wisdom that contrived it." Obey them that have the rule over you, (says the apostle to the Hebrews,) and submit yourselves:"-but it was no blind subjugation of the understanding that the apostle sought to accomplish; he immediately gives a reason for it, of all others the most cogent, "for they watch for your souls as they that must give account, that they may do it with joy, and not with grief." One purpose, therefore, and one only, is to be answered by the required submission; the spiritual edification of the persons submitting themselves. This doctrine is still more unequivocally laid down in the same apostle's account of the spiritual gifts of Christ, and of the ecclesiastical orders consequent thereupon, in the early church.— "He gave some apostles, and some prophets, and some evangelists, and some pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ."45 It is not in words more exactly to define, or more strictly to limit, the objects for which spiritual authority was conferred by the Holy Ghost. The writer of this passage obviously regarded the church of Christ as a body mystical, not as a body politic; and the ranks and orders in which spiritual authority originate were, in his apprehension, merely means, subserving the edification of the mystical church, not the end, conferring a political incorporation upon the visible one. The measure, then, of this obedience, is laid down in such terms as cannot be misunderstood. We are required to yield to our spiritual pastors that degree of deference which shall best subserve our own growth in grace, and the advancement of the work of the ministry. Nor is this a question left to the decision of either the rulers or the ruled, exclusively: both are required to exercise their understand45 Eph. iv. 11, 12. 44 Heb. xiii. 17. ings upon it, as intelligent beings, and then in simplicity and godly sincerity to follow the dictates of conscience.When this is the case, it will invariably be found that more than is exacted by the one, will be willingly yielded by the other. With this view of the subject, all the passages of the New Testament, touching ecclesiastical discipline, are in perfect harmony. Those that illustrate the constitution of the church by that of the human body, to which we have already alluded, refer to the subordinations of the various members, as mere adaptations to the purpose and convenience of the head, Christ. And in the same meek and lowly spirit, St. Paul speaks of his own most successful labours at Corinth :-" Who is Paul, and who is Apollos, but ministers46 by whom ye have believed, even as the Lord gave to every man ? I have planted, Apollos watered, but God gave the increase. So then, neither is he that planteth any thing, nor he that watereth; but God that giveth the increase."47 In another place he disclaims all idea of having "dominion over the faith" of his Corinthian converts, and styles himself and his brethren in the ministry, "helpers of their joy."48 With still more fervency does the same apostle disown all power of authoritative interference in the epistle to Timothy :-" The servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient, in meekness instructing those that oppose themselves."49 Hereunto also agree the other inspired writers of the New Testament. St. Peter exhorts the elders to "feed the flock of God not as lords over God's heritage, but as ensamples to the flock".50 The lamp of revelation, then, sheds its clear and unerring light 46 διακονοι. 47 1 Cor. iii. 5-7. 49 2 Tim. ii. 24, 25. 48 2 Cor. i. 24. 50 1 Pet. v. 2, 3. upon the general question of ecclesiastical discipline, as well as upon every other point of Christian practice.Avoiding, as on other questions, particular rules, we find that two general directions are deducible from what is written regarding it. The one is, that a distinct order of men is to be set apart for the work of the ministry :-the other, that such a measure of authority shall be conferred upon them, as may best subserve, "the perfecting of the saints, the work of the ministry, the edifying of the body of Christ." This is its exact measure; and all deviations from it, whether in defect or excess, are equally condemned by the inspired writers. But our Lord's kingdom is not of this world; to accomplish direct changes in the political condition of mankind, formed no part of the object of his mission nevertheless, the social relations of men are so modified by this and other causes, as continually to alter, at different periods, and in different countries, the measure of authority which shall enable the ministers of Christ's religion effectually to discharge the functions of their office. Hence it is, that in a revelation which is given for all time, such general principles alone are laid down as shall bring the question fairly within the reach and compass of the human understanding; the framing of the particular rules to meet each emergency that may arise, being left to its conscientious exercise. : Such appears to me to be the New Testament doctrine on the pastoral authority of the clergy. We now return to Clement of Rome, in order to ascertain the opinions he promulgated upon this important subject. If I rightly apprehend the scope and design of the entire epistle, it is to exhort the laity of the church of Corinth to obedience to the clergy. The question whereupon the schism it rebukes had arisen appears to have been one of discipline, not of doctrine.-Certain persons had elevated themselves to the office of the ministry, or been irregularly appointed to it by the people. St. Clement wrote to the Corinthian church to procure their degradation, and the establishment of the regular clergy; who had either been ordained by St. Peter and St. Paul, (both of whom had then suffered martyrdom,52) or by other eminent men, with the consent of the whole assembly.53 The question, therefore, of the apostolic succession, and of the authority derived from thence to the Christian ministry is at issue; and it is material to enquire if herein he has written according to the mind of the Spirit, which we have already endeavoured to ascertain from Holy Scripture. The origin of this "sedition against the presbyters" (as he calls it, c. 47.) he declares to be envy. He illustrates its evil effects by the cases of Cain and Abel, of Jacob and Esau, of Moses and the two contending Hebrews, of Aaron and Miriam, of Dathan and Abiram, and of David and Saul, (c. 5.) To the workings of the same bad passion he ascribes the persecution and death of the apostles, confessors, and martyrs of his own times; and he thus completes his climax of the evils which envy has occasioned, "In a word, envy and strife have overturned whole cities, and rooted out great nations from off the earth." (cc. 5, 6.) He draws from hence an exhortation "to come up to the rule of our glorious and revered calling," and to repentance: he endeavours to incite the Corinthians to seek after this last grace, by the example of Noah and the antediluvians, Jonah and the Ninevites, and two passages from the prophets.54 (cc. 7, 8.) He calls upon them to 51 C. 47., et alibi passim. 53 C. 44. east themselves upon the mercy of God, "laying aside all vain labour and contentions, and envy which leads unto death."55 The repentance to which he exhorts them being a return to their former submission to the regularly ordained clergy. He proceeds to enforce the excellencies and advantages of obedience, by the examples of Abraham obeying the call of God, of Lot leaving Sodom, and the not very pertinent one of Rahab the harlot and the spies. (cc. 10-12.) He Having thus endeavoured to turn them by repentance from their evil courses, the next grace which he recommends to their practice is humility:-" Let us, therefore, humble ourselves, brethren, laying aside all pride, and boasting, and foolishness, and anger." enforces this by quotations from the Old and New Testament.56 His inference is as follows:-"it is, therefore, just and righteous, brethren, that we should become obedient unto God, rather than follow such as through pride and sedition have made themselves the ringleaders of a detestable emulation." (c. 14.) He exhorts them to meekness and gentleness, and declares that the regular clergy only are men of peace, and worthy to be obeyed. The intruders talk of peace indeed, but it is only pretence. Then follow several perfectly inapplicable texts from the Psalms, strung together by way of invective. (c. 14.) Afterwards, he once more returns to humility, which he recommends by the example of Christ, whose proficiency in this grace he endeavours to show by quoting the fiftythird of Isaiah entire, and part of the twenty-second Psalm; (c. 16.)—the humility of Elijah, Elisha, and Ezekiel the prophets, is also commended; it consisted in their going about in sheep-skins and goat-skins.-Abraham is also 56 Jer. ix. 23. Luke vi. 36. Isa. lxvi. 2. Id., xiii. 55 C. 9. |