noun occurs, in its literal sense, twice, and is applied, both times, to a 'rent' made in a gar 6 The verb occurs, also, twice, in a figurative or moral sense: once, in reference to what took place at Iconium, when the apostles were preaching the gospel in that city: The unbelieving Jews stirred up the Gentiles, and made their minds evilaffected against the brethren ;'. . . . and the multitude of the city was divided; 2 and part held with the Jews, and part with the apostles.'-The other instance is found in the account of St. Paul's first appearance before the council at Jerusalem. The apostle declared himself to be a Pharisee, and that he advocated the doctrine of the ' resurrection of the dead,' one of the leading tenets which distinguished the Pharisees from the infidel Sadducees: And when he had so said, there arose a dissension between the Pharisees and the Sadducees, and the multitude was divided,' 3 4 The noun is used, in a figurative or secondary sense, six times; importing a division in mind and sentiment, a want of moral harmony or unity of feeling. Three of the instances occur in St. John's gospel, and relate to differences, which 1 Matt. ix. 16. Mark ii. 21. 3 oxioon. Acts xxiii. 7. 2 εσχίσθη. Acts xiv. 4. 4 σχίσμα. among the Jews respecting Christ: So there was a division.' 1 The remaining three passages in which the noun is found in the same acceptation, occur in the first epistle to the Corinthians: 'Now I beseech you... that there be no divisions2 among you.' I hear that there be divisions among you.' 3 God hath tempered the body together, having given more abundant honor to that part which lacked: that there should be no schism in the body.' 4 This last passage is the only one in which the English version has preserved the term 'schism' from the original. In every other case in which the Greek word is used in its figurative or moral signification, it is translated, as appears above, by the English word division. In like manner, the verb, also, in the two cases of its corresponding use, is rendered divided.'-Thus the English word 'schism' occurs once, only, in our vernacular translation. II. It is evident that, though the 'divisions' which took place among the JEWS respecting Christ, 1 axioμa, among the people because of him.' John vii. 43. Among them.' John xi. 16. Jews, for these sayings.' John x. 19. 2 σχίσματα, 1 Cor. i. 10. Again among the 3 σχίσματα. 1 Cor. xi. 18. 4 σχίσμα, 1 Cor. xii. 25. arose from diversities of opinion, they included something more. The violent prejudices of some, were opposed to the convictions which had been produced in the minds of others; and a question so interesting to Jews, as Whether the Messiah were come or not, in the person of Jesus?' could not be treated as a matter of mere speculation. Some said, 'This is the Christ:' others said, 'Thou art a Samaritan, and hast a devil;'2 and they took up stones to stone him.'3 The man who had been restored from blindness, contended that If this man were not of God, he could do nothing;' while the Jews' reviled him, and said, Thou art his disciple, but we are Moses' disciples.' Hence the division (schism) on this and other occasions, involved an alienation of feeling, which went so far, as to produce, on one side, extreme violence: and on this side, evidently, lay the fault. If, however, parties opposed on religious grounds, had always been related to each other, as believers,' and 'unbelievers;' schism, it is obvious, would never have been a churchterm. 4 The case of the CORINTHIANS was different; though, here also, the general meaning of the term schism is the same. In the city of Corinth, 1 John vii. 41-49. 2 John viii. 48. 4 John xi. 28. 33. great numbers of Christians were united together in the profession of the gospel. Their proper union, like that of all other believers, consisted in their mutual love, for Christ's sake, in the faith and practice of Christianity. Disputes, however, had unhappily arisen, in consequence of the undue and invidious partialities which many had allowed themselves to entertain for some of the ministers who had laboured among them; or by whom they had been converted, or baptized. This glorying in man, easily led to a spirit of partisanship, marked by wrath and strife; so that charity was grievously wounded, and the church was torn by contending factions. The apostle Paul, therefore, who had introduced the gospel at Corinth, a few years before, thus writes to the Corinthian Christians, with a view to expose the folly and sinfulness of their conduct, in cherishing private and party feeling, at the expense of charity; and in thus acting unworthily of their unity in Christ: Now, I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions (schisms) among you; but that ye be perfectly joined together in the same mind, and in the same judgment. For it hath been declared unto me of you, my brethren, by them who are of the house of Chloe, that there are contentions among you. * ἔριδες. Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ. Is Christ divided? Was Paul crucified for you? or were ye baptized in the name of Paul ?' 1 1 1 Cor. i. 10-13. Many commentators have supposed that what is said in the 12th verse, is to be understood by a fiction of terms and persons, under which the real individuals, by whose names the sects called themselves, were alluded to. Others, among whom may be mentioned Grotius, Whitby, Doddridge, and Bloomfield, support the literal sense; which appears the most probable. St. Paul is, here, it should be remembered, blaming, not the teachers, but the Corinthians. Theophylact says that the apostle's charge against them, was not that they said I am of Christ; but that all did not say this.' Οὐ τοῦτο ἐγκαλεῖ, διότι λέγουσιν, ἐγὼ δὲ Χριστοῦ· ἀλλὰ διότι οὐ TÁVTES TOUTO XÉyovơi. Grotius has illustrated the 12th verse, by a passage from Clemens Romanus, which clearly adopts the literal sense.-See Bloomfield's Recensio Synoptica, in loc. The remark of the apostle, These things, brethren, I have in a figure transferred to myself and to Apollos, for your sakes,' (chap. iv. 6,) probably refers to what he had just been saying, respecting 'ministers of Christ.'-'The learned and judicious Witsius well observes, (Meletem. p. 104,) that it is probable the figure was only this, that the names of St. Paul and Apollos were used to signify themselves, and any others so extolled; and when the apostle would say, how little ministers were in themselves, he chose, out of humility and prudence, rather to take such freedom with himself and his most particular and intimate friend, than with others.' Doddridge.-' I have |