CHAP. II.

On the Law of Admission.

port of the term

Church,

§ 1. A CHRISTIAN Church, taken in its sim- Primary im ple primary import, is an assembly of the pro- Por fessed disciples of Christ. Before the organization of Christian societies, while "all that "believed were" as yet" together," "conti"nuing with one accord daily in the temple, "and breaking bread from house to house," the collective body of the disciples are spoken of under this designation, as "the Church." At first, they constituted, strictly speaking, an assembly, meeting "with one accord in one

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place;" but when "the number of the dis"ciples multiplied in Jerusalem greatly," three thousand converts being added in one day, and a great company of the priests having become obedient to the faith, one room would be insufficient to contain the assembly, and unity of place would soon cease to be included in the term. For some time, it is certain that they continued to assemble together in large companies in the Temple, for the purpose, pro

Origin of Christian assemblies.

bably, of collectively testifying before the Jews, the truth of the Apostles' doctrine; but many of their religious meetings, especially when they became as Christians the objects of persecution, must have been held privately and in small companies, at the houses of some of the brotherhood. When Peter was delivered from prison, "he came to the house of Mary the "mother of John, where many were gathered 'together, praying." Still the Church constituted one society, but, as disciples multiplied in other parts, they began to form distinct bodies, to which the term churches was applied, in the sense of Christian societies, although the use of the word continued to be retained as comprehensive of the unity of the whole Christian brotherhood throughout the world.

§ 2. The Apostolic writers, however, having no regard to any etymological niceties, appear not to have scrupled employing this term in reference to any collective assembly of Christians. The Church that was at such a place, or in such a house, would seem in many instances to intend nothing more than the com. pany of disciples residing or accustomed to assemble there. Thus, we read of the Church that was in the house of Priscilla and Aquila, of the Church in the house of Philemon, and, at a very early period, of "Churches "throughout Judea, and Galilee, and Samaria."

The disciples met together, for the purpose of social prayer and the breaking of bread; more particularly on the first day of the week, to celebrate the resurrection of the Saviour; not, so far as appears, in consequence of any Apostolic mandate, but under the influence of common principles and the strong identifying bond of Christian affection. No positive law had been issued by our Lord, directing the formation and organization of such societies; but they had a promise which carried with it the virtue of a law, in that declaration of our Saviour: "Where two or three are ga"thered together in my name, there am I in "the midst of them;" and there, doubtless, was the reality of a Christian Church.* The government of the Churches was at first wholly vested in the Apostles, who continued for the most part to reside at Jerusalem long after the Church itself was scattered by the persecution that arose about Stephen, throughout the neighbouring regions. The institution of an order of officers to superintend the equitable distribution of the Church funds among the poorer brethren, an order to which the title of deacons or ministers became subsequently appropriated,-was the first step, according to the records of the Apostolic history, in framing what may be

* Ubi tres,ecclesia est, licet laici. TERTULLIAN. Exhort, ad Castit.

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termed the constitution of Christian churches. This measure originated purely in expediency, being primarily designed to relieve the Apostles of a most laborious, and in some respects irksome business, and to enable them to give themselves without interruption "to prayer, "and to the ministry of the word." It was not till some time after societies of Christians had been collected in various parts by means of the preaching of the Gospel, that "elders" were, after the manner of the synagogue, " ordained "in every city," who at length, when the government of the churches assumed a more settled and definite character, came to be distinguished, as the rulers of the congregation, by the appellation of bishops. The Apostles themselves could not possibly exercise a personal superintendence in the formation and internal management of the various churches which were so soon formed in all the countries into which the converted Jews of the dispersion carried the tidings of the Gospel. The Christian doctrine was first promulgated at Antioch by disciples," natives of Cyprus and Cyrene," who, contrary to the practice of the Church at Jerusalem at that period, and without any special instruction, as it should seem, from the Apostles, who during the persecution remained there, preached Christ to the Grecians in that city. Barnabas, in consequence of the tidings which

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reached Jerusalem, was accordingly deputed to visit Antioch, where he found a numerous Church already existing; in which "certain prophets and teachers," four of whom are mentioned by name without any distinction of rank, "ministered to the Lord," and sustained the presidency. From this very Church, in which it is obvious no Apostle had ever presided, Barnabas, and Saul, the great Apostle of the Gentiles himself, were sent out, under the immediate direction of the Holy Spirit, on a special mission, to which, according to the Jewish custom, they were ordained by the other elders. In the Church of Corinth there were a number of prophets and teachers endowed with miraculous gifts, which involved the discharge of correspondent functions; but there appears to have existed in the society, neither peculiarity of office, nor distinct government, nor, indeed, any fixed regulations for their proceedings, prior to the injunctions received from the Apostle Paul, to speak in course, and to observe a decent order. Had any form of ecclesiastical government been at this period common to the churches, the necessity could not so soon have arisen for Apostolic interference; or, if it had, St. Paul would doubtless have adverted to their departure from the primitive model, and enjoined a subordination to the authority of their presiding pastor, as the most natural expedient