PART III.

ECCLESIASTICAL HISTORY.

It will be seen from the preceding pages, that Congregationalists derive their principles and doctrines from the sacred Scriptures; that Jesus Christ is regarded by them as the author of their church polity; and the apostles, as the builders of the first Congregational churches. In this belief, they feel themselves fully sustained by the passages already quoted from the Evangelists and the Apostles, who wrote as they were moved by the Holy Ghost, and whose movements in organizing the first Christian churches had the sanction of the Great Head of the Church. Although our chief dependence is upon these inspired guides, and nothing is received by us as truth which is contrary to these, still it is pleasant to find the correctness of our interpretation of the Scriptures sustained by the testimony of the most ancient Fathers of the Church, and by the judgment of many of the most learned and impartial modern writers on ecclesiastical history. To their testimony we will now attend.

THE FATHERS.*

Clement.-Among the earliest and most valued pieces of antiquity is the epistle of Clement; written in

*The Apostolic Fathers, or those who were contemporary with the apostles, or their immediate disciples, were Barnabas, Clement of Rome, Hermas, Ignatius, and Polycarp. The Fathers of the Church, include all the Christian writers between the second and the sixth century-some say, twelfth century.

the name of the church at Rome, to the church at Corinth, somewhere about A. D. 64-70.*

The main design of this epistle seems to be, to set before the Corinthian church the inconsistency and sin of suffering a few "ringleaders"- "foolish and inconsiderate men❞—so far to influence the church, as to induce them to disregard their spiritual guides and rulers; and even to cast off those from their ministry, or bishopric, who had holily, and without blame, fulfilled the duties of it."

I will arrange, under distinct heads, the testimony of this venerable and admired writer respecting the primitive order and discipline of the churches.

1. The first point established by this epistle is, that in Clement's time (as late as A. D. 64—70), the churches retained their independent, congregational organization.

The address, or salutation of the epistle goes to show this. It runs thus: "The church of God which is (or which sojourneth) at Rome, to the church of God which is at Corinth, elect, sanctified by the will of God through Jesus Christ our Lord: grace and peace," etc.

Here we have two distinct and complete churches spoken of; the one at, or sojourning at, Rome; the other at Corinth. The language employed is precisely such as one Congregational church in these days might use when addressing another.

Clement speaks of the church "being conscientiously gathered together, in concord with one another."—§ 34. Which goes to show that the church consisted of a single congregation only, which was accustomed to assemble together for church purposes.

2. Another point established by this epistle is, that the churches were composed of professed saints.

* Historians differ widely respecting the date of this epistle. -Lardner places it about A. D. 95.-Waddington supposes this to be about the true date.-p. 34.-Dr. Campbell has some valuable remarks upon this epistle, in his 4th Lec. on Ecc. Hist.

The church at Corinth is called-" the church of God," "elect, sanctified by the will of God, through Jesus Christ, our Lord." Mention is made of " the firmness of their faith, and its fruitfulness in all good "works;" of their "religion in Christ," and "certain knowledge of the Gospel:" they are said to have "walked according to the laws of God," etc. § 1; they are called "the flock of Christ," § 54; and "the sheep-fold of Christ."- 57.

If such was the character of the Corinthian church, we may reasonably infer, that of such materials were all the churches of that time composed.

3. Clement speaks of the disciplinary power of the churches.

"Beloved, the reproof and the correction which we exexcise towards one another, is good and exceeding profitable for it unites us more closely to the will of God." - 56.

He admits as we shall presently see-that the church had authority to discipline, even its ministers.

4. Other points in the order of the primitive churches, to which this epistle bears testimony, respect the number and character of church officers; the authority which they possessed; and the part which a church had in the institution of its own officers.

The officers of the churches are thus spoken of by the venerable Clement: "The apostles have preached to us from our Lord Jesus Christ; Jesus Christ, from God. Christ, therefore, was sent by God, the apostles by Christ; so both were orderly sent according to the will of God. For having received their command, and being thoroughly assured by the resurrection of our Lord Jesus Christ (1 Thess. 1: 5), and convinced by the Word of God, with the fulness of the Holy Spirit, they went abroad, publishing, 'that the kingdom of God was at hand.' And thus preaching through countries and cities, they appointed the first fruits of their conversions [that is, the first converts, and consequently the most experi

enced Christians] to be BISHOPS and DEACONS, over such as should afterwards believe, having first proved them by the Spirit. Nor was this any new thing, seeing that long before, it was written concerning bishops and deacons. For thus saith the Scripture in a certain place: › 'I will appoint their overseers [bishops] in righteousness, and their ministers [deacons] in faith.' Isa. 60: 17. -$42.

"And what wonder if they to whom such a work was committed by God in Christ, established such officers as we before mentioned; when even that blessed and faithful servant in all his house, Moses, set down in the Holy Scriptures all things that were commanded him.” -$43.

In another place, referring to the disorders which had prevailed in the church, he says: "Who is there among you that is generous? who that is compassionate? who that has any charity? let him say, if this sedition, this contention, and these schisms, be upon my account, I am ready to depart; to go away whithersoever ye please; and do whatsoever ye shall command me: only let the flock of Christ be in peace, with the elders that are set over it."* *-§ 54. A clear intimation that the church of Corinth remained as the apostles left it; "with elders (not a bishop AND elders) set over it."

But, does not Clement elsewhere say: "The chief Priest has his proper services; and to the Priests their proper place is appointed; and to the Levites appertain their proper ministries; and the Layman is confined within the bounds of what is commanded to Laymen ?" Yes, he does but for what purpose? not to inculcate the doctrine that the Christian church should have the same grades in their ministers which the Jewish church had; this was a discovery of a much later period:-but simply to enforce on the Corinthians the duty of order and regularity in their religious services. So he himself tells us, in the very next sentence; "Let every one of you, therefore brethren, bless God in his proper station,