Obrazy na stronie
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1 Sam. xix. 3.

Ps. xliv. 3.

Ps cxl. 7.
Isa. lxvi. 5.

Exod. xv. 6, 7. 2 Sam. xxii. 40.

Pa. cxv. 1.

Ps. cxxvi. 3, 4.

*Ps. cxxiv. 7.

Ps. cxiii. 2.

Ps. xli. 13.

The Lord hath wrought a mighty salvation for us.

We gat not this by our own sword, neither was it our own arm that saved

us but thy right hand, and thine arm, and the light of thy countenance, because thou hadst a favour

unto us.

The Lord hath appeared for us the Lord hath covered our heads, and made us to stand in the day of battle.

The Lord hath appeared for us the Lord hath overthrown our enemies, and dashed in pieces those that rose up against us.

Therefore not unto us, O Lord, not unto us but unto thy Name be given the glory.

The Lord hath done great things for us the Lord hath done great things for us, for which we rejoice.

Our help standeth in the Name of the Lord who hath made heaven and

earth.

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Blessed be the Name of the Lord : from this time forth for evermore. Glory be to the Father, and to the Son and to the Holy Ghost;

As it was in the beginning, is now, and ever shall be world without end. Amen.

After this Hymn may be sung the Te Deum.

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Then this Collect.

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Ps. xlvii. 2. 6. 9.

Neh. ix. 5.

xliv. 7, 8. CXV. I.

Ps. xcviii. 1.
Xxxxvi. 22. 24
Isa. xlviii. 17.
P. cxvi. 7.
Like 74, 75.
Rom. xii 1.
Tim. i. 17.

Ps. 1xvii. 2, 3.
Gal. vi. 10.

ix. 1.

Ps. cxxxvi. 3, 4. 17, 18. 23-26.

Ps. xli. 13.

ALMIGHTY God, the Sove- Rev. xv. 3. reign Commander of all the 2 Chron. xx. 6. world, in whose hand is power and might which none is able to withstand; We bless and magnify thy great and glorious Name for this happy victory, the whole glory whereof we do ascribe to thee, who art the only giver of victory. And, we beseech thee, give us grace to improve this great mercy to thy glory, the advancement of thy Gospel, the honour of our Sovereign, and, as much as in us lieth, to the good of all mankind. And, we beseech thee, give us such a sense of this great mercy, as may engage us to a true thankfulness, such as may appear in our lives by an humble, holy, and obedient walking before thee all our days, through Jesus Christ our Lord; to whom with thee and the Holy Spirit, as for all thy mercies, so in particular for this victory and deliverance, be all glory and honour, world without end. Amen.

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Jonah ii. 6.

1 Cor. xv. 42.
Rer. xx. 13.
John xi. 23-25.
Jude 21.

1 Cor. xv. 52.
Phil. iii. 20, 21.

At the Burial of their Dead at Sea.

The Office in the Common Prayer-book may be used; Only instead of these words [We therefore commit his body to the ground, earth to earth, &c.] say,

WE therefore commit his body to the deep, to be turned into corruption, looking for the resurrection of the body, (when the sea shall give

up her dead,) and the life of the world to come, through our Lord Jesus Christ; who at his coming shall change our vile body, that it may be like his glorious body, according to the mighty working whereby he is able to subdue all things to himself.

530

AN

INTRODUCTION TO
TO THE ORDINAL.

7

THE fundamental principle of the Christian Ministry is that it is derived from our Blessed Lord Himself, from Whom it is perpetuated by Episcopal Ordination. In virtue of His Incarnation, our Lord, both God and man, received all power both in Heaven and earth, as primarily and plenarily the great High Priest and Apostle of our profession [Heb. iii. 1], the chief Shepherd and Bishop [1 Pet. ii. 25], and Deacon [Rom. xv. 8], anointed with power and the Holy Ghost [Luke iii. 22. Acts x. 37, 38]. Being thus endowed, He gave a commission by immediate substitution to men as fellow-workers with Him to continue the work of His office in His place and Name [John xx. 21] after His departure, in the Church which He had bought with His own blood; and to enable them to do so, He promised that His presence should be with them and their successors until His coming again [Matt. xxviii. 18. 20]. He Himself had the eternal incommunicable [àraρáßαтov, Heb. vii. 24] Priesthood of Melchisedec, and those who ministered under His authority were in so far His successors in it, as being taken from among men not in a family, by birthright, or according to the law of a carnal ordinance, as in the Aaronic priesthood. This new Priesthood had been foretold by Isaiah [lxvi. 21], by Jeremiah [xxxiii. 18], and Malachi [i. 11], and was to be elected from those whom the Holy Ghost had prepared for the work, by His call and gracious invitation, and merit and devotion recommended, so that in the people of God's adoption, kings and priests, a royal priesthood, it should not be by an earthly privilege, but by the gift of divine grace that the priesthood should be constituted. The Ordinal of the Syro-Nestorians beautifully says, "The Highest dwelt on Mount Zion, and His hand came upon Moses, and Moses laid it on Aaron, and thence it passed even unto John; John gave it to our Lord, our Lord gave it to Apostles, and they to all the orders of the Priesthood."

§ Succession of the Ministry from our Lord.

In order to show the analogy between the Aaronic and Evangelical Priesthoods, our Saviour instituted two Orders only, the Apostles [Mark iii. 14. John iv. 1, 2], who answered to the twelve Patriarchs and twelve Princes of the tribes, and the seventy disciples [Luke x. 1], who corresponded to the seventy fathers of families and elders of the Jews, whom Moses elected to govern the people of Israel [Burscough, Ch. Gov. ch. ii. p. 30. Bp. Andrewes, Minor Works, p. 351. Dr. Hammond, Dissert. against Blondel, c. ix. § v.]; or, as Anacletus says, the Orders of Bishops and Priests [Ep. iii. 8. 1].

An essential difference was placed between these Orders, for the Apostles were chosen to company with Christ in His temptations [Luke vi. 13; xxii. 28], received a distinct charge [Matt. xxviii. 19], and after His Ascension were baptized with fire and the Holy Ghost [Matt. iii. 11]. St. Chrysostom says that St. James was consecrated by our Lord Himself. The title of the Twelve was continued after the fall of Judas and the reception of other Apostles into the Sacred College [John xx. 24. 1 Cor. xv. 5. Rev. xxi. 14]. St. Matthias was the successor of Judas, St. Paul of St. James the Less, and St. Barnabas of St. James the Great. The Apostles were representatives of the Head over

all to the Church, of which they were constituted Governors [Heb. xiii. 17] with spiritual authority [1 Cor. ix. 6. 12. 12 1 Thess. iii. 9. John xviii. 36. 2 Cor. x. 6; xiii. 2. 10. 1 Cor. iv. 21] in His Kingdom [1 Cor. xv. 25. Matt. xix. 28. John vii. 39; xi. 16. 1 Pet. i. 21] under Him [Matt. xxii. 10. 2 Cor. i. 14. 2 Thess. iii. 6; v. 4. 12. 1 Thess. iv. 11. This power and authority remained in their office after their decease, with external and visible exercise, being transmitted to the chief pastors of the Church; for the Apostolate was in substance 22 Episcopate [Acts i. 20. 24, 25], an office of Divine institution, never abrogated by any precept of God, and not appropriated to the Apostles; being continued in order that there might be a ministration of those Sacraments which depended on a succession to the Apostolate for their lawful administration, agreeably to the promise of the Redeemer attached to their commission, which was designed in perpetuity for the supervision of His Church. This commission was to bring all nations under the discipline, and into the doctrine of the Lord Jesus, and is a right which descends to their spiritual heirs. The promise was to the office, not to the persons of the Apostles; and the office consisted in the propegation, edification, and government of the Church in all ages, and so they understood it, and therefore ordained others to take part in it and continue it. The promise of miraculous powers was restricted to their persons, and was temporary; but the assurance of the perpetual presence of Christ Himself in spirit and in power with the Bishops of His Church, who derive from the Apostles in uninterrupted succession, and with priests and deacons (who are constituted by the same authority and devoted to His service), is limited only by the end of all things.

Their extraordinary powers, and the Apostolate itself, ceased with the death of the Apostles, being, like their qualifications, special seals of their commission, and, being personal, were incom municable. But they, acting of necessity [deî μâs, Acts i. 227, as in obedience to Divine direction, chose St. Matthias out of the number of the Seventy Disciples to be one of their own order, and further ordained a Bishop over each newly-erected Church. In order to continue the stewardship and ministration of the Divine Mysteries and the Word of life, it was indispensable to have men holy by their office, whose exclusive privilege should be attested not by individual presumption, or natural capacity, inclination, and preparation for its discharge, but by sufficient credentials. These could only be afforded by an open external call and mission, according to the appointment of God, Who is the Author of personal ability [2 Cos. iii. 6], and of authority and power of delegation [Matt. viii. 9. Luke vii. 8. John xiii. 20; xx. 21], by those rulers of His Church to whom, by an inalienable right, such power upon earth has been permitted to continue and to convey a spiritual succession. So we may observe that under the Law the Priests were required to prove their title to the sacred office by reference to their descent from the tribe c Levi, as proved by the registers of genealogy [Neh. vii. 64].

These chief pastors, or bishops, inherited the powers of Ordination, Government, and Church censures, the ordinary parts of the Apostolical office, the offering of spiritual sacrifice, the adminis tration of the Holy Sacraments [Matt. xxviii. 19. Luke 1.

19], the preaching of the Word [Mark xvi. 15], the Power of the Keys [Matt. xviii. 18. John xx. 23]; they were to be as pillars of the Church [Gal. ii. 19], as lights in the world [Matt. v. 14]; to be heard and received in Christ's stead [Matt. x. 40. Luke x. 16]. As the Priests under the Law exercised the ordinary sacerdotal offices although not called, like Aaron and his sons, in an extraordinary way, so these did not inherit the miraculous effusion, or the infallible guidance of the Holy Ghost [1 Tim. i. 18, 19; v. 21, 22], or an unlimited mission, as St. Paul did [1 Cor. xi. 23. Comp. John xiv. 26; xvi. 13]. They are called mediately through the Church by Ordination, they receive grace for grace, and are first tried, proved, and examined; but the heavenly mysteries having been first confided to their order, they, as the agents of the Holy Spirit, acting by commission from Christ, send forth priests and deacons. He that receiveth them receiveth Christ, and he that receiveth Christ receiveth Him that sent Him [Matt. x. 40. John xiii. 20. Mark ix. 37. Luke ix. 48]. Such is the doctrine of the Church of England: "The office and function of Priests and Ministers of the Church is appointed of God" [Royal Injunc. 1559, § xxviii.; 1547, § xxxii.]. "Holy Scripture openly teacheth that the order and ministry of Priests and Bishops was instituted of God, not by man's authority' [Cranmer's Paper, 1538, art. xv.]. "All are agreed that the Apostles received power of God to create Bishops" [Resol. of Bishops and Divines, 1540]. The twenty-sixth Article declares that the Clergy act "not in their own name, but in Christ's, and do minister by His commission and authority;" and the words of the Prayer Book are, "Almighty God, who by Thy Divine Providence" [Collect for Ember week], "by Thy Holy Spirit" [Collect in the Ordinal], "hast appointed divers orders of Ministers in Thy Church." The institution of the Ministry is from heaven, is of God, and the Holy Ghost is the Author of it.

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§ Succession of the Ministry from the Apostles. The order of Bishops is essential to the outward being of a Church. "Scire debes Episcopum in Ecclesiâ esse et Ecclesiam in Episcopo; et si qui cum Episcopo non sint in Ecclesiâ non esse" [St. Cypr., Epist. lxvi. § 7]. Όπου ἂν φανῇ ὁ ἐπίσκοπος ἐκεῖ τὸ πλῆθος ἔστω, ὥσπερ ὅπου ἂν ᾖ Χριστὸς Ἰησοῦς ἐκεῖ ἡ Καθολικὴ EKKAŋola [St. Ignat., Ep. ad Smyrn. § viii.]. But even before the ordination of Bishops, the Apostles then being alive, deacons were chosen as coadjutors, at first in relieving them of secular business, but subsequently with permission to preach and baptize [Acts viii. 5. 38]; and this, which was the constitution of the Church of Jerusalem, was adopted in cities [Tit. i. 5] which were too small to require the ministrations of Priests, as at Philippi [Phil. i. 1. St. Clem. ad Corinth. c. xlii.]. Thus Titus and Timothy by St. Paul, Clement by St. Peter, Polycarp of Smyrna by St. John, and St. Mark of Alexandria, and Evodius of Antioch, were consecrated bishops. However, as the "care of all the Churches" [2 Cor. xi. 28. Acts xv. 36. 1 Cor. v. 4] devolved on the Apostles, and their representatives the bishops in separate and local Churches found the oversight too laborious without assistance in their sacerdotal functions, they appointed Priests, about the year 45, though reserving to the chief pastors the rights of laying on of hands, jurisdiction, government, and episcopal visitation. These bodies of Priests are invariably mentioned in the plural number, as by St. Peter [1 Pet. v. 1] and St. Paul [1 Thess. v. 12. Tit. i. 5. Heb. xiii. 7. 1 Tim. v. 17]; and in consequence of their local supervision of places where there was no resident Bishop they were sometimes called Bishops [Acts xx. 28. 1 Pet. v. 2. Phil. i. 1]; they corresponded to the Seventy, being in that afterwards called technically the second order of Priesthood, Bishops occupying the first order, and then, as Theodoret says, called Apostles [in 1 Tim. iii.]. But until the second century the names were not invariably distinguished [St. Aug., Ep. lxxxii. Theodoret in 1-Tim. c. iii. St. Chrys., Hom. 1, ad Phil. c. 1]; thus St. John and St. Peter call themselves Priests [1 Pet. v. 1. 2 John 1]. St. Paul mentions Epaphroditus, without himself, as an Apostle [Phil. ii. 25], and Timothy as a Deacon [2 Tim. iv. 5]. By some mediæval and later ritualists the doctrine was held that Bishops and Priests formed one order

with two degrees, and St. Jerome says that with the ancients the saine man was bishop and priest, for one is a name of dignity, the other of age [Ep. lxxxii. ad Ocean. Comp. Theod. iii. p. 1, p. 700; and Theophylact, tom. ii. p. 626, A]. But the Apostles, foreseeing that there would be a strife among the Priests who should be the greatest [St. Clem. Rom. c. xliv.], which would endanger unity, appointed chief overseers of the Churches [St. Hieron., Epist. c. 1, ad Evang., and Comm. in Ep. ad Tit. c. 1. St. Cypr., Ep. lv.] in provinces and principal cities. These were at first called also Angels [Phil. ii. 25. Rev. i. ii.], and had their known authority and superior place established a long time before their settled distinction of name and title took place. It is not improbable that the Apostolical Bishops may have been called Angels as ministering the New Testament with reference to the fact of the Law having been received by the disposition of angels [Acts vii. 53. Gal. iii. 19. Heb. ii. 12], and of our Lord being called the Angel of the presence [Isa. lxiii. 9] and of the covenant [Mal. iii. 1. Ps. lxviii. 8. Numb. xx. 16. Exod. xxxii. 34; Xxxiii. 2]; and St. Paul says that the Galatians received him as an angel of God [Gal. iv. 14]. At length the interchange of naines ceased, and the three orders of Bishops, Priests, and Deacons were determined and distinguished nominally, even as from the beginning of Church polity they had been essentially distinct in office and powers.

It would be impossible within the compass of the space at our disposal to give a complete series of patristic authorities to illustrate the great fact of the Apostolical succession. A few must suffice.

St. Ignatius [A.D. 107]: "The Bishop sitting in God's place, Priests in the place of the company of Apostles, and Deacons” [ad Magnes. c. vi.].—St. Irenæus [A.D. 202]: “We can reckon up the list of Bishops ordained in the Churches by the Apostles up to our time" [Hær. 1. iii. c. iii. § 1, 2].-St. Clement of Alexandria [A.D. 218]: "The Ecclesiastical honours of Bishops, Priests, and Deacons are, I trow, the resemblance of angelic glory" [Strom. 1. vi. c. xiii.; Pæd. 1. iii. c. xii.].-Tertullian [A.D. 220]; "The High Priest, i. e. the Bishop, has the right of giving baptism, then Priests and Deacons, but not without his authority" [de Bapt. c. xvii.]'.

Our adorable Lord was Himself externally commissioned for His Ministry by the visible descent of the Holy Ghost upon Him, and by an audible voice from heaven proclaiming Him to be the Messiah when He was about thirty years old. "Christ glorified not Himself to be made an high priest, but He that said unto Him, Thou art My Son, this day have I begotten Thee" [Heb. v. 3]. None of His Apostles or disciples presumed to undertako any ministry until they received a direct commission from Him [Mark iii. 14. John iv. 2. Luke x. 1]. It was the direct prophecy of God Himself that He would take for Priests and Levites [Isa. lxvi. 21], and therefore, as St. Paul says of the Evangelical Ministry, "No man taketh this honour to himself but he that is called of God, as was Aaron" [Heb. v. 4]. Aaron, his sons, and all the Levites (corresponding to Bishops, Priests, and Deacons), were commissioned by God [Lev. viii. 1, 2. Numb. iii. 5], and death was the penalty of an invasion of their office [Numb. iii. 10; xviii. 17], as in the instance of Korah, Dathan, and Abiram [Numb. xvi. 39, 40]; and Uzzah, for acting in things pertaining to God without a divine commission [2 Sam. vi. 6, 7]. Saul lost his kingdom for offering sacrifice [1 Sam. xiii. 12. 14], and Uzziah was smitten with leprosy and excommunicated for burning incense [2 Chron. xxvi. 16], whilst Jeroboam's especial sin was that he consecrated all comers to the priesthood [1 Kings xiii. 33, 34; xii. 31]; and the heaviest censures of God are

1 See also de Præsc. Hær. c. xxxii. xli.; Scorpiace, c. ix. Similar testimonies may be found in Origen, A.D. 254 [Hom. in Matt. c. xxii. Tr. xxiii.; in Hierem. Hom. xi.]; St Cyprian, A.D. 258 [Ep. Ixix. §4; lxvi. § 3; xxxi. §4]; Eusebius [Eccles. Hist. 1. iii. c. iv.; iv. c. xxii.]; Optatus, A.D. 386 [de Schism. Donat. lib. i. c. xiii. xiv.]; St. Ambrose, A.D. 397 [de Dign. Sacerd. c. iii. in Ps. cxviii.]; Epiphanius, A.D. 403 Hær. 1. iii. c. lxxix.]; St. Chrysostom, A.D. 407 [in 1 ad Tim. c. iii. Hom. x1.]; St. Jerome, A.D. 420 [ad Hesiod., Ep. v. adv. Lucif, ad Marcell. xxvii., in Ps. xliv.]; St. Augustine [de Bapt. 1. vi. c. xliii, de Verb. Evang. Serm. cit., de Mor. Eccles. lib. i. c. xxxii.].

denounced on all usurpers of the prophetical office [Jer. xxiii. 19. 21. 31]. Such intruders, who come in their own name, are characterized by our Lord Himself as thieves and robbers [John v. 43; x. 1. 8]. St. Paul expressly speaks of the distinct ministerial offices as of God's ordinance [1 Cor. xii. 28, 29. Rom. xii. 7. Eph. iv. 11, 12]. "How shall they preach," he asks, "except they be sent ?" [Rom. x. 15.] So also our Blessed Lord said, "As Thou hast sent Me into the world, even so have I sent them" (the Apostles) [John xvii. 18]; and, "Ye have not chosen Me, but I have chosen you, and ordained you" [ib. xv. 16].

§ Derivation of the English Ordinal.

As there was only one Pontifical for the use of each diocese, copies of such collections of Services are among the rarest of ecclesiastical books. The Pontifical of Salisbury-collated with that of Winchester, which is in the University Library at Cambridge, and of Bangor, preserved among the cathedral muniments-has been printed by Mr. Maskell in his Monumenta Ritualia; and that of Exeter by Mr. Barnes. The Pontifical of Egbert has been published by the Surtees Society, and there are other uses in the Bodleian Library, Oxford; and, mostly imperfect, among the MSS. of the British Museum. These sources of information, collated with ancient Sacramentaries, Italian and French Pontificals, the Euchologium of the Greek Church, and the Ordinals of other Churches of that Communion, published by Martene, Morin, and Assemanni, form the groundwork of the present illustrations of the English Ordinal: whilst the works of Catalani, Hallier, Morin, and Muratori, and the notes of Menard, and writers contained in the volume printed by Hittorp, have been freely used. It is a remarkable fact that English writers, such as Wheatley, Sparrow, and L'Estrange, have wholly omitted the subject; Mr. Palmer and Mr. Procter have only cursorily illustrated the Services; Bp. Cosin made his notes, now in his Library at Durham and in the British Museum, in copies of the Book of Common Prayer which do not contain the Forms of Ordination; and Dean Comber, like Dr. Mant and Dr. Doyly and Mr. Pinder, has done little more than offer some practical observations. With the exception therefore of a volume on the English Ordinal by the present writer, this series of notes may be regarded as the first ritualistic illustration of this all-important portion of the Book of Common Prayer, whilst they embody the earliest complete account of its development from ancient sources. For our Ordinal was not taken word for word from the Roman Pontifical, as Archbishop Whitgift asserted, but framed on the comprehensive and broad ground of all known forms and manners of Ordination used in all branches of the Catholic Church.

There was a British Church existing in the second century, and founded in the Apostolic age [Eusebius, Demonst. Evang. 1. iii. c. vii. Theodoret adv. Gent. Disp. ix. in Ps. cxvi., Interpr. Tertullian adv. Jud. c. vii. St. Clement, Ep. ad Corinth. c. v. St. Jerome, Catal. Script. Eccles. § v.]. In 314, at the Council of Arles, probably at Nicæa, 325, certainly at Sardica, 347, and Rimini, 360, British Bishops were present. In 428, St. Germain, Bishop of Auxerre, and Lupus, Bishop of Troyes, consecrated several Bishops [Bede, Hist. Eccl. 1. i. c. xvii.], doubtless with the Gallican form, which had been derived from the Eastern Church. In 597, St. Augustine was consecrated by Etherius, Bishop of Lyons, and Virgilius, Bishop of Arles; Wilfrid of York by Agilbert, Bishop of Paris, 665. There were also bishops consecrated in Rome, and Italy, by Saxon, Irish, and Scotch Bishops, several of the latter having derived their orders from Rome. For the purpose of simplifying the history of the gradual development of successive Ordinals, the contents of those used in England from the fifth century to the present time have been given, as well as the earliest known forms preserved in Sacramentaries, which prove that the latter were accepted as the formularies of the Western Church. It is certain that the further we can trace back rituals, the simpler they are; for they only gradually received additions and enlargement, with fresh rubrics designed to enhance the solemnity of the ceremonial. Possibly these were the innovations of an individual bishop, adopted by neighbouring diocesans, until authoritatively recognized. But they were changed according to

the diversities of countries, times, and men's manners. It wil be seen how much they varied. While the Church of England retained the essential form and matter, she ordained, changed, or abolished some of those ceremonies and rites of the Church which were ordained only by man's authority, so that all things might be done to edifying, and rendered more conformable with primitive usage.

The form and offices for making Deacons agree in containing a Prayer Ad ordinandum Diaconum, oremus dilectissimi, a Prayer for the Holy Spirit, Exaudi Domine, an address for united Prayer for the deacon, Ad consummandum Diaconum, Commune votum, and a Benediction, Domine Sancte Spei. The delivery of the stole and Gospel, and other ceremonials, were of later introduction.

Diaconus cum ordinatur, solus Episcopus qui eum benedicit manum super caput illius quia non ad sacerdotium sed ad minis terium consecratur [IV. Council of Carthage, ap. Morin. p. 260]. Sacramentary of St. Leo [Migne, p. 260].

Domine Deus, preces nostras clementer exaudi (§).
Oremus dilectissimi (a).
Deus Consolator.
Adesto quæsumus (8).

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Investiture with stole.

Delivery of the Gospel.

Ordination of the Deacon with laying on of hands by the Bishop.
Benediction of the Deacon-Oremus, dilectissimi (a).
Exaudi, Domine ($).

(alia) Consecration of the Deacon-Prayer for the Holy Spirit, Adesto, quæsumus (8).

Collect ad conservandum diaconatus officii, Commune votum (7). Benediction-A Prayer referring to St. Stephen: Domine Sancte Spei (8).

Consecration of the hands of the Deacon with holy oil and chrism.

DEACON [Harl. MS. 2906, fo. 8, 10th century].

Presentation by the Archdeacon (u).

The Gospel is read.

Si quis.

Litany (x).

Ordination by the Bishop only.

Commune votum-Address to the people (7).

Præfatio Oremus dilectissimi (a).

Consecratio-Adesto quæsumus (8).

Delivery of the stole.

Prayer for the Deacon with allusion to St. Stephen.

Deacons.

Deacons and Subdeacons approach together with their habits [Bangor also] [separately Winchester and Exeter] (u). The Litany [omitted by Winton Pont.] (x).

The Deacons retire. The Bishop's address.

Diaconum oportet [a longer form in Winton Pont.].

Ordination by the Bishop, saying, Accipe Spiritum Sanctum [the form omitted in Winton Pont.].

Prafatio-Oremus, dilectissimi (a).

Exaudi Domino (S).

Vere Dignum, with a prayer in it for the Holy Ghost-Emitte

in cor Spiritum Sanctum.

Investiture with the stole.

[A long prayer in Winton Pontifical.]

[The delivery of the Gospels.]

[Commune votum] (7).

[Domine Sancte, Pater Spei] (8).

Delivery of the Gospels XX.

Domine Sancte, Pater fidei spei, etc. (8)

Delivery of the dalmatic.

Reading of the Gospels by a newly-ordained Deacon. oo

1549, 1552, 1662.

Presentation to the Bishop (u).

Address to the people [Præfatio a. S. 7].

Litany (x).

Holy Communion.

Collect-Almighty God, Who by Thy Divine Providence.

[Consecratio] (8).

The Epistle, 1 Tim. iii. 8, or Acts vi. 2.

Examination of Candidates.

Ordination by the Bishop.

Delivery of the Gospel XX.

The Gospel, St. Luke xii. 35, read by a Deacon oo.

Pope Gregory there was an investiture with the chasuble; and in the 10th century a delivery of the chalice and paten, and a change in the arrangement of the stole: the Consecration of the hands occurs in the Gregorian Sacramentary, and of the head in the Pontifical of Egbert. The arrangement of the chasuble, and the introduction of the Hymn, "Veni, Creator Spiritus," were far later insertions.

Presbyter cum ordinatur Episcopo eum benedicente et manum super caput ejus tenente, etiam omnes Presbyteri qui præsentes sunt manus suas juxta manum Episcopi super caput illius teneant [IV. Counc. of Carthage].

Sacramentary of Pope Leo [Migne, 55. 115].

Oremus, dilectissimi (8).
Exaudi nos (7).

Domine Sancte (a).

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Collect-Almighty God, Giver of all good [ad consummandum] (8). Consecration of the Priest's hands with chrism, with prayer, and

Prevent us, O Lord [added 1662].

Benediction [added 1662].

Ordering of Priests.

The earliest services agree in containing a prayer, ad ordinan dum Presbyterum, called the Preface in the Salisbury Pontifical; the Consecratio corresponding to the Collect, "Almighty God, Giver of all good things;" the Consummatio, a final Collect, and the Benedictio. The Prayer for the giving of the Holy Ghost was about the 10th century added to the proper Preface of the Mass Vere dignum, and after the 13th century took the direct form-" Receive the Holy Ghost," and in some Pontificals the Vere dignum is directed to be left out. As carly as the time of

of his head with oil.

Investiture with the chasuble ().

Consecratio-Presbyteri, Sit nobis communis oratio (8).

The Mass.

Pontifical of Egbert [735-766].

Investiture with the stole, with a prayer.
Mention of the title on which the Priest is ordained.
Ordination by laying on of the hands of the Bishop and Priests,
with a prayer.

Oratio ad Presbyterum ordinandum-Oremus, dilectissimi (8).
Exaudi nos (7).

Consecration of the Priest-Domine Sancte, Pater omnipotens (~).

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