isciples than any other city in the
Roman Empire; and until shortly before its destruction by Titus in A.D.
70, it continued to be the centre of Christian influence. There is every
reason to believe that, for some time, all matters in dispute throughout
the Church, which could not be settled by inferior judicatories, were
decided by the apostles and elders there convened. But the rapid
propagation of Christianity, the rise of persecution, and the progress
of political events, soon rendered such procedure inconvenient, if not
impracticable. Persons of Gentile extraction who lived in distant lands,
and who were in humble circumstances, could not be expected to travel
for redress of their ecclesiastical grievances to the ancient capital of
Palestine; and, when the temple was destroyed, the myriads who had
formerly repaired to it to celebrate the sacred feasts, of course
discontinued their attendance. The Christian communities throughout the
Empire about this period began to assume that form which they present in
the following century, the congregations of each province associating
together for their better government and discipline. There are not
wanting evidences, as we shall now endeavour to show, that the apostles
themselves suggested the arrangement.

It has been taken for granted by many that when Paul, on his arrival at
Miletus, "sent to Ephesus and called the elders of the Church," [258:1]
he convoked a meeting only of the ecclesiastical rulers of the chief
city of the Proconsular Asia. But a more attentive examination, of the
passage in which the transaction is described may lead us to doubt the
correctness of such an interpretation. It is probable that, when the
apostle sent to Ephesus, the Christian elders of the surrounding
district, as well as of the capital, were requested to meet him at
Miletus. Such a conclusion is sustained by the reason assigned for his
mode of proceeding at this juncture. Ephesus was a seaport about thirty
miles from Miletus, and it is said he did not touch at it on his voyage
"because _he would not spend the time in Asia_, for he hasted, if it
were possible for him, to be at Jerusalem the day of Pentecost." [258:2]
But, had he merely wished to see the elders of this provincial
metropolis, his visit to it need have created no delay, for he might
have gone to it as quickly as the messenger who was the bearer of his
communication. He seems, however, to have felt that, had he appeared
there,