After the Confeffion follows the Abfolution:

which fome have apprehended to be a

very

Po

pish Form. But indeed neither of them is taken out of any Popish Service. On the contrary, both of them appeared for the first Time in the fecond Edition of King Edward the Sixth's Common Prayer-book: which was made with the Advice of foreign, and even Prefbyterian Protestants. Nay, this Absolution was directly levelled against Popery. For the Popish Abfolutions were given in private, separately to each particular Perfon, pofitively and without Reverfion, in the Name of the Prieft: and this is given in public, to all Perfons at once, conditionally, if they are truly penitent, in the Name of God. The People were misled by the former Abfolutions to a groundless Truft in facerdotal Power and would have taken Offence, if after their Confeffion none had been subjoined. This therefore was drawn up, to be used over them: which tends very powerfully to comfort Men, but can never mislead them; because it leads them to truft only in God's Mercy; and in that no otherwise, than if they truly repeat, and unfeignedly believe his holy Gospel, proving their Sincerity by their Reformation: on which Terms alone he hath given his Miniflers Power and

:

Commandment to pronounce to his People the Abfolution and Remiffion of their Sins.

And as none, but his Minifters, are commiffioned to make this folemn Proclamation of Pardon on his Behalf: it is fitly ordered, that none should share with them in publishing it, by repeating it along with them. And you will obferve, that wherever in the Service the Congregation are not directed to fpeak, but the Minister only, their speaking the fame Words low, as many Perfons inconfiderately do, removes only Part of the Impropriety, and leaves the reft. On this therefore, and the like Occafions, you will remember, that your Business is only to hearken and affent with filent Reverence of which Reverence, in the present Cafe, continuing on your Knees, in Token of your humble Thankfulness to God, is undoubtedly a fuitable Expreffion.

After the abovementioned Declaration, immediately follows an Admonition to pray for Repentance and God's holy Spirit: which may feem perhaps needless and unaccountable; confidering, that we have just been profeffing to exercise Repentance, and have been affured of God's Forgiveness upon it, of which the Gift of his Spirit is a Confequence. But if it be

confidered also, that we are to repent, not only before, but after Pardon; and even the more deeply for the Mercy and Love fhewn in our Pardon, else it would be justly revoked; and that the Continuance of God's Spirit with us depends on the Continuance of our Supplications for his Prefence, which will alfo procure us greater Degrees of it; there will be found no Weight in this Objection.

At the End of the Abfolution, and of every Prayer, the People are directed to fay, Amen: which means, It is true; we do fincerely defire, or fincerely affirm, what hath been faid. This was the Practice of the Jewish Church it was alfo that of the Chriftian in the Apoftles Days. How shall be, that occupieth the Room of the unlearned, Say Amen, at thy giving of Thanks, feeing be underftandeth not, what thou Sayeft? And the fubfequent ecclefiaftical Writers fhew, that it used to be pronounced audibly and fervently each expreffing his own Faith or Defire, and animating that of his Fellow-worfhippers. We should therefore by no Means neglect to give this Proof, amongst others, that we not only hear the Service with Attention, but join in it with Earneftness.

1 Cor. xiv. 16.

Aft

After the Confeffion and Abfolution, comes the Lord's Prayer: it being a very proper Time to address God in that Fo.m, which our Saviour taught his Disciples, when we have approved ourfelves his real Difciples, by Repentance of Sins, and Faith in the Golpel-offers of Mercy. And as he directs, When ye pray, fay, Our Fa ther, &c. our Liturgy accordingly directs, that every one should fay it. For fo they did in the primitive Church in which it was called, the daily, the appointed, the public, the common Prayer of Chriftians. Further: as our bleffed Redeemer delivered it twice, and we fee it in St. Matthew with the Doxology, For thine is the Kingdom, &c. and in St. Luke, without it we fometimes ufe it one Way, fometimes the other.

And now having prefumed, in thefe folemn Words, to claim God for our Father through Chrift; for though his Name is not mentioned in this Prayer, it is to be understood by us in every Article of it; we now proceed to vent the Joy and Thankfulness, belonging to such a Privilege which, I obferved to you before, is the fecond Part of cur public Service, as it was in the ancient Church; 'where, St. Bafil informs

us', the People, after Confeffion, rofe from Prayer, and went on to Pfalmody, But to make the Tranfition more natural and beneficial, we first beg, that God would permit and affift us, unworthy as we are, to pay him this Homage. O Lord, open thou our Lips; and our Mouth fhall fhew forth thy Praife which are the Words of David, in his chief penitential Pfalm, the Fifty-first. Guilt had shut up his Mouth from the Utterance of chearful Sounds, till Humiliation and Affurance of Pardon gave him that Liberty of Speech again, which, in His Expreffions, we pray it may give Us. And fome of the earliest Liturgies used the fame Verfe for the fame Purpofe as they did likewise that, which follows here, and which is found in two different Pfalms, O God, make Speed to fave us: 0 Lord make Hafte to help us; it being seasonable at all Times to requeft, that as our Danger is continual, he would be continually at Hand, to fave us from Sin, and help us in our Duty; efpecially when we are just advancing to so sublime a Duty, and one which requires fuch Purity of Heart. For Praise is not feemly in the * Ep, lxiii.

Pf. xl. 13. lxx. 1.

Mouth