fice 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 confident

* The learned Grotius speaks of it as a proof of the antiquity and genuineness of Clemens' 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 ex« ample 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.

ly quoted by Episcopal writers, as favorable to their cause. It is in these words. "Seeing, then, these

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things are manifest to us, it will behoove us to take "care that we do all things in order, whatsoever

our Lord has commanded us to do. And par"ticularly that we perform our offerings and ser"vice to God at their appointed seasons; for these "he has commanded to be done, not rashly and dis“orderly, but at certain times and hours. And, "therefore, he has ordained, by his supreme will "and authority, both where, and by what persons, "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 free from "sin. For the High-Priest has his proper servi"ces; and to the Priests their proper place is ap"pointed; and to the Levites appertain their pro(6 per ministries; and the lay-man is confined with"in 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 con"science, 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 ap

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pointed for sin and transgression; but only at

Jerusalem: nor in any place there; but only at "the altar before the Temple; that which is offer"ed being first diligently examined by the High

M

“ Priest, and the other ministers we before men" tioned.”

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 endeavoring to convince the members of the Corinthian Church, of the necessity of submission to their pastors, and of the great impor. tance 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 of. fering 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 pre"side over the Church, that they order their ways "in righteousness, that they may fully receive the 66 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, 66 came to me, and asked me, whether I had yet "delivered her book to the Elders. And I an"swered 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, be

cause 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 Elder's "who preside over the Church." Again-" Hear now concerning the stones that are in the build

ing. The square and white stones, which agree "exactly in their joints, are the Apostles, and Bi"shops, and Doctors, and Ministers, who, through "the mercy of God, have come in, and governed, "and taught, and ministered, holily and modest"ly, 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 them. "selves, concerning dignity and pre-eminence. "Now all such are vain and without understand

ing, as contend with one another about these "things. For the life of those who keep the com"mandments 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, they are such as have "believed, and some of them have been Bishops, "that is, presidents of the Churches. Then such as "have been set over inferior ministries, and have "protected the poor, and the widows," &c.

From one of the foregoing extracts, it is evi