signification than barely to denote that particular ecclesiastical order for which it is now generally used; for instance, in Rom. xv. 8; iii. 5; Acts xx. 24; Rom. xi. 13; 2 Tim. iv. 5. But the name is more especially used to denote the order of deacons-those assistants appointed by the apostles (Acts vi.) to collect and dispose the alms of the poor, according to their several exigences, and whom we afterwards find performing ministerial offices, especially St. Stephen preaching, St. Philip baptizing, which they were empowered to do by the authority given them by the apostles. In the earliest monuments of antiquity, we find that deacons constantly attended the bishop in all his sacred ministrations, and assisted him, but their chief duty was to distribute the bread and wine to the people, after the bishop had consecrated it; they also bore a part in the liturgy, with the priest or the bishop, and, when churches were built in the country, deacons alone sometimes performed the whole office there, and not only read the prayers but the Gospel, and by license preached a homily upon it.

When there is an ordination, THE SERMON is fixed after the end of MORNING PRAYER, strictly so called, and THE LITANY removed into the COMMUNION SERVICE, as the ordination is performed at the altar, being joined with a communion. The sermon relates to the occasion, designing, 1st, To instruct the candidates in the several parts of their duty and the nature of their office, that they may consider well the great charge they are about to undertake, and be encouraged cheerfully to promise, and sincerely to resolve, that they will perform it by God's help. 2nd, To teach the congregation what reverend esteem they ought to have of such as are set to watch for their souls, to offer up their prayers to God, and to make known to them God's word and will. The usefulness of such a sermon at

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this time is sufficient to justify our own and other reformed churches in requiring it, if there were no precedent for it in antiquity.

The Archdeacon is here mentioned in the rubric as presenting the candidates to the bishop. In great churches, when there were many deacons, the eldest had the title of archdeacon, and was a sort of governor over all the rest; afterwards they were chosen not for age alone, but for other good qualities. Among their various duties, one was to examine and approve candidates for holy orders; indeed, the bishops employed them in so many affairs, that they were called “the eyes of the bishop," but still they were only of the order of deacons. In time, though they kept the title of archdeacons, they were often presbyters, and their powers were then much enlarged, for they were employed by the bishops to visit their dioceses for them.

The people are not called upon to take any part in the ordination of ministers; that sacred duty, from the days of the apostles, and by the original constitution of the Church of Christ in a succession of ages, having been intrusted to other hands. Popular election of ministers was never the practice of the primitive times, nor has it ever been admitted into the constitution of any church established on the primitive model. But a due deference is paid to their testimony in setting apart proper persons for their ministry. So strict indeed is the scrutiny, that in the parish church of the place where the candidate resides, notice of his intention is required to be given publicly, during the time of divine service; and every man who knows any specific offence or impediment lying against him, is intreated in the name of God to declare them. THIS APPEAL IS AGAIN MADE at the time of ordination, and, consequently, if any of the people are aware of any impediment or notable crime in any

of the persons to be ordained, it is their fault if he be ordained, for they may hinder it if they choose, by declaring the objections, which if they neglect to do, they ought to bear all the blame now, and must answer for it another day.

If it should so happen that the bishop, for some alleged cause, should surcease from ordaining any of the candidates, let it be observed that he still acts under the influence of Christian forbearance. Though,› in such a case, it would be improper to proceed to the ordination of a person charged with offence, it is charitably supposed that he may be innocent of the accusation, and therefore the ceremony is suspended “until such time as the party accused be found clear of the crime." If there be no objection, the bishop commends those who are found fit to the prayers of the people; and if any priests are ordained, that being the more important office, a space is allowed for the congregation's private devotions; for some of them may be friends or relatives to the candidates, or be such as are to be put under their charge; but even they who have no such special ties, are obliged, as Christians and members of that Church wherein these men are to officiate, to pray heartily that its clergy may be rightly chosen and replenished with grace, since that is a common blessing to all Christians. The usual prayers of the morning service are then offered up, with an ESPECIAL INTERCESSION IN THE LITANY, that the Lord would be pleased to pour His grace upon the candidate, so that he may be enabled duly to execute his office, to the edifying of the Church and the glorifying of God's name.

IN THE COLLECT for the occasion, having premised, 1st, that the variety of orders amongst ministers in His Church, and 2nd, that this order of deacons were instituted by Almighty God, we further intreat Him

to replenish this 'His servant with the truth of His doctrine, and to adorn him with innocency of life, that, both by word and good example, he may glorify God's name and edify His Church. These two cannot be separated; for if a minister be innocent, but ignorant, his innocence only profits himself, but he is not qualified to instruct others; and, if he be learned, but vicious, his evil example hinders the effects of his exhortations, and makes his knowledge become unprofitable. Wherefore a good clergyman must have both; and we pray for both together, that his head may be full stored with the knowledge of all orthodox principles, and his life adorned with all sorts of virtuous practices.

THE EPISTLE sets forth the seriousness, sincerity, temperance, and unambitious mind which should shine forth in the Deacons; while the corresponding duties of their wives, in the exercise of charity, simplicity and faithfulness, are described; THE GOSPEL (usually read by a deacon) proclaims the constant watchfulness and devotedness to his heavenly Master's service which should adorn the mind of one professedly relinquishing the world, that he may turn men from darkness to light, and from the power of Satan unto God.

Previously to the reading of the Gospel, (his first act of celebration of the Divine service,) the Deacon is required to take THE OATHS OF ALLEGIANCE AND SUPREMACY, excluding all foreign interference in matters of religion. The position in the former part of the oath has indeed been denied by many eminent Romanists; but if the acknowledged doctrine of that Church be unalterable, as we are assured that it is by their highest authority, the clause must continue as a security of the rights of the Church of England, and this Protestant country, and fully sufficient to justify

and confirm the second part of the oath for the exclusion of every foreign power in the jurisdiction of this realm. While the "sentence declaratory of Pope Pius the Fifth against Queen Elizabeth and the heretics adhering to her" remains unrepealed or disavowed, this oath of supremacy will be considered as indispensably necessary.

The candidate next most solemnly declares his trust that he is moved by the Spirit of God, that is, has a well-grounded persuasion of his intention to take upon him this office, in order to the promotion of God's glory, and avows his belief of being truly called, according to the will of our Lord Jesus Christ, to this ministry. His faith in the canonical Scriptures is openly testified, and a promise is exacted, that he will, the Lord being his helper, diligently read the Scriptures unto the people assembled in the Church where he shall be appointed to serve*; this latter injunction being intended to exclude those ordained to no charge, or those, who under pretence of preaching the Gospel, preached themselves. The bishop then proceeds to set before him the nature of the duties which he is bound to discharge, as a deacon; namely, assistance to the priest, as in other parts of the service, so especially in administering the holy communion, reading Scripture and homilies in the church, giving instruction to youth in the catechism, baptizing infants in the priest's absence, and preaching, if he receive a license from his Ordinary. An active spirit of charity among the poor and infirm, and all deference to the responsible minister of the cure, being further insisted on, as

* Should this meet the observation of any of my clerical brethren, I would respectfully recommend their perusal of The Christian Ministry; its Institution, Succession, and Ordination; by the Rev. J. C. CROSTHWAITE, A.M.; and also of the valuable Notes in the Appeudix.