The Bishop.

IT

T appertaineth to the Office of a Deacon, in the Church where he shall be appointed to serve, to assist the Priest in Divine Service, and specially when he ministereth the holy Communion, and to help him in the distribution. thereof, and to read holy Scriptures and Homilies in the Church; and to instruct the youth in the Catechism; in the absence of the Priest to baptize infants; and to preach, if he be admitted thereto by the Bishop. And furthermore, it is his Office, where provision is so made, to search for the sick, poor, and impotent people of the Parish, to intimate their estates, names, and places where they dwell, unto the Curate, that by his exhortation they may be relieved with the alms of the Parishioners, or others. Will you do this gladly and willingly?

* Sar.

tor, visitator infirmorum. Ut Ecclesiam suam in officiis divinis frequentare non negligat. Ut populum ad eam vel ad se venientem bene recipiat et instruat. Ut Canones pleniter discat et intelligat. Ut ecclesia una, i.e. sua cui ordinatus est, contentus sit. Ut sine jussione sui Episcopi extra suam ecclesiam non proficiscatur." [MORIN, de Sacr. Ord. pt. ii. p. 252, D.] By the 11th Council of Toledo, A.D. 675, C. X. : Unusquisque qui ad ecclesiasticos gradus est accessurus non ante honoris consecrationem accipiat quam placiti sui innodatione promittat ut fidem Catholicam sincera cordis devotione custodiens, juste ac pie vivere debeat; et ut in nullis operibus suis Canonicis regulis contradicat; atque ut debitum per omnia honorem atque obsequii reverentiam præeminenti sibi unusquisque dependat." [LABBE, Conc. tom. vii. 568, B.] In 813 the Council of Chalons forbade the practice of Bishops exacting from candidates an oath that they were worthy, would not contravene the Canons, and would obey the Bishop who ordained them, and the Church in which they were ordained, this being prejudicial to diocesan rights. [c. xiii. Labbe, tom. ix. col. 362, C.]

It appertaineth, etc.] By the fifth Canon of the Council of York, 1195, "decrevimus etiam ut non nisi summa et gravi necessitate diaconus baptizet." [WILKINS, Conc. i. 501.] So by the Council of London, 1200, c. iii., "Ut non liceat diaconis baptizare, nisi duplici necessitate, viz. quia sacerdos non potest vel absens vel stulte non vult, et mors immineat puero." Ibid. 505.] And a Provincial Constitution gives similar directions. [Ibid. p. 636.] This question in the Sarum Pontifical occurs as an address to the candidate after the Litany, when the Deacons to be ordained Priests have returned to their places [see above]. The admonition is much longer in the Winton Pontifical. [MASKELL, Mon. Rit. iii. 191.]

An instructive illustration of the traditional customs preserved in the Church of England is to be found in a Puritan work of Queen Elizabeth's time, entitled "One hundred points of Popery" in "A Pleasaunt Dialogue between a Souldier of Barwicke and an English Chaplain," written between 1559 and 1581. The thirteenth point is "Deacons made to other purposes than scripture appoynteth." Then follows in the fourteenth point, "They may minister baptisme, but not the communion; they may minister the cup, not the bread."

the Curate] Towards the latter end of the sixteenth century Bishops restricted the word (which had been exclusively applied, as here properly, to parish Priests having cure of souls, in its subordinate and present sense) to their vicars. [Art. 1576, § 28. BANCROFT, Vis. Art. 1605, § 25.] These were formerly called "Substitutes." [Canons 1603, clxix. Comp. CARDW. Conf. ch. viii. p. 342. GRINDAL's Letters, xiii. p. 246.] Sheldon, however, employs it in the sense of a deputy in 1665. [CARDW. Doc. Ann. No. cxxxix. clii.]

Will you apply, etc.] A hint for this question may probably have been taken from the following prayer in the Sacramentary of St. Gregory: "Exaudi, Domine, preces nostras et super hunc famulum Tuum Spiritum Tuæ benedictionis emitte, ut cœlesti munere ditatus et Tuæ gratiam possit majestatis acquirere et bene vivendi aliis exemplum præbere."

your Ordinary] That is [1] the Bishop, as having ordinary jurisdiction in causes ecclesiastical, of common right, and of course: [2] Chancellors, Commissaries, Officials, and Archdeacons. So Lyndewood states that ordinaries are those 'quibus competit jurisdictio ordinaria de jure privilegii vel consuetudine." [LYNDEW. Prov. 1. tit. ii.]

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Then the Bishop laying his hands, etc.] The Salisbury Pontifical [see above] enjoins the words, "Accipe Spiritum Sanctum." The Bangor MS. also enjoins these words, but the Winton Pontifical does not. The modern Roman form, which does not mention the office of the Deacon, is, "Accipe Spiritum Sanctum ad robur, et ad resistendum diabolo, et tentationibus ejus. In nomine Domini." It is interpolated in the long prayer which is called Præfatio, beginning, "Honorum dator." Martene says that this form is not earlier than the thirteenth century. It does not occur in the Winton Pontifical, nor in the Brit. Mus. Pont. [MS. Harl. 2906], and for the first time appears in the Bangor Use. A clause in the prayer called the Consecration, corresponding to the English Collect, "Almighty God, giver of all good things," does occur in the Harl. Pontifical, and in those of Egbert and Lacy, "Emitte Spiritum Sanctum," and has been distorted into "the form" by Catalani and Martene. The Greek Church uses this form, substituting Priest or Deacon in the several ordering of both, Η Θεία χάρις ή πάντοτε τὰ ἀσθενῆ θεραπεύουσα καὶ τὰ ἐλλείποντα ἀναπληροῦσα, προχειρίζεται τὸν δεῖνα τὸν εὐλαβέστατον

ὑποδιάκονον εἰς διάκονον. [MORIN, de Sacr. Ord. pt. i. p. 79, D.]

laying his hands severally] As regards this rite, the words of the 4th Council of Carthage, c. iv. [Mansi, tom. iii. col. 951], are, "Diaconus cum ordinatur solus Episcopus qui eum benedicit manum super caput illius ponat, quia non ad sacerdotium sed ad ministerium consecratur." [Morin, p. 260.] They are incorporated in the Sacramentary of St. Gregory, and the old Ordo Romanus. But in the Gelasian Sacramentary, and an English Pontifical of Rouen, this clause is inserted, "Reliqui omnes Sacerdotes juxta manum Episcopi caput illius tangant, quia non ad sacerdotium," etc. Durand [Ration. 1. ii. c. ix. § 14] observes, "We read in the Acts of the Apostles that they set them in the sight of the Apostles, and they prayed and laid hands on them. Hereby we see that not only the Bishop, but the Priests that stand by, ought to lay hands upon the Deacon at Ordination." And Amalarius [de Offic. Eccles. 1. ii. c. xii.] agrees with Durand in objecting to the imposition of the hands of the Bishop alone, founding his argument on the same text: but Menard answers the objection, saying, "As this was the first Ordination, and all the Apostles were assembled, it was right that they should all lay on hands, although an unnecessary act, as only one of them would have been sufficient." [M. Sacram. Greg. Note, MIGNE, lxxviii. 484.] In the Harl. MS. 2906, fol. 8, b., the rubric is, "Et omnes qui ordinandi sunt oblationes deferant ad manus Episcopi cum ab eo ordinationem accipiant. natio Diaconi: Diaconus cum ordinatur, solus Episcopus qui eum benedicit manus super caput ejus imponit, quia non ad sacerdotium sed ad ministerium consecratur; et alloquitur populum his verbis: Commune votum.' The Royal MS. and Codex of Noyon, as Migne observes, required the Priests to touch the Deacon's head.

Ordi

the New Testament] "Tradat ei Episcopus sanctum Evangelium, dicens, Accipe istud volumen Evangelii, lege et intellige et aliis trade et opere adimple.' [Ex. Anglic. Cod. Rotom. Eccles. ann. DCCC., MORIN, p. 232, E. Ord. ii. Pont. Gemmet, ante ann. DCCCC., MARTENE, ii. col. 109, A. Ord. xi. Pont. Becc. ante ann. D., ibid. col. 179, B.]

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'Accipite licentiam legendi Evangelium in Ecclesia Dei in nomine Domini." [Codex Bellovac. ann. DCL., MORIN, p. 270, E. Ord. vi. Pont. Suess, ante ann. DC., ibid. col. 140, E. Ord. XV. Mogunt. ann. circa cccc., col. 219, D. Ord. xvii. Pont. Noviom, ann. circa DCCC., MARTENE, tom. ii. col. 137, D. Ord. vii. Pont. Noviom. ann. cccc., col. 209, C. Ord. xvii. Pont. MS. Bibl. Colb. col. 234, C. Ord. xiii. Pont. Camerac. ann. D., col. 190, D.]

Martene says, "The most ancient Pontificals written before the ninth century, with the exception of the English copies, do not mention the delivery of the Gospels in the Ordering of

knocketh, they may open unto him immediately. Blessed are those servants, whom the lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them. And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants.

Deacons. I say with the exception of English Pontificals, for the Pontificals of Archbishop Egbert of York, of the eighth century [tom. ii. col. 98, D.], of Jumieges of the ninth century [Ibid. 109, A.], of Rouen of the same date [Morin, p. 232, E.], which certainly were designed for the English use, expressly notice the delivery of the Gospels; so, therefore, this was a solemn rite in England, and found in all the rituals we have seen, it is clearly of English origin. [De Ant. Eccl. Rit. 1. 1, c. viii. art. ix. § 6, 7, tom. ii. col. 60, D., 61, A.]' An earlier Pontifical of Bec, ante ann. D., also mentions it. [Ibid. col. 179, B.] Ivo of Chartres says, "Deacons receive the text of the Gospels from the Bishop, whereby they understand that they ought to be preachers of the Gospel." [De Reb. Eccles. Sum. ii. apud HITTORP. col. 776, D.] Neither Rabanus Maurus, Isidore, Alcuin, nor Amalarius, mention the rite, but Durand says that as he wished to conform to the use of the other Churches, he wrote in the Ordinal of his church of Anicia, on the margin, that the book of the Gospels was to be given to the Deacon with a form of words. [In IV. Sent. dist. xxiv. qu. 3.] In Spain [IV. Counc. Toledo, c. 27] Deacons do not seem to have read the Gospel.

In the Syro-Nestorian Church this rubric occurs: "Afterwards the Archdeacon delivers the book of the Apostle to the Bishop, who gives it to each of those that are to be ordained, saying, 'He is set apart, sanctified, perfected, and consecrated for the Ecclesiastical Ministry of a Deacon in the name of the Father,' etc. The Bishop takes the book from the hand of each of them, and delivers it to the Archdeacon." [Morin, pt. ii. p. 379.] The Nestorian Form enjoins the delivery of the Epistles to the Deacon, and the Gospel to the Priest. [Ibid. pt. iii. Exerc. ix. de Diac. c. i. § 16, p. 136.] one of them. shall read the Gospel] In the Greek Church the Deacon or Priest read the Gospel [Const. Apost. 1. ii. c. lvii.]: at Constantinople the Archdeacons. But Sozomen adds, in some Churches the Deacons, in others the Priests, read the Gospel. [H. E. 1. vii. cap. xix.] In the time of St. Jerome in the Western Church the duty was reserved to Deacons [Ep. xciii. ad Sabinian. Op. tom. iv. col. 758], and by St. Gregory. [Epist. App. v. tom. ii. col. 1289, A.] The Council of Vaison, A.D. 529, c. ii., declared they were worthy to read it [Labbe, v. col. 822, C.], and Isidore [de Div. Off. 1. ii. c. viii.] and Honorius [1. i. c. clxxx.] mention that they did so. [Ap. Hittorp. col. 208, D., 1226, E., 1238, D.] The Greek Church assigns the reading of the Gospel in the Holy Communion to them, but there is no mention of a delivery of the Gospel to them at Ordination in the Euchologium.

licensed by the Bishop] In the Sacramentary of St. Gregory, at the delivery of the stole to the Deacon, the Bishop says, "Imponimus ut præcones regis colestis irreprehensibiliter existere mereamini." Archbishop Whitgift says, “Surely I

¶Then shall the Bishop proceed in the Communion, and all that are Ordered shall tarry, and receive the holy Communion the same day with the Bishop.

¶ The Communion ended, after the last Collect, and immediately before the Benediction, shall be said these Collects following.

ALMIGHTY GOD, giver of all good things, Who of Thy great goodness hast vouchsafed to accept and take these Thy servants unto the Office of Deacons in Thy Church; Make them, we beseech Thee, O LORD, to be modest, humble, and constant in their Ministration, to have a ready will to observe all spiritual Discipline; that they having always the testimony of a good conscience, and continuing ever stable and strong in Thy SON CHRIST, may so well behave themselves in this inferior Office, that they may be found worthy to be called unto the higher Ministries in Thy Church; through the same Thy SON our SAVIOUR JESUS CHRIST, to Whom be glory and honour world without end. Amen.

Super hos quoque famulos Tuos, quæsumus DOMINE, placatus intende, quos Tuis sacrariis servituros in officium diaconii suppliciter dedicamus. . . . . Abundet in eis totius forma virtutis, auctoritas modesta, pudor constans, innocentiæ puritas, et spiritualis observantia disciplinæ. In moribus eorum præcepta Tua fulgeant, ut suæ castitatis exemplo imitationem sancta plebs acquirat, et bonum conscientiæ testimonium præferentes, in CHRISTO firmi et stabiles perseverent, dignisque successibus de inferiori gradu per gratiam Tuam capere potiora mereantur.

Terminando secrete: Per eundem DOMINUM nostrum, JESUM CHRISTUM, FILIUM Tuum, Qui Tecum vivit et regnat in unitate ejusdem.

And here it must be declared unto the Deacon, that he must continue in that Office of a Deacon the space of a whole year (except for reasonable causes it shall otherwise seem good unto the Bishop) to the intent he may be perfect, and well expert in the things appertaining to the Ecclesiastical administration. In executing whereof if he be found

think no man is admitted into the Ministry but he is permitted to preach in his own cure without further licence, except it be upon some evil usage of himself afterwards either in life or doctrine." [Defence, etc., Tr. xiii. vol. iii. p. 41.]

Ordination and Mission are distinguished in St. Mark iii. 14; St. Matt. x. 5; St. Luke vi. 13; ix. 2; and in the 23rd Article; the 36th and 50th Canons of 1604 require a licence. The Bishop under Christ being the fountain of spiritual power in his Diocese, by such an act or issue of his jurisdiction delegates a portion of his authority, not absolutely, but revocably, to the Clerk deputed to perform Ecclesiastical acts. A Rector or Vicar is intrusted with this Mission by Institution, "Missus a jure ad locum et populum curæ suæ;" a Curate by licence. No power can deprive a

faithful and diligent, he may be admitted by his Diocesan to the Order of Priesthood, 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, in such manner and form as hereafter followeth,

Clerk, or make his Orders void, in respect to the inward power conferred upon him by Ordination; but admission, suspension, or deposition is competent to the Ordinary in respect to the outward exercise of that power and ordinary ministration publicly in the Church, as well as in private, either for a set time, or during his life. Admission is given by a licence, the formal permission to perform certain sacred functions in specified places, to which an unbeneficed curate shall be appointed.

Almighty God, giver of all good things] This prayer is also to be found in an Anglican Pontifical of the Monastery of Jumieges [ante ann. DCCCC.], and in another of St. Dunstan. [MARTENE, de Ant. Eccl. Rit. vol. ii. p. 39.] Also in Egbert's Pontifical, and in Lacy's.

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 Priests; how necessary that Order is in the Church of Christ, and also how the people ought to esteem them in their Office.

First, the Arch-Deacon, or, in his absence, one appointed in his stead, shall present unto the Bishop (sitting in his chair near to the holy Table) all them that shall receive the Order of Priesthood that day (each of them being decently habited) and say

Sermon or Exhortation] "Legebantur ordinandis Canones ecclesiastici qui de sacris ordinationibus agunt, aut Episcopus ipse sermonem ad eos exhortatorium habebat de dignitate officiisque singulorum ordinum, nisi id jam præstitisset Archidiaconus, qui (ut præscribunt antiqui libri rituales) eos de omnibus in suo ordine agendis prius instruxisse debuerat." [Martene, 1. i. cviii. art. viii. § 3, tom. ii. p. 48.] In the Winton Pontifical is this rubric, "Hos [Sacerdotes] domnus præsul de dignitate officii sacerdotalis diligentur instruens dicat." Then follows an Exhortation, setting forth the duty and office of such as are to be ordained Priests. [MASKELL, Mon. Rit. ii. 213.]

First, the Arch-Deacon] In a Pontifical of Corbey of the twelfth century, the Archdeacon comes and presents him that is to be ordained Priest to the Bishop. In the Greek Church the rubric is: "He that is to be ordained is led up by the Archpriest, and the Archdeacon coming forward shall say, 'Let us attend;' then the Patriarch reads the citation or diploma of election." [Eucholog. MORIN, P. ii. p. 63.] In a later Ordinal the Archpriest presents the Deacon for priesthood. By the Coptic Ordinal, when the candidate is presented the Priests first give testimony of his good works, and his knowledge of the word of doctrine, that he is gentle, kind, compassionate; that his wife is such as the law and Canon require; and that he is a Deacon. The Archdeacon says, "May the peace of our Lord be upon this man standing at Thy altar, and expecting Thy heavenly gifts, that he may be raised from the Order of Deacons to the Priesthood" [Ibid. p. 445, E.]; and by the Syro-Nestorian Ordinal the Archdeacon leads him by the right hand, saying, "We offer to Thy holiness, holy Father, elect of God, my Lord Bishop, this God loving man, who standeth here that he may receive the laying on of the Divine hand to pass from the Order of Deacon to the Priesthood." [Ibid. p. 336.]

or, in his absence] "Every Archbishop, because he must occupy eight Chaplains at Consecrations of Bishops, and every Bishop, because he must occupy six Chaplains at giving of Orders, may every of them have two Chaplains over and above the number above limited to them." [21 Hen. VIII. c. xiii. § 24.] The number of Chaplains was intended to add dignity to the presence of an Archbishop, and one of the Bishops might act as the deputy of the Archdeacon, besides assisting in the laying on of hands upon Deacons to be ordained Priests.

decently habited] The Salisbury Pontifical directs, "Omnes etiam provideant de vestibus sacris sibi necessariis." Also immediately before the Litany is the rubric, Deinde accedentes qui ordinandi sunt Diaconi et Sacerdotes cum vestibus suis," etc. The rubric in the Bangor Pontifical is, "Deinde accedentes qui ordinandi sunt Diaconi et Sacerdotes cum vestibus suis et titulis et stantibus cunctis," etc. The Winchester Pontifical agrees with the Exeter in calling up the Deacons and Priests separately.

The rubric in the Churching of Women uses the words "decently apparelled," and the Bishops in the Savoy Conference have explained the word evoxnuórws, in a fit scheme, habit or fashion, decently; and that there may be uniformity in those decent performances, let there be a ráğıs, rule or canon for that purpose." [CARDW. Conf. 346.] "The Ministers" included "garments under the name of decency" [p. 338], and the Bishops answer, "Reason and experience teaches that decent ornaments and habits preserve reverence, and are therefore necessary... to the solemnity of religious worship. And in particular no habit more suitable than white linen, which resembles purity and beauty, wherein angels have appeared [Rev. xv.], fit for those whom the Scripture calls angels, and the habit was ancient. [CHRYS. Hom. Ix. ad Pop. Antioch. p. 350.]"

Go

¶Then the Bishop shall say unto the people; LOOD people, these are they whom we purpose, GOD willing, to receive this day unto the holy Office of Priesthood: For after due examination we find not to the contrary, but that they be lawfully called to their Function and Ministry, and that they be persons meet for the same. But yet if there be any of you, who knoweth any Impediment, or notable Crime, in any of them, for the which he ought not to be received into this holy Ministry, let him come forth in the Name of GOD, and shew what the Crime or Impediment is.

a

And if any great Crime or Impediment be objected, the Bishop shall surcease from Ordering that person, until such time as the party accused shall be found clear of that Crime.

¶ Then the Bishop (commending such as shall be found meet to be Ordered to the Prayers of the congregation) shall, with the Clergy and people present, sing or say the Litany, with the Prayers, as is before appointed in the Form of Ordering Deacons; save only, that, in the proper Suffrages there added, the word [Deacons] shall be omitted, and the word [Priests] inserted instead of it.

¶ Then shall be sung or said the Service for the Communion, with the Collect, Epistle, and Gospel, as followeth.

The Collect.

& Sar.

с

LMIGHTY GOD, giver of all good things, Sar. Who by Thy HOLY SPIRIT hast appointed divers Orders of Ministers in the Church; Mercifully behold these Thy servants now called to the Office of Priesthood; and replenish them so with the truth of Thy doctrine, and adorn them with innocency of life, that, both by word and good example, they may faithfully serve Thee in this Office, to the glory of Thy Name, and the edification of Thy Church; through the merits of our SAVIOUR JESUS CHRIST, Who liveth and reigneth with Thee and the HOLY GHOST, world without end. Amen.

"OREMUS, dilectissimi, DEUM PATREM omni

potentem, ut super hos famulos Suos, quos ad presbyterii munus elegit, cœlestia dona multiplicet, et quod Ejus dignatione suscipiunt, Ipsius consequantur auxilio.

[DEUS, sanctificationum omnium auctor,

Cujus vera consecratio plenaque benedictio est, Tu, DOMINE, super hos famulos Tuos, quos presbyterii honore dedicamus, munus Tuæ benedictionis effunde: ut gravitate actuum et censura vivendi probent se esse seniores, his instituti disciplinis quas Tito et Timotheo Paulus exposuit, ut, in lege Tua die ac nocte meditantes, quod legerint credant, quod crediderint doceant, quod docuerint imitentur; justitiam, constantiam, misericordiam, fortitudinem, ceterasque virtutes in se ostendant, exemplo probent, admonitione confirment, ac purum et immaculatum ministerii sui donum custodiant.

.

Then the Bishop shall say] Martene [ii. 122] cites the following: "Allocutio ad populum ad ordinandum Presbyterum : Quoniam, dilectissimi fratres, conversatio illius, quantum noscere mihi videor, probata ac Deo placita est, et digna, ut arbitror, ecclesiastici honoris augmento. quid de ejus actibus aut moribus noveritis, quid de merito censeatis, Deo teste, consulimus. Sed ne unum fortasse vel paucos aut decipiat assensio aut fallat affectio, sententia expectanda est multorum. [Pont. Noyon. A.D. 800.] "Si quis autem habeat aliquid contra hos viros, pro Deo et propter Deum cum fiducia exeat et dicat." [Pont. S. Corn. ante A. D. 600.] In the Harl. MS. 2906, fo. 11, is this Allocutio ad populum: "Fratres, rectori navis et navigio deferendis eadem est vel securitatis ratio vel timoris. Communis eorum debet esse sententia quorum causa communis existit. Nec frustra a patribus reminiscimur institutum ut de electione eorum qui ad regimen altaris adhibendi sunt consulatur et populus. Quia de actu et conversatione presentandi quod nonnunquam ignoratur a pluribus scitur a paucis; et necesse est ut facilius quos obedientiam exhibeat ordinato cui assensum præbuerit ordinando. Fratrum nostrorum et Presbyterorum illorum conversatio quantum mihi videtur probata et Deo placita est, et digna, ut arbitror, ecclesiastici honoris augmento. Sed ne unum fortasse vel paucos aut decipiat aut fallat affectio, sententia est expectanda multorum. Itaque quid de eorum actibus aut moribus noveritis, quid de merito censeatis, Deo Teste,

unto men. (Now that He ascended, what is it but that He also descended first into the lower parts of the earth? He that descended is the same also that ascended up far above all heavens, that He might fill all things.) And He gave some,

consulimus. Debet hanc fidem caritas vestra habere quam secundum præceptum evangelicum et Deo exhibere debetis et proximo, ut his testimonium sacerdotii magis pro merito quam affectione aliqua tribuatis, et qui devotione omnium expectamus intelligere tacentes non possumus. Scimus tamen quid est acceptabilius Deo. Aderit per Spiritum Sanctum consensus unus animorum, et ideo electionem vestram debetis publica voce profiteri."

The appeal to the testimony of the people at the Ordination of Priests is alluded to by Lampridius, in the Life of Alexander Severus; by St. Leo [Ep. lxxxviii.], who says: "Ut Sacerdos Ecclesiæ præfuturus non solum attestatione fidelium sed etiam eorum qui foris sunt testimonio muniatur;" and by St. Cyprian [Ep. xxxiii.], who says that in Ordination he was wont to consult beforehand with the brethren, and weigh the merits and manners of each with common counsel. [Comp. Ep. lxviii., and ST. BASIL, Ep. clxxxi.] The edict of Theophylact, patriarch of Constantinople [Can. vi.], required Ordinations to be held “ ἐν μέσῃ τῇ ἐκκλησίᾳ, παρόντος τοῦ λαοῦ καὶ προσφωνοῦντος τοῦ ἐπισκόπου εἰ καὶ ὁ λαὸς δύναται αὐτῷ papтupeiv;" and by the 3rd Council of Carthage [c. xxii.] no Clerk was to be ordained without examination by the Bishop and the witness of the people.

the Litany] No Litany was appointed in the Pontifical of Rheims. It first occurs in the Sacramentary of Pope Gregory. In the Greek Euchologium these petitions occur :