It is not to be supposed that prelacy was set up at once in the plenitude of its power.  Neither is it to be imagined that the system was simultaneously adopted by Christians all over the world.  Jerome informs us that it was established “by little and little;” [559:1] and he thus apparently refers, as well to its gradual spread, as to the almost imperceptible growth of its pretensions.  We have shewn, in a preceding chapter, [560:1] that in various cities, such as Smyrna, Caesarea, and Jerusalem, the senior presbyter continued to be the president until about the close of the second century; and there the Church seems to have been meanwhile governed by “the common council of the presbyters.” [560:2] Evidence can be adduced to prove that, in many places, even at a much later period, the episcopal system was still unknown. [560:3] But its advocates were active and influential, and they continued to make steady progress.  The consolidation of the Catholic system contributed vastly to its advancement.  The leading features of this system must now be illustrated.

CHAPTER VIII.

THE CATHOLIC SYSTEM.

The word catholic, which signifies universal or general, came into use towards the end of the second century.  Its introduction indicates a new phase in the history of the ecclesiastical community.  For upwards of a hundred years after its formation, the Church presented the appearance of one great and harmonious brotherhood, as false teachers had hitherto failed to create any considerable diversity of sentiment; but when many of the literati began to embrace the gospel, the influence of elements of discord soon became obvious.  These converts attempted to graft their philosophical theories on Christianity; not a few of the more unstable of the brethren, captivated by their ingenuity and eloquence, were tempted to adopt their views; and though the great mass of the disciples repudiated their adulterations of the truth, the Christian commonwealth was distracted and divided.  Those who banded themselves together to maintain the unity of the Church were soon known by the designation of Catholics.  “After the days of the apostles,” says one of the fathers, “when heresies had burst forth, and were striving under various names to tear piecemeal and divide the Dove and the Queen of God, [561:1] did not the apostolic people require a name of their own whereby to mark the unity of those that were uncorrupted? ....  Therefore our people, when named Catholic, are separated by this title from those denominated heretics.” [562:1]