he giveth power of bishopdom to the party consecrated,* and these words are called the Form of the Sacrament, which in the Greek Church are simply, That God's grace by the consecrator's ministry, and consent of his fellow-bishops, promoteth such a venerable priest N. to the dignity of Bishop : in which is sufficiently expressed the power of bishopdom; which according to the signification received in all the Greek Churches, and understood so by all, containeth power of sacrificing, absolving from sins, confirming, ordering, jurisdiction over his church and flock, etc. But the form of the Latin Church is more expressive; setting down particularly, in the form itself, or in the precedent [preceding] instruction or following prayers, all the powers and functions of a Bishop.

"Nam verba illa Accipe Spiritum Sanctum, quæ ante prædictam præfationem cum manus impositione ab ipso consecratore proferuntur, in quibus formam episcopatus reponunt scholastici recentiores, toti antiquitati ignota fuerunt, adeo ut vix in ullo Pontificali annos 400 attingente reperiantur." Martene, lib. i. cap. viii. art. x. sec. 14.

In connection with this document it may be interesting to append extracts from two formal Reports, regarding the state of the Church of England, from the pen of Father Leander, because they certainly appear to imply a belief in the validity of Anglican orders :-" Primo enim ecclesia Protestantium in Angliâ retinet externam speciem Hierarchiæ Ecclesiasticæ, quæ temporibus Catholicæ professionis viguit: archiepiscopos, episcopos, decanos, archidiaconos, capitula canonicorum cathedralium in ipsis antiquis sedibus, sen ecclesiis cathedralibus, cum reditibus amplissimis obtinet; nomina etiam eadem parochorum, presbyterorum, diaconorum, in antiquis beneficiis seu parochiis conservat: certam formam ordinationum sacrarum magnâ ex parte cum formis in Pontificali Romano præscriptis convenientem; vestes prætereà clericales, superpellicia, rochettas, cappas et ipsa templa parochialia, cathedralia et collegiata magnificæ structuræ adhuc frequentanda servarunt." Apostolicæ Missionis Status in Anglia, a Report to Cardinal Barberino, written by Father Leander. Clarendon's State Papers (A.D. 1634), vol. i. p. 197, Oxford: 1767. And again, to the same effect:-" They agree in all the doctrine of the Trinity, and Incarnation, and true

So much for the judgment of one who at once knew the weak and strong points of the Church of England, and was so strictly just and impartial in his judgment, that he was mistrusted by certain of those who desired a sweeping condemnation for their theological opponents.*

Deity of our Blessed Saviour; in the points of providence, predestination, justification, necessity of good works, co-operation of free-will with the grace of God: they admit the first four General Councils, the three authentic symbols of the apostles, Nice and Constantinople, and of St. Athanasius, as they are received in the Roman Church: they reverence the primitive Church, and unanimous consent of the ancient fathers, and all traditions and ceremonies which can be sufficiently proved by testimony of antiquity; they admit a settled liturgy, taken out of the Roman [i.e. Sarum] Liturgy; distinction of orders, Bishops, Priests, and Deacons, in distinct habits from the laity; and divers other points in which no transmarine Protestants do agree."-Windebank's MS. in the handwriting of Father Leander, (A.D. 1634.) Ibid., vol. i. p. 207.

* Another writer, "Gaspardus Jueninus," Gaspard Juenin, a French theologian of the seventeenth century, agrees so entirely with Father Leander, that a long extract from his Dissertations on the Sacraments is added here. This Juenin was a most distinguished priest of the French Oratory, and Professor of Theology in the Seminary of Cardinal de Noailles, Archbishop of Paris. His treatise De Sacramentis was formally approved by the Rev. Dr. Paul de Cohade, Doctor of the Sorbonne in 1695, as also by the very Rev. Abel Louis de Sainte Marthe, ProvostGeneral of the Congregation of the Oratory, in the same year. It passed through many editions at Lyons, and was afterwards printed at Venice. For several generations it served as a text-bcok in theology for the French clergy. It should be stated that at the end of the Preface the author submits all his conclusions and statements to the judgment of the Holy See. He thus writes of the matter and form of the Episcopate (De Sacramentis. Dissertatio IX. Cap. Tertium, De ordinibus in specie, p. 559. Ed. Venetiis: 1740):—

"Conclusio I. Materia episcopatus non est posita in traditione annuli, aut baculi pastoralis, neque in impositione libri Evangeliorum super caput ordinandi, neque in unctione, sed in sola impositione manuum.

"Probatur prior pars I. In Ecclesia Latina adhibita semper non fuit traditio annuli et baculi pastoralis; eam enim concilium quartum Carthaginense habitum desinente sæculo quarto cum describit ritum ordinationis Episcopalis non recenset.

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2. In Ecclesia Græca nec modo est in usu, nec fuit antiquitus cum

nec Patres Græci de consecratione Episcoporum loquentes, nec Euchologia illius meminerint.

"Probatur altera conclusionis pars. Primo. Apostolici conferentes episcopatum non adhibuerunt impositionem libri evangeliorum, id enim nec ex Scripturâ nec ex traditione patet, aut probari potest. 2. Ubique non fuit in usu illa libri evangeliorum impositio, licet enim in Ecclesia Africana observata fuerit sæculo quarto cum illam referat quartum Concilium Carthaginense, tertio tamen nondum adhibebatur; nullum enim est monumentum quo id possit probari. Ecclesiam Romanam illo eodem ritu primis sæculis usam non fuisse docet Alcuinus in Lib. De Divinis Officis, quem circa annum Christi 760 conscripsit; Germanos ineunte nono sæculo eum ritum non adhibuisse testatur Amalarius, Lib. 2, De Officis Ecclesiasticis, cap. 14, ubi hæc habet-Dicit Libellus (id est Ordo Romanus) secundum cujus ordinem celebratur ordinatio apud quosdam, ut duo episcopi teneant Evangelium super caput ejus, quod neque retus authoritas intimat, neque canonica authoritas.

"Probatur tertia pars. Primo. Nec Presbyterorum nec Episcoporum unctio apud Græcos unquam fuit in usu: nullum enim illius extat vestigium aut in authoribus Græcis aut in Euchologiis; et si aliquis scriptor Græcus de unctione materiali quidpiam dixisse videatur, facile (ait Morinus) de spiritali explicatur. Secundo. Quamvis apud Latinos sit antiquissima episcopalis unctio, utpote recensita a S. Leone, Serm. VIII., De Passione Domini, a Gregorio Magno in primi Libri Regum caput decimum; ubique tamen non obtinuit. Africani Patres in Concilio quarto Carthagenensi de illa Episcopali unctione omnino silent, licent multa alia ad episcoporum consecrationem pertinentia referant. In Hispanicis Conciliis ante septimum sæculum celebratis nulla quoque illius fit mentio.

"Probatur quarta pars. Semper et ubique in conferendo Episcopatu adhibita fuit impositio manuum. Primo. Ea usum fuisse Paulum in Ordinatione Timothei testantur ambæ illius ad eum Epistolæ. 2. Concilium quartum Carthaginense eam usurpandam esse docet. 3. Patres qui usque ad sæculum octavum scripsere, ordinis episcopalis collationem per eam designant. 4. Illi manuum impositioni adscripta fuit a Scriptoribus sacris productio Spiritus Sancti-admoneo te (inquit Paulus 2 ad Timoth. 1) ut resuscites gratiam Dei, quæ est in te per impositionem manuum mearum. Idem docet Chrysostom in hunc locum, multique alii authores.

"Conclusio secunda. Hæc verba prolata ab episcopo consecrante dum tradit evangeliorum codicem, Accipe Evangelium et vade, prædica populo tibi commisso, potens est enim Deus et augeat tibi gratiam suam, non sunt apud Latinos forma episcopatus. Nec ista alia Accipe Spiritum Sanctum, quæ consecrator episcopus, et ejus adsistentes proferuntur, dum manibus tangunt caput ordinandi, sed sunt orationes per quas invocatur Spiritus Sanctus.

"Probatur prior pars. Primo. Ante prolationem illorum verborum

de quibus agitur, Episcopus in Pontificali Romano dicitur consecratus. Secundo. Nulli Rituales ante quingentos annos scripti, nullique authores ea verba aut æquivalentia commemorant. Tertio. Eis aut similibus non utuntur Græci, sed solis Latinis propria sunt.

"Probatur altera pars I. Hæc verba Accipe Spiritum Sanctum, nullus author per tredecim priora sæcula retulit, licet ceremonias quæ ad ordinationes spectant, plures minute prosecuti fuerint. Secundo. Apud solos Latinos, idque a quadringentis tantum abhinc annis usurpantur.

"Probatur tertia pars. Primo. Semper usurpatæ fuerunt, et nunc ubique usurpantur orationes, per quas invocatur Spiritus Sanctus super eum qui ordinatur in episcopum. Secundo. Illæ orationes exprimunt effectum ordinis episcopalis, scilicet, collationem Spiritus Sancti, seu gratiæ necessariæ Episcopo, ut digne imposito sibi onere perfungatur. Tertio. Illi Spiritus Sancti invocationi S. Patres adscribunt effectum episcopatus. Hæc enim ait Augustinus, lib. 5 de Baptismo contra Donatistas, cap. 20. Si ergo ad hoc valeat quod dictum est in Evangelio, Deus peccatorem non audit, ut per peccatorem Sacramenta non celebrentur, quomodo exaudit homicidam deprecantem, vel super aquam baptismi, vel super oleum, vel super Eucharistiam, vel super capita eorum, quibus manus imponitur? Sic etiam super gestis cum Emerito. Invocatio Nominis

Dei super caput ipsorum quando ordinatur Episcopi, invocatio illa dei est, non donati. Iis locis S. Doctor probat contra Donatistas effectum ordinationis, et quidem Episcopalis, cujus expresse meminit, non pendere a sanctitate ministri, sed a nominis divini invocatione, seu a precibus, quibus in ordinandum divina potentia a ministro ordinante advocatur.

"Conclusio Tertia. Hæc verba, quæ consecrans Episcopus Græcus profert ex præscripto Euchologii: Divina gratia quæ semper infirma sanat, et quæ desunt supplet, creat seu promovet Dei amantissimum Presbyterum in Episcopum, non sunt forma Episcopatus apud Græcos, sed oratio per quam Spiritus Sanctus invocatur ab episcopo consecrante, dum ordinando manus imponit.

"Probatur prima pars. Verba de quibus est quæstio, nihil aliud sunt quam electionis factæ ab episcopis comprovincialis publica denunciatio: cui similis olim fiebat apud Latinos, ut videre est in ordine Romano edito, sub titulo: Qualiter in Romana Ecclesia sacri ordines fiunt. Secunda verba ista Precamur igitur pro eo ut in ipsum veniat sanctissimi Spiritus gratia, etc., de electo Episcopo proprie dicuntur, de eo vero qui jam consecratus est, non nisi improprie dici possunt.

"Probatur altera pars iisdem rationibus, quibus supra probatum fuit illam orationem nunc esse apud Latinos, et fuisse semper germanam episcopatus formam."

CHAPTER XII.

EASTERN FORMS OF ORDINATION.

AS will have been seen already, the most ancient

forms of ordination which exist, common to both

Orientals and Occidentals, are those which simply direct the consecrator to lay on his hands, at the same time that he uses a prayer or prayers supplicating the grace of the Spirit of God on behalf of the person ordained. Examples of these forms have already been given. They were severe in their simplicity, because as several commentators, both Eastern and Western allow, ceremonial acts over and above those directed by the MS. service books to be done, were frequently performed in accordance with the certain tradition of primitive ages.* The words used by our blessed Lord in giving a commission to the apostles, were no doubt handed down, as a part of the due form of the act of ordination of the stewards of Christ's mysteries from apostolic times, while the sign of the cross was also made.

In the East that express formula which is still in nse, 'Η θεία χάρις, ἡ πάντοτε τὰ ἀσθενῆ θεραπεύουσα, κ.τ.λ. "The divine grace which always heals the sick," etc., is found in some of the earliest and most ancient records.

It occurs in the "Order to be observed in the

Vide Allatius-De Libris et rebus ecclesiasticis Græcorum dissertationes et observationes variæ. Paris: 1646, in which this principle is ably maintained.—Euchologion: Paris: 1647-Bibliotheca Ritualis Zacchariæ. Romæ : 1776-1781.