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do the works of God; and the city of Ephesus with its Christian church is our witness and our warning. Let us therefore, brethren, every one remember from whence we are fallen, and repent and do the first works; then shall we have peace with God through our Lord Jesus Christ, and contribute our portion to wards rendering our church and nation the joy and glory of the earth, which may the Lord defend and

prosper.

Miscellaneous.

SWEDEN. CARLSTAD.-Sabbath is calculated in Norway and Sweden to begin, similar to the mode of the Jews, on Saturday, commencing at six o'clock at night, and ending at the same hour on the following evening. Thus, after the expiration of this hour, the inhabitants, like Romanists after their mass, indulge in every kind of amusement, and repair to the theatre. Having occasion to visit a family here on Sunday evening, how surprised I was, nay shocked, to see a miuister of the church I heard a few hours before preach in it, sit down, deliberately and keenly engage in a game of whist! Was this, I ask, keeping the sabbath day holy, as all are commanded to do under the thunders of Sinai, and those denunciations of the God of heaven in commemoration of finishing his works and "resting on the seventh day;" besides, to keep alive the resurrection and ascension of the Prince of Life to the right hand of the Majesty on high? Compare this with the marked manner in which the Lord's day is so solemnly kept north of the Tweed, and where an act was passed by the Scottish parliament, expressly declaring that the clergy in that country who played cards, dice, or danced even on any day, should be deposed as altogether scandalous to the gospel.-Travels in Sweden and Norway, &c., by W. Rae Wilson.

ICELANDERS.-In stature the Icelanders are considerably above the middle height, and though not remarkably slight, I should say they were altogether a spare people. This only refers to the male part of the population, and may, perhaps, be attributed to their clothes fitting rather tight to their persons. The women, on the contrary, exhibit the reverse, and are rather plump. Both sexes are fair, but I was rather disappointed at finding that white hair, instead of being universal, is by no means as common as in Scotland and Denmark. The women keep their good looks longer than might be expected from the rudeness of the weather, and have a much livelier cast of countenance than the other sex. The men occasionally wear their hair long, but not so commonly as the Swedes; nor do I recollect more than two or three instances of the beard being allowed to attain a patriarchal length, though it is not at all unusual to see it verge towards it through neglect. In the character of the Icelanders I should say gloom prevailed to a great degree, and certainly the first impression on a stranger's mind will not be favourable to them. His patience will often be put to the test by their dilatory habits, and his temper will be further tried by their manners, many of which are very disgusting-such as transferring milk from one bottle to another through the medium of their mouths, and several other customs too offensive so be particularized; but he will find much honesty and wish to oblige, when it is in their power. Their hospitality should rather be measured by their wish, than their ability to treat guests well. Of pride they are by no means deficient; and they add to it a great degree of stubbornness, which they mistake for independence; and, though rarely warm, they are always courteous in their manner. As regards their intellect, they are above mediocrity, and

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only want room to exercise their talents, which cannot be denied them, when we call to mind that the first living sculptor, Thorwalsden, is an Icelander.Dillon's Iceland.

CHANCEL BUILDING.-Bishop Griswold, in his address to the convention of the eastern diocese, that was recently held in Boston, speaking of St. Stephen's church, Providence, observes-"I was pained in noticing the uncouth and inconvenient arrangement of

the chancel. I trust that none in this convention need being reminded of the absurdity of going back to the dark ages of Christianity for the models of our churches, or for the manner of worshipping in them, or of adopting any of the fooleries of ignorance and superstition. God requires us to act as rational beings, and not as idolatrous heathens. All the services should be performed in a place and manner the most commodious to the minister and people. Whether he preaches or prays, or administers the ordinances of Christ, he should be in the view of each and all of the congregation present. And in prayer it is quite as fitting that he should face them, as that they should face him. To turn from them to the communion table, implies the supposition that God is particularly present there, and sanctions the abominable doctrine of transubstantiation. God has promised to dwell in the hearts of his worshipping people, and Christ has expressly declared that, where a few of them are gathered together in his name, there he is in the midst of them. We are sure, then, that Christ is, by his Spirit, among the people; but we have no assurance that he is on the table, more than in any other part of the church. Our bodies are the temple of the Holy Ghost: but God has no visible representation on the earth, and forbids our making anyhis likeness is to be formed in our hearts. Let us not look back to Egypt, lest we perish in the wilderness.'"-American Episcopal Recorder.

IMPROVEMENT OF TIME.-The celebrated earl of Chatham performed an amount of business, even minute, which filled common improvers of time with utter astonishment. He knew, not merely the great outlines of public business, the policy and intrigues of foreign courts, but his eye was on every part of the British dominions: and scarcely a man could move without his knowledge of the man and of his object. A friend one day called on him when premier of England, and found him down on his hands and knees, playing marbles with his little boy, and complaining bitterly that the rogue would not play fair; gaily adding, "that he must have been corrupted by the example of the French." The friend wished to mention a suspicious looking stranger, who, for some time, had taken up lodgings in London. Was he a spy, or merely a private gentleman? Pitt went to his drawer, and took out some scores of small portraits, and, holding up one which he had selected, asked, "Is that the man?" Yes, the very person." "0! I have had my eye on him from the time he stepped on shore." All this was accomplished by a rigid observance of time, never suffering a moment to pass without pressing it into service. No one will try to improve his time, unless he first be impressed with the necessity. Remember that, at the very best calculation, we can have but a short time in which to learn all, and do all that we accomplish in life.Todd's Student's Manual.

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THE LATE BAPTISM AT WINDSOR.

DOES it never strike the mind of a Christian that there are some moments when all controversy should be hushed, and every thing tending to disturb the unity of the church particularly avoided? Are there not some seasons when a hallowed recess from the ordinary differences of feeling should be made among us, and every dispute silenced before the breath of universal prayer? Is there no authority demanding such a compact of devotion on special occasions; and, if so, are we not responsible for our observance of it? Alas! it is but too seldom that such reflections are made, and that responsibility of such a kind is felt. We live on, too much under a round of general convictions, arising from circumstances which are continually pressing themselves upon our attention; passing from day to day and from sabbath to sabbath in the midst of perpetually recurring duties; regarding ourselves too much as individuals, keeping only our individual observances, realizing only our individual responsibilities. We forget there are extraordinary occasions when this should cease, when, no longer detaching ourselves from the mass, we should unite in a common cause, breathing but one spirit, feeling but one duty. It is not difficult to observe this oneness in a worldly sense; for the multitude are always ready to join in schemes of carnal excitement: they are pleased with a public holiday and gratified by public licence. But we are now taking a higher estimate of the matter. There is a sanctifying influence upon the hearts of Christian men which softens down all the unevenness attending worldly-mindedness, and, supplying them with spiritual

VOL. XII.-NO. CCCXXXVIII.

PRICE 1d.

life, throws a heavenly calm over every vicissitude. And, as this is true in general, so it is in particular-even upon such occasions as those here spoken of. But then it is too often an individual affection; it thrives separately rather than aggregately; it does not spread from one to the other in a current of sympathizing interestedness; it is not suffered to lie upon the heart of each, as if, link by link, it formed one great spiritual chain, binding all in lively fellowship and national communion. Yet such should be the case. We have our national as well as our individual duties, and we can no more escape from the one than the other.

It is often overlooked that a nation, though made up of many, is yet one; and that its affairs, though conducted by a part, induce yet the responsibility of the whole. Consistently with which, we find that national sins are visited by national judgments. Why, for instance, was cruel Saul given to the Jews? As a national curse, because they were dissatisfied with the government of God, and so committed a national sin. Why came a famine for three years in the land of Israel during the time of David? Because of Saul's cruelty to the Gibeonites, as the Lord said when David inquired of him-"It is for Saul, and for his bloody house, because he slew the Gibeonites" (2 Sam. xxi. 1). Why came three days of pestilence in the reign of David? Because of the sins of Israel; for "the anger of the Lord was kindled against Israel, and he moved David against them to say, Go, number Israel and Judah" (2 Sam. xxiv. 1). Nor is there any thing to be wondered at in this treatment. God is pleased to regard a nation in the light

[London: Joseph Rogerson. 24, Norfolk-street, Strand ]

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of an individual moral agent, having respon- | ness of knowing that the "shields of the sibilities of its own, which, if not religiously earth belong unto God," and therefore are discharged, need some corresponding punish- subjects of his especial care.

ment and this punishment can only be inflicted in the present world, because in the world to come, unlike any other moral agent, it has ceased to exist. All this is sadly overlooked, and needs to be frequently enforced. But truly it is enforced daily. If we would but attend, there are more pathetic and powerful appeals to every one of us than any which paper can set forth. There is that which affects our own welfare-poverty, discontent, licentiousness, divisions-all that can speak to us through the organs of flesh and blood, and in letters of the most darkening reality.

SCHISM.

J. H. T.

BY THE REV. E. STRICKLAND, M.A.,
Curate of Brixton Deverill, Wilts.

No. III.

IT is often said, "it is an easy matter to talk of unity, but it is what never was or can be in the Christian church." This is not true; for there was a time when a real and solid union existed among the

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apostles and other believers of the early Christian church. The apostles were continually in the temple, praising and blessing God" (Luke xxiv. 53). Here was no disunion,but sweet and joint fellowship and com

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munion with Christ their Lord and Saviour, and with disposition we should imbibe. Again, “These all one another; and their peaceful temper and heavenly continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brethren" (Acts i. 14). And, when the day of pentecost was fully come, they were all with one accord in one place" (Acts ii. 1). When their numbers had increased to 3,120,"They continued steadfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers" (Acts ii. 42). And, when they had increased 5,000, "the multitude of them that believed were of one heart and of one soul" (Acts iv. 32). Here they were all of one mind and one practice; here was nothing like the scheme called comprehension, so much talked of by dissenters, which is an agreement to unite, yet allowing every one to follow his own ways. This would indeed be unity without uniformity, essence without existence, mere words and notions, and nowhere to be found in nature. This would be to exalt humour and caprice above God's law and reason and justice, to folvah, and to make religion consist wholly in interest. Because it leaves men to act as they please, it must necessarily form a system or systems exclusive of certain parts, and in some instances of the whole, of truth; it almost always makes a dead letter of scripture. Sectarianism seldom embraces the whole some part of living inspiration; it forms a kind of apocrypha within the inspired canon; and it always looks with suspicion and dismay on those parts of Well might the primitive Christians and early fathers God's word which thwart its plans and its fancy. of the church abhor and detest the awful sin of schism, which they declared excludes from the kingdom of heaven: "They that do such things shall not inherit his eleventh sermon on Matt. xii. 32, makes schism the kingdom of God" (Gal. v. 21). St. Augustine, in the sin against the Holy Ghost, which shews how heinous it was considered in his time. Scriptural unity then is more than comprehension, or mere assent affection, discipline, worship, and communion. Otherto unite: it is unity in the faith; it is unity in action, wise the Novations and Donatists would have been one, as they professed the same faith, while they dif fered in discipline. The Christian church is a com

low our own will rather than the commands of Jeho

These remarks have been occasioned by the late solemnity at St. George's chapel, Windsor, where the infant, who is at present heir to a mighty kingdom on earth, has been made the probationary heir of a far mightier one in heaven. It is that the blessings of this solemnity may be duly realized, which demands our national intercession. And herein we may remember for our comfort that baptism is the Lord's ordinance, and therefore always has his approbation and good-will, his presence ever attending it. We need prayer for faith to apprehend more fully and rely more firmly upon this truth, that it may strengthen us in the future, when hope may else seem dark, and give us fresh zeal in continuing to offer up our incense to the Most High. We may depend upon it, a great deal of our spiritual weakness results from not sufficiently taking hold of our covenant promises. Let us endeavour to get rid of such faintness on the present occasion, for it is no ordinary privilege we enjoy. How much of our own happiness as a nation depends upon the spiritual welfare of this infant! Shortly he will have risen into manhood, if the Lord spare him to us; and then on the throne will he not be either a curse or a blessing? There can be no neutrality of influence in any station of life or sphere of action; much more there, where the former is so exalted and the latter so extensive. How great, then, should be our national exertions in the unseen agency of spiritual supplication, that this influence may be directed in the right way. The events of the times point most significantly to the future as pregnant with many trials. He will need much support from on high. O how delightful if but one pulse would beat through the people, warm with a burning emotion of true Christian loyalty! How imposing the thought of their acting, as made to the Holy Spirit for purification of heart, and it were, a sponsor to this child! Without the extinction of all pride and self-will. It was a doubt we ought to do so. Let us act up to principle among the Romans, a brave and wise our duty then, remembering the importance sacrifice their private enmities and quarrels to the people-donare inimicitias reipublicæ―to give up and of our own responsibilities, and the blessed-public good, and the safety of the commonwealth.

munion (1 John i. 3, 6, 7); and is shown to be so from her eucharistic communion (1 Cor. x. 17). To

preserve this communion inviolate, prayer must be

And nothing can maintain the church of God amongst | last hour of the Jewish church, or it is the last disus, but such conduct among ourselves (see abp. Til-pensation); and, as ye have heard that antichrist shall lotson's works, fol. ed., vol. i., p. 175).

Now, taking the divine scriptures for our guide, do they teach us to consider schism as a good or an evil? Certainly as an evil; and it may be safely considered an exotic, for Christ said, "Every plant which my heavenly Father hath not planted, shall be rooted up" (Matt. xv. 13). The propagators of schism and false doctrine are "withered branches" (John xv. 6); "false apostles, deceitful workers, transforming themselves into the apostles of Christ;" they are "false brethren" (2 Cor. xi. 13, 26); "false prophets" (Matt. vii. 15); "false brethren unawares brought in" (Gal. ii. 4); and "grievous" and " ravening wolves" (Acts xx. 29; Matt. vii. 15). Sects are pieces cut off, and, like rays of light separated from the sun, they soon become extinct. As a stream cut off from any connexion with its source, they at last fail. The history of the Christian church teaches us this lesson. The numerous sects that existed in former times have passed away, and many have scarcely left their name behind them. And the present state of dissent in this country affords a powerful and instructive warning to every reflecting Christian. The state also of the churches abroad, which at the reformation overlooked scriptural truth, and disregarded that apostolicity to which our national church so wisely adhered, reminds us of the same fact. "At first they looked flourishing and green, but how are they now? Are they not withered and dead? And is not the poison of Socinianism, or semi-infidelity, corroding even their withered substance? And what is the state of dissent in this country? Where are all the old nonconformist churches which once looked so flourishing and green? The Eclectic Review' (Feb. 1832, p. 109) tells us, that out of 258 old nonconformist churches, no less than 235 of them are now withered and dead-now unitarian or Socinian. And what are the remaining twenty-three, but mere fossils of society?' And look at the state of the independent societies at the present moment; are they not, as a dissenter justly remarks, in a position the most undesirable to a well-ordered mind?' (Remarks, &c. p. 9). There are, to be sure, some exceptions, but then what guarantee is there for their continuing in their present state?" (Letters by L. S. E., p. 124.)

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Schism, which is a great sign of carnality (1 Cor. iii. 3) is excused in some measure by certain dissenters, who say it does not mean actual separation into distinct communions. Dr. Owen earnestly contends that it signifies no more than division and contention among the members of the same church, without the breach of church communion; and therefore separatists are not properly schismatics. But I do not know what he gains by this, when separation in the apostles' days was looked upon as a much greater evil than schism, and that none but heretics, or apostates from the truth of Christian doctrine, were in those days guilty of it. That there were divisions from the church in the apostles' days we learn from St. Paul's epistle to Timothy: "For of this sort are they which creep into houses (no doubt to hold secret and illegal meetings), and lead captive silly women laden with sins, led away with divers lusts, ever learning, and never able to come to the knowledge of the truth. Now as Jannes and Jambres withstood Moses, so do these also resist the truth; men of corrupt minds, reprobate concerning the faith" (2 Tim. iii. 6, 7, 8). They opposed themselves against the apostles of Christ, who were the only teachers, with those they appointed, of the true religion; and were that to the Christian church which Moses was to the Jews; which plainly signifies that they set themselves up against the apostles, and gathered churches in opposition to them. Of such separatists St. John speaks, whom he calls antichrists. "Little children, it is the last time (the

come, even now are there many antichrists (persons in opposition to Christ); whereby we know that it is the last time. They went out from us, but they were not of us; for, if they had been of us, they would no doubt have continued with us; but they went out, that they might be made manifest that they were not all of us" (1 John ii. 18, 19). Where the apostle expressly affirms that they went out from them, i. e., forsook the Christian assemblies; by which he proves that they were not of them, i. e., that they did not belong to the same body and society, but had entertained such doctrines as were destructive to the Christian faith; for otherwise they would not have separated from the Christian church. Now this necessarily supposes that Christian communion is so indispensable a duty, that no man can carelessly separate from the Christian church, without at least bringing his Christianity into question; that nothing can reasonably tempt men to a separation, but their renouncing some great article of the Christian faith; nor can any thing justify a separation, but such corruptions as destroy the faith once delivered to the saints: for otherwise there had been no force in the apostle's argument to prove that they were corrupt in the faith from their separation (see the Introduction to Dr. Sherlock's practical discourse of religious assemblies.)

If dissenters say they are not schismatics, which they do (see T. Binney's "Dissent not Schism"), on what scriptural grounds do they justify their being separatists? Truly they are in a dilemma, as well as the Romish separatists. Only error in fundamentals, gross superstition and idolatry, can justify separation. But our church is free from these evils, which, as the "Eclectic Review" says, "it cannot be denied, professes the life-giving doctrines of the gospel, favours every great principle rescued from Rome by the reformers, and puts into the lips of the people a language of devotion unrivalled in majesty, beauty, propriety, and comprehension" (Dec. 1829). Lack of ministers, deficiency of the means of grace, and the abuse of the ministration of holy things, and the scandal occasioned thereby, do not justify division; for faithful and pious adherence to the church would rectify these and all other evils: it would enforce discipline, discipline would correct abuses, and correction would effect reform. But carry out dissent, of whatever kind it may be, into practice: it issues in endless divisions, creates confusions, and makes men infidels! "Dissent is a sort of outlet from the fertilizing river of Christianity into the dead sea of infidelity" (Preface to Letters by L. S. E.). "Our dissent," says the "Eclectic Review," "is itself fraught with dissent, and breaks and breaks again into distinct masses, as often as any excitement, local or general, puts the body in motion" (Sept. 1831, p. 192). Had Phinehas retired from the church, the plague would not have ceased. Had our blessed Lord retired from the temple service, because the place was polluted by selling doves and changing money, he would have allowed imperfections and. abuses to have remained. But, elevating his zeal to the occasion, he made " a whip of small cords," and corrected their desecrations (see Budd's Exposition of the Thirty-nine Articles, pp. 205-207). It would be well to follow the advice of Ignatius to the Philadelphians: "As becomes children of light and of truth, flee divisions and false doctrines; for, where the shepherd is, there do ye as sheep follow him."

Now it would appear that the different sects among the Jews did not separate into distinct assemblies for worship, but all worshipped at the temple; as even the Christian Jews did while the temple stood, as it appears from what happened to St. Paul at Jerusalem, the last time he went thither (Acts xxi. 20, 24); yet they were distinguished by different opinions, rights, usages, and schools; and, which is usually the effect

of such distinctions, by different interests and affec-
tions (Dr. Sherlock, p. 10). But we are in a far worse
condition; we have endless sects, with endless con-
venticles. The primitive Christians allowed no sepa-
rate assemblies, no congregations but what met in the
public church. "If any man took upon him to
make a breach, and to draw people into corners, he
was presently condemned, and a suitable penalty put
upon him. When Eustathius, bishop of Sebastria (a
man pretending to great strictness and austerity of
life) began to cast off the discipline of the church, and
to introduce many odd observations of his own-
amongst others, to condemn priests that were married
to fast on the Lord's day, and to keep meetings in
private houses, drawing away many, but especially
women (as the historian observes) who, leaving their
husbands, were led away with error, and from that
into great filthiness and impurity: no sooner did
the bishops of those parts discover it, but, meet-
ing in council at Gangra, the metropolis of Paph-
lagonia, about the year 340, they condemned and
cast them out of the church, passing these two
canons among the rest: 'If any one shall teach
that the house of God is to be despised, and
the assemblies that are held in it, let him be ac-
cursed: If any man shall take upon him out of the
church privately to preach at home, and, making light
of the church, shall do those things that belong only
to the church, without the presence of the priests,
and the leave and allowance of the bishop, let him be
accursed.' Correspondent to which the canons called
apostolical, and the council of Antioch ordain, that
if any presbyter, setting light by his own bishop, shall
withdraw and set up separate meetings, and erect an-
other altar (i. e., says Zonaras, keep unlawful con-
venticles, preach privately, and administer the sacra-
ment) that in such a case he shall be deposed, as am-
bitious and tyrannical, and the people communicat-
ing with him be excommunicated, as being factious
and schismatical; only this not to be done till after
the third admonition" (Dr. Cave's Prim. Chris., part
i., chap. 7, p. 110). There are many at present who
go either to the church or the meeting house, as their
fancy suggests. Now it is quite clear when they
communicate with us occasionally, they might do so
easily always, and escape the sin of schism. It was
never thought lawful till these late days to separate from
a lawful communion, though there might be acknow-
ledged defects in it; and in what communion is it not
the case? The Brownists separated from us, calling
our worship and government unlawful, idolatrous, and
anti-christian-things more easily said than proved.
They objected to forms of prayer; yet it appears they
had them in the apostles' days, although St. Chry-
sostom says there were then gifts of prayers, and hence
not so great a necessity for forms. They objected to
what they called carnal ceremonies, but these afforded
not just cause for division. The church in St. Augus-
tine's time almost groaned under ceremonies, yet he
did not separate (epistle to Januarius, p. 213), nor
should they; they charged the church with injustice,
but, as this is an infringement on the rules of natu-
ral or civil right, it cannot be so easily proved. But
the old nonconformists, who thought they could not
conform as ministers, conformed as laymen, both in
prayers and sacraments; they condemned schism, and
proved that communion with the church of England
was lawful, and therefore that separation was sinful.
"And I dare challenge (says Dr. Sherlock) any man
to show me, from the first beginnings of Christianity,
that ever it was thought lawful to separate from a
church where we might communicate without sin,"
p. 161 (see also pp. 181, 185, 243). How is it then
that, schism being carnal, so many are disposed to
look for the best men among schismatics? We see in
what esteem our church was held by the non-
conformists, as it appears from the following extract

from Howe. "We, for our parts, who, because in some things we conform not, are called nonconformists-whereas no man conforms in every thingare not allowed to be counted members of this church by those that take denominations, not from the intimate essentials of things (as sameness of doctrine, and the institutions of Christian worship), but from loose and very separable accidents. Yet, thanks be to God, we are not so stupid as not to apprehend we are under stricter and much more sacred obligation than can be carried under the sound of a name, to adhere to those our reverend fathers and brethren of the established church, who are most united among themselves, in duty to God and our Redeemer, in loyalty to our sovereign, and in fidelity to the protestant religion; as with whom, in this dubious state of things, we are to run all hazards, and to live and die together. And we cannot disallow ourselves to hope that our reverend fathers and brethren will conceive of us, as humbly dissenting from them without diminution of that great reverence which their real worth claims from us, and without arrogating any thing unduly to ourselves on that account. For, though we cannot avoid thinking we are in the right in those particular things wherein we differ, yet at the same time we know ourselves to be far excelled by them in much greater and more important things" (Portfolio, p. 343).

If we look at scripture we see the sad effects of disunion. Satan first broke the unity of heaven, and was cast down to hell. Cain, being of that wicked one, fell into envy, and slew his brother in a quarrel which was altogether of a religious kind; he went out from the presence of God, i. e., from the church as it then was, a fugitive and a vagabond in the earth; and built a city (because, as Dr. South wittily observes, there was not yet a city built for him to pull down), in a state of separation from that part of his family in which the church was continued in the line of Seth. The schism of Cain was continued till the flood came and destroyed them all; corruption having become general through the intermixture of the members of the church with the posterity of Cain, the people of the schism. The crime of Korah and his company, of Jeroboam and the ten tribes, was wholly that of schism. The man of God (1 Kings xiii. 8-9) was sent to Bethel, the conventicle of the calf, and because he ate and drank there, contrary to the command given him, he was slain for it (ver. 23). The Samaritan schismatics were reckoned among the heathen by our Saviour"Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not" (Matt. x. 5). Uzziah, though king, was struck with leprosy for intruding into the priest's office, and cut off from the house of the Lord (1 Chron. xxvi. 21). Schism, it is clear, partakes of the nature of spiritual adultery. The ark of Noah was a figure of the church: there can be no salvation out of the church, in the same way that there could be none out of the ark. Christ's seamless coat was not divided, which signified the unity that should exist in the church. Ahijah (1 Kings ii. 30-31) rent his new garment into twelve parts to show that there should be a schism among the tribes. Rahab was ordered to gather all her friends into her house, that they might be saved; if any were found without, they were to perish (Josh. ii. 18). The paschal lamb was to be eaten in one house; none was to be cast out. The old Jerusalem was a pattern of the new; there was one temple and one altar: all the rest of the world were without. The church of Christ is a fold of sheep under the protection of the Great Shepherd of men's souls; if a sheep strays, it is in the way of the wolf. The word " disorderly," in Greek, araкToç, is found four times in the New Testament, viz., 1 Thes. v. 14, 2 Thes. iii. 6, 7, 11. It is a military term, signifying out of the ranks, and appears in every instance to have reference to schism. "We exhort you, brethren, warn them that are un

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