pper, to the
institution of lectors, acolyths, and sub-deacons, and to the
establishment of metropolitans. Though the Paschal controversy agitated
almost the whole Church towards the close of the second century, and
though Tertullian wrote immediately afterwards, he does not once mention
it in any of his numerous extant publications. [554:1] Owing to peculiar
circumstances the rise of prelacy can be more minutely traced than that
of, perhaps, any other of the alterations which were introduced during
the first three centuries. At the time the change which it involved was
probably considered not very important; but, as the remaining literary
memorials of the period are few and scanty, the reception which it
experienced can now only be conjectured. The alteration was adopted as
an antidote against the growth of heresy, and thus originating in
circumstances of a humiliating character, there would be little
disposition, on the part of ecclesiastical writers, to dwell upon its
details. Soon afterwards the pride of churchmen began to be developed;
and it was then found convenient to forget that all things originally
did not accord with existing arrangements, and that the hierarchy itself
was but a human contrivance. Prelacy soon advanced apace, and every
bishop had an interest in exalting "his order." It is only wonderful
that so much truth has oozed out from witnesses so prejudiced, and that
the Pontifical Book contains so decisive a deposition. And the momentous
consequences of this apparently slight infringement upon the primitive
polity cannot be overlooked. That very Church which, in its attempts to
suppress heresy, first departed from divine arrangements, was soon
involved in doctrinal error, and eventually became the great
foster-mother of superstition and idolatry.

It may at first seem extraordinary that the ecclesiastical
transformation was so rapidly accomplished; but, when the circumstances
are more attentively considered, this view of the subject presents no
real difficulty. At the outset, the principle now sanctioned produced
very little alteration on the general aspect of the spiritual
commonwealth. At this period a Church, in most places, consisted of a
single congregation; and as one elder labouring in the word and doctrine
was generally deemed sufficient to minister to the flock, only a slight
modification took place in the constitution of such a society. The
preaching elder, who was entitled by authority of