over civil governors; and was generally an arbitrator in common disputes, though not in criminal cases;-in these latter, however, his influence in intercession was very considerable.

The early Bishops were held in great honour, and saluted. by bowing of the head, and by kissing their hands; they were termed opisaтo-Ayıraтoi-"most beloved of God"-"most "holy Fathers;" &c. and St. Jerome, as well as others, addressed St. Austin, "Domino vere Sancto, et Beatissimo "Papa"-most holy Lord and Blessed Father. The titles of "Lord"-" most honourable"-and "most Blessed Lord"

My Lords, the Bishops"-and even "-and even "Our Shepherd and "Lord"—were given them from the earliest times; and Calvin himself addressed Archbishop Cranmer, "Reverende Domine, " &c."-Reverend Lord-most illustrious Prelate, and by me to be honoured.-These are titles, therefore, neither exclusively appropriate to the Pope, or Bishop of Rome; nor to be denied, as anti-primitive or profane, to any other lawfully ordained Bishops. They were generally chosen out of the Church to which they were ordained, but this rule yielded to the superior considerations of public benefit, or extraordinary merit; and they previously passed through the inferior orders, except in cases of urgent necessity. Indeed some few instances occurred where a Bishop was chosen from amongst the laity, but this was a practice not considered altogether decorous.

It was soon after the Apostolic age that the office of Metropolitan, or principal Bishop of a province, or metropolis, was created, as the 6th Canon of the Council of Nice, A. D. 325, speaks of it as being according to "the ancient custom." These were first termed "Chiefs," and "Heads of Provinces;" and afterwards "Archbishops." By St. Austin they had been called "Princes," and by Pope Hilary-" Monarchs ;"—but these titles were afterwards prohibited, as savouring too much of sovereignty; and that of" Prima Sedis Episcopus"-Bishop of the first See-Primate, or Senior Bishop, was given.

The duties of the second order, or the Presbyters, were, to baptize, preach, consecrate and administer the Sacrament of the Lords Supper, reconcile penitents and grant them absolu

tion in the absence of the Bishop; and, according to some, to confirm under a special licence; but none of these offices could be performed against the will of the Bishop, or when he forbad it. The office of consecration of Churches, and some others, were occasionally committed to them, but that of ordination, never. The Bishop paid great deference to their sentiments, and during the first ages the greatest harmony prevailed in their assembles. St. Ignatius, who flourished in the end of the first century, and was cotemporary with some of the Apostles, and who held the Presbytery in great honour, speaks of the Bishop as "presiding in the place of God, and the Presbyters "in the place of the Council of the Apostles." Their power is supposed to have somewhat declined about the fourth century, though they still sat in consistory, and in provincial Synods. Out of the number of Presbyters one was chosen to be “Arch-Presbyter," who was in rank next to the Bishop, and presided in his absence. But in all cases the Bishop acted by an independent, the Presbyter by a delegated, power.

It was the duty of the Deacons to take care of the utensils of the Holy Table-to receive the offerings of the people ;-to assist in the administration of the sacred elements at the Lord's Supper, and to baptize :—to keep order in the public service, -to give notice to the people when to pray, to depart, &c. with the Bishop's authority to preach, and in some Churches to read the Gospel; also to reconcile penitents, to grant absolution in cases of extreme necessity, and sometimes even to represent the Bishop, as his proxy, in general Councils. They were also his Almoners, the reporters of the morals and conduct of the people, and the bearers of directions and orders— so that they were called "the Bishop's eyes-ears-mouthand right hand"-his "angels, and prophets." An Archdeacon was chosen out of their body, whose office was always a place of great honour, so that not unfrequently he became the Bishop's successor. He was always accompanying the Bishop, --assisted him in managing the revenues of the Church,―in preaching, and in ordaining,-and directed the actions of the inferior clergy.

IX. On the Appellations used in the Apostolic Age.X. Testimony of the Fathers as to the Threefold Order.-XI. The Christian Church essentially Episcopal.-XII. Conclusion.

THE materials that had gradually, and sometimes unexpectedly, presented themselves to the Author of this Work, particularly in the composition of the foregoing Sketch, had so greatly confirmed his ideas of the essentially Episcopal nature of the Christian Church with a threefold Ministry, as this originated in the Divine Wisdom, that a desire arose, and encreased as he proceeded, of offering to the Public an independent, and more comprehensive, Work on the subject.

Under the uncertainty whether the state of health to which he now finds himself reduced will ever permit him to go through so considerable an undertaking, he is induced to conclude the present Sketch with a chain of PROPOSITIONS, on the basis of which, principally, the projected Work would probably be built.

PROPOSITIONS.

THE PRIMITIVE WORSHIP AND SERVICE.

PROPOSITION I.-That the necessity of PUBLIC WORSHIP, as a mean of renewed communion between God and Man, and of effective application of the Atonement made for Sin, was revealed, and the practice obtained, immediately after the fall of man from his state of innocency.

When PLACES were consecrated by GoD's more immediate Presence, and dedicated to his peculiar Service; propitiatory

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SACRIFICES offered; stated SEASONS observed; and particular PERSONS exercised the MINISTERIAL OFFICE. And by such an Economy, and Worship, the visible CHURCH OF GOD was distinguished during the first ages of the World.

INSTITUTION OF THE AARONICAL EPISCOPACY, AND of THE THREEFOLD MINISTRY.

PROPOSITION II.-That the disposition of fallen man tending to decline from a worship too spiritual for the gross imaginations of his heart, GOD was pleased to prescribe the rite of Circumcision, as the mode of admission into the visible Church: to be observed till the substitution of the Gospel rite.

That when the LAW was given from Mount Sinai, the PUBLIC WORSHIP became a more established Service; - A SANCTUARY was made, by express revelation of " the Pattern" to Moses, that God might "dwell among men;" and which He commanded should be held in equal reverence with the Sabbath;-Typical SACRIFICES and CEREMONIES were prescribed;-Holy SEASONS appointed ;—and an HIERARCHY was founded, and the tribe of Levi set apart, and consecrated, "instead of the first born," for the exclusive performance of the "PRIEST'S OFFICE." By which separation, a distinction was made-never again to be lost, or confounded - between the Clergy and the People—the spiritual Rulers, and the ruled : and the CHURCH became " a Holy People unto the Lord.”

PROPOSITION III. — That GOD was pleased to give visible tokens of his acceptance and sanctification of the ABODE dedicated to HIM;-of the OFFERINGS made;-and of the PRIESTHOOD thus appointed: and it was denounced as thenceforth unlawful for any man, except "called of God, as was Aaron," to take such "honour unto Himself." THE LORD declaring that "no Stranger," "not of the seed of Aaron," nor any of the "children of Israel," should "come near to offer

66 incense," ‚" "lest they should bear sin, and die!" And every pollution of the SACRED PLACE, or of any thing relating thereto, and every usurpation, or prostitution, or contempt, of the Sacred Office, was visited with striking marks of the Divine vengeance.

PROPOSITION IV. That the PRIESTHOOD thus established, was composed of THREE Orders-that of a "High "Priest,"-" Priests," and "Levites;" differing respectively in mode of consecration, in privileges, and in duties.

That the distinctions, and gradations, in the three Orders were for ever to be maintained;--the " anger of the Lord” being kindled against Uzzah, the Levite for his "error," or rashness, in presuming to touch, though he might carry, "the Ark;" so that God" smote him and he died;" and the Lord made " α new thing" in the case of Korah, the Levite, and "his company," in order to shew the Divine indignation at his attempt to assume the PRIEST'S Office; "the earth opening her mouth, "and swallowing him up, and all that appertained to him! and "a fire from the Lord" consuming" two hundred and fifty "Princes of the Assembly," who confederated with him; and who thus" became a Sign," or memorial, to future generations! The consuming fire of the Divine Glory, also destroyed with the plague "fourteen thousand and seven hundred" of those who ventured to "murmur" at this severe exemplification of the Divine wrath and jealousy.

That on this THE LORD again proclaimed HIS WILL, that the PRIESTHOOD Should be confined to the "house of Levi," by the miraculous budding of Aaron's rod; which was directed to be laid up" before the Testimony, to be kept for a token against "the Rebels," the " Sinners against their own souls!"

PROPOSITION V. THAT in concurrence with this establishment, the Lord reserved to himself the appointment, and sending, of PROPHETS, or particular " Messengers," to announce His special Will and Purposes.