But did it stop with the diocese? Was the bishop independent in the exercise of his powers? In the first place, he exercised them all within a certain district. He had no power to encroach upon the district of a neighbouring bishop, nor to execute therein functions which were perfectly lawful and usual in his own. It is plain that had he possessed any such power, the whole system established would not have made one kingdom of Christ, but would have been a congeries of similar governments, not tied together but agitated by perpetual rivalries. Nothing could be more unlike the actual system of government as disclosed by the bearing of the Church of Rome to that of Corinth in the letter of St. Clement, or to that orderly division into provinces which is seen in its full development at the Nicene Council. We may conclude that the tie which held the bishops together was at least as strict and as defined as that which formed the unity of the particular diocese.
We now behold that marvellous spiritual fabric of which St. Chrysostom and St. Augustine, at the head of the Fathers of the fourth century, spoke with such affection, acknowledging that its existence was to them an absolute proof of the Godhead of its Founder. It was not its material extension alone, but its inmost nature and character which moved them thus. It was the evolution of the one indivisible power in its threefold direction of Priesthood, Teaching, and Jurisdiction. It was that the one episcopate tied together in a hierarchy of several thousand bishops was but the outward regimen of an inward polity in which the One Sacrifice is offered, and the one Body of Christ communicated by the work of the one Priesthood, which lives upon and dispenses one doctrine, proclaiming it from age to age to the whole earth.
Thus the words of our Lord, spoken immediately after He had instituted the priesthood according to the order of Melchisedec, committing to it the sacrifice of His Body and Blood, were marvellously accomplished. "I am the true Vine, and My Father is the husbandman.—Abide in Me, and I in you. As the branch cannot bear fruit of itself, unless it abide in the vine, so neither can you, unless you abide in Me. I am the Vine, you the branches: he that abideth in Me, and I in him, the same beareth much fruit; for without Me you can do nothing." The human nature which He had taken had sent forth, in virtue of the Person who took it, the triple power bestowed upon it: His priesthood, His teaching, and His rule had occupied the earth. All the nations composing the Roman Empire had brought in their first-fruits to form clusters of the mystical Vine. They had made the triple offering of the Eastern kings from the peoples of Europe, Asia, and Africa to the Royal Infant; to the King they had given their gold, for His sake and after His likeness becoming poor; to the God their frankincense, worshipping Him at the altar of His love; to the Victim their myrrh, presenting to Him their bodies as a sacrifice, in repetition of His martyrdom. It was the very scoff of the heathen philosopher and magistrate that any one could think to reduce to one worship the various rites of the Empire, a conglomeration of European, Asiatic, and African superstitions. Out of that seemingly hopeless diversity, that endless antagonism, He had constructed a divine unity, a table at which the children of Scipio knelt side by side with the vilest slave, at which many an Aspasia became a penitent, and a Boniface sent back as holy relics to his mistress, Aglae, the body in which he had sinned with her. The vine of the synagogue, planted of old with the choicest care, and protected from the inroads of wild beasts in the security of a single nation of brethren, had brought forth but wild grapes, and therefore it had been plucked up; its hedge had been broken down and its tower ruined. Instead of it, the Vine of His Body had grown abundantly, and from its single root, to use Tertullian's application of the parable, suckers had been carried everywhere, and the harvest of its vintage rendered the earth fruitful; the hills and the valleys of many vast regions were covered with its grapes. But this itself was but the beginning of a vaster growth in the future, the first realisation of an ever-expanding kingdom. Only it was a complete specimen of all that should be. This generation of the Christian people from the person of Christ was the one miracle which St. Chrysostom thought no heathen could deny.