defign'd, for no more; but it is pofitively "and emphatically called, The Abfolution, to "denote, that it is really an Absolution of Sins, "to thofe that are entitled to it, by Repen"tance and Faith..

Again; the Term, to exprefs the Prieft's delivering or declaring it, is a very folemn

<c one:

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"It is to be pronounced (faith the Rubrick) by the Priest alone.

A Word, which fignifies much more, than merely to make known, or declare a Thing. "For the Latin pronuncio, from whence "it is taken, fignifies properly, to pronounce or give Sentence: And therefore the Word pronounced, here used, muft fignify, that "this is a Sentence of Abfolution or Remif"fion of Sins, to be authoritatively utter'd by one who has receiv'd Commiffion from God.

The Reverend Author, in the Beauty of Holinefs, in the Common-Prayer, Serm. 2. obferves, likewife, "that all the three Forms of

Abfolution, namely, this, now before us, "and that in the Communion, and the other "in the Vifitation of the Sick, tho' differing "in Expreffion, are by the best Expofitors on our Liturgy judg'd to be of equal Signifi"cation."

« All

"All thefe Forms (faith Bishop Sparrow) are "but several Expreffions of the fame Thing; "in Senfe and Virtue are the fame, and are "effectual to the Penitent by Virtue of that "Commiffion mention'd, John xx. 23. Whofe fins ye remit, they are remitted."

If they are in Senfe and Virtue, the fame in all these Forms; and are effectual to the Penitent, by Virtue of that Commiffion, our Church has yet undoubtedly kept clofer to it, in the latter End of its Abfolution, in the Vifitation of the Sick: And by his Authority committed to me, i. e. by the Authority of the Bishop, with Impofition of Hands, I abfolve thee from all thy Sins, in the Name of the Father, and of the Son and of the Holy Ghoft.

The Form and Manner of ordering of Priests. Receive the Holy Ghost for the Office and Work of a Prieft in the Church of God, now committed unto thee by the Impofition of our Hands: Whofe Sins thou doft forgive, they are forgiven,

&c.

Tho' feveral have declared themselves to think differently, upon this Rubrick, from these Authors and are of Opinion, that the Words of it were never intended, as a Prohibition to the Deacons pronouncing this declaratory Form; and that there feems to be as much a Form of Absolution, in the Prayer that may be said after

any of the former, before the general Thankf giving, or in the Collect for the first Day of Lent, or for the twenty fourth Sunday after Trinity, as here; yet all muft agree, that a Deacon has not the least Authority, for taking a Collect out of the Office for Ash-wednesday, and reading that, instead of it.

The People fhall anfwer here, and at the End of all other Prayers, AMEN.

of

Which is an Hebrew Word, of affirming, and ordinarily us'd by the People, by way Affent to the Requests, that are put up for them.

There is not the fame Meaning of it, in Exhortations, Abfolutions, and Creeds, as there is in our Collects and Prayers. In the latter, 'tis addrefs'd to God, as, This is our Defire, or, So be it: But, in the former, 'tis addrefs'd to the Priest, as, This is our Senfe and Meaning, or, We entirely affent to and approve of what has been faid.

In like Manner do we find it in the Book of Deuteronomy, where, to all the Benedictions which were given, for keeping of the Law, and all the Curfes, which were threatened, for the Violation of it, the People in token of their agreeing with those Terms, cried out, Amen.

In fome Places, the Minister is not to stop, and leave it for the People, but to Jay it, as

well

well as the Congregation; as, at the End of the first general Confeffion, the Creeds, and the Lord's Prayers; except in the Confirmation and Commination Offices; there, they are printed in a different Character, and there the Minifter is not to go fo far, but to leave it as an Anfwer, to be made by the People.

By fuch folemn Acclamations, every one is expected, not to fuffer his Thoughts to be wandring, but to be godlily attentive to every Part of that, to which he fo readily fubjoins, an, Amen.

Then the Minifter fhall kneel, and fay the Lord's Prayer with an audible Voice; the People also kneeling, and repeating it with him, both here, and wherefoever else it is used in Divine Service.

The Sentences are read with a loud Voice, the Confeffion is made with an humble one, and this is faid with an audible one. It feems, therefore, that the Abfolution was defign'd to be read in a different one from any of them.

Repeating it with him, both here, and whereever else it is used in Divine Service, is fuch a general Order, that it might be imagin'd, that there would be no Occafion for any further Direction; but yet we find, that there is, in feveral Places; as, after the Apoftles Creed: Then the Minifter, Clerk, and People, fhall fay the Lord's Prayer, with a loud Voice: After the

D 2

Abfo

Abfolution, in the Evening Service, after the Creed again, in the Litany, and in the Communicn Service.

But it will be most proper to obferve, how it is exprefs'd there, in the Beginning of the Service itself. In publick Baptism, after the Reception of the Child into the Church, 'tis only thus: Then shall the Priest fay; and after that, Then fhall be faid -- all kneeling; likewife in Confirmation, and (all kneeling down) the Bishop fhall add the Lord's Prayer, with the Prayers after it. The fame may be observed in the Form of Solemnization of Matrimony; in the Order for the Vifitation of the Sick; in the Order of the Burial of the Dead; and in the Thanksgiving of Women after Childbirth,

But in the Commination, the Priests and Clerks, are to fay the Pfalm; and, the Lord's Prayer having no Direction before it, the fame Order ferves for that too.

Wherever the People, then, are ordered to repeat it with, or after the Minister, there it fhould, by no means, be neglected, by a careless Silence. But in thofe Places, where it is not fo appointed, the Minister should not be join'd by them, any more, than he should be, when he fays it before an Homily or Sermon.

Then