hroughout the world were ordained
by presbyters. The bishops themselves were of "the order of the
presbytery," and, as they had never received episcopal consecration,
they could only ordain as presbyters. The bishop was, in fact, nothing
more than the chief presbyter. [585:2] A father of the third century
accordingly observes--"All power and grace are established in the Church
where _elders preside_, who possess the power, as well of baptizing, as
of confirming and ordaining." [585:3]

An old ecclesiastical law, recently presented for the first time to the
English reader, [586:1] throws much light on a portion of the history of
the Church long buried in great obscurity. This law may well remind us
of those remains of extinct classes of animals which the naturalist
studies with so much interest, as it obviously belongs to an era even
anterior to that of the so-called apostolical canons. [586:2] Though it
is part of a series of regulations once current in the Church of
Ethiopia, there is every reason to believe that it was framed in Italy,
and that its authority was acknowledged by the Church of Rome in the
time of Hippolytus. [586:3] It marks a transition period in the history
of ecclesiastical polity, and whilst it indirectly confirms the
testimony of Jerome relative to the custom of the Church of Alexandria,
it shews that the state of things to which the learned presbyter refers
was now superseded by another arrangement. This curious specimen of
ancient legislation treats of the appointment and ordination of
ministers. "The bishop," says this enactment, "is to be elected by all
the people.... And they shall choose ONE OF THE BISHOPS AND ONE OF THE
PRESBYTERS, ... AND THESE SHALL LAY THEIR HANDS UPON HIS HEAD AND PRAY."
[586:4] Here, to avoid the confusion arising from a whole crowd of
individuals imposing hands in ordination, two were selected to act on
behalf of the assembled office-bearers; and, that the parties entitled
to officiate might be fairly represented, the deputies were to be a
bishop and a presbyter. [587:1] The canon illustrates the jealousy with
which the presbyters in the early part of the third century still
guarded some of their rights and privileges. In the matter of investing
others with Church authority, they yet maintained their original
position, and though many bishops might be present when another was
inducted into office, they would permit only one of the number to unite
with one of themselves