics to see it. By the cross of the atoning Saviour we have taken our stand, ready to give the hand of fellowship to all who trust therein, with a confidence enlightened and a faith sincere, however erroneous in our judgment may be some parts of their creed, or superstitious some of their observances. Let an individual but "love our Lord Jesus Christ in sincerity," depending upon his sacrifice for acceptance, and walking before him with humility-then let him take what name he chooses, submit to what ecclesiastical rule he pleases, fast when he likes, pray where he likes, and worship how he likes-let him join "in service high and anthems clear," or go where "Dundee's wild warbling measures rise," listening to a presbyterian chant-we are prepared to hail him as a "brother beloved," a child of God, and an heir of heaven. He may be clearly wrong, to our apprehension, in many of his opinions, and austere in many of his habits; we may lawfully reason with him, and oppose the propagation of his views; but we have no more right to disdain communion with him in the fellow ship of the gospel, than an angel has to pluck the crown away from the head of his fellow-angel, or spurn him from his place before the throne of God! Crabbe, though a better poet, we fear, than a theologian, has admirably expressed the faith we hold, upon this point, in the following lines: "What is a Church? Let Truth and Reason speak, Of all professions, and in every place."" We are no poets, but we are tempted to try an alteration of the above, accommodated to the spirit of Puseyism, and if Professor Keble chooses to put our composition in any forthcoming edition of the Lyra Apostolica, he is perfectly welcome to it. We know that it expresses, in substance, his views. What is a Church? Let Oxford gownsmen speak, Howe'er like dogs they still may bite and bark." The second part of Professor Hoppus's volume is devoted to "Schism," in which its nature, causes, evils, sinfulness, and cure, are minutely examined. No word in the vocabulary of language has been more ill-used and misapplied than this. The Pope hurled it at Luther for denying the supremacy of Peter, and the infallibility of his would-be successors-the prelates who surrounded the throne of Elizabeth, James, and Charles, branded the puritans with it, for questioning the right of endowed episcopacy to force the adoption of its ceremonies and garb-the stout-hearted northern presbyterians advanced it against those who did not range themselves beneath the banner of the Solemn League and Covenant-the anabaptists used it with reference to all who refused to believe that baptism and dipping were synonymous-while the rigid disciples of early Independency too often levelled it at the rejectors of their ecclesiastical platform. Going back to the time of the Commonwealth, and listening to the various parties who formed the Christendom of England exercising the "gift of utterance," it might be imagined that there was but one sin of which they were cognizant, "Schism ;" and that adherence to the particular views of each was a condensation of all possible virtues. The lapse of two centuries has not altered the nature, or detracted from the sinfulness of schism: the distinctions between right and wrong, good and evil, are eternal as the throne of heaven, and immutable as the character of God: but its import is now better understood, and hence, truth constrains us to place many of those who criminated others with the sin, amongst the number of the sinners. In western Europe there are only two principal sects, who still cling to the antiquated and unscriptural notions of their fathers, who saw heresy in every deviation from their own standard, and schism in what was merely a conscientious preference. The Archbishop of Canterbury, and all his mitred brethren, gowned subordinates, and church-going civilians, are schismatics in the eye of Rome; while all who are not christened, catechised, confirmed, married, absolved, and buried under the auspices of episcopal protestantism, are schismatics in the eye of Lambeth. But what do these much abused Greek characters mean, EXIΣMA? Literally, a "rent"-metaphorically, a division in feeling and sentiment, a want of moral harmony, a defect in sympathy. The New Testament usage of the term does not justify us in deeming the secession of any number of individuals from a particular church, a schism; neither does it authorise us to restrict the phrase in its application to a rupture that is outward and visible. Separation merely changes the relative position of two parties; the guilt of schism may be contracted as much by the one as the other; and it may be contracted by both, or by neither, a fact which can only be determined by a reference to the views and spirit of each. On the contrary, the outward oneness of a church is no proof that the schismatic principle does not prevail in it; there may be totally diverse sentiments entertained, and hostile feelings cherished by its members; and just in proportion as this is the case, is it chargeable with the sin of schism, notwithstanding its visible uniformity. Where there is a violation of that brotherly love which should prevail among Christians—a departure from that law of dependence and concord imposed upon thema temper that is unkind, a faith that is unscriptural, and a practice that is impure-there, and there alone, is schism, whether connected with separation or not, whether the act of an individual or a party. "From the entire testimony of Scripture upon this subject, we may conclude that the schisms condemned were such differences of opinion and of feeling, among the members of one particular church, on matters connected with their common interest, as professed Christians, as produced heart-burnings—alienation-contention-party-spirit-and other uncharitable tempers, and unseemly conduct."-Schism, p. 227. "Having now considered the only places in Scripure in which the term schism is employed in reference to the church, we find ourselves brought to the following general conclusion-a conclusion replete with interest and important instruction for every Christian and christian church in Christendom-that an exclusive, factious, and uncharitable spirit, wherever, and in combination with whatever, it may exist, is essential schism."-Union, p. 89. If this view of schism is correct, and we have the authority of the apostles for it, it is obvious that to avoid it, Christians of all denominations should be careful to maintain a proper temper of heart, and exercise the utmost vigilance over the affections. They should "put on bowels of mercies," and "be forbearing one another, and forgiving one another;" they should "lay aside all malice, and guile, and envies, and evil speakings;" they should strive to "do all things without murmurings and disputings," and to be "blameless and harmless;" they should shun the action that will wound, the smile that will betray, and the word that will exasperate; they should not allow difference of opinion to produce alienation of heart; they are Bound to adorn themselves with the "ornament of a meek and quiet spirit," "walking in wisdom towards them that are without," and in charity towards them that are within-just as the law of gravitation in the physical universe tends to combine all matter together, and to draw it to one common centre, so should the law of love in the N.S. VOL. III. 30 church, bind all its members in one sweet and harmonious compact, and attract them to one common centre in Christ. The temper of the primitive Christians is beautifully pourtrayed in the following passages: "The latter was the unity of the primitive church, before superstition and ambition had changed its character. Hence a strong reciprocal affection-an identity of feeling, of interest, and of aim-common joys, sorrows, dangers, hopes, and fears-and amidst all diversities of natural disposition, or acquired habit, a likeness in the elements of character, such as no mere human agency could effect. It was not necessary to know each other personally-to know of each other's existence was enough. Christian love could waft its benevolent desires, from the churches of Asia to the church of Corinth; and could transmit its sympathies from Macedonia to Judea. Those who had never seen each others' faces, all met in spirit at the throne of that grace which had made them one: and mutual intercessions ascended to heaven, from those who would never know one another on earth. They who loved an unseen Saviour, not only loved his image when it stood before their eyes, but even when it was ideal; and the prayers that reached heaven rose from hearts large enough to embrace the whole brotherhood of Christ, from Mount Imaus to the Atlantic, and from the Rhine to the Nile."Schism, p. 195. Hence, they exhibited a union, not merely of individual Christians, but of churches. Having professed, by baptism, their faith in Christ, they were cordially received to the communion of the Lord's supper; and having joined in that feast of christian fellowship, with one church, they were deemed eligible to communion with every other church. Tokens of christian salutation and offices of brotherly love were familiarly exchanged. They were ready to unite in the church on earth with all with whom they hoped to meet and mingle in the worship of the church in heaven.-If ever the prayer of Christ that they all might be one was answered, it was then; when, whatever the internal state of particular churches, they exhibited to the world the sublime and glorious spectacle of a universal agapa, to which every christian brother on presenting the tessera of discipleship, received the cordial welcome of a friend of Christ."- Union, p. 81. We have a remark to make upon each of these passages. Could not Professor Hoppus have found a spot better known than Mount Imaus? The Atlantic is an old acquaintance, but we will venture to assert that few of his readers have ever heard of the mountain, and will as soon think of connecting it with the Andes as Taurus. Mr. Harris, also, in a book written for the multitude, should have avoided such expressions, as " a universal agapa," and the “tessera of discipleship." The mass of his readers, he may be assured, know nothing of that act of the Nicene council which sanctioned the use of the tessera in the church; and have never perused the dialogue between Hanno and Agorastocles, in the Ponulus of Plautus, explaining the purpose to which it was applied by the heathens. The importance of a fraternal state of mind among the disciples of one common faith, is evident, from the urgent exhortations of the sacred writers to maintain it, and from the high place assigned to it in the catalogue of christian virtues. Our Lord gave commandment repeatedly to his followers to "love one another;" and that he did not mean a mere professional kindness, appears from the fact, that he advanced his own love to them, as a pattern of that which they should exhibit. The "love of the brethren" is expressly declared to be one of the signs which testify to the individual consciousness of believers, that they are passed from death unto life;" and the lofty distinction 66 |
