It would be unpleasant to present this subject on controversial and sectarian grounds.  Let those people—­and they are numerous—­who believe in the divine right of bishops, enjoy their opinion; it is not for me to assail them.  Let any party in the Church universal advocate the divine institution of their own form of government.  But I do not believe that any particular form of government is laid down in the Bible; and yet I admit that church government is as essential and fundamental a matter as a worldly government.  Government, then, must be in both Church and State.  This is recognized in the Scriptures.  No institution or State can live without it.  Men are exhorted by apostles to obey it, as a Christian duty.  But they do not prescribe the form,—­leaving that to be settled by the circumstances of the times, the wants of nations, the exigencies of the religious world.  And whatever form of government arises, and is confirmed by the wisest and best men, is to be sustained, is to be obeyed.  The people of Germany recognize imperial authority:  it may be the best government for them.  England is practically ruled by an aristocracy,—­for the House of Commons is virtually as aristocratic in sympathies as the House of Lords.  In this country we have a representation of the people, chosen by the people, and ruling for the people.  We think this is the best form of government for us,—­just now.  In Athens there was a pure democracy.  Which of these forms of civil government did God appoint?

So in the Church.  For four centuries the bishops controlled the infant Church.  For ten centuries afterwards the Popes ruled the Christian world, and claimed a divine right.  The government of the Church assumed the theocratic form.  At the Reformation numerous sects arose, most of them claiming the indorsement of the Scriptures.  Some of these sects became very high-church; that is, they based their organization on the supposed authority of the Bible.  All these sects are sincere; but they differ, and they have a right to differ.  Probably the day never will come when there will be uniformity of opinion on church government, any more than on doctrines in theology.

Now it seems to me that episcopal power arose, like all other powers, from the circumstances of society,—­the wants of the age.  One thing cannot be disputed, that the early bishop—­or presbyter, or elder, whatever name you choose to call him—­was a very humble and unimportant person in the eyes of the world.  He lived in no state, in no dignity; he had no wealth, and no social position outside his flock.  He preached in an upper chamber or in catacombs.  Saint Paul preached at Rome with chains on his arms or legs.  The apostles preached to plain people, to common people, and lived sometimes by the work of their own hands.  In a century or two, although the Church was still hunted and persecuted, there were nevertheless many converts.  These converts contributed from their small means to the support