Order in the Ministry, was universally recognised in every portion of the Church, and even in the heretical Sects seceding from it. It is, lastly, clear that even in the New Testament, the germ of the Episcopate can be traced in the presidency of St. James over the Church at Jerusalem, in the delegated authority of Timothy, Titus, and perhaps Epaphras (see Col. i. 7 & iv. 12, 13), and not improbably in the recognition of "the Angels" of the Seven Churches of Asia in the Apocalypse. The one question therefore is, How did the development of the Episcopate take place? To this there are but three answers. By usurpation, of which there is no historical trace whatever; by natural development, which is, no doubt, true, but insufficient, as may be seen by consideration of the development of Archbishoprics and Patriarchates, which never constituted a distinct Order; by natural development, with Apostolical authority on the approaching withdrawal of the Apostolate, which is evidently the answer implied in the Preface, and which has on its side, not only universal ancient tradition, but also a large preponderance of probability.

THE MINOR ORDERS.-It is universally acknowledged that the Minor Orders of the Ministry, which gradually grew up--viz., Subdeacon, Acolyte, Exorcist, Singer, Reader, Doorkeeper-stand on a wholly different footing from the three greater Orders, as not carrying with them distinct Ministerial mission and authority. It is wholly in the power of any Branch of the Church to constitute, abolish, or revive them. They form a kind of link between clergy and laity, and are not incompatible with some secular employ. ments.

THE RULE OF EPISCOPAL ORDINATION.-The clause, "or hath had formerly Episcopal Ordination," was added in 1662. Before that time it appears certain that, while the rule of the Church was clearly enunciated in the Preface and carried out in general practice, yet that men having only Presbyterian Ordination were in exceptional cases (especially of those ordained abroad) allowed to minister in the Church, in consideration, no doubt, of the disturbed and disorganized condition of Christendom. In 1662, however, the conditions had changed. Presbyterian Ordination had been asserted, not as an exception, but as the only rule, and the Presbyterian system, in general, had been raised on the ruins of the Episcopal. The old rule was, therefore, re-enacted with greater strictness, and all exceptions to it for the future disallowed.

THE AGE FOR ORDINATION.-Various limitations of age for Ordination are found in different ages and different branches of the Church. In the Church of England till 1662 the minimum age for the Diaconate was fixed in this place at 21, the ages for the Priesthood and the Episcopate being, as now, 24 and 30. This would give, in the regular condition of things, a Diaconate of at least three years before Priest's orders, and a Presbyterate of at least six years before Consecration to the Episcopate. In the Canons of 1604, however, the alteration of the age for the Diaconate to 23 is already found (Can. xxxiv.). An exception is allowed by "Faculty," that is, dispensation, apparently from the Archbishop; but an Act of Parliament in 1804 (44 Geo. iii. c. 43), enforcing the rule without naming any exception, might make the legal value of such a dispensation doubtful. The old rule had at least this advantage, that it recognised a longer duration, and so a more substantial reality, in the Diaconate.

THE QUALIFICATIONS OF CANDIDATES.-The right to judge of personal qualifications seems to rest properly in the discretion of the Bishop. The only requirements here laid down are simply virtuous conversation and without crime," and sufficient educa tion-the "learning in the Latin tongue representing general education, and the acquaintance with Holy Scripture the special

THE

FORM AND MANNER

OF

MAKING, ORDAINING, AND CONSECRATING

OF

BISHOPS, PRIESTS, AND DEACONS,

ACCORDING TO THE ORDER OF

THE CHURCH OF ENGLAND.

IT

THE PREFACE.

is evident unto all men diligently reading the holy Scripture and ancient Authors, that from the Apostles' time there have been these Orders of Ministers in Christ's Church; Bishops, Priests, and Deacons. Which Offices were evermore had in such reverend Estimation, that no man might presume to execute any of them, except he were first called, tried, examined, and known to have such qualities as are requisite for the same; and also by publick Prayer, with Imposition of Hands, were approved and admitted thereunto by lawful Authority. And therefore, to the intent that these Orders may be continued, and reverently used and esteemed, in the Church of England; no man shall be accounted or taken to be a lawful Bishop, Priest, or Deacon in the Church of England, or suffered to execute any of the said Functions, except he be called, tried, examined, and admitted thereunto, according to the Form hereafter following, or hath had formerly Episcopal Consecration, or Ordination.

And none shall be admitted a Deacon, except he be Twenty-three years of age, unless he have a Faculty. And every man which is to be admitted a Priest shall be full Four-and-twenty years old. And every man which is to be ordained or consecrated Bishop shall be fully Thirty years of age.

And the Bishop, knowing either by himself, or by sufficient testimony, any Person to be a man of virtuous conversation, and without crime; and, after examination and trial, finding him learned in the Latin Tongue, and sufficiently instructed in holy Scripture, may at the times appointed in the Canon, or else, on urgent occasion, upon some other Sunday or Holy-day, in the face of the Church, admit him a Deacon, in such manner and form as hereafter followeth.

education of religious knowledge. The method by which the existence of these requirements shall be ascertained is left to the Bishop, who is also evidently the judge of general fitness. (On this see 1 Tim. iii. 1-13.) In Canon xxxiv. of 1604 it is, however, laid down, that (a) a Candidate "shall have taken some degree in the Universities, or shall be able to yield an account of his faith in Latin, according to the Articles....and to confirm the same out of Holy Scripture," and shall also present College Testimonials to character, or testimonials from "three or four grave Ministers... who have known his life and behaviour at least three years before." (b) Besides these personal qualifications, it is ordered, by Canon and Act of Parliament, that he shall take the "Oath of the Queen's Sovereignty," and subscribe the xxxix. Articles. The present form of Clerical Subscription is provided by an Act of 1865, amending the provisions of the Acts of Uniformity: "I assent to the Thirtynine Articles, and to the Book of Common Prayer, and of the ordering of Bishops, Priests, and Deacons. I believe the doctrine of the Church of England as therein set forth to be agreeable to the Word of God, and in Public Prayer and Administration of the Sacraments, I will use the Form in the said Book prescribed and none other, except so far as shall be ordered by lawful authority." (c) It is also the rule of the Church that each shall have a title," that is, a call to a definite sphere of work, with some suitable maintenance. No distinction as to educational and personal qualifications is made between the Deacon and the Priest, although the nature of the two offices would seem to suggest such a distinction.

THE TIMES APPOINTED BY THE CANON are, of course, "the Ember Seasons." (On these, see above, Table of Fasts, &c.) These Seasons, as seasons of periodical fasting, were gradually found appropriate and convenient for "the laying on of hands with prayer and fasting.' Probably about the 5th century the appointment of these for Ordination became a rule in the Western Church, and this rule was accepted in the Church of England as early as the 8th century.

THE FORM AND MANNER

OF

MAKING OF DEACONS.

The comparison of this Service with that for the Ordination of Priests will shew clearly the marked difference which exists be tween the two offices, and which is indicated in their titles. The name "Deacon" (corresponding in Greek to the Latin word Minister) is simply Servant of Christ and of the brethren for His sake. Used of all orders (1 Cor. iii. 5; 2 Cor. vi. 4, &c.), it is especially applicable to the lowest and humblest. The name "Presbyter" (or "Elder") is a name of dignity-properly the dignity of age-and so of authority. Applied by the Apostles even to themselves (1 Pet. v. 1), it however naturally attaches itself to the central Order-the very backbone of the Ministry-through which Pastoral authority is most widely exercised. This difference of character will be traced again and again in the Services.

(A) THE INTRODUCTORY PART OF THE SERVICE.

The SERMON is to be addressed primarily ad clerum, to those about to be ordained and to the clergy, to enforce their duty and responsi bility; but secondarily ad populum, to enforce the dignity and value of the Ministerial Office. From this, as from all else, it is clear that Ordinations as a rule ought to be public.

OF

MAKING OF DEACONS.

When the day appointed by the Bishop is come, after Morning Prayer is ended, there shall be a Sermon or Exhortation, declaring the Duty and Office of such as come to be admitted Deacons; how necessary that Order is in the Church of Christ, and also, how the people ought to esteem them in their Office.

(B) THE COMMUNION SERVICE AND ORDINATION.