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universal character of God's church, called it a sect, the sect of the Nazarenes. As the disciples were nearly all from the Jewish nation, they were very naturally looked upon as another sect of that nation. In all these instances it is clearly seen that hairesis is correctly rendered "sect," which signifies a faction.

They are the follow11:19; Gal. 5: 20; 2 In the last the word

There are five more instances of hairesis in the Greek New Testament. In these the word. is not, we may say, translated at all, but merely transferred with a slight change of form into "heresy" and "heretic." ing: Acts 24:14; 1 Cor. Pet. 2:1; and Tit. 3: 10. is hairetekos, referring to the sectarian instead of the sect. The word in Acts-"after the way which they call heresy"—is translated "sect" by Rotherham, Wakefield, A. Layman, Chas. Thomson, H. T. Anderson, Bible Union, Emphatic Diaglott, Young, and the New Version. In 1 Cor. 11: 19-"for there must also be heresies among you❞—the word is rendered "sects" by Thomson, Anderson, Bible Union, and Young; "parties" by Rotherham; "factions" by Emphatic Diaglott. In the passage in Gal. 5:20 the word for "heresies" is rendered "sects" by

Thomson, Anderson, Bible Union, and Young;
"parties" by Rotherham; "factions" by Dia-
glott; "divisions" by the New Version. The
word for "heresies" in 2 Peter 2 is translated
"sects" by Layman, Thomson, Anderson, and
Young; "parties" by Rotherham; "factions"
by Bible Union. The word for "heretic" in Tit.
3:10 is translated as follows: "A man that
causes divisions."-Bible Union. "A fomenter
of divisions."-Wakefield. "A party man.".
"A sectary."-Anderson.

Rotherham.
sectarian man."-Young.

"A

So, then, it is clearly seen that a heresy is a "sect," "faction," "party," or "division"; while a heretic is "a man that causes divisions," foments sects; or he may be simply a "party man," namely, one that holds to, and is zealous for, a sect or party, or, in plain words, as rendered in the excellent translations of Robert Young, of Edinburgh, Scotland, "a sectarian man." So utterly abhorrent in its nature and ruinous in its fruits is the sin of partyism or sectarianism, that God's true children are commanded to reject any one who is guilty of it after the first and second admonition-"knowing that he that is such, is subverted, and sin

neth, being condemned of himself." All these translations, even more clearly than the Common Version, prove that there is no sin more utterly abominated by the Word of God than that of sectarianism. Paul declared the Corinthians carnal, because inclined to be sectish, one saying, “I am of Paul, and another, I am of Apollos.' 1 Cor. 3:1-4.

In Gal. 5: 20 the word for "heresies" is translated in plain English "sects"; in several other versions the apostle pronounces them "the works of the flesh," and classifies them with adultery, fornication, idolatry, murders, drunkenness, revelings, and such like. It is an awful fact, but the Inspired Volume mentions no sin that is more hateful in the sight of God; and it can not be denied that sects are classified with the very darkest crimes. There must, therefore, be a way to escape this sin and the judgments of God that will be visited upon such as are guilty of it. The dreadful evil is surely not an unavoidable one. The very fact that God renounces it and commands us to reject and withdraw ourselves from sectarians proves that there is a foundation upon which we may stand clear. Let us see if we can find it. In the very

prayer in which Christ so earnestly and repeatedly besought the perfect unity of all his disciples, and all who would subsequently believe on him, w find him laying down the

COMPLETE BASIS OF ONENESS.

1. Not of the world. "They are not of the world, even as I am not of the world." "The men which thou gavest me out of the world." John 17: 6, 14. Here is the very first condition of entering into the required unity. This world is all cursed and confused by the malady of sin. The fall of the race not only separated between man and God, but also broke the human family into fragments, bringing hatred and strife into men's hearts. Jesus, however came into the world and wrought a new creation. In it are peace, unity, and harmony. But no man can enter the new creation and still abide in the old. Hence it is no marvel that the mass of sectarians, who conform to the world in pride, love the world in covetousness, and run with the world in all its popular amusements and abominations, persistently cry:

We must agree to disagree;

We mortals can not hope to see
The Word of God just all the same,
Until we reach a higher plane.

Certainly not; but they need not wait for the future to bring the higher state. Let them repent of their sins, deny themselves of the lusts of the flesh, and be saved out of this world by the transforming grace of God; then shall they have met the first conditions of discipleship and also the first conditions of oneness. But in coming out of the old world of sin into what shall we enter and abide?

2. In Christ alone. "That they all may be one: as thou, Father, art in me, and I in thee, that they also may be one in us." Verse 21. This is an important condition and basis of oneness. We can not hope to be one in any earthborn association, but we can and must be one in God and in Christ. They put darkness for light and light for darkness, who talk of joining some sect in order to be united. Every sect is a schism, and to join one is to partake of the sin of division, which is, as we have seen, extremely hateful in the sight of God. Of course, many have joined sects ignorantly, not discriminating between the church which is of God, and the sect which is of man; and our compassionate High Priest shows mercy to those who unwittingly go out of the way, provided they are only

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