SON JESUS CHRIST our LORD, Who liveth and reigneth with Thee in the unity of the same HOLY SPIRIT, world without end. Amen.

¶ When this Prayer is done, the Bishop with the Priests present shall lay their hands severally upon the head of every one that receiveth the Order of Priesthood; the Receivers humbly kneeling upon their knees, and the Bishop saying,

RECEIVE the HOLY GHOST for the Office and

Work of a Priest in the Church of GOD, now committed unto thee by the Imposition of our hands. Whose sins thou dost forgive, they are forgiven; and whose sins thou dost retain, they are retained. And be thou a faithful Dispenser of the Word of GOD, and of His holy Sacraments; In the Name of the FATHER, and of the Son, and of the HOLY GHOST. Amen.

Then the Bishop shall deliver to every one of them kneeling, the Bible into his hand, saying,

a Sar.

When this Prayer is done, etc.] The rubric in the Pontifical of Egbert is, "Et benedicente eum Episcopo, manus super caput ejus teneat. Similiter et presbyteri, qui presentes sunt, manus suas juxta manum Episcopi super caput illius teneant." It occurs also in the Sacramentary of Pope Gregory. In MS. Harl. 2906 [fo. 11], the rubric is, Eo inclinato imponat manum super caput ejus et omnes Presbyteri qui adsunt cum eo pariter," etc. In the MS. Pontifical of the tenth century, Claud. iii. 45, b., the word "ponant" occurs instead of "teneant. In several French MSS. the word used was 66 teneant;" in the Ordo Romanus, and an English Pontifical cited by Menard, it is "ponant.' In the Roman Pontifical, the Bishop and Priests lay both their hands on the head of the candidates, after which they hold their right hands extended over them. The 3rd Canon of the 4th Council of Carthage directs: "Presbyter cum ordinatur, Episcopo eum benedicente, et manum super caput ejus tenente, etiam omnes Presbyteri qui præsentes sunt, manus suas juxta manum Episcopi super caput illius teneant." [MASKELL, Mon. Rit. iii. 205.] The Church of England has now prescribed only one imposition of hands, and confers explicitly in her form the power [1] of Preaching; [2] of Consecrating the Holy Eucharist; and [3] of Absolution of Penitents. The Greek Church does not give such a commission formally, but uses Invocation of the Holy Ghost, a Prayer of Consecration, a Benediction, and a Prayer that "the Priest may be presented unblameable at the altar of God, to preach the Gospel of His salvation, to minister the Word of His truth, to offer oblations and spiritual sacrifices, and to renew His people by the laver of regeneration." [Græc. Ord. ap. MORIN. P. ii. p. 55.] The Commission to consecrate the Holy Eucharist was never given until the tenth century, when this rubric occurs [MORIN, P. ii. 262; P. iii. Exerc. vii. c. i. § 16, p. 105]: "Let him take the Paten with the oblation and the Chalice with the wine, and say, 'Receive power to offer sacrifice to God and celebrate Mass."" In England it appears in the Bangor Pontifical before the close of the thirteenth century. [MASKELL, Mon. Rit. iii. 213.] Compare the Pontificals of Beauvais, Mayence, Noyon, Besançon, Cambray, Apamea, given by Morin [pp. 271, 277] and Martene [tom. ii. pp. 138, 174, 192, 197, 221].

the Receivers humbly kneeling] The candidate kneels because in the presence of the ambassador and representative of our Blessed Lord, executing his office in His Name, and by His authority; and also, as invoking the confirmation of His servant's words by the Saviour Himself.

Receive the Holy Ghost] Archbishop Whitgift says, "Christ used these words: This is My Body,' in the celebration of His Supper, but there is no special commandment that the Minister should use the same, and yet must he use them because

Christ used them; even so, when Christ did ordain His Apostles Ministers of the Gospel, He said unto them, Receive the Holy Ghost,' which words, because they contain the principal duty of a Minister, and do signify that God doth pour His Holy Spirit upon those whom He calleth to that function, are most aptly also used of the Bishop, who is God's instrument in that business in the ordaining of Ministers. St. Paul, speaking to Timothy, saith: Neglect not the gift that is in thee, which was given unto thee by prophecy with the laying on of the hands of the Eldership.' In which words the Apostle signifieth that God doth bestow His gifts and Spirit upon such as be called to the Ministry of the Word, whereof Ordination is a token, or rather a confirmation." [Defence, Tr. iv. vol. i. p. 490.] So Calvin, "Unde colligimus non inanem fuisse ritum, quia consecrationem quam homines impositione manuum figurabant, Deus Spiritu Suo inflavit." [Comm. in Epist. i. ad Timoth. c. iv. 14, tom. vii. p. 458.]

All sacerdotal power is derived from the Holy Ghost; the Church, therefore, holds that the reception of the Holy Ghost is necessary to constitute a Christian Priest, and that this gift can be conferred only through the hands of a Bishop. The priesthood is a grace of the Holy Spirit. "The Holy Ghost," says Bishop Cosin, "is then given to them, partly to direct and strengthen them in their ways, and partly to assume unto Itself for the more assurance and authority those actions which belong to their place and calling." _[Serm. vi.] Being the very words employed by our Lord when He ordained His Apostles, they are the original Charter of the institution of the Ministry, from which alone the limits and extent of its authority are to be known. In the Office of Holy Baptism, the Priest says, acting in the Name and Person of Christ : "I baptize thee in the Name," etc. In the Holy Eucharist he repeats the very words of the Lord, and applies them to the Sacred Elements. In Absolution of the Sick he says, "By His authority committed to me, I absolve thee;" and in the Office of Matrimony, "I pronounce that they be man and wife together in the Name," etc. So here, because He gives a portion of His Spirit to those whom He sends, the Bishop, in His Name, says, "Receive the Holy Ghost; " that is, the enabling gift, the power, the qualifying grace (xáps diakovias) for the ministration of Divine things. [Eph. iii. 8; 2 Tim. i. 6; Eph. iv. 7, 11, 12.] As St. Cyprian says: "Intelligimus non nisi. ... Dominica ordinatione fundatis licere baptizare et remissam peccatorum dare "[Ep. lxxiii.]; and St. Jerome: "Acceperunt Apostoli Spiritus Sancti gratiam qua peccata remitterent et baptizarent. [Ad Hedib. Ep. cl.] All the efficacy that there is in the administration of any Ecclesiastical office depends wholly upon the co-operation of the Holy Ghost; "whether we preach, pray, baptize, communicate, condemn, give absolution, or whatsoever, as dis

When this is done, the Nicene Creed shall be sung or said; and the Bishop shall after that go on in the Service of the Communion, which all they that receive Orders shall take together, and remain in the same place where hands were laid upon them, until such time as they have received the Communion.

The Communion being done, after the last Collect, and immediately before the Benediction, shall be said these Collects.

Mo

OST merciful FATHER, we beseech Thee to send upon these Thy servants Thy heavenly blessing; that they may be clothed with righteousness, and that Thy Word spoken by their mouths may have such success, that it may never be spoken in vain. Grant also, that we may have grace to hear and receive what they shall deliver out of Thy most holy Word, or agreeable to the same, as the means of our salvation; that in all our words and deeds we may seek Thy glory, and the increase of Thy kingdom; through JESUS CHRIST our LORD. Amen.

Sar.

posers of God's mysteries, all words, judgements, acts, and deeds are not ours, but the Holy Ghost's" [HOOKER, Eccl. Pol. b. v. c. lxxvii. 5, 8]; and the gift is the spirit of power, of love and soberness, the spirit of confirmation, and of ghostly strength.

It will be observed that the form is in the words of Scrip. ture, "Receive ye retained" [John xx. 22, 23]; and the words, "Be thou a faithful dispenser of the Word of God, and of His holy Sacraments," are simply a clearer rendering of "Ministers of Christ, and stewards of the mysteries of God' [1 Cor. iv. 1], being equivalent expressions denoting the Priest to be invested with the holy ministry of the Gospel committed unto him, the Word of God and His holy Sacraments forming wholly the mysteries of God. An objection having been made to the ancient form, as not sufficiently distinguishing between a Bishop and a Priest, on the advice of Bishops Gunning and Pearson [PRIDEAUX, Valid. of the Orders, p. 72], the words, "for the office and work of a Priest in the Church of God, now committed to thee by Imposition of our hands," were inserted in the Form.

Whose sins thou dost forgive] The form for conveying the power of Absolution is comparatively modern. The actual words, "Receive the Holy Ghost; whose sins ye remit," etc., are first found in a book belonging to the Cathedral of May. ence, of the thirteenth century. [Morin, 279, E.; Martene, ii. 327.] Martene cites the following passage from the life of a Bishop of Cambray, who lived in the tenth century, where the writer is speaking of that Bishop being ordained Priest, and, among other circumstances, remarks, "Cumque ad manus impositionem pontificalis diceretur novo presbytero, Accipe Spiritum Sanctum, quorum remiseris peccata,' etc. Martene, however, adds most justly, "Verum quid unicum testimonium tot pontificalibus libris opponendum." [Martene, tom. ii. 23.] It appears in the Bangor MS. of the thirteenth century, and in a Pontifical of Rouen of the fourteenth century. [Morin, P. iii. Exerc. vii. cap. ii. § 2, p. 107, A.] It is not in the early English MSS. of Egbert or Dunstan, or the Winchester Use; it is not in any of the foreign orders printed by Martene before the twelfth century; it is not in the old Sacramentaries of St. Gregory or Gelasius; nor, lastly, does one of the ancient ritualists, Isidore, Amalarius, Strabo, Alcuin, Micrologus, or Ivo Carnotensis, allude to it in the most distant terms. [MASKELL, Mon. Rit. iii. 220.]

the Bible into his hand] In 1549 the Chalice also was directed to be delivered to the Priest by the Bishop, thus following the rubric in the Salisbury Use, which directed, "Quo facto, accipiat patenam cum oblatis et calicem cum vino, et det

singulis, inter indices et medios digitos, cuppam calicis cum patena," etc. This rite of delivery of the sacred vessels was quite justifiably abandoned, for it had no prescription in antiquity, as Menard shews. [Migne, lxxviii. 493.Ĵ It is not mentioned by Dionysius, or the Apostolical Constitutions, in the Pontificals of Rheims, St. Eloy, and others of ancient date, nor by the 4th Council of Carthage, or 4th Council of Toledo, nor by the early fathers, or ritualists, such as Isidore, Rabanus, etc.

in the Congregation] In the Prayer Books of 1549, 1552, it is this Congregation. The change to "the" is important. The Commission, hitherto, was limited to the single diocese in which the Priest was ordained, but now was made general throughout the Church, in whatsoever part he was lawfully called to minister.

The words "In the Church and Congregation whom you must serve," have just been used in the exhortation as synonymous, just as in the 24th Article, where in the title, "the Congregation," and in the body of it, "the Church,' is used. In the early translations of the Bible, the word ÉKKλŋola, now translated "Church," appears as "Congregation" [Matt. xvi. 18; Acts ii. 47; vii. 3; xii. 1; Eph. i. 22, 23], and in the Bishops' Bible, published in 1568, six years after the date of the Articles, although "the Church" is the general translation, yet, in the words of the Saviour to St. Peter, the passage is turned, "On this Rock I will build My Congregation;" in 1603 the word also appears, "the whole Congregation of Christian people dispersed throughout the world.' In the Latin version of the Articles XIX., XXIII., XXIV. "Congregation" is rendered by "Ecclesia." Dr. Reynolds, in 1662, took exception to the words "in the Congregation," as implying that any man without lawful calling might preach and administer Sacraments out of the Congre gation, but the Bishops replied that, by the doctrine and practice of the Church of England, none but a licensed Minister might preach, nor either publicly or privately administer the Eucharist. [CARDW. Doc. Ann. No. cii. § 2.] Probably the word Congregation was used to avoid misapprehension, owing to the popular but mischievous appropriation of the word Church to designate the Clergy [TWYSDEN's Answ., p. 13], or its application in the sense of an assembly or place of assembly. [FULKE'S Defence, ch. iv. § 2.]

Most merciful Father] This Prayer corresponds to the Consummatio of the elder Pontificals, and the Benedictio of the Harl. MS. 2906, fo. 13. To the Benedictio in the Exeter Pontifical this rubric is added: "Et moneantur attente audire."

OR BISHOP;

¶ When all things are duly prepared in the Church, and set in Order, after Morning Prayer is ended, the

a

The form of Ordaining, etc.] The distinction of the Order of Bishops from that of Priests was definitely asserted for the first time in 1661, by the addition of the words in the Preface to the Ordinal, "Episcopal Consecration, or Ordination," and "every man which is to be ordained or consecrated a Bishop; and in the heading, "form of ordaining or consecrating a Bishop," although previously implied in the Preface, which speaks of "these Orders of Ministers in Christ's Church, Bishops, Priests, and Deacons." It was not until the close of the sixteenth century that the distinction between the Orders of Bishops and Priests was asserted. On February 9, 1589, Dr. Bancroft, in a sermon, maintained the superiority of Bishops jure divino; the doctrine was completely acknowledged during the primacy of Laud, and enforced by Bishop Hall in a well-known treatise on the subject. Many writers have held that although the Episcopate is distinguished from the Presbyterate jure divino, yet they together form but one order, because both hold the administration of the Word of God and Sacraments, and have the common trust of the power of the keys, and the Episcopate includes within it the Priesthood of the second degree, being its extension, consummation, and completion, i.e. being the highest Priesthood. Epiphanius condemned Aerius for asserting the identity of the orders. [Har. lxxv. Comp. St. August. de Hær. c. liii.] St. Jerome says, "In Episcopo et Presbyter continetur." [Ep. cii. ad Evang. tom. iv. c. 803.] St. Ambrose, or rather Hilary the Deacon, observes, "In Episcopo omnes ordines sunt; quia primus sacerdos est, hoc est, princeps est sacerdotum. [In Ephes. c. iv. 11, tom. ii. col. 241, D. App.] "Episcopi et Presbyteri una ordinatio est. Uterque enim sacerdos est." [In 1 Ep. ad Timoth. c. iii. 10, col. 295, ed. Par. 1690.] Anicetus, in the same sense, called the Priesthood "bipartitus ordo" [Ep. iii. § 1; Labbe, tom. i.c. 529, c.]; and so do Elfric's Canons, A. D. 1052, § xvii. ; Spelman's Counc. p. 576; Theodulf's Capitulars, A.D. 791, c. i.; Labbe, tom. ix. c. 185, A.; and our own Reformers, the Bishop of St. David's, with Doctors Thirleby, Redman, and Coxe, held, that, in the beginning, Bishops and Priests were identical [BURNET's Hist. of Reform. B. iii. v. ii. p. 211], there being, as the Bishops held, no mention in the New Testament, but of two degrees or distinctions in orders, but only of Deacons or Ministers, and of Priests or Bishops. [Ibid. Add. p. 300.] Thorndike admits that the name of Priest [Sacerdos] is common to both estates, as in regard of the offices of Divine Service, which are performed by both, so in regard of the government of the Church, common to both. [Prim. Gov. of Churches, ch. vii. vol. i. P. i. p. 33. Comp. BP. TAYLOR'S Episc. Asserted, § 28.] Bellarmine says, "Septimus ordo Sacerdotum est: at Ecclesia Catholica distinctionem agnoscit, ac docet jure divino Episcopatum Presbyterio majorem esse, tum ordinis potestate, tum etiam jurisdictione. Sic enim loquitur Conc. Trident. [Sess. xxiii. c. iv. can. vi. vii.] Eandem sententiam docent et defendunt Theologi doctores apud Magistrum in libro iv. Sent. dist. xxiv., et S. Thom. in ii. 2, qu. clxxxiv. art. vi. de clericis." [Cap. xiv. col. 265, A. C. Colon. 1620.] As Dodwell observes, "Philo sometimes reckons the High Priest in the same order with the common

Priests, sometimes he makes him a distinct order by himself." [One Priest, etc., ch. xii. s. vi. p. 348, Lond. 1683.] Fulke timidly says, "The Orders of Bishops, Elders, and, as they be commonly called, Priests and Ministers, is all one in authority of ministering the Word and Sacraments. The degree of Bishops, as they are to be taken for a superior order unto Elders or Priests, is for government and discipline specially committed unto them, not in authority of handling the Word and Sacraments." [Defence, etc., ch. xv. § i. p. 461, ed. Camb. 1843.] The Anglo-Saxon Church distinctly held that there were three orders. [SOAMES, Hist. p. 271, ed. Lond. 1844. BP. LLOYD, Anc. Gov. of Brit. Church, ch. iii. § 8. Comp. BECON, Catech. P. vi. p. 319, ed. Camb. 1844.] So Bishop Jewel says, that the doctrine of the English Church is that there are three orders. [Apol. Eccles. Ang. pp. 10, 11, ed. Camb. 1847, comp. pp. 271-274. Def. of Apol. P. ii. p. 271, vol. iii. Camb. 1848.] Isidore calls the Episcopate an order [Etymol. 1. vii. c. xii. p. 62, H. col. 1617. Comp. HALLIER, de Sacr. Ord. P. ii. cap. i. § 1, 14, tom. ii. p. 14], and Estius agrees that it is so truly and properly. [L. iv. dist. xxiv. § 28, col. 37, B.] The distinction between the Episcopate and Priesthood lies in the special function of the former, the power of giving Ordination and administering of Confirmation: the Priest's authority to minister is derived from the Bishop who ordains him thereunto. [BP. COSIN, Serm. vi. vol. i. p. 100. HOOKER, Eccles. Pol. b. vii. c. 6, § 3. BP. TAYLOR, Episc. Asserted, § 31, 3. 5. § 37, § 28. PRIDEAUX, Val. of Orders, p. 46, ed. Lond. 1716.] Besides, the Bishop receives an Ordination by laying on of hands of Bishops, in order to receive his Consecration to the Episcopate, having already received Ordination to the Priesthood by the laying on of hands of a Bishop and Priests. [Bp. Pearson, Det. i. vol. i. p. 277.]

Sunday or Holy-day] Inferior orders were conferred at stated times; but Consecration of Bishops could be held on all Sundays. [III. Carthag. c. xxxix., A.D. 397.] Leo the Great wrote to Hilary of Arles, saying, "Nec sibi constare status sui noverit fundamentum, qui non die Sabbati vespere, quod lucescit in prima Sabbati, vel ipso Dominico die fuerit ordinatus;" adding, that this was the ancient rule, “majorum disciplina." Hugo de St. Victor [Theol. de Sacr. Erud. 1. ii. P. ii. c. xx.] says, "The Sacred Canons permit Consecrations of Bishops on Sundays only." [Comp. Surius, A.D. 1035, tom. vii. c. xv. Maii iv.] Alcuinus Flaccus, of the ninth century, declares that Bishops being vicars of the Apostles, as of Christ, are consecrated on Sundays, because on that day the Lord, by the gift of the Holy Ghost, vouchsafed to illuminate the hearts of the Apostles. [De Div. Off. Sabb., in xii. lection.] As Bishops are successors of Apostles, the proper day was extended to festivals of Apostles, and then to holydays in general. Thus Pelagius II. was consecrated on St. Andrew's Day [in Vita ab ANASTASIO], and Udalric, Bishop of Aosta, on the Holy Innocents' Day. [Surius, Julii iv.]

in the Church] The usual custom was for a Bishop to be consecrated in his own cathedral, as St. Cyprian says [Ep. Ixviii.], "Diligenter de traditione Divina et Apostolica observatione servandum est et tenendum, quod apud nos

The Collect.

ALMIGHTY GOD, Who by Thy SON JESUS

CHRIST didst give to Thy holy Apostles many excellent gifts, and didst charge them to feed Thy flock; Give grace, we beseech Thee, to all Bishops, the Pastors of Thy Church, that they may diligently preach Thy Word, and duly administer the godly Discipline thereof; and grant to the people, that they may obediently follow the same; that all may receive the crown of everlasting glory; through JESUS CHRIST our LORD. Amen.

¶ And another Bishop shall read the Epistle.
1 Tim. iii. 1-7.

THIS

HIS is a true saying, If a man desire the Office of a Bishop, he desireth a good work. A Bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach; not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous; one that ruleth well his own house, having his children in subjection with all gravity; (for if a man know not how to rule his own house, how shall he take care of the Church of GOD?) Not a novice, lest being lifted up with pride he fall into the condemnation of the devil. Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil.

quoque et fere per provincias universas tenetur, ut ad ordinationes rite celebrandas, ad eam plebem, cui Præpositus [al. Episcopus] ordinatur, Episcopi ejusdem provinciæ proximi quique conveniant, et Episcopus deligatur plebe præsente.' Julius I., in his Epistola ad Orientales, preserved in the second Apology of St. Athanasius, objects that George was not duly, according to the Canons, appointed and made Bishop at Alexandria, by the Bishops of the province. "Non oportuit creationem novi Episcopi illegaliter et præter Canonem Ecclesiasticum fieri, sed in ipsa Ecclesia." So St. Augustine requested the Primate of Numidia to come and consecrate the new Bishop of Fussala. [Ep. cclxi.] By the 4th Counc. of Toledo, c. xviii., "Episcopus ibi consecrandus est ubi Metropolitanus eligeret; Metropolitanus tamen non nisi in civitate Metropoli " and Thomassin [Discipl. P. ii. 1. ii.] gives numerous infractions of the rule of consecrating in a Bishop's own church.

after Morning Prayer is ended] The ancient time was the third hour, in memory of the descent of the Holy Ghost at Pentecost, and was appointed by Pope Anacletus. [Gratian, dist. lxxv. Honorius, 1. i. c. clxxxix. Glossa, Juris Canon. Ordin. dist. lxxv.] The part of the Service where the Office of Consecration began varied, but, as Martene shews, invariably preceded the Gospel; thus the Pontificals of Noyon, Autun, and Rouen prescribe it at the Secret Prayer, but those of Besançon, after the Use of Tours and Rheims (a MS. 600 years old), at the Preface. In the Greek Church the Consecration took place before the Epistle. [GOAR, Rit. Græc. p. 302.] In some instances in the Western Church, it immediately joined with the Canon in the Liturgy. [Martene, ii. p. 329.]

the Arch-Bishop] A Bishop ought to be consecrated by his Metropolitan, or by the licence of the latter. That Metropolitans existed in the early centuries of the Church is shewn by the Apostolical Canons, c. xxvi., P. Clement I. Ep. i., P. Stephen, Epist. iii., and P. Anacletus, Ep. i., who says, "Reliqui comprovinciales Episcopi, si necesse fuerit, cæteris consentientibus, a tribus, jussu Archiepiscopi, consecrari possunt Episcopis ; sed melius est, si ipse cum omnibus eum

when they were come to him, he said unto them, Ye know, from the first day that I came into Asia, after what manner I have been with you at all seasons, serving the LORD with all humility of mind, and with many tears, and temptations which befell me by the lying in wait of the Jews: and how I kept back nothing that was profitable unto you, but have shewed you, and have taught you publickly, and from house to house, testifying both to the Jews, and also to the Greeks, repentance toward GOD, and faith toward our LORD JESUS CHRIST. And now behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there: save that the HOLY GHOST witnesseth in every city, saying that bonds and afflictions abide me. But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the LORD JESUS, to testify the gospel of the grace of GoD. And now behold, I know that ye all, among whom I have gone preaching the kingdom of GOD, shall see my face no more. Wherefore I take you to record this day, that I am pure from the blood of all men. For I have not shunned to declare unto you all the counsel of GOD. Take heed therefore unto yourselves, and to all the flock, over the which the HOLY GHOST hath made you Overseers, to feed the Church of GOD, which He hath purchased with His own blood. For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. Therefore

The

elegerit, et cuncti pariter sacraverint pontificem." Metropolitan was at first designated πρῶτος ἐπισκόπων, οι, TрÓкρITOS TWν Norwv. [Const. Apost. 1. viii. c. iv.] The metropolitan cities are defined by Tertullian [de Prosc, c. xx.] to be, Ecclesias apud unamquamque civitatem, a quibus traducem fidei et semina doctrinæ; cæteræ exinde Ecclesiæ mutuatæ sunt, et quotidie mutuantur ut Ecclesia fiant." Hallier [P. iii. s. v. c. iv.] traces through successive centuries the indefeasible right of the Metropolitan to consecrate his suffragrans. The Bishops of the same province were to assist at Consecrations, as Anacletus says [Epist. ii. dist. lxi. c. Ordin.], "Ordinationes Episcoporum auctoritate apostolica ab omnibus qui in eadem provincia Episcopi sunt celebrandæ." [Comp. ST. CYPR. Ep. lxviii. EUSEB. 1. vi. C. X. RABANUS MAURUS, de Inst. Clerc. 1. i. c. iv. IstORE, de Eccles. Off. 1. ii. c. vi. I. Counc. Nicæa, c. iv. Laodicea, c. 365, c. xii. Antioch, 341, c. xix. Sardica, 347, c. v. IV. Carthage, 397, c. xxxix. Riez, 439, c. i. Chalcedon, 451, c. xxv. Orange, 441, c. xxi. Orleans, 538, c. iii. II. Counc. Auvergne, 533. II. Counc. Tours. III. Paris, 557, c. iii. Constantinople, 691. Rome under Sylvester. Aix, c. ix. Vienne, and Anjou, etc.]

or some other Bishop] The rubric immediately following the Gospel is more explicit: it says, "some other Bishop appointed by lawful commission." In the absence of the Archbishop, the Bishop senior, according to consecration or in point of rank [Hallier, u. s. § viii.], was consecrator. A Metropolitan was consecrated by [1] Bishops of his province, or [2] the nearest Metropolitan, or [3] by the Patriarch or Primate. [Ibid. art. ii. § i. II. Counc. Orleans, c. vii. III. Orleans, c. iii.] In case of two Bishops only acting at a Consecration, they and the Bishop elect were deposed. [Morinus, P. iii. Exerc. iv. § ii. v.]

The Collect] This Collect is identical with that for St. Peter's Day, omitting the Apostle's name, and with some slight verbal differences, and the insertion of the clause, "and duly administer the godly discipline thereof."

And another Bishop] Three Bishops are thus required, the Consecrator, the Epistoler, and Gospeller. In a Greek ritual