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order to plunge him into the most grievous error.

But because men have tampered with their conscience, are we, therefore, in no instance to trust to its guidance ? Because, having wantonly and presumptuously abandoned themselves to the impulse of their feelings and passions, they have at last been smitten with judicial blindness, and lost the faculty of distinguishing between right and wrong, are we, therefore, to conclude that there is no test by which we may ascertain whether our motives to action originate in the suggestions of God's Holy SPIRIT ? The Scriptures tell us what are the fruits of the Spirit:-(Gal. v. 22-25.) ‘love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance. Can any man, who seriously examines himself, doubt whether his own dispositions answer to this description ? Let the Candidate for admission into Holy Orders apply a similar test sincerely and honestly in his own case, and it will be scarcely possible for him to err. This at least may

be affirmed that his error will not be on the side of presumption, but of diffidence.

“ Will it be said that the motives by which the conduct of man is determined are rarely simple and unmixed ? that various considerations combine to influence his selection of the path of life which he shall pursue? and that we are consequently laying a snare for his weakness, when we require him to profess a singleness of view and purpose which is scarcely compatible with the constitution of the human mind ? Put the case of one, who, from connexion with a possessor of ecclesiastical patronage, is secure of obtaining a benefice. Can it be supposed that the certainty of a comfortable, perhaps ample, provision for life, will have no influence upon his determination ? or is he justly censurable for allowing such a consideration to have weight with him, if he at the same time entertains a due sense of the heavy responsibility attaching to the ministerial office, and is resolved, with the Divine aid, faithfully to discharge its obligations? Yet, can one, who is conscious of being even exposed to the influence of such a motive, answer the question without some misgiving ? Are we not laying a burthen on tender consciences in requiring it to be answered ? To this objection or expostulation we reply, that as the operation of the Holy Spirit is not intended to supersede the use of the natural faculties of man, so neither is it intended to extinguish his natural affections and principles of action, but to regulate, and purify, and sanctify them. We say not that one placed in the circumstances just described, is bound to desist from seeking admission to the ministry. But we say that he is bound to scrutinize with peculiar severity the motives by which he is actuated, lest he should yield to that powerful, yet scarcely discernible influence, which the interests of men exercise over their opinions. He is exposed to a particular temptation, and ought, therefore, to be particularly on his guard. The profession that we are moved by the Holy Ghost, certainly excludes interested and ambitious motives; we must not engage in the ministry, as we engage in secular employments,—with a view of making a fortune, or founding a family, or rising to power and eminence. Not that we are called upon to reject the offer of advancement, or distinction, or emolument: but we must be ever on our guard against the seductive influence of temporal advantages ; against their tendency to indispose us to make those sacrifices which the Master, in whose service we are

engaged, may require at our hands. During a long period, such has been the favoured condition of the visible church in this kingdom, that the faithful discharge of the ministerial functions has not been incompatible with the temperate enjoyment of every worldly blessing. But other times may come, when the same mind must be in us which was in the Apostle to the Gentiles,—when what things before were gain to us, we must be prepared to count loss for CHRIST," (Phil. iii. 7.),—when we must be prepared not merely to make the surrender of our wealth and ease, but also to tear ourselves from the charities of domestic life. It was not to the first disciples alone, but to his ministers in every age, that CHRIST addressed the emphatic words :He who loveth father, or mother, or son, or daughter, more than me, is not worthy of me.' (Matt. x. 37, 38.) I have dwelt at greater length upon the first qualification required by our church for admission into the ministry,—that the Candidate should believe himself to be moved by the Holy GHOST' to undertake the office because it is most essential to his own future happiness, not merely that there should be no wilful insincerity in the answer which he returns, but also that he should labour under no selfdelusion." *

Fees for Ordination.

No fee or money shall be received, either by the Archbishop, or any Bishop or Suffragan, either directly or indirectly, for admitting any person into Sacred Orders ; nor shall any other person or persons under the said Archbishop, Bishop, or Suffragan, for parchment, writing, wax, sealing, or any other respect thereunto appertaining, take above ten shillings, under such pains as are already prescribed by law. (Canon cxxxv.)

It is not lawful, saith John de Athon, to give any thing to the Notary performing the duty of his office in the Act of Ordination

: nevertheless, he says, it is otherwise as to that Notary or Register who writes letters testimonial for those that are ordained, for his just salary, or somewhat more for his extraordinary trouble ; although this may more securely be given voluntarily, without a preceding compact. (Athon 16.)

Letters testimonial of Ordination are no part of the Ordination, but only taken afterwards for the security of the person ordained : and therefore the same John de Athon, in the place above mentioned, says, It is safe (not necessary) for the persons ordained to have with them the said writing, or letters testimonial of Ordination, under the Bishop's seal, containing the names of the persons ordaining, and of the person ordained, and the taking of such orders, and the time and place of Ordination, and the like. (Gibs. 154.)

The form of letters testimonial of Ordination, or Letters of Deacon's

Orders.

By the tenor of these presents, we, John, by Divine permission, Bishop of Lincoln, do make it known unto all men, that on Sunday, the twenty-first day of June, We, the Bishop before mentioned, holding a public Ordination, under the protection of Almighty God, in our Cathedral at Lincoln, did admit our beloved in Christ, Thomas Massey, Bachelor of Arts, of St. John's College, Cambridge, (of whose virtuous and pious life and conversation, and competent learning and knowledge in the Holy Scriptures we were well assured) into the Holy Order of Deacon, according to the manner and form prescribed and used by the Church of England, and him, the said Thomas Massey, did then and there rightly and canonically ordain Deacon, he having first in our presence freely and voluntarily subscribed to the thirty-nine Articles of religion, and to the three Articles contained in the thirty-sixth Canon, and he likewise having taken the oaths appointed by law to be taken for and instead of the oaths of Supremacy. In TESTIMONY whereof we have caused our episcopal seal to be hereunto affixed, the day and year above written, and in the fourth year of our consecration.

* Bishop of Lincoln's Charge, 1831, j'p. 12--19. Second edition.

John, (L. S.") Lincoln.

At the same time it is usual to give the person ordained a LICENSE to perform the office of Stipendiary Curate, in the place whence he derives his title for Orders.

Form of LICENSE to a Stipendiary Curate. JAMES, by DIVINE PERMISSION, Bishop of Lichfield and Coventry, to our beloved in CHRIST, Robert Simpson Clerk, Bachelor of Arts, greeting, We do by these presents give and grant unto you, in whose fidelity, morals, learning, sound doctrine, and diligence, we do fully confide, our license and authority (to continue only during our pleasure) to perform the office of Stipendiary Curate in the parish church of Mickleover, in the county of Derby, within our diocese and jurisdiction, in reading the Common Prayers, and preaching and expounding the Word of God, and performing all the ecclesiastical duties belonging to the office of a Deacon, according to the form prescribed in the book of Common Prayer, made and published by authority of Parliament, and the Canons and Constitutions, in that behalf lawfully established and promulged, and not otherwise, or in any other manner, (you having first, before the Reverend Joseph Pickford of Derby, our Commissary in this behalf, subscribed the Articles, taken the Oaths, and made and subscribed the Declaration which in this case are required by law to be subscribed, made, and taken) and we do by these presents assign unto you the yearly stipend of sixty pounds, to be paid quarterly, for serving the said Curacy by the Reverend John Ward, Vicar of the Vicarage of Mickleover aforesaid, and we do allot you the Vicarage house, with the offices, stables, gardens, and appurtenances thereunto belonging, during the non-residence of the said John Ward, the Vicar aforesaid only, and of your serving the said Curacy. In witness whereof, we have caused our seal, which we use in this case, to be hereto affixed. Dated the twenty-sixth day of June, in the year of our Lord one thousand eight hundred and twenty, and in the thirty-ninth year of our consecration.

J. Lich. and Cov.

(“L. S.”)

The Deacon must continue in that office, of a Deacon, for 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 faithful and diligent, he may be admitted by his diocesan to the order of PRIESTHOOD, at the times appointed in the Canon (xxxi.); or, else, on urgent occasions upon some other Sunday or holy day, in the face of the church, in such manner and form as is in that case provided.

Canon xxxii.--None to be made Deacon and Minister * in one day.

The office of Deacon being a step or degree to the ministry, according to the judgment of the ancient fathers, and the practice of the primitive church; we do ordain and appoint, that hereafter no Bishop shall make any person, of what qualities or gifts soever, a Deacon and a Minister both together upon one day; but that the order in that behalf prescribed in the book of making and consecrating Bishops, Priests, and Deacons, be strictly observed. Not that always every Deacon should be kept from the ministry for a whole year, when the Bishop shall find good cause to the contrary, but that there being now four times appointed in every year for the Ordination of Deacons and Ministers, there may ever be some time of trial of their behaviour in the office of Deacon, before they be admitted to the order of Priesthood.

* Minister here is used to signify a Priest in opposition to a Deacon.

ORDINATION.

(PRIEST'S ORDERS.)

The Candidate should make application to the Bishop of the diocese, in which his curacy is situated, notifying his intention to apply for PRIEST'S ORDERS, and requesting information as to the time when the Ordination will be held, according to the instructions given to Candidates for Deacon's Orders. (See p. 1.) On obtaining an answer, informing him when and where to attend for examination, he must prepare and send the following papers, prepaid, to the Bishop, or his Lordship’s secretary, as the Bishop shall appoint:

same.

1. LETTERS of Deacon's Orders.

2. LETTERS TESTIMONIAL, for the time which has elapsed since he was ordained Deacon, signed and countersigned, as directed in the instructions for obtaining Deacon's Orders, substituting the word PRIEST for that of Deacon. (See p. 3.)

3. “SI QUIS," and certificate of the publication thereof; here also substituting the word PRIEST for that of Deacon. (See p. 2.) 4. A CERTIFICATE of his BAPTISM, or DECLARATION respecting the

(See p. 5.) 5. NOMINATION or TITLE, (using the form prescribed in p. 6, or 7, according as the incumbent shall be resident or non-resident upon the benefice), to the curacy of which the Candidate is about to be licensed.

The same SUBSCRIPTIONS and OATHS are to be made and taken by Candidates for Priest's Orders, as are required of those about to be ordained Deacons. (See p. 15.)

As it is not usual for a Deacon to be ordained PRIEST by any other Bishop than the one who admitted him to Deacon's Orders, a Candidate applying to another Bishop must state to his Lordship the circumstances which occasion such application, the name of the curacy which he last served, the time he served it, and why he left it.

What is said of letters dimissory * applies equally to Candidates for Priest's or Deacon's Orders.

For the nature of the EXAMINATION, see pages 10–16, to which may be added the following

Practical Questions on the Ministry.

1. In what manner would you address careless sinners, in order to awaken them to a sense of their sin and danger, by reason and by Scripture ?

Note, page 1. n.

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