over the churches which was early introduced*. —was doubtless aggravated, if not originated, by the manifest disposi tion of the members of the churches to attach themselves to their favorite preachers. Even in the days of the apostles, this leaven of unrighteousness began to work. At Corinth, for example, the church were strongly inclined to break into parties, to arrange themselves under distinct leaders. One said, "I am of Paul; and another, I am of Apollos;" hence arose "envying, and strife, and divisions." -See 1 Cor. 1: 3-7.

Now, if this partizan spirit existed at so early a period, in the churches, and if there was a disposition to make even the apostles themselves the heads of factions, we need not be surprised at the apprehensions of those holy men for the future peace and prosperity of the churches; or that afterwards this partizan spirit should be taken advantage of by ambitious men, to promote their own selfish ends, regardless of the interests or rights of the churches.

To counteract these workings of the "mystery of iniqui ty," the apostles did what in them lay; by setting in order the churches, and by ordaining elders in every church; by giving directions-as Clement tells us they did—“how, when they [the teachers set over them by the apostles] should die, other chosen and approved men should succeed in the ministry ;" and also by warnings, and admonitions, and exhortations, and counsels, and advice, to induce the churches to stand fast in the liberty wherewith Christ had made them free.

Notwithstanding all this, the churches began to vary somewhat from the apostolic order, before the close of the second century-yea, within the lifetime of some who had been contemporary with the apostles themselves. In the

* See Mosheim, Cent. I. P. II. Chap. 2. § 11.

third century very extensive corruptions spread among them. These prepared the way for the establishment of Constantine's hierarchy, in the fourth century; which made way for the abounding errors and corruptions of the three succeeding centuries, and the enthronement of the "MAN OF SIN" in the eighth century.

The very excellencies for which the primitive elders were distinguished, were an occasion of corruption to the

churches.

This may seem a paradoxical assertion. It will, nevertheless, be found susceptible of demonstration, that the virtues of the Christian pastors of the first and second centuries were the innocent occasion of corruption to the churches.

To be a Christian pastor in those "perilous times" was to take the front rank in danger; for the officers of the churches were the first to be sought after when persecution arose "because of the word." To men who were ready to lay down their lives for the cause of Christ, the churches reasonably supposed that they might safely trust their dearest rights. They would naturally choose to be guided by the opinions, and governed by the wishes of such men. They would be slow to think or speak of their own ecclesiastical rights.* Feeling that all was safe in the hands of

* Ecclesiastical history furnishes abundant evidence of the existence of this veneration. For example, the church of Smyrna, in their relation of the martyrdom of their venerable pastor, Polycarp, tell us : "When the fuel was ready, Polycarp laying aside all his upper garments, and undoing his girdle, tried also to pull off his clothes underneath, which aforetime he was not wont to do; forasmuch, as always, every one of the Christians that was about him contended who should soonest touch his flesh."-Apostolical Fathers, p. 245. That this veneration for religious teachers was not unknown in the churches at a later period, is obvious from the account given us of the celebrated Martin, bishop of Tours, in the

their devoted and venerated pastors, they would readily dis miss all anxious care; and it would be but reasonable to suppose, that ere long it would be forgotten that the churches had any claim to those special rights and immunities which they had so long neglected to exercise.

The difficulty and danger in meeting together for the transaction of church business, during the seasons of persecution to which the churches were frequently exposed for more than two hundred years after Christ, would be an additional reason for leaving the management of their affairs more entirely in the hands of their officers than was origi nally contemplated.

The extra-scriptural authority thus given to their religious teachers, as an evidence of affectionate confidence, and to some extent made necessary by the peculiar cir

fourth century. "This personage was in the habit of frequenting the palace, [of the emperor Maximus], where he was always entertained by the empress, who not only hung upon his lips for instruction, but, in imitation of the penitent in the Gospels, actually bathed his feet with her tears, and wiped them with her hair; and he who had never before sustained the touch of a woman, could not avoid her assiduities. She, unmindful of the state and dignity and splendors of her royal rank, lay prostrate at the feet of Martin, whence she could not be removed until she had obtained permission, first from her husband, and then by his aid from the bishop, to wait upon him at table as his servant, without the assistance of any menial. The blessed man could no longer resist her importunities; and the empress herself made the requisite preparations of couch, and table, and cookery (in temperate style), and water for the hands; and as he sat, stood aloof, and motionless, in the manner proper to a slave; with due modesty and humility, mixing and presenting the wine. And when the meal was ended, reverently collected the crumbs, which she deemed of higher worth than the delicacies. of a royal banquet."-Sulpitius Life of St. Martin, quoted in "Natural History of Enthusiasm," pp. 189, 190. See also Milner's Hist. of the Church, Cent. IV. Chap. 14.

cumstances of the churches, was at first, without doubt, faithfully exercised; but, in process of time-and not a very long time either that authority which had been yielded by the churches as a boon, would be claimed by the clergy as a right; and most eagerly, by those most likely to abuse it.

The superiority which the city churches assumed over those in the country, was another step in the progress of deterioration.

The first churches were, for the most part, planted in cities and populous towns. These had elders or bishops placed over them by the direction of the apostles. To their ministrations the scattered Christians in the country around resorted. But, as these latter became more numerous, they desired the occasional or the stated ministrations of the gospel among themselves. Instead then, of being formed into separate churches, as they should have been, the city church supplied them with one of her elders. Consequently, both he and his rural flock regarded themselves as belonging to the mother church; and naturally paid that deference to her and her teachers which their dependent relation suggested. And when the city churches came to have presidents, who were stated moderators among the elders and general supervisors of the affairs of the churches,-these, of course, exercised a su pervision and control over the rural congregations and their elders, as parts of the city church. In this way, Diocesan episcopacy was gradually and imperceptibly introduced. This would have been the natural result of causes like those just alluded to, in any country; but more especially in a country governed like that in which Christianity was first planted. In the Roman Empire, the capital cities were looked to as the sources of political power; being the places where the governing officers of the province resided,

and whence issued the decrees which controlled the province.

Another step in the path of declension, was the introduction of synods, or general councils, with authority to make laws for the government of the churches.

The first appearance of these assemblies was about A. D. 170 or 173. At first they were composed of the representatives of the independent churches, elected for the express purpose of deliberating in behalf and in the room of these churches. It was not long, however, before they assumed the right to act in their own name. These bodies, of course, needed a moderator; and as they generally așsembled in the capital of the province,* who so suitable for a moderator as the president of the city church; an officer who began now to be called bishop, to distinguish him from his co-equals, the elders. This honor, at first conferred as an act of courtesy, would be expected as a matter of propriety, and finally claimed as an official right. In this way the office of Metropolitan or Diocesan bishop was, probably, introduced into the churches.†

Another way in which these synods corrupted the original order of the churches, was, by taking to themselves a legislative and juridical authority.

It was natural that the churches should pay great deference to the opinions and decisions of these bodies, composed as they usually were, of the bishops of an entire province; and, it was not at all strange that their decisions

* Gibbon tells us: "It was soon established as a custom and as a law that the bishops of the independent churches should meet in the capital of the province at the stated periods of spring and antumn."-Decline and Fall, Vol. 1. Chap. 15.

+ See Mosheim, Cent. II. Part II. Chap. 2. Waddington, pp. 43-45, Harper's Edition. Gibbon's Decline and Fall, Vol. I. Chap. 15. p. 274, Harper's Ed.