title and seems to have the same subject with that in the morning Office And indeed Peace is so desirable a blessing that we cannot pray for it too often especially if it be for different kinds of Peace as it is in the present case if we well observe it In the Morning we pray for external in the evening for internal peace In the beginning of the day being to dispatch various affairs and converse with the world we desire to be preserved from the injuries affronts and designs of evil men In the close thereof we request that tranquility of mind that springs from the testimony of a good Conscience that when our hearts lye as easie as our heads our sleep may be sweet and quiet The first kind of Peace sometimes the best of men cannot obtain for the wicked will do wickedly but even then this inward peace will support us and make a calm within when the waves beat most furiously from without So that this is the most necessary and most advantageous Wherefore we are taught to ask this which is called the Peace of God from the God of peace who is here described to us as the author and finisher of all holiness and righteousness the surest and only foundations for a true and lasting peace From which we may learn that there is an inseparable union between righteousness and true peace (z) Fac justitiam habebis pacem tu fortè unam habere vis alteram non vis at osculantur hae amant hae si amicam pacis non amaveris non amabit te pax Aug. Psal 85.10 and that we cannot have that unless it spring from holy desires good counsels and just works If the grace of God work these in us it is not all the slanders (a) Conscia mens recti famae mendadacia ridet Ovid. Bona via gaudium semper habet Isidor Soliloqu the scorn nor injustice of the world can hinder the serene reflexions and inward Peace of a good conscience He that doth not deserve reproach can nobly despise it and he that hath not provoked his neighbour to wrong him by any evil doing can easily bear the greatest of injuries Whereas if all the world be quiet and none disturb the wicked man he makes himself restless (b) Si in mundo non est quod timeant pacem habere putantur sed pax ista cum conscientia semper litigat rixatur intrinsecus cum hostem non habet secum decertat Cassiodor in Psal because there is an enemy within that upbraids him more loudly and wounds him more deeply then he can do the holy man Whoever therefore enquires for true peace let them here behold him in and from whom are all the causes of it with love and admiration And let them acknowledge to his glory and their own comfort that he is the Author and finisher of every good work (c) James 1.17 Philip. 2.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierocles He excites our affections to desire it engageth our will to choose it and strengtheneth our hands to perform it There are no holy thoughts in our minds (d) 2 Cor. 3.5 nor good purposes in our hearts (e) Prov. 16.1 nor any righteous actions in our lives (f) Isai 26.12 but it is in and by and through him To him then let us make our supplications that he will fill our hearts with the motions of his holy spirit the first seeds of all vertue and by the continuing influence of the same grace make these holy thoughts spring up into prudent and religious resolutions and determinations and by favourable circumstances and addition of strength ripen them into pious and just works And the fruit hereof will be peace and we may chearfully hope and pray that he that planted the root and sowed the seed will give us the pleasure of the fruit and comfort of the harvest which is the sweetest and most enduring peace And let us beware since we confess this to be the fruit of righteousness that when we seem most earnest in our prayers for this peace we do not wilfully deprive our selves of it and hinder our own wishes by stifling holy thoughts and breaking pious resolutions and neglecting good works For he that cuts the root and lops off the branches must not expect ever to eat of this fruit and if he complains deserves to be silenced as the Author of his own misery § 2. Give unto thy Servants that Peace which the world cannot give To ask a thing inconsiderable of a mighty prince may seem a disparagement because he can as easily bestow a province on a faithful Servant as another can give a small gratuity So when we that are the Servants of the most high make our Petitions it must be for such things as are not in our power nor in the power of any other to bestow Our requests must be proportionable to his infinite bounty rather then our deserts We must ask something which may become his Majesty to give that our Lord may be glorified by the very expectations of his Servants We now desire peace but it is such a Peace as no other hand can dispense a Peace that is not given as the world gives in a feigned Complement or an empty wish at best (g) John 14.27 Homines plerumque frigidae tantum Ceremoniae causâ pacem in ore habent vel si pacem alicui seriò precantur non tamen cam reipsâ dare possunt Calv. in loc but in sincerity and with effect a peace differing from the worlds Peace in its nature causes and Qualities in all which it far excels it This Peace is grounded on the evidence of Faith in that reconciliation which the merits of Jesus have procured (h) Rom. 5.1 2. between the Divine Majesty and our sinful souls from the persuasion whereof ariseth such cleer hopes of pardon such a lively sense of Gods love with such abundant satisfaction therein and such fixed expectations of eternal glory thereby that no ravishments are comparable to the pleasures of it And then it is further comfirmed by the testimony of a good (i) 2 Cor. 1.12 conscience declaring we have endeavoured to walk answerable to this infinite love by a strict observance of all the will of God which occasions such a pleasing calm in our souls and creates so brisk a delight in every review that no tongue can tell the joy of such souls but only theirs that feel it This is the Peace which is so sweet and so unmixed so charming and powerful that no sinful pleasures can entice nor no earthly calamities force a holy man from the embraces of it The Peace of the world if it spring from the friendship and love of men hath innumerable allays For this is sometimes no more but guilded flattery and a cover for more unexpected and dangerous assaults But if true it can neither support you under nor secure you against the anger of God and must
come with Desire to pray with zeal and sincerity here is without calling in any aids but that of Heaven Matter enough in the curious Order clear Method significant Phrases and strong Arguments to quicken our affections and enlarge our Souls in holy and fervent wishes desires and meditations which is the Prayer of the Inward Man the Life and Soul of this Duty All which is done by giving a Natural and facile Analysis of the Method and by making plain and practical Observations on the parts together with a literal Paraphrase of the whole By which none can imagine I should give a borrowed lustre to the Prayers which they had not of their own for I only prove they had it before and I find all in them that I observe from them which I hope will be so plain that all Men will see the inference and be able in their own Devotions to find out much more Now in this Essay I shall hope to serve three sorts of Persons 1. The Ignorant who may be instructed hereby to pray with understanding Not that we suppose these Offices so obscure as to need a Comment for nothing can be more plainly expressed nor is it possible to invent words more universally understood but many that understand the sense of the words have not Art enough to discern the Order Method and Connexion of the Prayers nor skil to find out the Arguments that press every request or the places of Scripture which furnish these Devotions with significant Phrases nor judgment to Describe what disposition of Soul doth suit the several parts of them And they that consider that the greatest number are such will think it seasonable to help such with a plain and easy Explication But to pass these there are many in other things knowing Persons who rather for want of Consideration then judgment never took notice of the natural dependences of these prayers nor the true and full import of the expressions nor of the Graces to be exercised in the several Parts because they only attended the words but took no care to expatiate into holy meditations And if the former need a Master these want a Monitor lest they offend in a worse kind (o) Non tibi deputatur ad culpam quod invitus ignoras sed quod negligis quaerere quod ignoras Aug. de lib. arbitr lib. 3. c. 19. For Negligence is worse then simple Ignorance But I hope though all that is here be obvious yet something will be found which either was not known or not observed before and those things also such as may elevate the affections and make the Prayers more pleasing and more profitable 2. The devout servants of God and obedient Sons of the Church whose Care it is to pray daily in Publique and whose desire and endeavour is to do it well Might I be a Nethinim to hew wood and prepare fuel for the altars of their Hearts I should rejoice and it hath been my Care to suggest not alwaies the most Critical but the most practical sense which most directly tended to help Devotion for these Mens sake who no doubt have in their own hearts made many of these Observations before and I hope they will like them no worse for I shall like them better in hopes the same Spirit directed me and them But I hope that what I have done will besides its present assistance suggest a way to all devout Souls for making Pathetical and pious inlargements more and better then are to be found here that so our daily Offices may be full of life and pleasure and every day court us with new delights And I must affirm I have rather opened the top then searched the bottome of this rich Mine But suâ—e I am we had need to quicken our Devotion all we can not only for our own good but that our flames might thaw the hearts and lighten the eyes of the rest of the Congregation which scarce ever mind either Words or â—ense but are either sleepy or tired to the dishonour of God the discomfort of the Minister (p) Pauci mecum sunt in oratione hi ipsi vertiginosi hiantes assiduè se convertentes observantes quando Psalmorum cantor versus finiet quando ab Ecclesiâ velut à carcere ab orationis necessitate liberabuntur Basil conc 11. de servit and the ruine of their own Souls How happy should we be if by my endeavours and your Examples we might awaken such into a Sense of their Duty that these excellent Prayers might every where be said with an excellent spirit for the benefit of particulars and the good of the whole Church 3. The mistaken dissenters who hereby may be convinced and perhaps persuaded (q) Facilius vinci possunt quam persuaderi Hyeron that we can pray by this Form with as much zeal and more knowledg with as much Spirit and more Truth then by any other kind of Prayer And then it must appear that this Venerable Liturgie hath been falsly represented by such who would not have it seen truly lest it should be loved really (r) Credunt de nobis quae non probantur nolunt inquiri ne probentur non esse Tert. Ante nos incipiunt homines odisse quam nosse ne cognitos aut imitari possint aut damnare non possint Cyp. de idol Van. But if they are so much their own Masters as to read the Prayers seriously and view this little book with as much Charity as it was written with I shall hope either for their company at Prayers or at least to escape their censures for going thither For unless they be foolishly obstinate they either must love them or cannot hate them If they would love them and pray with us we shall be friends and if only the second be obtained we shall be quiet and even that is desirable These are the designes which began and incouraged this undertaking and that they are the sincere purposes of the Author his own Conscience doth testify and he hopes even those who approve not the Meanes must confess the end is good But that he should be so happy to obtain it in all is rather to be desired then expected and if it be succesful in any of these kinds he will not repent his pains If in none he is not the first that hath failed in accomplishing good Intentions And however he will have satisfaction in the Peace of a good Conscience (s) 2 Cor. 1.12 and may say with that noble Roman (t) si sequuta fuerit quae debuit fortuna nos omnes gaudebimus sin minùs ego tamen gaudebo Brutus ap Ciceronem If the success answer his sincerity it will be a cause of universal Joy if not he can rejoyce in his cordial intentions to do good For the Censures of furious zealots or the scoffings of profane Ishmaels he doth not value them being only unwilling to offend authority or true Piety Wherefore he doth
lest his Mercy become the support of iniqâ—ity his Holiness the entertainer of what he hates and his Goodness the encouragement to the breach of his Laws And if this seem difficult that you must forsake all evil and do the contrary good before you can be accepted you must consider the benefit of it is the saving your souls alive this will preserve you from a two-fold death the least of which is worse then bodily death a dying in sin and a dying for sin for while you go on to practise these sins you are really dead (d) Impii etiamsi videantur vivere miseriores tamen sunt omnibus mortuis carnem suam sicut tumulum circumferentes cui infaelicem infoderunt animam quae intra humum volvitur terrenae avaritiae cupiditatibus caeterisque vitiis includitur ut gratiae coelestis auram spirare non possunt Ambros de Cain Ab. Ephes 2.1 1 Tim. 5.6 though you have a name to live because you so long have no sense of any good nor motion toward it nor any union â—ith God whose departure from the soul of the sinner is as real a death to the soul as it is to the body to have the soul separated from it But by forsaking your sins God will be moved to return and revive you and so you shall not dye eternally whereas the wicked man that lives in his sins first God forsakes his soul and then his soul forsakes his body (e) Revel 3.1 and so begins his eternal misery (f) Cum anima à Deo deserta deseriâ— Corpus Aug. where his soul lives only to feel torments but never more to enjoy any good To prevent which you must turn out of that evil way that leads to both these deaths and your souls shall live in glory for though Gods justice oblige him to punish you for the old score yet our Lord Jesus hath by his death purchased a Covenant of Repentance for us wherein God ingageth to receive us and he promiseth to satisfie the former Debt if we repent and amend (g) Ezek. 18.27 Though I might easily revenge my self on the sinner for all his old transgressions yet through my Son Christ Jesus I do here promise when the wicked man who is walking in the wayes of death not onely confesseth his fault but also turneth away from those paths and being really grieved for what is past abstaineth from his wickedness and never more practiseth those sins that he hath formerly with so much delight committed if this wicked man amend his life and doth that which is lawful and allowed by my word so that his wayes be good and right in my eyes I will forgive the punishment and remove the power of his sins so that while impenitent sinners are dead in sin here and die eternally for it hereafter he shall save his soul alive and I will give him life everlasting A Meditation preparatory to Prayer for the instruction of such as are mistaken IS it possible I should be all this while deluded so grosly to imagine my eyes open and my way direct and to suppose I have hitherto dwelt in light when indeed my eyes are shut and my feet are wrong and my mind over-spread with the mist of Error and the Aegyptian Darkness of a stupid Ignorance Thy Word O Lord is a light to my feet not onely to shew me which is the right way but to let me know when I am in the wrong which I never suspected till I met with the faithful conduct of thy sacred Oracles How have I given up my soul to false gâ—ides who that I might not enquire after the right way would never acquaint me I was wandring from it had I followed them still I had stumbled on the threshold of hell while I expected to arrive at the gates of heaven Blessed be thy Name I now see I have been straying from thee the fountain of all true happiness and have been in vain seeking content where it is not to be found and this disappointment drives me to seek it where it is Had I not been a stranger to my own heart I had not been so far out of the right way But I have supposed my self clear only because I never considered wherein I was guilty and have flattered my self with the pleasing thoughts of my own innocence so that I have been as secure as if I really had been so I have relyed on my own vain imaginations being glad to spare my self the labour of a farther inquiry and most foolishly I have accounted this a Peace which was no other but want of a sense of my real danger I find my chief design hath been to seem good and persuade my self I was so that I might be more quiet in the ways of evil and might neither be accused by my own Conscience nor allarumed by thy dreadful threatnings since I supposed they did not belong to me But alas how miserable would the event of this self deceit have been for thou oh my God didst see and wouldst have condemned me for all my blasphemous and repining thoughts against thee my malicious envious disdainful and treacherous thoughts against my neighbour thou heardest all those false and slanderous vain and filthy words I uttered with my mouth those deceitful and unjust cruel and uncharitable works which I committed with my hands thou sawest yea all that formality and hypocrisie ambition and pride lust and covetousness that lay in the secret corners of my heart were apparent in thy sight and what did it avail me not to see them thy vengeance would have come as certainly and more terribly because it was not expected It is most strange I should never see this vast heap before but sure I have wilfully shut my eyes lest I should discern that I was loath to believe and unwilling to amend and thus my Iniquities continue still But now I see them by thy mercy and I believe I have offended thee as much by hypocrisie in concealing them as by my disobedience in committing them Therefore now I will ingenuously confess them because the graciousness of thy Nature and the truth of thy Promises and the satisfaction of the Lord Jesus are sufficient to procure a pardon for those who dare so far trust to thy Mercy as to become their own accusers and while I thus discover my sore to the Physician of souls though it be dishonourable and troublesome 't is the onely way to have it cured and cleansed had not Jesus dyed for me upon my confession thy Justice would have proceeded to punish but now by thy promise to him it will oblige thee to forgive me and deliver me Yet since my God hath so graciously convinced me of the evil and danger of those courses I have taken I will not rest in a bare confession I am in the wrong but by his grace will return from it and utterly forsake all these my follies His Mercy perhaps is great enough to
ad Dist 1. de Poen Negatur remissio iis quibus noluerunt sacerdâ—tes remittere Bellarm. supr as the Audian hereticks of Old and Donatus disciples (m) Optat. Mil. in Parmen l. 5. did contrary to the Antient Church of Christ (n) Homines autem in remissionem peccatorum ministerium suum exhibent non jus alicujus potestaris exercent Ambros de Spir. S. l. 3. c. 19. nay to their own Opinions (o) Vid. Biol in 4 Dist 14. Quaes 2. and practices (p) secundum quod potestas mihi tradita sâ— extendit quantum debeo possum in vet form Indulg P. Martin in former times and therefore we may and must declare our abhorrency of these evil uses of Absolution though in that sober moderate and useful manner we do perform it we do not vary from the prime intention of Christs commission and the Practice of Antiquity Absolution was instituted by Jesus and if it have been corrupted by men we will cast away the Corruptions not the Ordinance it self §. 2. The Analysis or Division of the Absolution The Absolution contains these three things * ☜ 1. The Commission in which is shewed 1. From whom That God who is 1. Able Almighty God 2. Willing as the Father of our Lord Iesus Christ and who wouldest not the death of a sinner but rather that he should turn from his wickedness and live 2 To whom Ministers And hath given Power and Commandment to his Ministers 3. For whom his people To declare and pronounce to his People being Penitent 4. About what The Absolution and Remission of their sin ☞ * 2. The execution of it by declaring 1. Who giveth He viz. Almighty God 2. What is given viz. Deliverance from the guilt and punishment Pardoneth and Absolveth 3. To whom 1. How many all them 2. How qualified 1 that truly Repent and 2 Vnfeignedly believe his holy Gospel 3. The Application or a direction to Prayer shewing 1. For what we must Pray Wherefore let us beseech him to grant us 1. true Repentance 2. and his holy Spirit 2. Why we must Pray viz. for 1. Present acceptance that those things may please him which we do at this present and 2. Future assistance that the rest of our lives hereafter may be pure and holy so 3. Endless happiness that at the last we may come to his eternal joy 3. How we must Pray for them through Iesus Christ our Lord Amen A Practical Discourse on the Absolution § 3. ALmighty God the Father of our Lord Iesus Christ There is nothing in the world more desirable then the peace of a good Conscience especially to those who have felt the smart of it when it is disquieted by sin The Pardon of sin which removes those terrors is most welcome news to such and the Messengers most acceptable (q) Rom. 10.15 but he that hath been truly humbled will make a stop either out of Doubting or Admiration (r) Luke 1.34 Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non dubitantis sed admirantis Grot. when a Nathan is sent from God to tell him of Pardon (s) 2 Sam. 12.13 he would wish it might be according to that sweet word only the greatness of his desires awaken some little jealousies least the message be too good to be true and therefore no wonder if they ask us by what Authority we do this (t) Matth. 21.23 we answer we are but Deputed servants (u) Heb. 5.4 in all we do much more in this transcendent part of our office (x) 2 Cor. 5.8 we therefore shew our Commission from Almighty God whose Power none can Question it being a Part of his Name (y) Exod. 34.7 to be the Pardoner of Iniquity Transgâ—ession and Sin of all sorts in thought word and deed His Laws indeed forbid sin and his Word decrees punishment for it but this doth not tye his hands nor take away his Priviledge (z) Deus cum legem peneret non ademit sibi omnem potestatem sad habet ignoscendi licentiam Lactant. to forgive by which he indeed shews himself Almighty (a) Imperatori licet sententiam revocare reumque mortis absolvâ—re ipsi ignoscere quia non est subjectus legibus qui habet potestatem leges ferre August 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supreme Lord of all the World above us and his own Laws so that he can dispense with them he that bound can loose without appeal or controul (b) Revel 3.7 we come from him who is the offended Party and the Judge who if he please to forgive can do it so fully that neither Men nor Devils can call you to a further account (c) Rom. 8.33 Now if this term of Almighty prove dreadful as representing an Almighty justice who remits not without blood Heb. 9.22 Then the poor soul will ask with Isaac (d) Gen. 22.7 8. where is the Lamb I answer God hath provided and in the next words behold the Lamb of God Jesus Christ for your comfort this Almighty is the Father of our Lord Jesus Christ and in him the Father of Mercies and God of all comforts (e) 2 Cor. 1.3 in that being satisfied with that all-sufficient sacrifice he can be just and yet forgive us (f) 1 John 1.9 he that sends us can do it by his supremacy easily may do it by his Covenant in Christ Jesus justly will do it through his love to us in him certainly And now methinks the Pious man should be transported with extasies of Reverence and Love Reverence to this Mighty God Love to this merciful Father Behold that glorious God whose Anger thou hast provoked and whose Commissions for thy final ruine were issuing out to be executed by the destroying Angel he is now the Father of Jesus and for his sake and at his intreaty hath sealed thy Pardon and Cancelled that Warrant signed for thy Execution (g) Ezek. 18.4 and sent thee a full and free Absolution by the hands of a Messenger of Peace What posture is lowly enough to receive it what love great enough to return for it Oh blessed Change Now thou seest what Jesus hath done for thee look not so much at the hand that brings it as the Power that sent it and the Merits that Purchased it so shall thy Faith be firm thy comfort sweet and thy peace durable so that nothing but wilful renewed affronts against him that sent it can alter thy Pardon abate thy joy or disturb thy happy peace § 4. Who desireth not the death of a sinner These are the very words of God himself Ezek. 18.23 and for better confirmation they are again repeated Chap. 33. vers 11. and are strengthened by an Oath which he is pleased to take by his life that is himself (h) Heb. 6.13 Not that he needs such bonds (i) Num. 23.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo. Deus loquitur nobiscum linguâ filiorum hominum R. R. to keep him to
is the Christians highest aim it was Davids prayer (z) Psal 19.14 and the greatest blessing the Priest could wish (a) Numb 6.24 25 26. Psal 20.3 4. that Almighty God might accept them Poor Socrates after many a tedious step in a virtuous but afflicted state (b) An diis placent quae feci nescio hoc autem solum scio me sedulò haec egisse ut placerent could not tell whether he had given content to his Deities or no but whoever of you have the grace of Repentance and the holy spirit are not in those uncertainties but have Enochs Testimony Heb. 11.5 that you do please God § 12. And that the rest of our lives hereafter may be pure and holy this is the second benefit and motive earnestly to pray for these things for so you shall not only be welcomed at present with a gracious smile but all your lives long be reputed as the friends of God and by his help shall be preserved as pure as a true Repentance hath made you and as holy as those are who are under the Guard of the Spirit of holiness Pray therefore with all your soul for a true Repentance or else as soon as your soul is washed it will return to its impure wallowings and all your labour is in vain hitherto (c) 2 Pet. 2.22 laterem lavare for a feigned repentance will send Absolom away for a while but upon the next Enterview will hurry us with more passion into his embraces whereas the deep wounds of the true penitent make sin hateful to him while he lives and he that gets on a white garment with so much difficulty will not easily sully it but carefully preserve it pure as his tears have made it And upon the same ground be very pressing for the holy spirit Which if you can obtain you shall not only be preserved from the spots of sin but shall shine with the lustre of a holy life for our goodness is apt to vanish (d) Hos 6.4 we are wavering and soon weary unless we have that establishing spirit (e) Psal 51.14 David prays for and then all duties will be easie and we shall be strong for love and the sense of his assistance will carry us cheerfully through them all so as to be our pleasure not burden and when we are arrived to this nothing can bribe us to forsake them Oh happy soul that is thus begun to be restored to that purity and holiness which are part of Gods Image (f) Ephes 4.24 and parcels of the Divine Perfections blessed is he that is so far advanced that God is not like to forsake him because he hath made him holy pure and a fit temple for the inhabitation of his spirit nor is he likely ever to forsake that God whose mercy hath saved him whose grace doth refresh him whose waies please him and his glorious bounty which faith discovers doth still allure him to press forward to neerer unions and unseparable connexions no state under the Sun is to be longed and wished for like this which a true Repentance and Gods holy Spirit brings us to § 13. So that at the last we may come to his eternal joy through Iesus Christ our Lord Amen There is nothing more desirable then the sweet peace of a good Conscience but only that which is the end and perfection thereof and that is that happiness which is infinite and endless which the Scripture calls an eternal and everlasting joy (g) Isai 35.10 Chap. 61.7 51.11 which neither men nor devils can lessen or interrupt much less put a period to it And if God give us true Repentance it will preserve us from the sins which forfeit this and if he add his holy spirit it will safely lead us into those paths of righteousness which lead thither where we can desire no more because we have all that is desirable There are no cares to disturb no fears to allay nor sorrows to abate those ravishments of delight for ever there is joy which far surpasseth the half-sad and mixed pleasures which this world hath being nothing else but pure joy which pleaseth by its own excellence and by having no fears nor possibility of defailance in degree or continuance we tast something of it in the charming calm of a strong faith and a quiet conscience with undeceived expectations of Gods love but this is but the land-skip of our heavenly Canaan which Jesus hath purchased for us and God the Father will grant unto us and the most holy Spirit will be our guide thither (h) Psal 51.14 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole glorious Trinity is concerned for us and will cooperate with us to put us into possession of them and then rejoyce over us to all eternity The Father who forgave us the Son who dyed for us and the Blessed Spirit who wrought effectually in us will Communicate this their joy with us and to us for ever And lastly to shew that you thankfully follow these Directions of the Ministers and have in your own heart and thoughts most devoutly petitioned God for a true Repentance and his holy Spirit by means whereof all these incomparable benefits may redound to you in testimony I say hereof you sum up all in a Petitionary Amen desiring it may be so and assenting also to the truth of all this It is most true and therefore oh so be it unto you Amen The Paraphrase of the Absolution BE it known to every one of you that hath confessed his sins with an humble lowly Penitent and obedient heart that Almighty God Supreme King of Heaven and Earth whose Royal Prerogative it is fully to acquit or finally to condemn being the Father of our Lord Iesus Christ who assumed our nature and suffered for our sins this great God by his Merits is of an angry Judge become a tender Father and hath solemnly sworn he is one who desireth not neither taketh pleasure in the death or damnation of a sinner though never so justly deserving it but rather chuseth to have opportunity to shew mercy and therefore he useth all possible means that he may turn from his wickedness which will bring the sinner into condemnation that by leaving these paths of death he might be forgiven and live in holiness and comfort here and in everlasting glory hereafter And to confirm this his good will and keep penitent sinners from despair he hath given and in holy Scripture communicated Power by vertue of his Supreme Authority and Commandment for the exercise of this power for when poor sinners need comfort he hath given special charge to his Ministers lawfully chosen by himself and those he appoints to be his Ambassadors to declare at all times his willingness to pardon all and pronounce Absolution more particularly and plainly to those that by returning and obedience do own him even to his People being Penitent for all their offences as you now from your