some lawful cause (2 Cor. iii. 1.). The Colossians were enjoined to salute the brethren of Laodicea, and to cause their epistles to be read in the church of the Laodiceans, and likewise to read the epistle from Laodicea (Col. iv. 15, 16.). It is clear then, that the churches of Christ all held communion in various ways; aiding each other, exchanging salutations, admitting those who brought letters of commendation, to the assemblies and rites of the church, seeking for mutual advice. This was all instituted by the Apostles in accordance with the will of God. The same external communion and intercourse continued in the church. Thus the Roman church had a custom, accounted ancient in the second century, of sending pecuniary aid to that of Corinth, and many others. The same church, under its bishop, St. Clement, wrote to the Corinthians, exhorting them to unity. Ignatius, bishop of Antioch, wrote to many churches; Dionysius, bishop of Corinth, followed his example; the venerable Polycarp came to Rome to consult on the time of keeping Easter; and Anicetus, the bishop, to testify his communion, permitted him to consecrate the eucharist in his presence. Finally, the use of commendatory letters was universal; and the bishops and presbyters assembled in numerous councils, and sent their judgments and circular epistles to all churches throughout the world. 5. The doctrine of all Christians, from the earliest ages, was in perfect accordance with this apostolical a Dionysius, bishop of Corinth, states this in an epistle to Soter of Rome.-Euseb. Hist. iv. 23. Dionysius of Alexandria, also.-Euseb. vii. 4. b Euseb. Hist. iv. 23. v. 24. d Bingham, Origines Eccles. v. 1. s. 3. practice. They esteemed it a most grievous and inexcusable sin, to separate from the communion of the church; and regarded all who did so, as cut off from Christ. The very same doctrine has been confessed by professing Christians of all "denominations" in later ages, but I reserve for the succeeding section the proof of this general consent. SECTION II. ON SCHISM AND SEPARATION FROM THE CHURCH. Particular churches were instituted by the apostles in obedience to the divine will, not to divide, but to organize the church universal. Their establishment was necessary, to provide for the ordinary exercise of divine worship in common, and for the preservation of religion; because, from the universality of the Christian society, it was impossible that the same teachers should ordinarily instruct all nations; but this arrangement, which was rendered essential by the constitution of human nature, could never impair the sacred relations of fraternity and fellow-membership, which resulted from their mutual communion with God, nor the duty of external communion with all Christians, which followed from those relations. Hence the communion of the church is two-fold, and there may be offences against it in two ways: either in dividing the communion of a particular church, or in dividing that of the universal church. The one arises, when professing Christians divide, or refuse to communicate with the "Though the Church in the world be one, yet every city has its own Church, and it is one in all, for though there are many, it is one in many."-Hilarius Pictav. Commentar. in Ps. xiv. p. 62. ed. Ben. particular church of which they are members: the other, where particular churches refuse to communicate with the universal church; that is, with the great body of Christians. The offence against communion is called schism; and schism, in its extremest degree, is separation, dissent, or (as it is sometimes called) heresy. Division or schism is partial, when no rival worship is established, or when the communion of the great body of the church is not rejected, nor withdrawn by a legitimate judgment: but when one or more professing Christians separate themselves from the communion of a particular church, and from that of the great body of Christians, or are cut off from it by a regular and legitimate judgment, they are totally separated from the church of God. I shall first speak of voluntary separation from the church, and afterwards of separation by excommunication. 1. Schism, even in the smallest degree possible, was forbidden by the apostles: "I beseech you, brethren, by the name of Jesus Christ, that ye all speak the same thing, and that there be no divisions among you, but that ye be perfectly joined together," &c. (1 Cor. i. 10.); and the offence of raising such divisions was so serious, that they who were guilty of it were not to be treated as Christians,—they were to be separated from communion: "Now I beseech you, brethren, mark them which cause divisions and offences, contrary to the doctrine which ye have learned; and avoid them, for they that are such, serve not our Lord Jesus Christ" (Rom. xvi. 17, 18.). They are thus classed with "fornicators, covetous, idolators, railers, drunkards, extortioners,” with whom, also, Christians are "not to keep company" (1 Cor. v. 11.). If it be supposed, as it has been by some, that by "them which caused divisions," was here meant only such as excited disturbance in some particular church; how much more grievous was the offence of actually separating totally from the communion of Christians, establishing a rival worship, and a rival church, and endeavouring to seduce and tempt the brethren to forsake the society of the faithful, and of those pastors whom God had commanded them to "obey" (Heb. xiii. 17.). The Apostle, whose spirit was all charity and affection, in speaking of such men, reveals the awful truth that they had never been known to Christ: "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;" their separation was by an act of divine judgment, manifesting their estrangement from Christ: "They went out, that they might be made manifest, that they were not all of us." "But ye," he proceeds, addressing those that remained, "have an unction from the Holy One, and ye know all things" (1 John ii. 19, 20.). The character of separation is again drawn by Jude, the apostle: "These be they who separate themselves, sensual, not having the Spirit" (Jude 19.); and hence it was, that the Fathers taught that no good men can possibly be among those, who voluntarily forsake the church "Let no one imagine," says Cyprian, "that good men can depart from the church: the wind scattereth not the wheat, nor doth the storm overthrow the tree supported by a solid root. Empty straws are tossed by the tempest; weak trees are prostrated by the violence of the whirlwind. Such as these are execrated and smote by John the apostle, saying: They went out from us, but they were not of us,' &c." Augustine adds his testimony to the same doctrine: "Let us hold it as a thing unshaken and firm, that no good men can divide themselves from the church." It is not indeed to be supposed or believed for a moment, that divine grace would permit the really holy and justified members of Christ to fall from the way of life. He would only permit the unsanctified, the enemies of Christ, to sever themselves from that fountain, where his Spirit is given freely. "In the church," says Irenæus, "did God place the apostles, prophets, teachers, and every operation of the Spirit, whereof they are not partakers, who do not run unto the church, but defraud themselves of life by their evil opinions and most wicked deeds; for where the church is, there is the Spirit of God; and where the Spirit of God is, there also the Church and every grace exist." We may therefore conclude, that voluntary separation from the church of Christ is a sin against our brethren, against ourselves, against God; a sin which, unless repented of, is eternally destructive to the soul. The heinous nature of this offence is incapable of a "Nemo existimet bonos de Tritiecclesia posse discedere. cum non rapit ventus, nec arborem solida radice fundatam procella subvertit. Inanes paleæ tempestate jactantur, invalidæ arbores turbinis incursione evertuntur. Hos execratur et percutit Joannes apostolus dicens," &c.-Cypr. de Unitate, p. 256. ed. Pamel. b "Inconcussum firmumque teneamus, nullos bonos ab ea (ecclesia) se posse dividere." Adv. Parmenian. lib. iii. c. 5. с "In ecclesia enim, inquit, posuit Deus apostolos, prophetas, doctores, et universam reliquam operationem Spiritus, cujus non sunt participes omnes qui non currunt ad ecclesiam, sed semetipsos fraudant a vita per sententiam malam et operationem pessimam. Ubi enim ecclesia, ibi et Spiritus Dei, et ubi Spiritus Dei, illic ecclesia et omnis gratia."-Adv. Hæres. iii. 24. p. 223. |