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discuss the question, whether bishops and presbyters were distinct in the apostle's days, was Jerome, who lived in the fourth century: and how he has decided the question we shall see in the next letter. In all the writings of earlier date, the character and powers of church officers are mentioned in an indistinct and cursory manner; frequently by way of remote allusion, so as to leave it doubtful whether they were intended at all; generally without any apparent design to convey information respecting them; and always as if the subject were considered by the writers as of minor importance. It is from these hints, allusions, and occasional intimations, that we are to deduce the early opinions on the point before us.

Let us make the experiment. Let us bring forward the testimony of these ancient worthies in order. And in doing this, it shall be my aim, not only to cite those passages which appear favourable to my own cause; but also faithfully to state the strongest of those which are usually quoted by our episcopal brethren in support of their claim.

In the catalogue of the fathers, who say any thing worthy of our attention on this subject, Clemens Romanus holds the first place. He lived towards the close of the first century; had doubtless conversed with several of the apostles; and left behind him one Epistle, directed to the brethren of the church at Corinth, the authenticity of which is generally admitted. The occasion of the epistle was this. There had been a kind of schism in the church of Corinth, in which the body of the brethren had risen up against their pastors, and unjustly deposed them. The design of Clemens in writing was to call these brethren to a sense of their duty, and to induce them to restore and obey their pastors. In this epistle the following passages are found. "The apostles, "going abroad, preaching through countries and cities, appointed "the first fruits of their ministry to be bishops and deacons. Nor 66 was this any thing new; seeing that long before it was written "concerning bishops and deacons. For thus saith the Scripture "in a certain place, ' I will appoint their bishops in righteousness "and their deacons in faith.* Again-" The apostles knew by

* Clemens here, no doubt, refers to Isa. Ix. 17. which, in our English Bibles, is rendered, I will also make thy officers peace, and thine exactors righteousness; but which, in the Septuagint, with which he was probably most conversant, is interpreted thus: I will appoint thy rulers in peace,

"our Lord Jesus Christ, that contentions would arise about the 66 name of episcopacy; and, therefore, having a perfect foreknow"ledge of this, they appointed persons, as we have before said; " and gave direction how, when they should die, other chosen and "approved men should succeed in their ministry. Wherefore we "cannot think that those may be justly thrown out of their minis

try, who were either appointed by them, or afterwards chosen "by other eminent men, with the consent of the whole Church. "For it would be no small sin in us should we cast off those from "their Episcopate (or Bishoprick) who holily and without blame "fulfil the duties of it. Blessed are those presbyters who, having "finished their course before these times, have obtained a perfect "and fruitful dissolution. For they have no fear lest any one "should turn them out of the place which is now appointed for "them." And a little afterwards-" It is a shame, my beloved,

yea, a very great shame, and unworthy of your Christian pro❝fession, to hear, that the most firm and ancient Church of the "Corinthians, should, by one or two persons, be led into a sedition "against its presbyters. Only let the flock of Christ be in peace "with the presbyters that are set over it. He that shall do this, "shall get to himself a very great honour in the Lord. Do ye, "therefore, who first laid the foundation of this sedition, submit "yourselves to your presbyters; and be instructed into repentance, "bending the knee of your hearts."*

Clemens, in these passages, evidently represents the Church at Corinth as subject not to an individual, but to a company of persons, whom he calls presbyters, or elders. He exhorts the members of that Church to be obedient to these presbyters; and expostulates with them, because they had opposed and ill-treated their presbyters, and cast them out of their bishoprick. Thus we see that in the writings of Clemens, as well as in the New Testament, the titles bishop and presbyter, are interchangeably applied

and thy bishops (exoxoxovs) in righteousness. If we interpret Clemens rigidly, he will stand as an advocate for two orders instead of three. But he, doubtless, only meant to quote this passage as a general promise, that under the New Testament dispensation there should be a regularly organized church, and proper officers; without undertaking to define either their number or grades.

• Clement's epistle to the Corinthians, sections 42, 43, 44.

to the same men. This venerable father gives not the least hint of any distinction between the office of bishop and presbyter, but plainly represents them as the same; nor does he once speak of three orders in the Christian ministry. He mentions a plurality of bishops in the same city; nay, he not only represents the great cities as being furnished with bishops, but speaks of them as being also appointed in the country villages.

Had there been an individual in the Church at Corinth vested with the powers of a modern bishop, could Clemens, with any decency have avoided mentioning or alluding to him? Who so proper to settle differences between presbyters and their people, as the bishop, empowered to rule both? And if the place of such a bishop were vacant, by death, or otherwise, was it not natural for Clemens to say something about the appointment of a successor, as the most likely way to restore order in the Church? The single fact of his total silence concerning such an officer, under these circumstances, is little short of conclusive evidence, that the venerable writer knew of no other bishops than the presbyters to whom he exhorted the people to be subject.*

There is one passage in this epistle of Clemens Romanus, which has been frequently and confidently quoted by episcopal writers, as favourable to their cause. It is in these words; sect. 40, 41. "Seeing, "then, these things are manifest to us, it will behove us to take care "that we do all things in order, whatsoever our Lord has com "manded us to do. And, particularly, that we perform our offer"ings and service to God at their appointed seasons; for these "he has commanded to be done, not rashly and disorderly, but at "certain times and hours. And, therefore, he has ordained, by "his supreme will and authority, both where, and by what per"sons, they are to be performed. They, therefore, who make "their offerings at the appointed season are happy and accepted; "because, that, obeying the commandments of the Lord, they are

The learned Grotius speaks of it as a proof of the antiquity and genuineness of Clemen's epistle," that he no where takes notice of that "peculiar authority of bishops, which was first introduced into the "Church of Alexandria, and from that example into other Churches; “but evidently shows, that the Churches were governed by the common "council of presbyters, who, by him, and the apostle Paul, are all called "bishops." Epist. ad Bignon.

"free from sin. For the High-Priest has his proper services; "and to the priests their proper place is appointed; and to the "Levites appertain their proper ministries; and the lay-man is " is confined within the bounds of what is commanded to lay-men. "Let every one of you, therefore, brethren, bless God in his proper station, with a good conscience, and with all gravity; not "exceeding the rule of the service to which he is appointed. "The daily sacrifices are not offered every where; nor the peace"offerings; nor the sacrifices appointed for sin and transgression; "but only at Jerusalem; nor in any place there; but only at "the altar before the temple; that which is offered being first "diligently examined by the High-Priest, and the other ministers we before mentioned."

From this allusion to the priesthood of the Jews, the advocates of episcopacy infer that Clemens intended to exhibit that priesthood as a pattern for the Christian ministry. But nothing more is necessary to set aside this inference than a little attention to the scope and connexion of the passage. Clemens is endeavouring to convince the members of the Corinthian Church of the necessity of submission to their pastors, and of the great importance of ecclesiastical order. For this purpose, in passages a little preceding that which is above quoted, he alludes to the regularity which prevails in the natural world, and particularly among the various members of the human body. He refers also to the subordination which is found necessary in military affairs, remarking, that some are only common soldiers, some prefects, some captains of fifties, some of hundreds, and some of thousands; every one of whom is bound to keep his own station. And, finally, in the passage under consideration, he calls the attention of those to whom he wrote to the strict order that was observed in the temple service of the Jews, and especially with respect to the times and circumstances of their offering the commanded sacrifices. Such is the plain and unquestionable scope of the whole passage. Is there any thing here like an intimation of three orders in the Christian ministry? As well might it be contended that Clemens would have the Christian Church organized like an army; and that he recommends four orders of ministers, corresponding with the four classes of military officers, to which he alludes. How wonderful must be the prejudice that can make this use of an

allusion! And, above all, how weak and desperate must be that cause, which cannot be supported but by recurring to such means!

The next early writer, who says any thing on this subject, is Hermas. Concerning the life and character of this father, we have no information. We only know, that he left behind him a work entitled Pastor, which has come down to our times, and the authenticity of which is generally admitted. It was originally written in Greek; but we have now extant only an old Latin version, of the author or date of which we know nothing. In this work the following passages relating to the ministry are found.

"Thou shalt, therefore, say to those who preside over the "Church, that they order their ways in righteousness, that they "may fully receive the promise, with much glory." Again,"After this, I saw a vision at home, in my own house; and the "old woman, whom I had seen before, came to me, and asked "me, whether I had yet delivered her book to the elders. And I "answered that I had not yet. She replied, thou hast done well; "for I have certain words more to tell thee. And when I have "finished all the words, they shall be clearly understood by the "elect. And thou shalt write two books, and send one to Clement, "and one to Grapte. For Clement shall send it to the foreign "cities, because it is permitted to him to do so. But Grapte "shall admonish the widows and orphans. But thou shalt read "in this city with the elders who preside over the Church." Again-" Hear now concerning the stones that are in the building. "The square and white stones, which agree exactly in their joints "are the apostles, and bishops, and doctors, and ministers, who, "through the mercy of God, have come in, and governed, and "taught, and ministered, holily and modestly, to the elect of "God." Again" As for those who had their rods green, but "yet cleft; they are such as were always faithful and good; but "they had some envy and strife among themselves, concerning "dignity and pre-eminence. Now all such are vain and without "understanding, as contend with one another about these things. "For the life of those who keep the commandments of the Lord, "consists in doing what they are commanded; not in principality, "or in any other dignity." Once more" For what concerns "the tenth mountain, in which were the trees covering the cattle,

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