SERM. fchifm, as of herefy: That, on the one XII. hand, we may never incur the guilt of a crime fo aggravated, (when it is at all a crime) and attended with such destructive confequences; nor, on the other, be at all alarm'd at it, when it is only a mere name, and brand of infamy. 16. 43. Schifm, in its original fignification, is no more than a rent, or a divifion. Accordingly in all the paffages of the New Teftament,except the text, where the words σχισμα and σχισμα/α are ufed,they are thus rendered by our tranflators. So we read, in one of our Saviour's allufions, that a Mat. ix. piece of new cloth, put to an old garment, taketh from the garment, and the rent is John vii. made worse. We read likewise of a divifion, or fchifm, among the people, i. e. of their entertaining different fentiments of Chrift. Several other paffages might be added, but these two are fufficient to shew that the word fchifm, as well as herefy, is us'd in an indifferent sense; and that the lawfulness, or unlawfulness of it, is entirely to be determined by circumstances. Common ufe, indeed, in our own language, always affixes to the term an idea of guilt; and therefore I am obliged in the follow ing discourse, in order to adapt it to mo-SERM. dern disputes, to confider it as a criminal XII. vitious thing, and fhall endeavour to state the true notion of it under that character. In general, then, there can be no fuch thing as fchifm, but in cafes where there is an obligation to unity and communion, fo that in order to define the nature of it justly, we must find out fome center of union, which is common to all Chriftians: And this must be either uniformity of fentiment in matters of fpeculative belief, or in external modes of worship and difcipline; or else, if it be unreasonable to expect either of these, the only center of unity that remains is charity and mutual forbearance, notwithstanding leffer differences, where there is an affent to all the neceffary principles of Chriftian faith *, and the profeffion of Christianity is prov'd to be fincere by a regular and virtuous life. * If it be ask'd, what thefe neceffary principles are? The answer is easy, viz. that unless we will leave room for multiplying articles of faith infinitely, they can be no other than what are exprefly required to be believed, in order to our obtaining the Chriftian falvation. And of this SERM. Let us examine this matter diftinctly. XII. And, I. As for uniformity of fentiment in matters of speculative belief, that can never be the common center of Chriftian unity, because it is in the nature of things impoffible. For in order to this, all mankind must have exactly the fame ftrength of understanding, the fame advantages, the fame manner of education, the fame paffions, prejudices, and interefts; but as 66 there this kind we find nothing in the whole New Teftament but that fingle article, that " Jefus is the Chrift, the Son "of God," including in it the belief of his miracles, and refurrection, and the extraordinary powers communicated to the Apostles, which are the standing evidence of the truth of the gospel. There are two paffages, in St. John's firft epiftle, fo distinct, and full to this purpose, that they can't be evaded by any arts of criticism, but what will confound and darken the plainest sense of words, and deftroy the very ufe of language: Whosoever shall confefs that Jefus is the Son of God, God dwelleth in him and he in God; chap. iv. 15. and again, Whosoever believeth that Jefus is the Chrift, is born of God, chap. v. i. So that every one that affents to this fundamental truth, and fincerely endeavours to understand the revelation, and act according to it, must be a true Christian, and intitled to the friendship and communion of Chriftians; and to deny him this privi. ledge, on whimsical notions of the importance, or neceffity of particular schemes, not exprefly warranted and fupported by fcripture, is unjuft, antichriftian, and fchifmatical. there is an almost infinite variety in all SERM. these refpects, differences of opinion will XII. neceffarily arife; and the contrary can't be hop'd for by any one that knows human nature, much less can it be required by the infinite wisdom of our fupreme governour. Befides, if all Christians must concur in the fame way of thinking about every controversy in religion, whose opinion shall prevail; and be made the public ftandard? Are the majority to decide for us?-How fhall we determine, every indi The without collecting the vote of SERM. Crify? Will it not drive us back to all XII. the errors and fuperftitions of Popery? Nay, will it not oblige us to renounce even Christianity itself for the Mahometan impofture, or Pagan idolatry, both of which, if the vote of the majority is to determine, feem to ftand upon a much better foundation? This is undoubtedly the point in which this principle must terminate, if pursued through all its juft and natural confequences; for the majority of Christians have no more a right to judge for the whole body of Chriftians, than the greatest part of mankind for all the reft of mankind. But if uniformity of opinion can't be fecured in this way; fhall we not be govern'd by the most learn'd and pious Christians, who are neither influenced by irregular paffion, nor fway'd by criminal prejudice, and have examin'd all the parts of religion with the greatest exactness and impartiality? I anfwer, that who are really the most learned and pious will be matter of endless difpute, and can never be certainly fix'd. Or if it could, there is ftill this objection against admitting their judgment as a decifive rule, that they |