Did we even want the direct testimony just adduced as to the government of synods in the former part of the second century, we might on other grounds infer that this species of polity then existed; for apostolic example suggested its propriety, and the spirit of fraternity so assiduously cherished by the early rulers of the Church must have prompted them to meet together for the discussion and settlement of ecclesiastical questions in which they felt a common interest.  But whilst Christianity was still struggling for existence, it was not in a condition to form widely spread organizations.  It is probable that the business of the early Church courts was conducted with the utmost secrecy, that they were attended by but few members, and that they were generally composed of those pastors and elders who resided in the same district and who could conveniently assemble on short notice.  Their meetings, in all likelihood, were summoned at irregular intervals, and were held, to avoid suspicion, sometimes in one city and sometimes in another; and, except when an exciting question awakened deep and general anxiety, the representatives of the Churches of a whole province rarely, perhaps, ventured on a united convention.  Our ignorance of the councils of the early part of the second century arises simply from the fact that no writer appeared during that interval to register their acts; and we have now no means of accurately filling up this blank in the history.  But we have good grounds for believing that Gnosticism now formed the topic of discussion in several synods. [609:2] The errorists, we know, were driven out of the Church in all places; and how can we account for this general expulsion, except upon the principle of the united action of ecclesiastical judicatories?  Jerome gives us to understand that their machinations led to a change in the ecclesiastical constitution, and that this change was effected by a synodical decree adopted all over the world [610:1]—­thereby implying that presbyterial government was already in universal operation.  Montanism appeared whilst Gnosticism was yet in its full strength, and this gloomy fanaticism created intense agitation.  Many of the pastors, as well as of the people, were bewildered by its pretensions to inspiration, and by the sanctimony of its ascetic discipline.  It immediately occupied the attention of the ecclesiastical courts, and its progress was, no doubt, arrested by their emphatic condemnation of its absurdities.  It is certain that their interference was judicious and decided.  “When the faithful held frequent meetings in many places throughout Asia on account of this affair, and examined the novel doctrines, and pronounced them profane, and rejected them as heresy,” the Montanist prophets “were in consequence driven out of the Church and excluded from communion.” [610:2]