are hereafter to sit on twelve thrones, and judge the Churchthe twelve tribes of Israel,-Matt. xix. 28. Rev. xxi. 14.Even here, however, something of an inequality seems to have prevailed. Whenever they are enumerated, Peter is named first, perhaps as being first called,-Matt. iv. 18, 21,—and next to him, Andrew, James, and John, and Judas Iscariot last,—Matt. x.—Mark iii.—Luke vï.—Acts i.—Peter, James, and John, were alone present at the transfiguration,—during the agony in the garden,-and at the raising of the ruler's daughter to life: and to these three our Lord gave sirnames of honour. Peter was generally the spokesman to our Lord, who most frequently addressed himself to him, and first appeared to him after his resurrection. He also continued to take the lead in the subsequent transactions of the Apostles, Acts i. 15. ii. 14. xxxvii. 38. iii 12. iv. 8. v. 3. viii. 9. xv. 29. x. 5. xii. 3. Gal. i. 18. ii. 14.-St. Paul, too, referring to Peter, James, and John, says, who seemed to be pillars," Gal. ii. 9,-and he speaks twice of "the very chiefest Apostles."-2 Cor. xi. 5. xii. 11.

St. Paul declares to his Corinthian disciples that "there are "diversities of gifts," and "of operations," and " differences "of administrations,”—all by the Holy Ghost-and that “the same God, which worketh all in all," had made an inequality; having" set some in the Church-first, Apostles,— "secondarily, Prophets,-thirdly, Teachers,"-corresponding with the threefold order. (See similar passages,-Rom. xii. 6, and Eph. iv. 11,—but with the additional titles " Evangelists," and" Pastors," terms confessedly of general application to the preaching of the Gospel, and the shepherds of the Christian flock:—and the duty of "Exhortation" in the former, which as well as that of "giving," may apply in this instance to the laity. See Heb. x. 25.) "After that" (TEITA,—see Jo. xi. 7,) supplemental to these orders thus established, he conferred on them as being in common to all in the first age-"miracles, "then gifts of healings, helps, governments, diversities of tongues." And we may judge of St. Paul's sentiments by his

questions to the contenders amongst the Corinthians-" Are "all Apostles? Are all Prophets? Are all Teachers? Are all "workers of miracles? Have all the gifts of healing? Do all "speak with tongues? Do all interpret?"-1 Cor. xii. 28-30. -Shall any member of this threefold order, assume the office of another? or shall the people, who are to "seek the law at the "mouth of the Priest," expect those gifts which are conferred solely on the ministers of God? The answer may be given in the words of the Apostle-Mn yεVOITO!"" By no means!"

Of the threefold Christian order, in essence, and in name, as it exists at this day, there is abundant proof in the canon of the New Testament, if the circumstances before alluded tosee ante, page 92-be considered. The Apostles, as members of the first order, were almost constantly attended by their Deacons, who, as well as ministering to them-Acts xix. 22— occasionally preached the word also,-2 Cor. i. 19,-and they are honoured by being mentioned conjointly in the address of the Epistles, 1 and 2 Thess. i. 1,—But a subordination is still maintained, as is evident in Acts xix.-for while Paul planted the Church at Ephesus his Deacons were with him—v. 22— but did not join in the ceremony.

The most perfect example of the settled threefold order, is, perhaps to be found in the Church of Jerusalem-the very first Church indeed that was established. There is seen, St. James -the Bishop-deciding a question with authority," my sen"tence is❞—diò iyw xgivw" wherefore I determine"-Acts xv. 2-19-31,-and it appears that this decision was acquiesced in :-xxi. 25,-there are the Presbyters-his council;-xxi. 18,-and the Deacons ;-these being not merely ministers of tables, but ministers of the word also, as appears from the facts mentioned immediately after their appointment, with which the constant practice of the Church ever since agrees. --and see ante, p. 89.-Frequent proofs of the threefold order appear incidentally in the writings of the Apostles. In the address to the Philippians, Paul and Timothy, the latter now, A. D. 63-partly appointed to the first order—sce ante, page 98,

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-direct it to the Bishops, or Presbyters, and Deacons; and St. Paul writes to Timothy, when fixed in his Bishoprick, shewing him how his inferior clergy, the Elders and Deacons, are to be governed.

The succession of Bishops, as the members of the first order, is recorded with as much precision as perhaps can fairly be expected. The records of the second order are of course more defective, but the early ecclesiastical writers have preserved the names of many of the Presbyters in the first Christian Churches. As to the individuals of the third order, the information is naturally more scanty.

The very instances that occur, few indeed as they are, of any deviation from the established form-of any attempt to confuse the orders in the Hierarchy-go far to prove the general extent of the practice: in this, as in other cases, the exception will be found to strengthen the rule.

The existence of the threefold Christian order, in, and subsequent to, the Apostolic age, when the Levitical Priesthood was no more, can hardly fail to be seen, if the indiscriminate usage of terms, which evidently prevailed for a time-see post, Sect. IX.-be not suffered to mislead the judgment. If things be regarded rather than names—the substance rather than the shadow-perhaps few facts will be found to be supported by more circumstantial, and satisfactory evidence, than the existence of a threefold order in the Priesthood, from the separation and consecration of Aaron, to the present day. An economy still maintained in conformity to the original" pattern,”-sanctioned by our Blessed Lord's practice while on earth,-— and firmly established by the experience, and agreement, of above thirty three centuries!

VIII. On the Threefold Christian Order-Bishops, Priests, and Deacons.

"THAT We may know"-says St. Jerome-" that the Apos"tolic traditions are taken from the Old Testament-what

"Aaron and his Sons, and the Levites were in the Templethis, the Bishops, Priests, and Deacons, claim to be in the "Church"-an evident allusion to a similar sentiment, which is found in the writings of St. Clement, a "fellow labourer,". with St. Paul,—Phil. iv. 3.

In conformity to this, it appears that before the death of the Apostles the threefold order was definitively established in the several and distinct offices of Bishops, Priests, and Deacons ; and that which was shadowed by the Aaronical Priesthood, became realized in the Christian Priesthood; the number of Bishops, as also of their subject Presbyters, and Deacons, increasing as the doctrines of Christianity were more generally embraced. In every part of the world, and from the calling of Aaron to the present age, is to be found this distinguishing mark of the Church-the threefold order-the characteristic feature of the Hierarchy. The Bishops-the successors of the Apostles-presiding over their several districts, exercising a power over the inferior clergy, and governing the Churches within their dioceses ;-ordaining Presbyters over the individual congregations, and Deacons to assist in the lower offices, preparatory to their admission to the higher,-1 Tim. iii. 13.

The origin, and meaning, of the titles Bishop-Priest-and Deacon-will be found in the following section. It may here, however, be remarked that the primitive Bishops were frequently termed " Apostles," but that after a time, as the power of working miracles no longer resided in them, they considered this an unmerited honour, and took the name exclusively of Emσos-or "Bishop;" and thus, according to TheoΕπισκοπος—or doret, the name of "Apostle" was confined to those who were Apostles indeed-originally sent by Christ himself—and the name of "Bishop" was given to those who succeeded them. Their Sees (" Sedes," a Seat,) however, continued to be termed "Apostolic Sees," an appellation not confined to the Bishopric of Rome.

They were sometimes called "Papa"-Father-whence the subsequent term "Pope," a title St. Jerome gives to AthanaQ

sius; Epiphanius, and others; and the French Bishops were addressed by the style "Dominus Papa." And also " Vicars "of Christ"—" Vicars of God,"-and by Socrates, and other writers, as well as by St. John, "Angels of the Churches.”

With the Bishop exclusively rested the power of ordination to the ministry, the Presbyters indeed joining in laying on of hands, as is done in the office of our Church, in the ordination of a Priest, at this day;-a privilege which was recognized by the Council of Carthage, A. D. 398. The 3d canon of which directs that all the other Priests shall lay their hands on his head, while the Bishop lays his hands upon him, and consecrates him. This appears to have been the mode of ordination adopted by the Apostles, as is perceived by taking together the two passages,-1 Tim. iv. 14, and 2 ib. i. 6.—In the first, St. Paul speaks of "the gift" which was given to Timothy by prophecy,” μετά ἐπιθέσεως τῶν χειρῶν τοῦ πρεσβυτερίου— with laying on of the hands of the Presbytery;" in the other he speaks more emphatically, and precisely," the gift of God which is in thee"διὰ τῆς ἐπιθέσεως τῶν χειρῶν μου,— by the "putting on of my hands." In which passages it is to be observed, that the word da, by-signifies the efficient means,— the word μer, with-concurrence or approbation only. That the Apostle was indeed the efficient agent is clear from-Acts vi. 6. viii. 17. xix. 6,-compared with Num. xxvii. 18, 23.— Deut. xxxiv. 9,-and St. Jerome, the great advocate of the Presbytery, allows this exclusive power of the Bishop. "For," says he, "what does a Bishop, which a Presbyter does not"ordination alone excepted?"

Besides ordination, the Bishop had the power of confirmation, of fixing Presbyters in their proper stations,-of appointing rites and ceremonies in his own Church, and of forming his own Liturgy and Creeds; whence the varieties in things not essential, and in the differently expressed articles of faith, that prevailed. He had also the power in the first ages of disposing of the Church revenues, and imposing charitable contributions. He had jurisdiction in ecclesiastical affairs even