Church modified to suit the State.

The church and the state being thus united when Constantine thought that it would secure the stability of his throne and the interests of his government, to change the laws, and alter the "dispositions and divisions of the Commonwealth," it became necessary, in his judgment, to adapt the church to this modification of the state. "In lieu of the ancient republican distinctions, says Tytler, which were founded chiefly on personal merit, a rigid subordination of rank and office now went through all the orders of the state. The magistrates were divided into three classes, distinguished by the unmeaning titles of (1) the Illustrious; (2) the Respectable; (3) the Clarissimi." To secure the desired uniformity between the ecclesiastical and political estates, the bishops of the four principal cities in the Roman Empire-Rome, Antioch, Alexandria, and Constantinople-were made ecclesiastical nobles. "These," says Mosheim, "answered to the four pretorian prefects created by Constantine." Next came the exarchs, answering to the prefect or civil governor, who had the ecclesiastical control of several provinces; next in order, stood the metropolitans, who governed single provinces ; then followed the archbishops, who had in charge certain districts of country; the bishops brought up the rear, more or less confined in their authority according to circumstances.* "The number of bishops at this time,"

*

Dr. Murdock in a note upon Mosheim, suggests that there were, in fact, only four orders of clergy; that the exarchs were only chiefs among the metropolitans and not over them-that they were, indeed, metropolitans or archbishops. For a particular account of the divisions referred to in the text, consult Dr. M's note, Vol. I. pp. 282, 283.

Number of bishops. Superiority of the bishop of Rome.

says Waddington,

66

was one thousand eight hundred.* In this whole body the bishop of Rome possessed a sort of indeterminate precedence, and preeminence, unattended by any other authority; and this precedence is attributed, first, to the imperial name of Rome and next, to the superiority in wealth, which he seems to have acquired at a very early period: to the splendor and extent of religious administration, and the influence naturally arising from these causes."

The church thus remodeled-shorn of her primitive simplicity and beauty-decked with honors, and enriched with imperial gold, was like David in the armor of Saul. This union of church and state was fatal to the purity and independency of the churches. The pastoral crook gave place to the insignia of metropolitan pride. Ambition and lust of power-strife for the supremacy-corruption in manners and doctrine, rapidly overspread the Christian church; upon her walls was soon written-" ICHABOD!"

Before the close of this century, we hear of fighting and bloodshed, and house-burning, by the contending parties of rival candidates for the bishopric of Rome.

Dr. Campbell, speaking of the rights of the people at this time, says: The only vestige that remained of their former rights was, that in several places. they continued to assemble tumultuously at the election of a bishop. But as this affair was generally conducted with riot and clamor, and sometimes ended in blood, the principles of sound policy required, that a practice so fruitful of bad conse

* A satisfactory testimony to the parochial, pastoral character of the bishops of the fourth century. And, near the commencement of the following century, we have the testimony of Augustine, that in Africa alone, there were 900 bishops; though there were not half that number of cities.

Testimony of Clement of Rome.

quences, and so barren of good, should be abolished. It was not now, as formerly, a single congregation choosing their own pastor, who was to have the immediate charge of their spiritual instruction and guidance, but it was a mob, often a most outrageous one, collected from a whole diocese or province, to nominate a great man, better known by his extensive jurisdiction and splendid titles, than by any pastoral duties he had to exercise." Lect. Ecc. Hist. 8. p. 137.

TESTIMONY OF THE APOSTOLIC FATHERS.

The general representations of the order and discipline of the apostolic and primitive churches, which have been given in the preceding pages, are confirmed by the writings of the most ancient Fathers of the church ;* and by various incidental notices and statements of writers of a later period.

Among the earliest and most valued pieces of antiquity is the epistle of Clement; written in 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 impropriety and sin of suffering a few "ringleaders"-who are called "foolish and inconsiderate men"-so far to influence the church, as to induce them to disregard their spiritual guides and rulers ;

*The Apostolic Fathers, or those who were contemporary with the apostles, 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.

1. To the Congregational character of the primitive churches.

and even to cast off those from their ministry, or bishopric, who had holily, and without blame, fulfilled the duties of it."

The whole epistle is too long-occupying thirty-six octavo pages to be quoted entire : besides much of it is occupied with matter not relevant to the subject under consideration. The epistle may be found in a work entitled "The Apostolical Fathers, translated and published by William [Wake] Lord Archbishop of Canterbury." Republished, New York 1810.

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 what one Congregational church in these days would use, when addressing another.

In other places, Clement speaks of their "doing with one consent what is good and pleasing" (§21) and of the churches" being conscientiously gathered together, in concord with one another." Which goes to show that the church consisted of a single congregation only, which was accustomed to assemble together for church purposes.

2. Character of members. 3. Disciplinary power.

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

"" The church at Corinth, is called- the church of God,"

elect, sanctified by the will of God, through [faith in] 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 church," the sheep-fold of Christ," $57.

If such was the constituted 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 exercise towards one another, is good and exceeding profitable for it unites us more closely to the will of God.” § 56.

He nowhere intimates that the church had not authority to discipline, even its ministers; he only complains that they had abused their power, by casting out holy and faithful ministers, instead of such as deserved to be cast off.

4. Another point, in the order of the primitive churches, to which this epistle bears testimony, relates to the number and character of church officers, the authority which they possessed, and the part which the church had in the institution of their own officers.

"The apostles," says the venerable Clement, "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