The Commination. The Suppli cations, se tibi graviter peccasse confitentur: tuum est enim absolutionem criminuın dare, et veniam præstare peccantibus; qui dixisti pœnitentiam te malle peccatorum, quam mortem: concede ergo, Domine, his famulis tuis, ut tibi pœnitentiæ excubias celebrent, et correctis actibus suis conferri sibi a te sempiterna gaudia gratulentur. Per Christum. The general supplication, said by the people after the Turn thou Minister, occupies the place of the medieval Procession: it is formed from portions of the ancient Service :— us, &c.' Review of the Service. Convertimini ad me in toto corde vestro: in jejunio et fletu et planctu et scindite corda vestra, et non vestimenta vestra: et convertimini ad Dominum Deum vestrum: quia benignus et misericors est; patiens et multum misericors; et præstabilis super malitia1.... Et interim cantentur sequentes antiphonæ. Exaudi nos, Domine, quoniam magna est misericordia tua: secundum multitudinem miserationum tuarum respice nos Domine....Alia antiphona. Juxta vestibulum et altare plorabant sacerdotes et Levitæ ministri Domini, dicentes: Parce, Domine, parce populo tuo; et ne dissipes ora clamantium ad te, Domine.2 This Service differs from the other forms of Public Worship appointed in our Prayer Book, in being entirely supplicatory. Instead of singing the Psalms or reading them in a standing posture, the 51st Psalm, the Psalm of confession, is said by the Priest and people kneeling. Then, instead of pronouncing an absolution, the Minister says two prayers, which are petitions for absolution; upon which the people plead for their own pardon in a series of earnest supplications: and the Service concludes with the blessing of the Jewish Church turned into the form of a precatory benediction. 1 A portion of Joel ii. was read for the Epistle in the Mass which followed the ejection of the penitents from the Church, col. 135. 2 These Anthems were sung during the distribution of the ashes: col. 134. SECT. VIII.—Forms of Prayer to be used at Sea. The first attempt at having Special Forms of Prayer for use at Sea was made by the Parliament, as a supplement to the Directory, when it was found that the proscribed Book of Common Prayer was used in all ships in which there was any observance of religion at all.1 At the Restoration, therefore, some proper forms were added to the revised Prayer Book. They are not a complete Office; nor are they arranged in any particular order: but as additions to the Common Prayer, or as particular supplications, or thanksgivings, for deliverance from the perils of the sea or from the enemy, they are well adapted to their several occasions.3 1 See above, p. 107; Lathbury, Hist. of Convoc. pp. 497 sq. 2 The following is the first of the ARTICLES OF WAR:-'Officers are to cause Public Worship, according to the Liturgy of the Church of England, to be solemnly performed in their ships, and take care that prayers and preaching by the chaplains be performed diligently, and that the Lord's day be observed.' 8 These forms are retained in the American Prayer Book, with the Prayers to be used at Sea. The Ordinal SECT. IX. The Form and Manner of making, ordaining, and consecrating of Bishops, Priests, and Deacons. according to the order of the United Church of England and Ireland.1 From the earliest times of Christianity persons have been solemnly set apart for the ministry of the Church by imposition of hands and prayer.2 Presbyters and Bishops may have been appointed to their office by election, or by the nomination of a Christian emperor: but the fitness of the person was examined by ecclesiastical regulations; and it was the Bishop's office, or the Metropolitan, if the party elect were himself a Bishop, to ordain him according to certain rules and ceremonies.3 The only Orders retained in the Reformed Church of England are those which have claim to Apostolical antiquity. The reformed Ordinal was prepared as a companion to the first English Prayer Book in 1550,5 and with a few changes was added to the revised Prayer Book in 1552. The service was again revised by the Convocation in 1661,6 1 The American Prayer Book re- 2 Cf. Acts vi. 6, xiv. 23; 2 Tim. i. 6. -vi. 4 These are the three Ordines majores. The Ordines minores were subdeacons, ὑποδιάκονοι, ὑπηρέται, assistants to the deacons: acolyths, dkóλoveo, an office peculiar to the Western Church, attendants of the Bishop when officiating, and also assistants to the subdeacon: exorcists, ἐπορκισταί, ν εξορκισταί, mriginally those who enjoyed the gift of the Spirit to pray over the eveрyoúμevol or dainovisóμevoi, but at a later period an office extending to the care of the catechumens: door-keepers, ostiarii, janitores, Ovpwpoi, πvλwρoi: readers, lectores, dvayvooral, mentioned in Tertullian (De Præscript. c. 41): and singers, cantores, yaλral, to lead the ecclesiastical music, an office dating at latest from the middle of the fourth century. Guericke, § xiv. pp. 61 sqq. The seven orders of the Roman Church are the holy, or greater, viz. the priest, deacon, and sub-deacon, and the lesser, viz. acolyte, exorcist, reader, and porter. Above, p. 31. Lathbury, Hist. of Convoc. p. 288. Seasons. The canonical seasons for Ordination are the Sundays The Ordinal following the Ember weeks,1 although upon urgent occa- Canonical sion it may be administered upon some other Sunday or Holyday. The canon also directs it to be done in the time of Divine Service,' that is, in the Communion Office, according to the universal custom of antiquity;2 the particular time varying for the different Orders: the Ordination of Deacons is after the Epistle; the Ordination of Priests is after the Gospel; and the Consecration of Bishops is before the Offertory. At the Reformation the ceremonial of Ordination was much simplified, and the prayers were almost entirely new compositions: yet, in the general arrangement of these Services, and in the peculiarities which distinguish them from all others,-such as the introduction of the Litany into the Communion Office,-the 'form and manner' of conferring Holy Orders is the same that has been used for many centuries.3 This will be seen in the following extracts, which contain all the passages where the medieval furnished matter or hints towards the composition of the reformed Ordinal:____ Celebratio Ordinum. 'Qualiter Ordines Dum officium (Missæ) canitur, vocentur nominatim illi qui ordi-generales nandi sunt. ... Oratio. Deus qui conspicis .... Deinde sedeat episcopus ante altare conversus ad ordinandos, et archidiaconus capa indutus humiliter respiciens in episcopum cum 1 Canon XXXI. (1604): above,plete, if not the only full account of 265. 2 Palmer, Orig. Lit. ch. xii. § 6. 3 The whole question has been fully stated in Mr. Walcott's recent volume on the Ordinal: see also the new edition of Courayer, On the Validity of English Ordinations, Oxf. 1844; and a valuable tract by Bishop Burnet, entitled A Vindication of the Ordinations of the Church of England, 2d ed. Lond. 1688. But the most com the Origines of our English Ordinal, Maskell, Mon. Rit. III. p. 154 agantur The Ordinal. his verbis alloquatur, ita dicens: Postulat hæc sancta ecclesia, reverende pater, hos viros ordinibus aptos consecrari sibi a vestra paternitate. Resp. episcopi: Vide ut natura, scientia, et moribus tales per te introducantur, immo tales per nos in domo Domini ordinentur personæ, per quas diabolus procul pellatur, et clerus Deo nostro multiplicetur. Resp. archidiaconi: Quantum ad humanum spectat examen, natura, scientia, et moribus digni habentur, ut probi cooperatores effici in his, Deo volente, possint. Notice to the people, or, 'Si quis.' The Lesser Orders conferred. Deacons and The Litany, with special suffrage inserted. Ordination of Deacons. Quibus expletis dicat episcopus: Auxiliante Domino, et Salvatore nostro Jesu Christo, præsentes fratres nostri in sacrum ordinem electi sunt a nobis, et clericis huic sanctæ sedi famulantibus. Alii ad officium presbyterii, diaconii, vel subdiaconii, quidam vero ad cæteros ecclesiasticos gradus. Proinde admonemus et postulamus, tam vos clericos quam cæterum populum, ut pro nobis et pro illis, puro corde et sincera mente apud divinam clementiam intercedere dignemini, quatenus nos dignos faciat pro illis exaudiri: et eos unumquemque in suo ordine eligere, et consecrare per manus nostras dignetur. Siquis autem habet aliquid contra hos viros, pro Deo et propter Deum, cum fiducia exeat et dicat, verumtamen memor sit communionis suæ. Tunc dicat archidiaconus: Accedant qui ordinandi sunt ostiarii lectores. . . . exorcistæ. . . . acolyti. . . . subdiaconi.... Recedant qui ordinati sunt subdiaconi; accedant qui ordinandi sunt diaconi et sacerdotes. Deinde accedentes qui ordinandi sunt diaconi et sacerdotes cum vestibus suis, et prostrato episcopo ante altare cum sacerdotibus et levitis ordinandis, postea duo clerici incipiant litaniam ... Cum ventum fuerit ad, Ut domnum apostolicum, &c. &c.: Erigens se episcopus et vertens se ad ordinandos dicat. gamus, Ut electos istos benedicere digneris. Te rogamus. Te ro Ut electos istos benedicere et sanctificare digneris. Te rogamus. Ut electos istos benedicere, sanctificare, et conse+crare digneris. Te rogamus. Hoc peracto, genuflectat episcopus cum cæteris ministris, usque ad finem litaniæ.. Finita litania, redeant sacerdotes electi ad loca sua, remanentibus levitis ad consecrandum, et episcopus dicat eis sine nota, sedendo: Diaconum oportet ministrare ad altare, evangelium legere, baptizare, et prædicare. Quibus inclinantibus, solus episcopus, qui eos benedicit, manum super capita singulorum ponat, dicens, solus secrete: Accipe Spiri |