THE ORDINA L. call. upon them. The desire is plainly expressed on the part of the Church, that all who conduct her Offices shall be blameless in their conversation, zealous students of God's Word', and guided by the Holy Ghost to undertake this ministry. Some of the necessary qualities may be known to others, and therefore testimonials are required', and examinations are held: other qualities are in the The inward secret mind of the candidate. The first and principal qualification is the inward call, the motion of the Holy Ghost, the good testimony of our own heart, that we have taken this office neither for ambition, covetousness, nor any evil design, but out of a true fear of God, and a desire to edify the Church. The second principal qualification is the true outward calling, which refers to the regular way of admission to Holy Orders; and an open acknowledgment is required to be made of the validity of the Orders which are about to be conferred. The Oath of The Oath of the Queen's Sovereignty is taken by all Sovereignty. ecclesiastical Ministers, as the counterpart of the oath which is taken by the Sovereign, to preserve to the Bishops and Clergy, and to the churches committed to the Queen's 1 See Bull, Serm. VI. On the Priest's Office'; Blunt's Lectures on the Duties of the Parish Priest. For these technical requirements, as well as the Acts of Parliament, relating to the Clergy, see Hodgson's Instructions to the Clergy. 3 Calvin, Inst. IV. 3, § 11. See Beveridge, Serm. IX. On the Preparatory duties for Holy Orders.' The oath of submission to the Pope, which was imposed on Metropolitans in the 11th century, and afterwards on all Bishops, (Palmer, Orig. Lit. II. pp. 290 sq.) was prohibited by Henry VIII.; and in its place the oath of the King's Supremacy was taken by the Clergy (1531) with the proviso, quantum per Christi legem licet. See Hook, Church Dict. art. SuPREMACY. The word sovereignty was preferred by Elizabeth (see above, pp. 28, 57), and thus explained-under God to have the sovereignty and rule over all manner persons born within these her realms, dominions, and countries, of what estate, either ecclesiastical or temporal, soever they be, so as no other foreign power shall or ought to have any superiority over them: Injunctions (1559), Cardwell, Doc. Ann. 1. p. 233. THE ORDINAL. their charge, all such rights and privileges as by law shall appertain unto them.' The only essentials of valid Ordination are prayers or benedictions with the Apostolic imposition of hands': and these are found in our Ceremonies. Ordinal, united with a most simple and significant cere 2 mony, viz. the delivery of the New Testament to a Deacon, and the Bible to a Priest and to a Bishop. The ancient distinction between the Orders of the Clergy is also maintained, in the old practice of admitting to the diaconate by the hands of the Bishop alone; while in the Ordination of a Priest, all the Priests present together with the Bishop lay their hands upon his head'; and in the Consecration of a Bishop, the Bishops present join with the Archbishop in the same solemn rite. 1 Palmer, Orig. Lit. II. p. 304; Collier, Eccl. Hist. v. pp. 366 sqq. 2 The Book of the Gospels was delivered to a Deacon and to a Bishop, according to the rubric of the Sarum Pontifical. This rite in the Ordination of a Deacon was for many years peculiar to the English Church, and was introduced into France, and thence into Italy, about the 9th or 10th century: Maskell, Mon. Rit. III. p. 199. In the Consecration of a Bishop, it appears to have been adopted in this country about the 12th or 13th century, soon after the adoption of the mitre: ibid. p. 275. 31 Tim. iv. 14. Cf. Concil. Carthag. IV. (398), Can. II. Episcopus cum ordina tur, duo episcopi ponant et teneant IV. 'Diaconus cum ordinatur, solus 1. Accession. APPENDIX I. The Services for the State Holy-days. APPENDIX FOUR special Services1 were 'annexed to' the Book of Common Prayer, until the year 1859, by the authority of a proclamation customarily issued at the commencement of each reign. Thus the authority for using them, instead of the Service enjoined by the Act of Uniformity, was the same as that which appoints any special Service on the occasion of a fast, or thanksgiving day. This is indeed the only authority for the The Queen's special Service on the anniversary of the Sovereign's Accession, or for observing the day itself. The observance of the three days (Nov. 5, Jan. 30, May 29) rested upon Acts of Parliament. The 5th of November was kept in memory of the GunpowderTreason, or Papists' Conspiracy3; the 29th of May, in memory of the birth and return of the king, Charles II.; and the 30th of January, as a fasting day, in memory of the murder of king Charles I.5 and the Convocation provided a Service for each Offices for the of these occasions. While the Convocation (1661) was engaged sanctioned by upon the revision of the Prayer-Book, the Service for the 5th three days Convocation, 1 See The Original Services for the State Holy-days, with Documents relating to the same, by the Rev. A. P. Percival (1838). 2 There is no Act of Parliament enjoining the observance of this day; but it has been observed with special prayers in every reign since the Reformation. The Service (1576, 1578) is printed in Elizabethan Liturgical Services (Park. Soc.) pp. 548 sqq. Canon 11. (1640) enjoined the observance of the day, and recognised 'the particular form of prayer appointed by authority for that day and purpose' (Cardwell, Synodalia, 1. p. 392; Percival, p. 25); but a later statute (1661, 13 Car. II. c. 12) forbad the enforcement of these canons (Percival, p. 8). A new form was com piled by command of James IL; some considerable alterations were made in the time of Queen Anne; at the accession of George I. the Prayer for Unity was added, and the First Lesson, Josh. i. 1–9, was substituted for Prov. viii. 13 -36. Cardwell, Conferences, p 385, note; Lathbury, Hist. of Con voc. pp. 387 sq. 3 Stat. 3 Jac. I. c. 1; Percival, P. 17. 20. Stat. 12 Car. II. c. 14; ib. p 5 Stat. 12 Car. II. c. 30; ib. p. 19. I. of November (1605) was revised, and the Offices for the 29th APPENDIX of May and the 30th of January1 were sanctioned. But these Offices were not sent with the Prayer-Book to the Parliament. Hence there were special Services for these days, which had what might be considered sufficient authority, although not the force of law; viz. the sanction of Convocation and the Crown. In process of time, however, changes were introduced into these Offices. James II. ordered the 29th of May to be observed in a alt-red by more general memory of the Restoration of the Royal Family, Royal autho and accordingly altered the Service which had been provided by Convocation for that day. And William III. ordered the 5th of November to be observed also in memory of his landing in England, and altered that Service accordingly3. Hence these Offices, in the shape in which they were annexed to the PrayerBook, had only the authority of the Crown; exercised, too, in times when such dispensing power was certain to be disputed, when James II. was introducing Popery, and William III. was favouring the Presbyterians. rity. of the These Services are all constructed upon one model. They Construction commence with proper sentences of Scripture: a Canticle is Services. appointed instead of Venite, compiled of single verses from the Psalms 5: Proper Psalms, and Lessons: additional suffrages after 1 Two Offices for the 30th of January were published in 1661. One of these contained a petition in allusion to the martyrs: 'that we may be made worthy to receive benefit by their prayers, which they, in communion with the Church Catholic, offer up unto thee for that part of it here militant.' This was laid aside, and another form published, which was again altered, as well as that for the 29th of May, by the Convocation in 1662. Lathbury, Hist. of Convoc. pp. 305 sq., and Hist. of Prayer-Book p. 334. 2 Some alterations were made in the Services for the 30th of January and the 29th of May by the Bishops, by authority of the Crown, neither the Convocation nor the Parliament being con sulted.' Lathbury, Hist. of Convoc. 3 Percival, p. 15. It was revised The particulars of the extensive changes introduced into these Offices may be seen in Mr. Percival's comparative arrangement of them, as sanctioned by Convocation, and as commonly printed. 5 Some of these adaptations appear to be of very questionable propriety, when expressions referring to the Lord Jesus Christ, in His suffering manhood, and in His kingly triumph, are applied to the human, though royal, subject of the special Service. Thus Ps. ii. 2, is referred to the royal martyr in the crown Service for the 30th of January; and Ps. lxxx. 17 (see I. APPENDIX the Creed: long proper Collects instead of the Collect for the day: a long Prayer to be inserted at the end of the Litany: and a proper Collect, Epistle, and Gospel', in the Communion Office. The wisdom of retaining such commemorations of political events need not be discussed here; since the only special Service, now retained, is that for the day of the Sovereign's Accession: the same authority, which annexed the other three Forms to the Prayer-Book, has caused them to be removed from it, by a Royal Warrant, dated the seventeenth day of January, 1859. Bishop Horne's Commentary) is The preceding observation will vember was originally Matt. XXVIL 1-10, containing the history of Judas betraying his Master: this for some good reasons was changed by William III. for a passage (Luke ix. 51-57) intended to correct a mistaken zeal for religion, showing us that our faith, be it ever so true, cannct warrant us to persecute or destroy those of different persuasions.' Wheatly. |