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passion upon all men, and hatest nothing that thou hast made; who wouldest not the death of a sinner, but that he should rather turn from his sin, and be saved; mercifully forgive us our trespasses; receive and comfort us, who are grieved and wearied with the burden of our sins. Thy property is always to have mercy; to thee only it appertaineth to forgive sins. Spare us therefore, good Lord, spare thy people, whom thou hast redeemed; enter not into judgment with thy servants, who are vile earth, and miserable sinners; but so turn thine anger from us, who meekly acknowledge our vileness, and truly repent us of our faults, and so make haste to help us in this world, that we may ever live with thee in the world to come; through Jesus Christ our Lord. Amen.

odisti eorum quæ fecistik.... Domine Deus noster, qui of fensione nostra non vinceris sed satisfactione placaris, respice quæsumus super famulos tuos: qui se tibi graviter peccasse confitentur: tuum est enim absolutionem criminum

dare, et veniam præstare pe nitentibus, qui dixisti poenitentiam te malle peccatorum quam mortem. Concede ergo, Domine, his famulis tuis ut tibi pœnitentia: excubias celebrent, ut correctis actibus suis, conferri sibi a te sempiterna gaudía gratulentur. Per &c.1

These prayers are followed by a supplication, which is said by the clergy and people, and a benediction. The former of these was originally entitled an anthem, and was to be sung. It seems to have been in part derived from the anthems which formerly concluded the office in the Salisbury mnissal. It is now appointed to be said by all, in imitation of the direction given in the second chapter of the prophet Joel.

k Miss. Sar. fol. 30.

1 Ibid, Miss. Ebor. Sacr.

Gelasii Murat. tom. í. p. 594.
MS. Leofr, fol, 80,

Turn thou us, O good Lord, and so shall we be turned. Be favourable, O Lord, be favourable to thy people, who turn to thee in weeping, fasting, and praying. For thou art a merciful God

-Spare thy people, good Lord, spare them, and let not thine heritage be brought to confusion.

-Hear us, O Lord, for thy mercy is great, and after the multitude of thy mercies look upon us.

Antiphona. Convertimini ad me in toto corde vestro, in jejunio, et fletu, et planctu, dicit Dominus m.

Antiphona. Juxta vestibulum et altare plorabunt sacerdotes et Levitæ ministri Domini dicentes; Parce, Domine, parce populo tuo: et ne dissipes ora clamantium ad te, Domine n.

Antiphona. Exaudi nos, Domine, quia benigna est misericordia tua, secundum multitudinem miserationum tuarum respice nos Domine o.

m Brev. Sar. in capite Jeju- turg. tom. ii. p. 84.

nii, fol. 64.

n Miss. Sar. fol. 30. Antiphonar. Gregorii Pamel. Li

o Ibid. Antiphonar. Greg.







THE right of the clergy to perform ministerial duties is so intimately connected with the sacraments and other offices of the church, that some remarks on the point would have naturally occurred in this place, even if the course of our ritual had not regularly brought the ordinations before us. It is doubtless important that the clergy should be able to prove this right, as well for their own satisfaction as for that of their people; but it is more particularly expedient to consider this matter, when our orders and mission are denied, when we are accused of a schismatical intrusion on the offices of others, and all our ecclesiastical and ministerial acts are characterized as null, and devoid of all spiritual efficacy.

I do not think it necessary to enter on any of the general and abstract questions connected with this subject, because they would take too large a compass, and perhaps might seem misplaced in a work relating more peculiarly to ritual matters;

a It is scarcely necessary to refer the reader, for information on these subjects, to the

latter part of the fifth and the seventh book of Hooker's Ecclesiastical Polity. The works

but it may be well to state briefly the historical facts which establish the spiritual rights of the orthodox ministry in this empire.

Romish authors are sensible that, while those rights are acknowledged, a powerful bond of unity exists among the orthodox, and a mighty barrier opposes itself to the tide of error. Hence we find them at one time endeavouring to represent our ordinations as invalid, and denying us the title or character of bishops, priests, and deacons; at another, affirming that if we have valid orders, yet we have no mission or right to exercise those orders.

It certainly is essential that the true ministers of God should be able to prove that they have not only the power, but the right, of performing sacred offices. There is an evident difference between these things, as may be seen by the following cases. If a regularly ordained priest should celebrate the eucharist in the church of another, contrary to the will of that person and of the bishop, he would have the power of consecrating the eucharist, it actually would be consecrated; but he would not have the right of consecrating; or, in other words, he would not have mission for that act. If a bishop should enter the diocese of another bishop, and contrary to his will, ordain one of his deacons to the priesthood, the intruding bishop would have the power, but not the right of ordaining: he would have no mission for such an act.

of archbishop Potter on Church Government, of bishops Taylor and Hall on Episcopacy, and Leslie on the Qualifications requisite to administer the Sacraments, are all of great va

lue. Mr. Rose's able and eloquent Sermons on the Commission and consequent Duties of the Clergy should be in the hands of every one.

In fact, mission fails in all schismatical, heretical, and uncanonical acts, because God cannot have given any man a right to act in opposition to those laws which he himself has enacted, or to those which the apostles and their successors have instituted, for the orderly and peaceable regulation of the church: he is not the author of confusion, but of peace, as in all the churches of the saints; and yet, were he to commission his ministers to exercise their offices in whatever places and circumstances they pleased, confusion and division without end must be the inevitable result.

Mission can only be given for acts in accordance with the divine and ecclesiastical laws, the latter of which derive their authority from the former; and it is conferred by valid ordination. It would be easy to prove this in several ways; but it is enough at present to say, that no other method can be pointed out by which mission is given. Should the ordination be valid, and yet uncanonical, mission does not take effect until the suspension imposed by the canons on the person ordained, is in some lawful manner removed.

I am now to state briefly the facts which shew that the clergy of this realm have mission, or a right to exercise their respective orders in the places, and over the persons, now entrusted to their care. They are proved to be the successors of the apostles, and the true ministers of God, by the succession of apostolical ordination; by prescriptive, rightful, and original possession; and by the succession of apostolical doctrine.

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