ing 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. The immediate occasion appears to have been, an overweening attachment to creatures, the instruments of the Head of the church, in the work of salvation. The evil did not lie in simply preferring the ministry of one of these servants of Christ, to that of another; but in the factious adoption of party-names. Even those who said 'I am of Christ,' were rebuked with the rest, who said 'I am of Paul,' or 'I am of Apollos,' or 'I am of Cephas:' for those who thus called themselves by the name of Christ, did so in the same spirit; and their language implied the uncharitable insinuation, that others did not love the Saviour so much as they. All this was utterly opposed to that prudent forbearance, that peaceableness, lowliness of mind, love, and union, which are the life and glory of a christian society.

SECTION III.

USE OF THE TERM SCHISM, IN ECCLESIASTICAL HISTORY, AND IN MODERN TIMES.

ABOUT fifty years after the first schisms of the Corinthian church, the same spirit of discord again broke forth. As before, the discipline, and not the doctrine of the gospel, was concerned: nor does any formal separation appear to have taken place. The circumstances, however, were different. Instead of an almost idolatrous attachment to ministers, as formerly, there was now a want of sufficient respect for them. According to Clement, of Rome, certain presbyters were dismissed from their ministry, without cause; and much contention and confusion again prevailed.

With a view to exhort the Corinthians to peace and union, Clement wrote a persuasive, not an authoritative epistle, in the name of the Church of Rome; which Christian Society evidently took a brotherly and friendly interest in the welfare of the church of Corinth. For as yet, man had not assumed the right to issue edicts in the church of Christ; and there was no higher relation among Christians, than that of brethren. Schisms were deplored with all the tenderness of christian grief,

and rebuked with all the fidelity of christian honesty; and every attempt which christian prudence and charity could dictate, was made to heal the mischief: but as yet, no effort was put forth to remedy these feuds by force of mere authority; or to subdue the agitations of the church, by impairing its freedom.

1

3

Alluding to the state of the Corinthian church, previously to the present dissensions, the excellent Clement remarks: 'Ye were sincere, and without offence, and forgetful of mutual injuries. All faction and all schism 2 were hateful to you. In reference to existing evils, he thus proceeds: 'Blessed are those presbyters who have already finished their course, and have gained a fruitful and perfect dismission: for they fear not lest any one should eject them from the place which has been appointed for them. For we learn that you have removed some from their offices, who ruled well, and blamelessly sustained the honor which had been conferred on them.' 4 'Your

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schism has perverted many; it has thrown many into despondency; many into doubt; and all of us into grief; and yet this your dissension continues. Take into your hands the epistle of blessed Paul the apostle. What has he written to

you in the first place, in the beginning of his gospel? Of a truth, he sent to you in the Spirit, both respecting himself, and Cephas, and Apollos; because, even then, there was a party spirit among you. But this brought less sin upon you; for ye were then partisans of those who had the testimony of being apostles, and of a man approved by them. But now, consider who they are that have perverted you, and have impaired your credit for a brotherly love which was everywhere spoken of. Base, my beloved brethren, yea, very base and unbecoming the christian vocation, is it—that it should be reported, that the firmly-settled and ancient church of the Corinthians, should, by means of one or two persons, excite factious insubordination against the presbyters. And this rumour has not only reached us, but also those who are ill-disposed towards us: so that through your folly, the name of the Lord is blasphemed, and danger is also incurred. Let us, therefore, remove this evil speedily, and let us fall down before the Lord, and weep; beseeching him that being propitious, he may be reconciled to us, restore us to our becoming and holy conversation in brotherly love.'

*

and

It is clear that the term schism is here used precisely in the same sense as by the apostle Paul; * Clement. Epist. ad Cor. xlvii. xlviii.

1

the mem

so as to denote internal strife among bers of a christian society, arising from some cause which has produced a breach of charity. The word frequently occurs with the same meaning, in ecclesiastical writers of various times. Thus Basil says, that when dissensions arise respecting church-questions which might be agreed on, they are called schisms.' Faustus, a Manichæan bishop, corrupted as Christianity was, in his system, with the Persian philosophy, entertained views with regard to schism, which were quite in harmony with those of Scripture: 'Schism, if I mistake not,' he remarks, occurs, when any one who holds the same doctrine, and worships with the same rites, as the rest, is bent on nothing but dissension in the church.' Here, schism is evidently understood to signify disunion, not necessarily involving separation. This agrees with the apostolical acceptation of the word; according to which, says Dr. Campbell, men may be schismatics, or guilty of schism, by such an alienation of affection from their brethren, as violates the internal union subsisting in the hearts of Christians, though there

2

1 σχίσματα . . . δι αἰτίας τινὰς ἐκκλησιαστικὰς καὶ ζητήματα ἰάσιμα. Basil. Epist. Canon I. ad Amphiloch.

2

Schisma, nisi fallor, est eadem opinantem atque eodem ritu colentem quo cæteri, solo congregationis delectari dissidio. Faustus, lxx. c. iii. ap. August.