copi qui adsunt manibus suis caput ejus tangant, et dicat ordinator: 28 bishop Anselm: "Inter sacrandum, pro ritu ecclesiæ, codex evangelii ab episcopis super eum apertus tenebatur: consecratione autem peracta, cum codex inspiceretur, in paginæ summitate hæc sententia est reperta; Vocavit multos, et misit servum suum, et cœperunt omnes se excusare,'' Hist. p. 15. As it has been already shewn, the English pontificals are unanimous, after this time, in directing the book to be closed: and I think it can scarcely be denied, that this particular order was wisely and religiously intended to put a stop to such a practice; one, which there are few who would not condemn at all times, and much more, on the occasion of so great a solemnity. 26"Consecratore imponente utramque manum super caput electi, dicens ei: "Accipe Spiritum Sanctum. "Idemque faciant et dicant omnes episcopi adstantes, quo finito incipiat consecrator hymпит: Veni Creator, etc. Et cantetur usque in finem, et consecrator mediocri voce: 28 The rubric in the Roman pontifical, after the delivery of the Book of the Gospels, is, similar to that in the Exeter MS.: " Deinde consecrator, et assistentes episcopi ambabus manibus caput consecrandi tangunt, dicentes: Accipe Spiritum Sanctum." This is a remarkable difference, as the reader will presently see. For the later schoolmen have placed the "Form" in these words, 66 'Accipe, &c." To quote the statement of Catalani: "Omnes prope scholastici, qui de materia, et forma episcopatus disputant, illius formam in his verbis constituunt: Accipe Spiritum Sanctum, quæ a consecratore, et assistentibus episcopis, posito evangelii codice super ordinandi caput, et illud tangentibus, statim proferuntur." Comment. in pontif. tom. 1. p. 197. But none of the English pontificals, except the Exeter, contains this "Form": and Martene acknowledges, "verba illa toti antiquitati ignota fuerunt adeo ut vix in ullo pontificali annos 400. attingente reperiantur. Nam ex omnibus quæ Oremus, dilectissimi nobis, percurrimus, tria tantum illa ha bent, Arelatense, Andegavense, et Guillelmi Durandi." The council of Trent however has declared; "Si quis dixerit, per sacram ordinationem non dari Spiritum Sanc Veni Creator, ut supra in ordinibus. Sequatur: tum; ac proinde, frustra episcopos dicere; Accipe, etc,'-anathema sit." The difficulty therefore is the same as that already spoken of, p. 194. note 55. and the Roman controversialists are equally unsuccessful in this case, as in the former. The later schoolmen, who had the altered Roman Ordinal before them, did not know, what more accurate enquiries proved, that these words were of late introduction: they therefore not unwillingly seized upon them, to round off, if I may say so, the peculiar opinions of their day and the council of Trent adopted their decisions. It would however be unjust not to quote the argument by which Morinus, in his famous work, de sacris ordinationibus, attempts to evade the Tridentine canon: and I the more willingly do this, because it shews that the point of that canon has neither been mistaken, nor unjustly urged against the peculiar doctrine of the Church of Rome in this matter: the reader will scarcely think it is more than an evasion, even if it amounts to that. For the question is not, whether the grace of the Holy Spirit is given at ordination, but, as both matter and form have been accurately laid down as essentials, and defined, whether the council of Trent has or has not decided that the "Form" consists in certain words, which for more than a thousand years, the Church had not admitted, or used. He says: "Neque huic universi traditioni contradicit concilium Tridentinum. Certum est quod ait per sacram ordinationem tradi Spiritum Sanctum, neque frustra episcopos dicere, Accipe Spiritum Sanctum, cum ordinationis virtute detur Spiritus Sanctus. Alludit concilium ad ea verba quæ ab aliquot sæculis non tantum in episcopatus, sed etiam in presbyteratus et diaconatus collatione dicuntur. Non frustra igitur dicuntur ista verba, cum catholicis certum sit ordinationis ritu obicem non ponentibus Spiritum Sanctum dari, et gratiam produci. Præterea ab antiquissimis temporibus tam apud Latinos quam apud Græcos, invocatur Spiritus Sanctus. Sed aliqui ab annis, paulo plus minusque quadringentis existimantes invocationem Spiritus Sancti non sufficere, addere voluerunt traditionem Spiritus Sancti modo imperativo. Verum concilium Tridentinum declarato ordinationis sacræ principali effectu, inde verba illa ab episcopis non frustra dici tantum colligit, et me Oremus. Oratio. 29 Propitiare, Domine, supplicationibus nostris, et inclinato super hunc famulum tuum cornu gratiæ sacerdotalis, benedictionis tuæ in eum effunde virtutem: per Dominum nostrum, Jesum Christum, Filium tuum, qui tecum vivit et regnat, in unitate Spiritus Sancti, Deus. Per omnia sæcula sæculorum. Amen. Et cum spiritu tuo. Sursum corda. Habemus ad Dominum. Gratias agamus Domino Deo nostro. Dignum et justum est. Vere dignum et justum est, æquum et salutare, nos tibi semper et ubique gratias agere, Domine sancte, rito; de forma autem in qua ordinationis specie hæreat, ne verbum quidem. Si his verbis formam definire voluissent Patres, cum tres sint ordinationis sacræ gradus, sive species, et in unaquaque dicatur, Accipe Spiritum Sanctum, aut unam saltem cui conveniret, definire debuerunt, quod ab iis non est factum; aut tribus speciebus conveniet, quod nemo admittit. Sed rem ita se non habere ex argumento præcedente indubitanter constat." Pars. III. Exerc. 2. cap. ij. It will not fail to be observed, how Morinus has here confused the whole subject: and as he has mixed up with his argument the same "Form" as it is in the ordi nation of priests, I would refer the reader to my note on that place, adding this plain extract from the Catechismus ad parochos. Speaking of the rite of ordination of priests, that authority states: "Ad extremum vero, manibus iterum ejus capiti impositis; Accipe, inquit, Spiritum Sanctum: quorum remiseris peccata, remittuntur eis; et quorum retinueris retenta sunt; eique cœlestem illam, quam Dominus discipulis suis dedit, peccata retinendi, ac remittendi potestatem tribuit." p. 205. edit. Aldus. 1566. 29 This prayer, with the succeeding proper Preface, or prayer, is in the pontificals of archbishops Egbert and Dunstan, Pater omnipotens, æterne Deus: Honor omnium dignitatum, quæ gloriæ tuæ sacris famulantur ordinibus. Deus, qui Moysen famulum tuum secreti familiaris affatu, inter cætera cœlestis documenta culturæ, de habitu quoque indumenti sacerdotalis instituens, electum Aaron mystico amictu vestiri inter sacra jussisti, ut intelligentiæ sensum de exemplis priorum caperet secutura posteritas, ne eruditio doctrinæ tuæ ulli deesset ætati: cum et apud veteres reverentiam ipsa significationum species obtineret, et apud nos certiora essent experimenta rerum, quam ænigmata figurarum. Illius namque sacerdotii anterioris habitus, nostræ mentis ornatus est, et pontificalem gloriam non jam nobis honor commendat vestium, sed splendor animarum: quia et illa, quæ tunc carnalibus blandiebantur obtutibus, ea potius quæ in ipsis erant intelligenda poscebant. Et idcirco huic famulo tuo, quem ad summi sacerdotii ministerium elegisti, hanc, quæsumus Domine, gratiam largiaris, ut quicquid illa velamina in fulgore auri, in nitore gemmarum, et in multimodi operis varietate signabant, hoc in ejus moribus actibusque clarescat. Comple, Domine, in sacerdote tuo ministerii tui summam, et ornamentis totius glorificationis instructum, cœlestis unguenti rore sanctifica. pontificali resumpto, sedeat, et liget caput ejus qui consecretur cum fasciola de panno lineo mundo ad hoc præparata, ita quod fasciola circumdet caput sub corona, quæ tota debeat remanere libera: et expansa super genua consecrantis toballia, mittat chrisma cum oleo mixtum super caput ejus cum pollice dextro, dicens :31 gato prius capite lineo retorto, ne chrisma defluat in capillos ex more Romanæ curiæ, cum pollice dextræ manus totam tonsuram, dicens: Unguatur, et consecretur, etc." Exon. I must add, that both the Exeter and the Bangor MSS. omit the sentence, "per sacri chrismatis benedictionem," in the Form, at anointing. 31 I must refer the student for the ancient forms and prayers, as they were in the pontificals of Egbert and Dunstan, to Martene, tom. 2. where the ordinals are printed. Menard, in his notes to the Sacramentary of S. Gregory, cites an English pontifical in which the head was to be anointed twice: "Porro in pontificali, quod Anglicanum esse creditur, duplex est unctio capitis, prior cum oleo et chrismate, secunda post manuum unctionem cum oleo tantum.Quæ non sunt in editis et aliis codicibus nostris." p. 517. Nor does Catalani, or Martene seem to have known any other example of this practice. It would therefore seem to have been peculiar to the Ordinal of some of the English churches. The reader, by a careful comparison of the note below, p. 265.33. and 30. will see that the Winchester MS. exactly agrees with that which Menard speaks of;—that the Exeter and Bangor pontificals anoint the head once only ;-and that the Salisbury Use was to anoint the head twice, but first with the mixed chrism and oil, and afterwards, before the unction of the hands, with chrism only. I regret that my space prevents my entering, at length, into the subject of the ancient unction of priests and bishops: but, referring the student to the chief writers on the subject, I would sum up the intention and meaning of the rite, in the words of a very learned writer. "Concludo, sacerdotum tam superioris, quam inferioris ordinis manus inungi; primo, ut ad laborem, ad ministerium, ad diligentem et sedulam operam utrorumque manus indurentur et confirmentur: secundo, ut ad misericordiæ opera charitatis oleo diffluentes manus habere moneantur, non aridas, non contractas, non |