conjunction with the Accipe Spiritum Sanctum,* "Receive the Holy Ghost," the adoption of the actual words made use of by St. Paul, in which he imparted the episcopal character to St. Timothy, with jurisdiction over the faithful at Ephesus,t shows most clearly that it was as well in the mind of those who arranged the form, as in that of those who used it, to confer on the subject to be advanced to the episcopate by and through this form, the character, office, and powers of a bishop. Moreover the prayers before and after that act most distinctly determine both what is intended to be done, and what is actually accomplished.

Furthermore it is most important to remember that in none of the ancient English Pontificals, with the exception of that of Exeter, are there any such words defining the office at the time of the imposition of hands. In the Sarum Pontifical, that which was almost universally followed in substance, though local alterations were sometimes made, the text of the service stands as follows:

"Finita litania, surgant omnes præter electum. Et duo episcopi ponant et teneant evangeliorum codicem super cervicem ejus et inter scapulas clausum, et ordinatore super eum fundente benedictionem, reliqui episcopi qui

* It should be here remarked that the formula Accipe Spiritum Sanctum belongs to the period of the Schoolmen, from which time it has been accepted and used in the Western Church. Morinus expressly affirms that in conjunction with the imposition of hands the ancient forms of ordination both in East and West were only prayers for the gift and descent of the Holy Spirit, almost always invocatory and seldom or never indicative or imperative. Vide Morinus de Ord. Latin. in ret. Form. circ. an. 1180, p. 338.

† 2 Tim. i. 6, 7. Vide also 1 Tim, iii. 1—7,

adsunt manibus suis caput ejus tangant, et dicat ordinator Veni Creator, ut supra in ordinibus. Sequatur: Oremus. Oratio.

Propitiare, Domine, supplicationibus nostris, et inclinatio super hunc famulum tuum cornu gratiæ sacerdotalis, benedictionis tuæ in eum infunde virtutem per Dominum nostrum, Jesum Christum, Filium tuum, qui tecum vivit et regnat, in unitate Spiritus Sancti Deus.

Per omnia secula sæculorum. Amen."

The Revised

Ordinal ille

tion.

an answer

4. It is further maintained, as another objection, that the Revised Ordinal was irregularly gally imposed, and illegally imposed on the Church of to this objec- England, and that consequently ecclesiastical acts and functions done by and through it were in themselves irregular and illegal. To which an answer is given that it is not easy to understand on what defects this objection is supposed to rest. Whether wisely or unwisely, fairly to all sections or unfairly, the Ordinal revised in the reign of Edward VI. was regularly drawn up, legally sanctioned,* and immediately used. On the death of Edward VI., however, the statute 1 Mary, session 2, chap. 2, enacted that the old service, formerly used in the reign of King Henry VIII., was to be revised and practised, and no other. One clause of this Act, however, is very remarkable, which declares that it is "provided that all persons of the clergy should be at liberty in the meantime

* It is but right to put on record here the fact that when the measure for legalizing the Ordinal passed the House of Lords the following prelates entered a general protest against it:-Tonstal of Durham, Oglethorpe of Carlisle, Heath of Worcester, Thirlby of Westminster, and Day of Chichester.-Journal of the House of Lords.

to use either the old or new service," a sufficient indication that the leaders and supporters of the more ancient forms did not judge the revised services to have been defective in essentials, and consequently invalid.

These revised services were restored upon the death of Queen Mary and the accession of Queen Elizabeth, by precisely the same course of regular and legal action as had been formally adopted for their abolition at the death of King Edward VI.

Moreover it may be safely answered to the fourth objection against the Revised Ordinal of King Edward VI., that even were our opponents' case proved, -which, however, we entirely decline to admit,— the question between irregularity and illegality on the one hand, and invalidity on the other, is a question not of degree but of kind. An act may be avowedly irregular and illegal, but yet at the same time perfectly valid; and this, if the allegation of our opponents could be proved, would be the case in the present instance.

CHAPTER VIII.

THE ORDINAL Of King Edward VI. IN SUBSTANTIAL HARMONY WITH THE MOST ANCIENT FORMS.

THE

THE Matter and Form for the consecration of a bishop, or for the ordination of a priest or deacon, as set forth in the revised Ordinal, already printed, is the imposition of hands with prayer, used with an intention to do what the Church intends should be done, and these acts can be shown to contain all that is essential for conveying Holy Orders. Other impressive ceremonies taught the onlookers, and were expressive, but were not universally practised.*

*

(a) As regards the use of GLOVES in the Consecration of a Bishop, great variety of practice is found even in foreign medieval forms. In the most ancient English Ordinals no such ceremony is mentioned. This is likewise the case in the MS. Pontificals of Winchester, Bangor, York, and Exeter. Their use here as elsewhere, however, was ancient, and very common, if not universal; but the putting them on during the service of Consecration was not ɛo. Hugo Victorinus, Durandus, and other less-known authors, have been bold enough to maintain that their use has come down from the Apostles. Other writers, however, hold that the ceremony was generally introduced in the twelfth century, if not later.

(8) With reference to the delivery of the PASTORAL STAFF, the Pontificals of Egbert and St. Dunstan contain directions to that effect. Isidore Hispalensis, in his Treatise on the Divine Offices, book ii. sec. 5; the Ven. Bede, De Septem Ordinibus; and Hugh of St. Victor, in the 40th chapter of his Treatise on the Sacraments, mention the public use of this ceremony. In the revised Ordinal of the Church of England the giving of the Pastoral Staff was at first retained, but omitted in 1552. Pastoral staves, however, have been very frequently used by our prelates since the changes of the sixteenth century. They were used at the consecration of Bishops Poynet and Hooper (Strype's Memorials of Cranmer, pp. 253, 254), likewise in public in the year 1572, (An Admonition to the Parliament, p. 4,) by Iarsnett, Archbishop of York,

The Matter Consecration

and Form of

and Ordination.

1. As regards the Matter of Ordination, Joannes Morinus, in the third part of his exhaustive treatise on the subject, having considered the teaching of antiquity, the testimony of the Fathers, the decisions of recognised councils, and the various theories of the Schoolmen, sums up as follows:-" So at length, being forced to it, they have betaken themselves to imposition of hands, which alone all the Fathers and all the ancient Rituals, both Greek and Latin, acknowledge" as the matter of ordination.

Magrath, Archbishop of Cashel; by Archbishop Laud, Bishops Montagu of Chichester, Goodman of Gloucester, Ferne of Chester, Juxon of London, Duppa of Winchester, Frewen of York, Wren of Ely, Cosin of Durham, Morley of Winchester, Archbishop Lindsay of Armagh, and many others. At the present day their restoration has been very general, nearly sixty bishops in communion with the See of Canterbury using them.-Vide Union Review, vol. i. p. 270. London: 1863.

(7) As to the delivery of the RING, it is found in Egbert's Pontifical, and in some other Anglo-Saxon forms, but neither Amalarius, Alcuin, nor Rabanus Maurus mention it. Catalani, in his Commentary on the Roman Pontifical, vol. i. p. 208, after weighing facts and arguments pro and con, concludes that its use as a ceremonial act was certainly not general until long after it had been introduced into the German Churches in the thirteenth century; Coninck, Clericatus, and Zaccharia follow him in this judgment.

(8) The use of the MITRE is very ancient. Not perhaps in its present form, but as an ornament for the head of some distinct character. Sausajus, in the first Book of his Panoplia Episcopalis, maintains its extreme, i.e. its apostolic antiquity. So too does Josephus Vicomes in his Treatise on the Mass. Cardinal Bona, however, does not follow these writers, nor do Martene and Mabillon. Menardus, Amalarius, Georgius, Bona, and Du Cange have different theories as to its origin, and are not agreed as to its antiquity. That some ornament for the bishop's head, substantially corresponding with the ordinary mitre, more probably such a "crown" as is worn by bishops in the Oriental Churches, or it may have been originally a fillet of precious metal, round a linen cap, was the official head-gear of the Christian bishop, antiquity almost universally testifies. Vide Durandus, lib. 3, cap. xiii. sec. 5.

† Itaque tandem coacti ad manus impositionem confugerunt, quam solam agnoscunt Patres omnes, Ritualesque omnes antiqui, tam Græci