The Apostolical Fathers, as they are called, such as Clement, Polycarp, Ignatius, and Barnabas, were the immediate followers of the inspired apostles. They had listened to their instructions, labored with them in the gospel, and probably had been familiarly acquainted with them. But, notwithstanding the high privileges which they enjoyed as scholars of the apostles, they very soon departed from the doctrines which had been committed to them, especially as to church government. They seem to have completely forgotten—judging from the Epistles which bear their names—the great New Testament truth of the Holy Spirit's presence in the assembly. Surely both John and Paul speak much of the presence, indwelling, sovereign rule, and authority of the Holy Spirit in the church. John 13-16; Acts 2:11And when the day of Pentecost was fully come, they were all with one accord in one place. (Acts 2:1), 1 Cor. 12:1414For the body is not one member, but many. (1 Corinthians 12:14), Eph. 1-4 give plain directions and instructions on this fundamental truth of the church of God. Had this truth been maintained according to the apostle's exhortation, "Endeavoring to keep"—not to make—"the unity of the Spirit," clericalism could never have found a place in Christendom.
The new teachers of the church seem also to have forgotten the beautiful simplicity of the divine order in the church. There were only two orders of office-bearers—elders and deacons. The one was appointed to attend to the temporal, the other to the spiritual need of the assembly of the saints. Elder, or bishop, simply means overseer, one who takes a spiritual oversight. He may have been "apt to teach," or he may not; he was not an ordained teacher, but an ordained overseer. And as for the institutions of divine appointment, we only find in the New Testament, Baptism and the Lord's Supper. Nothing could be more simple, more plain, or more easily understood, as to all the directions given for faith and practice; but there was no room left for the exaltation and glory of man in the church of God. The Holy Ghost had come down to take the lead in the assembly, according to the word of the Lord, and the promise of the Father; and no Christian, however gifted, believing this, could take the place of leader, and thus practically displace the Holy Spirit. But, from the moment that this truth was lost sight of, men began to contend for place and power, and of course the Holy Spirit had no longer His right place in the assembly
Scarcely had the voice of inspiration become silent in the church, than we hear the voice of the new teachers crying loudly and earnestly for the highest honors being paid to the bishop, and a supreme place being given to him. Not a word about the Spirit's place as sovereign ruler in the church of God. This is evident from the Epistles of Ignatius, said to have been written A.D. 107. Many great names, we are aware, have questioned their authenticity; and many great names contend that they have been satisfactorily proved to be genuine. The proofs on either side lie outside of our line. The Church of England has long accepted them as genuine, and considers them as the basis, and as the triumphant vindication, of the antiquity of episcopacy. The following are a few specimens of his admonitions to the churches.
Ignatius, in the course of his journey from Antioch to Rome, wrote seven Epistles. One to the Ephesians, Magnesians, Trallians, Romans, Philadelphians, Smyrneans, and one to his friend Polycarp. Being written on the eve of his martyrdom, and with great earnestness and vehemence, and having been the disciple and friend of St. John, and at that time bishop of Antioch, probably the most renowned in Christendom, his Epistles must have produced a great impression on the churches; besides the way to office, authority, and power has always a great charm for vain human nature.
In writing to the church at Ephesus he says, "Let us take heed, brethren, that we set not ourselves against the bishop, that we may be subject to God.... It is therefore evident that we ought to look upon the bishop even as we do upon the Lord Himself." In his Epistle to the Magnesians he says, "I exhort you that ye study to do all things in a divine concord; your bishops presiding in the place of God; your presbyters in the place of the council of the apostles; and your deacons, most dear to me, being entrusted with the ministry of Jesus Christ." We find the same strain in his letter to the Trallians: "Whereas ye are subject to your bishop as to Jesus Christ, ye appear to me to live, not after the manner of men, but according to Jesus Christ who died for us.... Guard yourselves against such persons; and that you will do if you are not puffed up: but continue inseparable from Jesus Christ our God, and from your bishop, and from the commands of the apostles." Passing over several of his letters to the churches, we only give one more specimen from his Epistle to the Philadelphians: "I cried whilst I was among you, I spake with a loud voice, Attend to the bishop, and to the presbytery, and to the deacons. Now some supposed that I spake this as foreseeing the division that should come among you. But He is my witness for whose sake I am in bonds, that I knew nothing from any man; but the Spirit spake, saying on this wise: Do nothing without the bishop; keep your bodies as the temples of God: love unity; flee divisions; be the followers of Christ, as He was of His Father."
In the last quotation it is very evident that the venerable father wishes to add to his theories the weight of inspiration. But, however extravagant and unaccountable this idea may be, we must give him credit for believing what he says. That he was a devout Christian, and full of religious zeal, no one can doubt; but that he greatly deceived himself in this and in other matters there can be as little doubt. The leading idea in all his letters is the perfect submission of the people to their rulers, or of the laity to their clergy. He was, no doubt, anxious for the welfare of the church, and fearing the effect of the "divisions" which he refers to, he probably thought that a strong government, in the hands of rulers, would be the best means of preserving it from the inroads of error. "Give diligence," he says, "to be established in the doctrine of our Lord and the apostles, together with your most worthy bishop, and the well-woven spiritual crown of your presbytery, and your godly deacons. Be subject to your bishop and to one another, as Jesus Christ to the Father, according to the flesh; and as the apostles to Christ, and to the Father, and to the Spirit; that so there may be a union among you both in body and in spirit." Thus the miter was placed on the head of the highest dignitary, and henceforth became the object of ecclesiastical ambition, and not unfrequently of the most unseemly contention, with all their demoralizing consequences.