Chap. III. of reconciliations committed to him by God, and hath both power and commandment (as it is expreffed in this form) to declare and pronounce to his people, being penitent, the abfolution and remiffion of their fins; therefore when he does, by virtue of this power and commandment, declare and pronounce fuch Absolution and Remiffion regularly in the congregation; thofe in the congregation that truly repent and unfeignedly believe God's holy Gospel, (though the Prieft does not know who or how many they are that do fo,) have yet their pardon conveyed and fealed to them at that very instant through his miniftration; it being the ordinary method of God with his church, to communicate his bleffings through the miniftry of the Priest.

Even

I am fenfible that this is carrying the point higher than many that have delivered their judgments before me. the learned tranflator of St. Cyprian's works, who contends that this is an authoritative form, yet explains himfelf to mean nothing more by authoritative, than that it is "an act of office warranted by God, and pursuant to the "commiffion which the Prieft hath received for publish"ing authoritatively the terms of pardon at large and in general, and then for pronouncing by the fame authority, that when thofe terms are fulfilled, the pardon is "granted""." But this explanation feems only to make it an authoritative declaration, and not to fuppofe (as, with fubmiffion to this gentleman, I take both the rubric and form to imply) that it is an effective form, conveying as well as declaring a pardon to thofe that are duly qualified to receive it. My reasons for this I fhall have another occafion to give immediately: for though what this learned gentleman afferts does not come up to my notion of the form; yet it is a great deal more than another learned author is willing to allow; who does not feem to think the form to be authoritative in any fenfe at all, or that there is any need of a commiffion to pronounce it. For "it may be afked (faith the Reverend Dr. Bennet upon "this place) whether a mere Deacon may pronounce this "form of Abfolution: and to this (faith he) I answer, "that in my judgment he may. The reafon that he gives "for it is, that he cannot but think it manifeft, that this "form of Abfolution is only declaratory: that it is only faying, That all penitent finners are pardoned by God upon their repentance: and confequently that a mere

66

68 2 Cor. v. 18, 19.

69 See Dr. Marshal's Preface to his tranflation of St. Cyprian. " Deacon

"Deacon has as much authority to speak every part of Sect. IV. "this form, as he has to fay, When the wicked man turneth away from his wickedness, &c. which is the first of the "fentences appointed to be read before Morning Prayer: 66 nay, that a mere Deacon has as much authority to pro"nounce this form, as he has to preach a fermon about repentance. And that therefore it seems to be a vulgar "mistake, which makes the Deacons deviate from their "rule, and omit either the whole, or else a part of this "form, or perhaps exchange it for a collect taken out of "fome other part of the Liturgy 70.'

church to be more

But now, with fubmiffion to the learned doctor, I beg Defigned leave to obferve, that this form is exprefsly called by the by the rubric, The Abfolution or Remiffion of Sins. It is not called a Declaration of Abfolution, as one would think it should than declahave been, if it had been defigned for no more; but it is rative. pofitively and emphatically called THE Abfolution, to denote that it is really an Abfolution of fins to those that' are entitled to it by repentance and faith.

Again, the term used to exprefs the Prieft's delivering or declaring it, is a very folemn one: it is to be pronounced (faith the rubric) by the Prieft 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 fentence and therefore the word pronounced, here ufed, muft fignify that this is a sentence of Absolution or Remiffion of fins, to be authoritatively uttered by one who has received commiffion from God.

But farther, if the repeating this Abfolution be no more than faying, That all penitent finners are pardoned by God upon their repentance, as the learned doctor affirms; I cannot conceive to what end it should be placed juft after the Confeffion: for as much as this, the doctor himself tells us, is faid before it, viz. in the first of the sentences appointed to be read before Morning or Evening Prayer, When the wicked man turneth away from his wickedness, &c. and there I think indeed more properly: for fuch a declaration may be a great encouragement to draw men to confeffion and repentance; but after they have confeffed and repented, the use of it, I think, is not so great. It is indeed a comfort to us to know that God will pardon us upon our repentance: but then it must be fuppofed that the hope of this pardon is one chief ground of our re

70 Dr. Bennet on the Common Prayer, p. 27.

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pentance:

Chap. III. pentance: and therefore it cannot be imagined that the church fhould tell us that after the Confeffion, which it is neceffary we should know before it, as being the principal motive we have to confefs.

66

All that I know can be faid against this (though the doctor indeed does not urge fo much) is, that " after the "minifter has declared the Abfolution and Remiffion of "the people's fins, he goes on to exhort them to pray and befeech God to grant them true repentance, &c. which repentance is neceffary, it may be faid, beforehand, in or"der to their pardon; because God pardoneth and ab"folveth none but those who truly repent. And there"fore fince the minister here exhorts the people to pray "for repentance, after he has pronounced the Abfolution "and Remiffion of their fins; it may be thought that the "Abfolution does not convey a pardon, but only promise "them one upon their repentance." But in anfwer to this, we may grant in the first place, that one part of repentance, viz. the acknowledging and confeffing of our fins, must be performed before we are pardoned; fince, unless we acknowledge that we have tranfgreffed God's laws, we do not own that we stand in need of his pardon. And for this reason the church orders the people to make their confeffion, before the directs the Prieft to pronounce the Abfolution. But then there are two other parts of repentance, which are as neceffary after our fins are forgiven us, as they are before; and they are Contrition and Amendment of Life: for firft, Contrition (by which I mean the lamenting or looking back with forrow upon our fins) is certainly neceffary even after they are forgiven us: fince to be pleased with the remembrance of them, would be (as far as lies in our power) to act thofe fins over again, and confequently, though God himself should at any time have declared them pardoned with his own mouth, yet fuch repetition of them would render even that Abfolution ineffectual. And, fecondly, as to endeavours after Amendment of Life, if there be any difference, they are certainly more neceffary after our former fins are forgiven than before; because God's mercy in pardoning us is a new obligation upon us to live well, and is what will enhance our guilt, if we offend afterwards. And therefore our being pardoned, ought to make us pray the more vehemently for repentance, and God's holy Spirit; left, if we fhould return to our fins again, a worfe thing fhould happen unto us. From all which it appears, that though repentance be a neceffary difpofition to pardon, so as that neither

neither God will, nor man can, absolve those that are im- Sect. IV. penitent; yet, in fome parts of it, it is a neceffary confequent of pardon, infomuch as that he who is pardoned ought ftill to repent, as well as he who feeks a pardon: and if fo, then the praying for repentance after the minifter has declared a pardon, is no argument, that such declaration does not convey a pardon.

But, fecondly, the defign of the church in this place is, not only to exhort the congregation to repentance, by declaring to them that God will forgive and pardon their fins when they fhall repent, but alfo to convey an instant pardon from God, by the mouth of the Prieft, to as many as do, at that time, truly repent, and unfeignedly believe his holy Gofpel; seems evident from the former part of the Abfolution, where the Priest reads his commiffion before he executes his authority. For this part would be wholly needlefs, if no more was intended by the Abfolution than what Dr. Bennet tells us, viz. " a bare declaration, that "all penitent finners are pardoned by God upon their repentance:" for fince, as he himself confeffes, there is no more contained in fuch a declaration than what is implied in the first of the fentences before Morning Prayer; it will be very difficult to account why the church fhould ufher it in with fo folemn a proclamation of what Power and Commandment God has given to his minifters. But fince the church has directed the Priest to make known to the people, that God has given power and commandment to his minifters to declare and pronounce to his people, being penitent, the Abfolution and Remiffion of their fins; it is very reasonable to fuppofe that, when in the next words the Priest declares that God pardoneth and abfolveth all those who truly repent, and unfeignedly believe his holy Gospel, he does, in the intent of the church, exercise that power, and obey that commandment, which God has given him. But, laftly, the Perfons to whom this Abfolution must be pronounced, is another convincing proof that it is more than merely declarative. For if it implied no more than that all finners are pardoned by God upon their repentance; it might as well be pronounced to fuch as continue in their fins, as to those that have repented of them: nay, it would be more proper and advantageous to be pronounced to the former than to the latter: because, as I have obferved, fuch a declaration might be a great inducement to forward their converfion. But yet we fee that this form is not to be pronounced to fuch as the church defires should repent, but to those who have re

14

pented.

Chap. III. pented. The Abfolution and Remiffion of fins, which the Prieft here declares and pronounces from God, is declared and pronounced to his people being penitent, i. e. to those who are penitent at the very time of pronouncing the Abfolution. For as to those who are impenitent, the Prieft is not here said to have any power or commandment relating to them; they are quite left out, as perfons not fit or proper to have this commiffion executed in their behalf. From all which it is plain, that this Abfolution is more than declarative, that it is truly effective; insuring and conveying to the proper fubjects thereof the very Abfolution or Remiffion itfelf. It is as much a bringing of God's pardon to the penitent member of Chrift's church, and as effectual to his present benefit, as an authorized meffenger bringing a pardon from his fovereign to a condemned penitent criminal, is effectual to his prefent pardon and release from the before appointed punish

Not to be

con.

ment.

It is indeed drawn up in a declarative form; and, confidering it is to be pronounced to a mixed congregation, it could not well have been drawn up in any other. For the minister, not knowing who are fincere, and who are feigned penitents, is not allowed to prostitute fo facred an ordinance amongst the good and bad promifcuously; but is directed to affure thofe only of a pardon who truly repent, and unfeignedly believe God's holy Gospel. But then to thefe, as may be gathered from what has been said, I take it to be as full and effective an Absolution as any that can be given.

§. 3. And if fo, then the queftion the learned doctor pronounced by a Dea here introduces, muft receive a different answer from what he has given it. For Deacons were never commiffioned by the church to give Absolution in any of its forms: and therefore when a Deacon omits the whole, or part of this form, he does not deviate from his rule, as the doctor afferts, but prudently declines to use an authority which he never received; and which he is exprefsly forbid to use in this place by the rubric prefixed, which orders the Abfolution to be pronounced by the Prieft alone. I am very readily inclined to acknowledge with the doctor, that the word alone was defigned to ferve as a directory to the people, not to repeat the words after the minifter, as they had been directed to do in the preceding Confeffion; but filently to attend till the Prieft has pronounced it, and then, by a hearty and fervent Amen, to testify their faith in the benefits conveyed by it. But then as to what the doctor