At Mattins, both falling down on their Knees, let them implore the Affiftance of God; A. faying, Prevent, we beseech thee, &c. Then, both rifing, let them Jay together, In the Name of the Fa ther, &c. Then let A. Say the Invitatory, and B. repeat it every where as in the Book. Then, both continuing ftanding, let A. repeat one Stanza of the Hymn, and B. the other. Then let A. Say the Antiphon, and B. begin the Pfalm, which they are to recite alternately; or, if they like it better, let the Antiphon be faid at the Beginning and End of the Pfalm, and the Verfes of the Pfalm be read alternately in the way of Pialmody, according to the present Practice of most Congregations of the Church of England, which makes a most Divine Harmony in Worship betwixt the Priest and Chorus of the People. But the way of reciting the Antiphon, and the Verfes of the Pfalm alternately, is preferr'd by the Reformer, as well as the Author of the Devotions. The Primitive Church had them both from the Synagogue; and there are many Examples of both to be found in the Book of Pfalms. At the End of every Pfalm, let A. fay, Glory be to the Father, &c. and B. As it was in the Beginning, &c. both continuing to ftand, and fhewing fome other Sign of Worship, by bowing the Head, or lifting up the Eyes to Heaven: For in all Devotion, the Exteriour Worship is never to be neglected; and thofe, stiff, morofe, and faturnine Votifts, who are fo fparing of bodily Adoration in our most folemn Services, refusing to stand at the Singing of Pfalms, and Anthems, or to bow to God before his Holy Altars, act not only against the common Notions of Mankind, and the Nature of Divine Worship, but, if they would obferve it, against their own Inclinations; which, if not restrained by falfe Preconceptions, or warpt contrary to their Bent by Perverfenefs of Humour, and Education, would nuturally prompt them, like other Men to declare their inward by their outward Adoration, and join the Worship of the Body with the Devotion of the Soul. The Plalms being ended, let A. read the Leffons, and B the Refponfories, till he come to the first Star, and then A. is to read to the fecond Star, where B. is to repeat what A. Jaid before, as is directed in all the Refponfores. The great Hymn, called, Te Deum, concludes the Sunday Mattins. Benedictus, dictus, or the Song of Zacharias, is used 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 Vouchifafe, &c. All thefe 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, with out any other Inconvenience than of turning to the Places, where they are prinė 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 inftead of You. Also the fame Invitatory may ferve to begin all the other Parts of every Office, as well as the Mattins, and the fame 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 diftinct Hours they may pass immediately from the Mattins to the Lauds in the Morn ing, and from Vefpers to the Conplines 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 WorShip, fhall agree among themselves. 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' Preju dice, or other Human Weakness of UnderStanding, dislike 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 restrain him, he should come to dislike our pure Religion it felf, and its folemn 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 thofe of that Communion, nor any Helps to Heaven can come from thence. But thefe Perfons should 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 Affistance whereof they bring forth the Fruits of true Piety; and among these 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 10 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 a 3 defty, |