dictus, or the Song of Zacharias, is fed after the Antiphon, which follows the Hymn in Sunday-Lauds. Magnificat, or the Song of the Bleffed Virgin, is recited after the Antiphon, which follows the Hymn at Sunday Vefpers. And Sunday Compline is concluded with the Verf. and Refp. beginning at Vouchfafe, &c.

All these may be fo ufed in the fame Order in other Offices, where they are not printed at large; but those who have a mind to use them in the other Offices, may recite them in their proper Places without any other Inconvenience than of turn= ing to the Places, where they are prina ted in the Sunday Office.

Every Office may also be concluded with the folemn Benediction, viz. The Peace of God, &c. But if he is not a Prieft that Speaks it, Our is to be faid instead of Your, and Us instead of You.

Alfo the fame Invitatory may ferve to begin all the other Parts of every Office, as well as the Mattins, and the Jame Directions will ferve to guide all devout Perfons in the Use of them; and at any time, when unforeseen Accidents and Business will not allow them to fay them at distinct Hours, they may pafs immediately from the Mattins to the Lauds in the Morn ing,

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ing, and from Vefpers to the Complines in the Afternoon. And it is to be noted, that any other Prayers, or Forms of Prayers, for the Morning or Evening,as for the King, the Church, or our Friends, or Interceffions for any other Perfons, or Petitions for Things; as alfo any Forms of Thanksgiving, may be used in any, or all the Parts of thefe Offices, as Prudence fhall direct them in their folitary Devotions, or as Religious Companies, or Societies, who join together in Social Worfhip, fhall agree among themfelves.

Thus much I thought fit to premise concerning the Excellency of thefe Offices, and the Use of them; and, I hope, no Friends to Piety, or Devotion, will, thro' Prejudice, or other Human Weakness of Underftanding, diflike them, because they are Reformed Devotions. Far be this from any Man, who would be thought wife, or good, left, by the fame Power of Prejudice and Paffion, if God do not reftrain him, he should come to diflike our pure Religion it felf, and its Jolemn Worship, because they are both Reformed.

There are fome among the Learned, as well as among the more common fort that are fubject to fuch Prejudices against the Church of Rome; they are apt to think

there

there are no true Fruits of Piety among those of that Communion, nor any Helps to Heaven can come from thence. But thefe Perfons fhould confider, that there are Three Sorts of Men in that Church, who are not fo accountable for the Errors and Corruptions thereof. Some thro' the powerful Influence of Education, and the invincible, or almoft invincible Ignorance, that attends it, do not difcern the great Faults of their Church, and God being merciful to fuch Mens Mistakes, gives them his Holy Spirit, by the Af fiftance whereof they bring forth the Fruits of true Piety; and among thefe we may find many Perfons eminent for Humility, Purity, Charity, Devotion, Gentleness, Self-denial, and Refignation, and other Chriftian Graces, and where we find Men in dangerous Communions, fo Secured against the Dangers of them, by the Special Favour of God, we ought to magnifie his Goodness, and their Examples ought to provoke us to Emulation, and to imitate, or rather out-do the Patterns they fet us in good Works.

Some there are again, who knowing the controverted Doctrines and Practices of their Church, and the heavy Charges we justly lay upon them, yet thro' the Mo

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defty,

defty, and Humility of their Tempers, join'd with a credulous Charity, and great Admiration they have for that Church, upon the Account of fome* glaring but accidental Advantages which other Churches want, they are unwilling to enter into a thorough Examination of the Points in Controverfie, thinking it the fafest way to make no frict Refearches, but deny their Understandings in fome Things, as they do their Wills in others, in fubmiffion to their Church's Authority, andto believe, as he doth. This, as I guess, from Jome Expreffions in the Thuriday Of fice, of the Unreform'd Devotions, was the Cafe of that humble and charitable Gentleman, who was the Author of thefe Devotions He thought it hard to charge a Church of fuch eminent Prerogatives with fuch great Errors, and could not believe, that fo great a part of Chriftianity, as the poffeffes, and fo many Guides of Souls that are in her, should all be in the wrong. Thus his Modefty and Charity to that Church made him forget the State of

* Such as Antiquity, a clearer Hifiory of Sucfiem, great Extent over many Dominions, Number of Martyrs, being the Mother or Planter of many other Churches, r

of the Jewish Church in the Reign of Ahab, and of the Chriftian in the Arrian of Reigns. Nevertheless, we ought to magnifie the abundant Mercy of God, who, in infinite Pity to his mistaken Humility, and too credulous Charity, was pleafed to give him the Spirit of Devotion, with many other eminent Gifts, and Graces, of which we have an Account in the Epifle Dedicatory to the Unreform'd Devotions, by J.S. which is left out of the Fourth Edition of them.

Others there are, in the Third Place, who, tho' they are convinced of the dangerous Errors, both in Doctrine and Practice of their Church, and that it ought to reform from them, yet think it better to bewail them in private, and daily praying for a Reformation, to bear with them till the happy time when the Church shall reform it felf in Peace, and with Security to the Succeffion, and Authority of the Priesthood, the Government, Difcipline, and Patrimony of the Church, and the juft Exercife of all her Spiritual Powers, and Rights. Great Numbers of fuch well difpofed Men are, and always have been in the Church of Rome, fince it needed to be Reform'd, and the Chrifian World is beholden to many of them

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for