new man, which after God is created in righteousness and true holiness.

hominem, qui secundum Deum creatus est in justitia et sanctitate veritatis. on every one of them, repeatand so on to the last of them.

And immediately he puts it ing to each, "Induat te, &c." After which the Pontiff rises without mitre, and turning towards them says :

Let us pray. Almighty and everlasting God, be merciful to our sins, and cleanse these thy servants from all thraldom of secular habit; that by their putting away the ignominy of the secular garb, they may enjoy thy everlasting grace; that,

like as we cause them to wear
the similitude of thy crown
upon their heads,† so, by thy
power they may merit to fol-
low up
the eternal inheritance
Who with

in their hearts.
the Father, &c.

Oremus.

Omnipotens sempiterne Deus, propitiare peccatis nostris, et ab omni servitute sæcularis habitus hos famulos tuos emunda; ut dum ignominiam sæcularis habitus deponunt, tua semper in ævum gratia perfruantur: ut, sicut similitudinem coronæ tuæ gestare facimus in capitibus, sic tua virtute hereditatem subsequi mereautur æternam in cordibus. Qui cum Patre, &c.

Then the Pontiff sets his mitre on, and addresses the tonsured in these words:

Dearly beloved sons, you must mark well, that, this day, you have passed over to the jurisdiction of the Church, and have received to your lot the privileges of clergy: beware therefore, lest on account of your own faults, you

Filii charissimi, animadvertere debetis, quòd hodie de foro Ecclesiæ facti estis, et privilegia clericalia sortiti estis: cavete igitur ne propter culpas vestras illa perdatis ; et habitu honesto bonisque moribus atque operibus Deo pla

* Tua semper in ævum gratia, are so linked, as to form one word as it were, as it would be in Greek; or let it be, if the reader will, "Thy grace always for ever."

Here we see the design of the tonsure; it is a sham resemblance, or solemn apery of our Lord's crown of thorns! See next note but one.

De foro, &c. You have been made members of the Church's lawcourt, so as to be no longer subject to the court of the secular judge, &c. And it is admitted that not unfrequently is the clerical habit put on for the purpose of eschewing the cognizance of the secular judge, and defrauding the world. See above, Rubric, at top, on article de Clerico faciendo,

B

lose the same; and study by comely habit, and good morals and works to please God. The which he himself grant you by his Holy Spirit. R. Amen.*

Quod ipse

cere studeatis.
vobis concedat per Spiritum
sanctum suum. R. Amen.

[This business thus ended, the next article is,]

OF [THE FOUR] MINOR ORDERS.-DE MINORIBUS ORDINIBUS. Of the Ordination of Door-keepers.-De Ordinatione Ostiariorum, p. 21.

[The Instruments.]

For the ordaining of door-keepers, church-door keys must be in readiness [as the matter of the so-called sacrament.] The ordination of the clerics being concluded, the Pontif sits in mitre on the faldstool. All the candidate door-keepers kneeling in their surplices before the Pontiff, with their candles in their hands, the Pontiff admonishes them, saying: [What the office of Porter is.]

Dearly beloved sons, you that are about to take on you the office of Ostiarii, consider the duties which you are

Suscepturi, filii charissimi, officium Ostiariorum, videte quæ in domo Dei agere debeatis. Ostiarium oportet per

* Tonsure, i. e. the cutting or clipping the hair short. We find this custom imposed upon the clergy in the fourth century, under the notion that it was indecent for them to wear long hair, agreeably to the fashion of the times. The fourth Council of Carthage (A. D. 398) decreed (canon 44) that no clergyman should wear long hair or beard. Clericus nec comam nutriat nec barbam. But rasure, i. e. the shaving and making bald the crown of the head, which afterwards came in, and is called corona, was then accounted detestable, and much condemned by the Fathers, Clemens (Alex.), Optatus (Melivetanus), Jerome, Epiphanius, as forbidden in the law of God, and a heathenish ceremony derived from the priests of Isis and Serapis (Jerom. in Ezek. xliv. 20). The corona was first adopted by the Donatists, and other heretics, and from them was gradually received into the Church, like other profane and heathenish usages. Isidore of Sevil (who died A. D. 636), says, "that all clerks wore the tonsure, and had the crown of their head all shaved, having only a little circle of hair round about the head, in the form of a crown." (Dupin, cent. 7. p. 4.) Hence the name corona. The reader will remember that the corona was one of the points of contention between the monk Austin and the old British clergy, who spurned the heathenish tonsure. (Bede passim.) + Pro ostiariis ordinandis parentur claves Ecclesiæ.

which they have heard: the which the Lord accomplish iu you, through his mercy.

These admonitions are not made to Cardinals, nor to Bishops-elect. [That is, when, being already elected to the high dignity of Cardinal or Bishop, they are ordained at once successively to all the inferior orders per saltum; a thing not uncommon under Papal policy.]

Then the Pontiff takes and delivers to all of them churchkeys,* which they must, each one successively, TOUCH WITH THE RIGHT HAND, while the Pontiff says:

Quas successive manu dextra singuli tangant. The delivery of the keys, and the words accompanyng the same, are devised as the matter and form of the sacrament. Materia illius est traditio clavium; forma sunt ordinantis episcopi verba: Sic age quasi, &c. "The matter thereof is the delivery of the keys; the form are the words of the bishop ordaining: So behave thyself, as about, &c." (Decree of the Council of Florence.)

God of those things which are unlocked by these keys.*

quæ his clavibus recluduntur.

After this, the Archdeacon, or other acting for him, conducts them to the door of the church, and causes them to shut and open it; then he delivers to them the bell-rope, making them to ring the bells; after which, he conducts them back to the Pontiff; before whom all again kneeling, the Pontiff standing with mitre on, and facing the ordained, [a delivers to them a few words of exhortation, and then with a short collect concludes this second Papal sacrament. Next after the reading of the Second Collect of the Mass comes the third sacrament, namely that]

Of the Ordination of Readers.-De Ordinatione Lectorum, p. 23.

[The Instrument or Matter.]

For the ordaining of Readers, there must be in readiness the Book of Lessons (Liber Lectionum).

The candidates being arranged on their knees in the presence of the Pontiff, with candles in their hands, the Pontiff admonishes them, saying:

[The Office, Duties, and Powers of Readers.]

Dearly beloved sons, you that are elected to be Readers in the house of our God, listen to your duty and fulfil it. For God is able to increase unto you the grace of eternal perfection. Now then

Electi, filii charissimi, ut sitis lectores in domo Dei nostri, officium vestrum agnoscite, et implete. Potens est enim Deus, ut augeat vobis gratiam perfectionis æternæ. Lectorem siquidem

* The reader will give due attention to the pretended matter and form of those so-called Papal sacraments; and he will bear in mind that one of the greatest usurpations upon Christ which any Church can be guilty of, is the inventing of a sacrament of its own, and the devising matter and form for it. It is literally taking the place of God, the author of grace; for none but He can institute a sacrament, or make visible matter a channel of his gifts or graces. But it is written that Antichrist " sitteth, i.e. hath his cathedra, or episcopal chair (as the word in the original implies) in the temple of God, shewing himself as if God;" i. e. not exactly calling himself God, but so acting and exhibiting himself as if he were God; as St. Chrysostom explains the word "shewing."

oportet legere ea quæ prædicat; et lectiones cantare; et benedicere panem, et omnes fructus novos. Studete igitur verba Dei, videlicet lectiones sacras, distincte et apertè, ad intelligentiam, et ædificationem fidelium, absque omni mendacio falsitatis proferre ; ne veritas divinarum lectionum incuria vestra ad instructionem audientium corrumpatur. Quod autem orelegitis, corde credatis, atque opere compleatis; quatenus auditores vestros, verbo pariter, et exemplo vestro, docere possitis. Ideoque, dum legitis, in alto loco Ecclesiæ stetis, ut ab omnibus audiamini, et videamini, figurantes positione corporali, vos in alto virtutum gradu debere conversari ; quatenus cunctis, a quibus audimini, et videmini, cælestis vitæ formam præbeatis: quod in vobis Deus impleat per gratiam suam.

a Reader it behoveth to read those things which he uttereth, and to chant the lessons; and to hallow bread and all new fruits. Wherefore be careful to utter the words of God, that is to say, the sacred Lessons, distinctly and openly unto the understanding and edifying of the hearers, and free from all false blundering; lest by your inattention to the instruction of those that hear, the truth of the divine readings be corrupted.* Moreover, what you read with the mouth, believe in the heart, and fulfil in the deed; that you may be able thereby to teach your hearers alike by word as by your example. And therefore, while you read, take your stand in a lofty place of the church, that you may be heard and seen of all, thus figuring by your bodily position, how you ought to have your conversation in a lofty grade of virtues; that so, you may hold forth to all that hear and see you, the model of heavenly life: the which God by his grace accomplish in you.

Then the Pontiff takes and delivers to all of them the book from which they are thenceforth to read the Lessons: which they touch with their right hand, while the Pontiff says: [Form of this Sacrament.]

Receive this, and be ye Accipite, et estote verbi Readers of the word of God, Dei relatores, habituri, si

All this is certainly remarkable enough in a Church, where, all the world over, these same lessons are read "in a language not understood of the people!" "Thou wicked servant, out of thine own mouth thou shalt be condemned." But the truth is, novel as most of these formulæ are, they are much older than present Romanism.