in the city, as to elude the vigilance of his cruel enemies; for in times of persecution the ministers of the different churches were naturally the first objects of the popular fury.

But though Clement avoided the fury of the present storm, it was other wise with his great apostolical friends, Paul and Peter, who now closed their long, laborious, and eminently useful lives by honourable martyrdom.

The dreadful persecution of Nero continued nearly four years; during which period the Christians were exposed to every species of insult and outrage.

The Romans were too much occupied by their own quarrels during the short turbulent reigns of the following emperors, Galba, Otho, and Vitellius, to pay much attention to the despised Christians. Indeed we have no particular accounts of their sufferings till the reign of Domitian, though it is not probable that the fire of persecution was ever completely extinguished during any part of that period.

As soon as there was an interval of peace, we may suppose, that Clement resumed his situation in Rome. It is also probable, from the testimonies of various writers, that he was appointed by Peter, a short time before his martyrdom, to preside over the Jewish Christian Church in that city, St. Paul having about the same time nominated Linus to the like office over the Gentile Church; the preju dices between Jews and Gentiles being still so inveterate as to make it inexpedient to unite them together in the same community. Linus, having presided over the Gentile converts upwards of twelve years, was succeeded by Anacletus, who held the situation about the same time, and was then removed by death.

Time, and a more clear understanding of the nature of Christianity, had now apparently removed the unhappy jealousy which had too long subsisted between the Jewish and Gentile Christians: to which reconciliation we may add, that the ruin of Jerusalem, and the extinction of the temple-worship, together with the downfall of the temple itself, had not

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a little contributed. And as Clement's long residence at Rome, and faithful discharge for five and twenty years of the duties of his episcopal office, had rendered him an object of general respect to both parties, the cordiality united under the presidency of "a man who," to use the language of Irenæus, "had seen the blessed apostles, and conversed with them, and had their preaching still sounding in his ears, and their traditions before his eyes."

Ecclesiastical records gives us little information respecting the manner in which Clement acted in his bishopric; though we may rest assured, from the testimony of many ancient authors, as well as from certain evident indications in his own writings, that his piety was most eminent, and his conduct in the highest degree exemplary. Interesting and profitable indeed would have been the perusal of an authenticated account of his character-to have read the various regulations he made for the introduction of Christianity where it was unknown, and the increase and establishment of it where it already existed. But, alas! whilst the minutest details have been given, with the greatest precision and elegance, of persons, whose names deserved to be forgotten, or remembered merely to be abhorred, little is known of the lives of " men of whom the world was not worthy," and who, under the Divine blessing, were the instrument of verlasting salvation to thousands of their fellowcreatures. All that is related respecting Clement is, that he appointed notaries to inquire after, and faithfully record, all the acts of the martyrs that suffered within his district, and that he deputed missionaries to propagate Christianity in those parts of the world, where the sound of the Gospel had not hitherto been heard.

In the year 95, the mperor Domitian, who had not hitherto persecuted the Christians, began to oppress them.

This persecution ceased in the year 96, when the emperor Domitian, was assassinated. He was succeeded by Nerva who recalled those that were banished, and suspended the bloody edicts of his predecessor.

By what means Clement weathered this storm we are not told, only we may be sure he would not prostitute his Christian integrity by any unworthy concessions. His epistle to the Corinthians, to which we have already had occasion to refer, is supposed to have heen written shortly after the accession of Nerva to the throne. By those who can be charmed with sanctity of sentiment and the effusions of genuine piety, unadorned by the brilliancy of genius, or the refinements of human learning, this work will be perused with considerable interest. "It has a simplicity and a plainness not easily relished by a systematic modern; but there belongs to it also a wonderful depth of holiness and wisdom." The primitive Christians, indeed, seem to have had neither opportunity nor inclination to polish their compositions. But whether more or less excellence belonged to them as writers, the sin cerity in which they walked, the zeal which they displayed in diffusing the knowledge of truth, and their willingness to die in defence of it, were eminently their attainments. situation also of most of the primifive Christians, the scantiness of their means for improvement in human knowledge and science, and their constant exposure to sufferings, make it more surprising that their works are so well written than that they are not better. If they abound not, however, in the graces of diction, that want is compensated by the vein of fervent piety, the native dignity of Divine truth, and occasionally the flow of untutored eloquence which they display. Clement's epistle appears to have been composed in answer to one written by the Corinthian Church, which was at that time much in the same state, as when the apostle wrote to them. It contained many very pious members, but was harassed by various religious contentions, and in danger of having a sound and exemplary presbytery, superseded by a self-conceited and turbulent set of heretical teachers.

The

Clement commences his epistle in a manner not dissimilar to that of the

apostle, by addressing himself "to the called and sanctified," though at the same time he arrogates to himself no dignity, but speaks merely as the representative of the Church of Rome to the Church of Corinth.* Referring to the unhappy divisions which prevailed amongst them, he remarks,

The apostles preached to us from our Lord Jesus Christ; Jesus Christ from God. Christ, therefore, was sent by God; the apostles by Christ. Both missions were in order, according to the will of God. Havings therefore, received their commission, being thoroughly assured of the resurrection of our Lord, and believing in the word of God, with the fulness of the Holy Spirit, they went abroad, declaring that the kingdom of God was at hand. Thus they travelled through different countries and cities, and appointed the first-fruits of their ministry, after they had proved them by the Spirit, to be bishops and deacons over those who should afterwards believe.

*The following excellent remarks, in reference to the supremacy assumed in later ages by the pontiffs of the Romish Church pear strictly appropriate to every pious reader over the rest of the Christian world, will apwho is acquainted with St. Clement's epistle:

"If the claims of authority be well ground ed, they will, of course, be highest when nearest to their source: yet upon this supposition how unaccountable is the conduct of Clemens and the Church of Rome. We have here the first instance upon record in which that Church thought proper to interpose in the religious concerns of its brethren. It might, therefore, have been expected, that the bishop of Rome should have began with asserting his own sovereign authority over the Corinthian and all other Churches; should have required implicit obedience to his mandates; and, in lious assembly cut off from the body of the case of non-compliance, denounced the rebelfaithful: yet, as if it were intended by Providence, that the first known interposition of a Roman pontiff in the affairs of another Church, should remain as a lesson of humility, or a reproof of arrogance to his successors, the evangelical author of this epistle seems purposely people; merges even his own name in that of to extenuate his authority even over his own bis Church; and though he reproves the misconduct of the Corinthians with freedom, and even with dignity, yet it is only with the freedom of a benevolent equal, and the dignity of a grieved friend. But above all, humility and patience are conspicuous: no holy rage,' no zeal calling for judgments, no asperity of reproach; but prayers and intreaties, or, at most, expostulations and arguments, constituted, at that time, the spiritual weapons of the Roman Church."

"The apostles themselves were informed by our Lord Jesus Christ, that contentions would arise concerning the ministry. On this account, therefore, they not only themselves ordained ministers, as we have before mentioned; but also gave directions that on their decease, other chosen and approved men should succeed them. We cannot, therefore, but think, it unjust to eject such persons from the ministry as were ordained (with the approbation of the whole church) either by the apostles or holy men succeeding them; who have ministered to the flock of Christ in a humble, peaceable, and disinterested manner, and for a series of years have been well reported of by all. For surely it is a sin of no small magnitude to dismiss from that office such blameless and holy pastors! Happy are those presbyters, who have already finished their course, and died in the fruitful discharge of their labours; they have now no reason to fear that any one should remove them from the place appointed for them. But, alas! we learn that you have ejected some excellent ministers, whose blameless lives were an ornament to their profession. Ye are contentious, brethren, and zealous for things which belong not to salvation. Search the Scriptures, the faithful records of the Holy Spirit. There you find that good men were persecuted indeed, but by the wicked; were imprisoned, but by the unholy; were stoned, but by transgressors; were murdered, but by the profane, and by such as were unjustly incensed against them. Let us, therefore, unite ourselves to the innocent and righteous, for they are God's elect.

"Why are there strifes, angers, divisions, schisms, and contentions,

"It is impossible, calmly to weigh the arguments incidentally introduced by St. Ce ment, in this place, without acknowledging that it furnishes good ground for considering

the three orders of ministers which exist in Our Church, as agreeable to the institution of Christ. The apostles and their successors, to whom the name of IOT was afterwards appropriated, correspond to our bishops; the

elders, or presbyters, to our priests; and the ministers, to our deacons”

among you? Have you not all one God, and one Christ? Is not one Spirit of grace poured out upon us all, and one calling of Christ bestowed upon us all? Why then do we rend and tear the members of Christ, and excite seditions in our own body? Your schism has perverted many, has discouraged many, has staggered many. It has caused grief to us all; and, alas! it continues still."

As the nature of this epistle is practical, no very regular or precise statement of doctrine is to be expected. Still, however, the essential doctrines of revelation are clearly exhibited. He thus, for instance, plainly states his sentiments respecting redemption by the atonement of Christ. "Let us look steadily at the blood of Christ, and see how precious his blood is in the sight of God; for on account of its being shed for our salvation, the grace of repentance is provided for all mankind." In the following passage we have the infinite condescension of Christ stated as a ground for enforcing Christian humility. "Qur Lord Jesus Christ, the sceptre of the majesty of God, came not in the pomp of pride and ostentation, though he could have done so, but in humility. You see, brethren, the example he afforded us. If the Lord thus humbled himself, how should we too demean ourselves, whe are brought by him under the yoke of his grace."

In the annexed quotation, wherein he is speaking of the Old Testament fathers, he clearly states the all-important doctrine of justification by grace through faith, and at the same time repels the yet common objection of its licentious tendency. "All these were magnified and honoured, not through themselves, not through their own works, not through the righteous deeds which they performed, but through God's will. And we, also by his will, being called in Christ Jesus, are justified, not by ourselves, nor by our own wisdom, or understanding, or godliness, or by the works which we have wrought in holiness of heart, but by faith; by which Almighty God bath justified all, whe

are, or have been, justified from the beginning; to whom be glory for ever and ever. Amen. But what then? Shall we neglect good works? Does it hence follow, that we should leave the law of loving obedience? God forbid; let us rather hasten with all earnestness of mind to every good work; for the Lord himself rejoices in his works. Having such an example, let us strenuously follow his will, and work the works of righteousness with all our might."

Referring to the exalted privileges and graces of the real believer, he breaks forth into a kind of transport, whilst at the same time he strongly inculcates the importance of cultiváting personal holiness. "How blessed, how amazing, my beloved, are the gifts of God! Life in immortality! splendour in righteousness! truth in liberty! faith in assurance! sobriety in holiness! And thus far, even in this life, we know by experience. What, therefore, must those things be which Christ has prepared for those that wait for him? The Holy Creator and Father of the universe alone knows their greatness and excellency. Let us, therefore, earnestly seek to be found amongst that number who wait for him, that we may obtain the reward which he has promised. And how, beloved, shall we attain these rewards? By establishing our hearts in faith towards God, and by seeking to do his will in all things with truth and earnestness. Thus, beloved, shall we find our salvation, even Jesus Christ, the High Priest of our offerings, and helper of our weakness."

Eusebius, speaking of this epistle, remarks, that Clement had inserted in it many sentiments of the Epistle to the Hebrews, and also used some of the very expressions. Certainly in many parts there is an evident resemblance; but whether Clement be supposed to quote from that epistle, or only to say the same things as it were by unconscious coincidence, we cannot but be pleased to observe an infusion of the language, spirit, and matter, of the sacred Scriptures in the writings of this and the other fa

thers, which have thus travelled down from the times of the apostles, through every intervening age, to the present day. For this transmission of the words of Holy Writ affords a considerable proof, and one which has been justly urged in support of its authenticity; and a similar transmission of the sense of any doctrine of Scripture, which is agreeable to that which the Church generally receives in our own times, affords a presumptive truth that this is the real and true interpretation, grounded at once on the antiquity and universality of its acceptance.

Hitherto Clement had been wonderfully preserved during several dreadful persecutions; but the time was now at hand, when it was "given to him in the behalf of Christ, not only to believe on him, but also to suffer for his sake." It is not improbable, that he had a presentiment of his impending sufferings; for in his epistle to the Corinthians, after referring to the persecutions endured by the apostles, he adds, that he looked upon himself and his people as appointed to run in the same lists, and engage in the same conflict.

The following is an abstract of the occasion and circumstances of the martyrdom of this eminent father, as related by Cave, from the account of Simeon Metaphrastes. It is, however, proper to inform the reader, that the authenticity of the whole account has been questioned. Several individuals of high rank and character having been converted by Clement to the Christian faith, the jealousy and ill will of the pagans was at length excited against him. At the instance of one Torcutianus, a man of considerable influence in the city, he was accused of using magical arts; and, upon his resolute refusal to sacrifice to the heathen gods, he was banished by the emperor Trajan, and condemned to labour in some distant mines.

This mode of punishment, not uncommon amongst the Romans, was considered in severity next to a capital one. The condemned person was treated with the greatest inhumanity.