The Episcopal hierarchy had its origin undoubtedly in what may be denominated the parochial system. This term denotes the intermediate state of the church, in its transition from the primitive, apostolical form, to that of the diocesan confederacy. The churches, in the principal towns, gradually gained a controlling influence over those which were planted in the country around. And the clergy of these central churches came, by degrees, into similar relations to their brethren in the country. So that both minister and people of the city became, through the operation of various causes, the centre of influence and power over the feeble churches which gradually sprang up in the neighboring country. The church of the metropolis became, in the quaint style of church history, the mother-church, to smaller, dependent fraternities in the country; and the clerical head of this church, the principal man among his brethren, the presiding officer of their assemblies and councils. This accidental ascendency of the central church, and of its clergy, led on to the rapid development of the Episcopal system; and, finally, ended in the overthrow of the popular government of the primitive church.

This chapter, therefore will be devoted to a consideration of the causes which gave, both to the churches and to the bishops of the principal cities, that increasing ascendency and power, from which we trace the rise of Episcopacy.

I. Of the ascendency of the churches in the cities over those in the country.

The gospel was first preached in large cities and towns, such as Jerusalem, Antioch, Ephesus, and Corinth. Here were the earliest churches founded. These churches now became central points of effort and of influence for the extension of Christianity in the region round about. The apostles themselves, sometimes made such missionary excursions into the neighboring towns and villages, Acts 8: 25. 9:32. Similar efforts were doubtless continued and greatly extended, by

the pastors and converts of those central churches. The promptings of Christian benevolence naturally directed them to such efforts. Clement represents the apostles to have established churches, in this manner, both in the cities and in the country.

The early Christians were often dispersed abroad, also, by persecution; and, like the first Christians, Acts 8: 4, "went everywhere preaching the word."

Strangers and visiters in the principal cities, where the gospel was preached, also frequently became converts to Christ, and returned home to make known his gospel, as they might have opportunity and ability in the places where they resided.

Whatever the means may have been, it is an acknowledged historical fact, that the Christian religion continued to spread with wonderful rapidity during the first century; and that by the close of this period it had pervaded, not only the principal cities, but the country also, in many provinces of the Roman empire. Pliny, A. D. 103 or 104, in the remote province of Bithynia, complains that "this contagious superstition was not confined to the cities only, but had spread its infection through the country villages." These new Christian converts in the surrounding country, while yet few and feeble, became of course members of the neighboring church. The parent-church became a great parish spreading out over an indefinite extent of country, and having several subordinate branches in connection with it, and more or less dependent upon it, over which it exerted a sustaining and controlling influence.

For a time, Dr. Campbell supposes that these converts in the villages received pastoral instruction, and the elements of the eucharist, from persons sent out for that purpose from the city; but that all continued to come into the city to wor

1 Ep. Lib. 10. 97.

ship. Such also is the representation of Justin Martyr, who says, "that on the day which was called Sunday, all that live in the city and in the country come together in the same place," for religious worship.

When, in process of time, it became expedient for Christian converts in the country to have separate places of worship, these new organizations took the form of the parent church, and still looked to that for instruction and support as they might need. The new churches bore, indeed, a striking resemblance to the "chapels of ease" in England; having a similar dependence upon the mother-church. This dependence gave rise to a gradual connection and coalition, between the churches in the country, and the central church in the city. In this connection and coalition, between the original church and the smaller ones that sprang up around it, began that change in the original organization of the apostolical churches which gave rise to the Episcopal system; and, which in the end, totally subverted the primitive simplicity and freedom in which the churches were at first founded. This dependence and consequent coalition was the result of various natural causes and local circumstances which claim a more specific enumeration.

1. The churches in the country were only branches of the parent stock, and owned a filial relation to the mother church.

2. They received their first spiritual teachers and pastors from this church; and these would naturally retain their attachment to the church from which they came, and use their influence to unite with it that to which they went.

3. The connection between the country and the city, in the ordinary course of business, had its influence in bringing the churches in the country into connection with that in the city.

4. The persecution, and consequent distress which came

2 Apol. c. 67. p. 83.

upon the churches, brought them into closer connection one with another.

5. The city was the centre of political influence and power, for the government and protection of the country. This consideration had its influence in promoting a similar relation between the churches in the city, and those in the country.—The people had long been subject to the civil authority which was concentrated in the city; and on this account they yielded the more readily to a similar control from the same quarter over the affairs of the church.

6. The church itself was deservedly the object of respect. It had been founded, it may be, by one of the apostles, and still enjoyed the ministry of a successor placed at a short remove from them, to whom it was natural to look for counsel and support.

"An ancient custom obtained, of attributing to those churches which had been founded by the apostles a superior degree of honor, and a more exalted dignity. On which account it was for the most part usual, when any dispute arose respecting principles or tenets, for the opinion of these churches to be asked; as, also, for those who entered into discussion of any matters connected with religion, to refer, in support of their positions, to the voice of the apostolic churches. We may, therefore, very readily perceive the reason which, in cases of doubt and controversy, caused the Christians of the West to have recourse to the church of Rome; those of Africa, to that of Alexandria; and those of Asia, to that of Antioch for their opinion; and which, also, occasioned these opinions to be, not unfrequently regarded in the light of laws, namely, that these churches had been planted, reared up and regulated, either by the hand or under the immediate care of some one, or more of the apostles themselves."3

7. The city-church was comparatively rich and powerful; and could administer to the wants of the feeble churches as

3 Mosheim, De Rebus Christ., Saec. II. § 21.

they might need. For this reason, especially in times of distress and persecution, they clung as closely as possible to the parent-church.

8. Protection and aid from the civil authority was chiefly to be sought through the same medium. The minister of the city could apply in their behalf to the Roman governors who resided there. Or if a direct application was inexpedient, there were still many ways and means, by which to operate secretly upon the magistrates, and their subordinate officers, for the advantage of the churches in the country. Christian converts were not unfrequently entrusted with some civil office, in which they could aid their brethren in the country.

Thus, in various ways, the churches in the large cities, in process of time, gathered about them several smaller churches in the vicinity, over which they extended their guardianship and care. The clergy of the central churches had a controlling influence over those in the neighborhood, which was conceded to them by common consent; and which in reality was not at first oppressive, but beneficial to the subordinate churches. It was, however, a silent surrender of their original and inherent right as independent bodies; and led on to an entire change in the ecclesiastical polity of the primitive church, as established by the apostles.

The above representations disclose the true origin of that ecclesiastical aristocracy which succeeded to the popular government of the apostolical churches. They exhibit the rise of the diocesan form of government, not as based on any theory of the church,' but as the result of the mutual relations of the churches in the country to that in the city. The church of the metropolis gradually spread itself out as an extensive parish over the adjacent territory. And the bishop of this city became, virtually, the bishop over the same extent of country. "Was it not natural," says Planck, after alluding to many of the circumstances above-mentioned, " was