IT is not the respect for the Reformer if these Devotions , which I acknowledge to be very great , nor any thoughts of advantaging the Book-seller , for which I write this Preface , but a pure and uninteressed desire to give some Account and Character of this Book , which in one dress or other , hath been sent abroad no less than nine Times into the World .

It hath had Four Editions unreform'd from the Roman Catholicks , in the last of which is added , The Office for the Blessed Virgin , which J. S. in the Epistle Dedicatory before the Second Edition , assures us , was begun by the excellent Author before he died , who intended to annex it to his Devotions ; and truly I cannot but wonder , who he was that durst undertake to finish a Piece , that this Apelles , left imperfect , especially after so great a Judge of Sense and Style as Mr. S. had said that — It was so inimitably excellent , that scarce any would be found in all respects able to match his Sense and Expression , or finish it as it ought . It hath had Five Editions more , as it was reformed by the Reverend and Worthy Mr. Dorrington , and a great part of it hath had divers other Editions in stollen Books of Devotion , whose Mercenary Authors , have wisely conceal'd their Names , lest their shameful Practices should be proved upon them . It now presents it self again in a new reform unto the World , in which I do not doubt but it will have many Editions , and perhaps as many , as any Book of Devotion in what Language soever , except the Psalter , ever had . For though Mr. Dorrington's reform of it hath very well deserved the good reception it hath found in the World , yet it was not altogether so acceptable to some discerning , as well as devout Persons , who were skilful in divine Offices , and curious in the Theory , as well as constant in the practice of Devotions . Among these I have known not a few , who chose to mark with their Pencils , whatever was amiss in the unreform'd Devotions , that they might use them for their own private Benefit in the Author 's own Method , rather than in that of Mr. Dorrington , which in their Judgment was not so enflaming , nor fitted for the great and delightful Benefit of mutual and alternate Devotions , for which the divine Author ( so I cannot but call him ) seemed principally to contrive his Book , though it is no less fit for solitary Devotions , than that of Mr. Dorrington is .

Besides , they objected , that Mr. Dorrington had contracted the Four daily Offices into Two , that he had omitted the Lessons ; as many of which as are Scriptural , the devout Author of this Reform hath continued in the Version of the Church of England ; that he had not reformed the Office for the Dead ; that in the other he had left out many things , which they think as useful as any he hath taken in , together with the Versicles , Responsories , and Antiphons , as Such ; with which the Psalms make up that most venerable , edifying , and elevating way of alternate or social Devotion , which was used in the best and purest Ages of Christianity , and truly resembles the Worship and Devotions of the great Choire of Saints and Angels in the Church Triumphant , that most glorious Jerusalem , which is above .

Wherefore to oblige those devout Persons who desired another Reformation of those Devotions , another is here presented to them in the Author 's own Way , from the Pen of a most Pious , as well as Ingenious and ready Writer , who hath not left out or altered any thing , but some few Sentences and Expressions , which hindered those Offices from being introduc'd into the Closets and Oratories , of the more devout Sons and Daughters of the Church of England , especially of those who delight in the more Heaven-like way of Worship ; I mean in alternate or choral Devotion , which it is in the power of every devout Master , or Mistress of a Family , or any two or more religious Persons , who happen to live in the same House , or Neighbourhood , or to Travel together in the same Journey , to exercise themselves in at vacant Times , to the Honour of God , whom they delight to Worship ; the comfort and satisfaction of their own Consciences , when they find their Souls so quickned , and delighted in bearing their Parts in such harmonious Devotions ; nay , to the unspeakable inward Joy , and exultation of the immortal Spirits within them , which have ravishing foretastes of Heaven in those Heaven-like Exercises , which make this Life much more than other Devotions , resemble that which is to come .

But of all others , none have it in their Power to practise this most delightful way of Worship in the Heaven like Fellowship of alternate Devotion , to so much advantage as the Religious Societies , of whose Rise and Progress , the World hath lately had an Account , by the Reverend Mr. Woodward , Minister of Poplar . It is to the Votaries of these , and such like Societies , that I particularly recommend this Book of Devotions , which in other forms , hath already more than once been recommended to the whole Christian World . J. S. who I suppose is Mr. John Serjeant , in the Epistle Dedicatory , of the Second Edition , tells us , that it is the most substantial part of Divinity rendered usefully Practical , the best Matter delivered in the best Manner , and that it neither needs nor courts any Man's Patronage to set it off , as being above all the Ends at which Dedications commonly aim , nay , above the World it self , as consining upon its nearest Neighbour Heaven . The Reverend , and most Worthy Mr. Dorrington , to whom the World is so much obliged for the first Reform of it , tells us , in the Epistle Dedicatory , that it is a Book very excellent in its kind , and worthy , as such , to be recommended to the World ; that it is fitted to possess Mens Minds with that pure and peaceable Wisdom which is from above , to excite Devotion in the coldest , and most careless Hearts , nay , to possess with a love of Devotion , our too nice and witty Age , as being rational , solid , and ingenious in its highest flights . He thinks no Book of Devotion of any Author of the same Communion comparable to it , and reformed from the Errors with which it was first composed ; he thinks it as fit to possess Mens Minds with an affectionate , and powerful sense of the Truths of Christianity , as any Book that can be met with , unless any one will except the Exposition of our Church-Catechism , composed for the use of the Diocess of Bath and Wells .

But before I proceed farther in the Character of this Divine Book , I think fit to give some Account of its Offices , with some Directions about the use of them , which those , who are not versed in divine Offices , will not easily find out .

Know then , It consists of Eleven Offices ; One for every Day in the Week , One for our Saviour's Feasts , One for the Holy Ghost , One for Saints , and One for the Dead , which the Author of this Reform hath entitled , A Preparatory Office for Death .

The Offices for every Day of the Week , though indeed they may be used on any other Day , are appropriated to their respective Days , not only for the sake of Order or Method , but for particular Reasons , upon which the great Author had his Eye in their respective Appropriations . This appears from the Offices themselves ; as in that for Thursday , which is all upon the Subject of the Holy Eucharist , and its Institution , because on that Day our Lord before his Passion appointed that Holy Sacrament , and commemorative Sacrifice , to be a perpetual Memorial , or Commemoration before God , as well as among Men , of the great Propitiatory Sacrifice he made upon the Cross .

The Subject of Fridays Devotions , are our Saviour's Sufferings , and our Redemption by them .

Saturday's Office is upon the same Subject of our Lord's Sufferings , with a particular respect to the Victory he thereby obtained over Sin and Death , and the Powers of Darkness .

Sunday's Devotions are chiefly upon the Subject of our Lord 's glorious Resurrection , with some Psalms in it , which become the Christian Sabbath , upon God's finishing the Creation , and resting from all the Works which he had made .

The Office of Monday , which was the second day of the Creation , is all composed in the praise of God for the Works of Creation , and in celebrating his infinite Power , Wisdom , and Goodness of the great Architect , who made the World with infinite Art in Number , Weight , and Measure .

Tuesday's Office is made in the Praise of God , as Preserver and Sustainer of all that he hath Created , and particularly , as the Preserver , and Guardian of Men.

Wednesday's Office is appointed to adore God , as the great Governour and Sovereign of the Creation , who appoints every Creature its proper Office , and guides all the Motions of the Vniverse , according to his own infinite Wisdom and Counsels , so as to bring about his own glorious Designs .

The Office of our Saviour is all contrived to set forth his Nature , as Mediator , and Redeemer , and the Praises of his infinite Love towards Men , in undertaking , and accomplishing the great Work of our Redemption .

The Office of the Holy Ghost is all in the Praise and Adoration of the Holy Spirit of God , the Third Person of the blessed and undivided Trinity , as He is our Sanctifier , where , after asserting his eternal Procession from the Father and the Son , and his equality with them in Glory , the Author celebrates his Praises in most divine Psalms and Hymns , as the Author of our second Birth , and glorifies him for all his Gifts , and Graces , and Comforts to the Sons of Men. More particularly for illuminating our Vnderstandings , and sanctifying our Wills , for helping us in our Prayers , and assisting us against Evil Spirits ; finally , for being our Director , Guide , and Counsellor , for making our Bodies his Temples , and for finishing the Mystery of our Redemption ; withal , praising our Lord for sending him in his miraculous Effusions upon the Apostles punctually according to his Promise , and shewing how every Person of the blessed Trinity , as one co-infinite Goodness contributed to our Redemption , and graciously agreed to compleat our Felicity .

In the Office for the Dead every thing is said that the Subject of Death , or our Preparation for it can require . There is set forth in most affecting manner the Misery and Vanity of Man , as Mortal ; the excellency of his better and immortal Part ; the happiness of departed Spirits ; the moderation with which we ought to temper and limit our Sorrow for our dead Friends ; how nearly it concerns us to secure our Peace with God before we die ; with many things interspersed , concerning the Resurrection , and the last Judgment , and the impartial , and indispensible Justice of God in inflicting Death without distinction , or respect of Persons , upon all Sorts , Ranks , and Conditions of Men.

In the Office of Saints are described in most devout manner the Sovereign Majesty , and Glory of God , as King of Saints ; and Angels , the Glories of the other State in the Kingdom of Heaven , the union of Prophets , Apostles , Martyrs , and Confessors , and all the Saints departed in one happy Fellowship , with Angels ; and Seraphims ; the wonderful Progress from Grace to Glory ; the immense Goodness of God who rewards such imperfect Services , and short Sufferings with infinite Rewards , and the obligation which lies upon us to mention the Saints departed with Honour , to commemorate and imitate their Virtues , to follow their blessed Examples , and reverently to obey the Church in observing those Festivals , which she hath appointed to remember their Vertues , and recite their Sufferings for our own Edification , their Honour , and the Glory of God , to whom the Church of England , in her excellent Office for the Communion , first after the Reformation , did , in most Catholick manner , offer most high laud , and hearty thanks for the wonderful Graces and Virtues , which he had declared in all his Saints , and by them bestowed upon his Church from the beginning of the World .

Every one of these Offices hath Four Parts ; and every one of these Parts may , as they are reformed in this Book , be performed in single , or solitary Devotion in a quarter of an Hour , or little more , which make but a small part of Time in every day to spend in God's Service , and may well be spared from our other common Employments , or from our vacant Hours , wherein we do nothing , or are apt to do ill , and are much better spent than in giving and receiving vain , idle , and unprofitable Visits , or wasting our precious Hours in places of publick , and dangerous Resort , or long , and tedious Dresses , or foolish amusements of our Thoughts , which so many times in the Day might be so nobly entertained with the sublime , and ingenious Notions of this Book .

Two of these Four Parts are allotted for the Morning , or Forenoon , and Two for the Evening or Afternoon , at such Hours as every one may find most convenient for himself , if he is a single Person , or as many Persons agreeing together may appoint with least inconveniency to themselves . If a single Person happens to be engaged unawares in Business , or Company , or to be in a Journey , or Voyage with others , he may retire with his Book for one quarter of an Hour , into some recess , in an House , Garden , or Field ; and a Master of a Family , that hath appointed Hours for Devotion , may order his Books to be laid at his appointed Hours , and invite his Friends who come in to join with him , if they are such as he may Communicate with , or they with him , or if not , with all Civility he may borrow so small a part of an Hour of them , while he says his Prayers . This Custom , if generally observed , would soon bring Religion , and Religious Persons into Credit , Honour , and Veneration ; and I hope no Man will be so uncharitable , as to think , that while I thus recommend set Hours of Devotion , I am so Superstitious as to put any Trust in the bare recital of a few Psalms , and Prayers , and Hymns , at such and such prescribed Times , but that I do it to restore the ancient practice of Devotion , which was in use among the Jews and the Primitive Christians , among whom the distinction of Hours for Prayer was not the effect of Superstition , but a rational Institution , in which they agreed as it were by common Inspiration , as the best means of advancing Piety , and Devotion .

Of the Four last Offices , that of our Saviour is to be used on all the Sundays in Advent , and the Festivals of our Saviour , as Christmas-day , the Circumcision , or New-Years-day , Epiphany , called among us , from the time of the Saxons the Twelfth-Day , the Annunciation , Passion-Sunday , which may be innocently observed , though not noted in the Church of England Calendar , Palm-Sunday , and Ascension-day .

The Office of the Holy Ghost is to be said on Whitsunday , Munday , and Tuesday .

The Office of Saints is to be used on all the proper Festivals , or days of Commemoration for particular Saints , whose Offices are also here added by the excellent Reformer of the Devotions .

The Office of the Dead is intended to be said at discretion upon all Occasions , of epidemical Diseases , and Mortality , upon the death of our Neighbours , Friends , and Relations , or upon the Anniversary day of the death of any Persons , whose Departures we think fit to Commemorate , as long as we survive them ; or sometimes a devout Person may have occasion , or inclination to say one or other of these Offices on any day of the Week , with great advantage , which may be done , omitting the proper Office of the day .

As for directions in using these Offices , none are to be given to those who use them alone ; but they are wholly left to the government of their own discretions . But when two , or more say them together , it is fit they should observe some Orders , and Rules in their social Devotion , for which purpose I propose these which follow .

First , As to the place , let it be some private Oratory , if any such can be had , at least some retirement , if the House where they meet will afford any such .

At Mattins both falling down on their Knees , let them implore the Assistance of God ; A. saying , Prevent we beseech thee , &c. Then both rising , let them say together , In the Name of the Father , &c. Then let A. say the Invitatory , and B. repeat it every where as in the Book . Then both continuing standing , let A. recite one Stanza of the Hymn , and B. the other , or rather sing them if they have skill answerable to their Devotion . But if there be so many Persons present , as to make a Choire , then they may be sung in the Tunes of the singing Psalms , as Mr. Dorrington directs , viz. Hymn 1 , 2 , 3 , 4 , 5 , 6 , 8 , 9 , 11 , 13 , 14 , 15 , 18 , 20 , 21 , 28 , 31 , 39 , in the more common Tunes ; Hymn 7 , 12 , 16 , 17 , 23 , 24 , 25 , 27 , 33 , 36 , 38 , 40. in the Tune of the Hundredth Psalm ; Hymn 10 , 26 , 29 , 30 , 35 , 37. in the Tune of the Hundred and thirteenth Psalm ; and Hymn 19 , 22 , 33 , 34. in the Tune of the Twenty fifth Psalm . Then let A. say the Antiphon , and B. begin the Psalm , which they are to recite alternately ; or if they like it better , let the Antiphon be said at the beginning and end of the Psalm , and the Verses of the Psalm be read alternately in the way of Psalmody , according to the present practise 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 Verses of the Psalm alternately , is preferred 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 Psalms . At the end of every Psalm , let A. say , Glory be to the Father , &c. and B. As it was in the beginning &c. , both continuing to stand , and shewing some 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 those stiff , morose , and saturnine Votists , who are so sparing of bodily Adoration , in our most solemn Services , refusing to stand at the singing of Psalms , 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 observe it , against their own Inclinations , which if not restrained by false preconceptions , or warpt contrary to their bent , by perverseness of Humour , and Education , would naturally 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 Psalms being ended , let A. read the Lessons , and B. the Responsories ; or rather let the Responsories be marked with Stars , as in the unreformed Devotions , and then let A. and B. read the parts of the Responsories so distinguished alternately in their turns . The Great Hymn , called TE DEUM , is distinguished to be said on Sundays and Holidays , at the end of the third Responsory , or indeed on any other day , when the Votaries please , and at the end of it , or the third Responsory , when it is not used , A. may conclude the Mattins with the solemn Benediction , viz. The Peace of God , &c. But if he is not a Priest OUR is to be used instead of YOUR , and US instead of YOU .

The same Invitatory may serve to begin all the other parts of every Office , as well as the Mattins , and the same directions will serve to guide all devout Persons in the use of them ; and at any time , when unforeseen accidents , and business will not allow them to say them at distinct Hours , they may pass immediately from the Mattins to the Lauds in the Morning , and from the Vespers to the Complines in the Afternoon . And it is to be noted , that any other Prayers , or Forms of Prayer , for the Morning or Evening , for the King , the Church , or our Friends , or Intercessions for any other Persons , or Petitions for Things ; as also any Forms of Thanksgiving , may be used in any , or all the Parts of these Offices , as Prudence shall direct single Persons in their solitary Devotions , or as Religious Companions , or Societies , who join together in social Worship , shall agree among themselves .

Thus much I thought fit to premise concerning the excellency of these Offices , and the use of them , and I hope no Friends to Piety , or Devotion will , through prejudice , or other human Weakness of Vnderstanding , dislike them because they are Reformed Devotions . Far be this from any Man that would be thought wise , or good , lest by the same Power of Prejudice and Passion , if God do not restrain him , he should come to dislike our pure Religion it self , and its solemn Worship , because they are both Reformed .

There are some among the Learned , as well as among the more common Sort , that are subject to such Prejudices against the Church of Rome ; they are apt to think there are no true Fruits of Piety among those of that Communion , nor any helps to Heaven can come from thence . But these Persons should consider , that there are three sorts of Men in that Church , who are not so accountable for the Errors and Corruptions thereof . Some through the powerful Influence of Education , and the invincible , or almost invincible Ignorance , that attends it , do not discern the great Faults of their Church , and God being merciful to such Mens Mistakes , gives them his holy Spirit , by the assistance whereof they bring forth the Fruits of true Piety ; and among these we may find many Persons eminent for Humility , Purity , Charity , Devotion , Gentleness , Self-denial , and Resignation , and other Christian Graces , and where we find Men in dangerous Communions , so 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 the Patterns they set us in good Works .

Some there are again , who knowing the controverted Doctrines , and practises of their Church , and the heavy Charges we justly lay upon them , yet through the modesty and humility of their Tempers , joined with a credulous Charity , and great admiration they have for that Church , upon the account of some * * Such as Antiquity , a clearer History of Succession , great extent over many Dominions , number of Martyrs , being the Mother or Planter of many other Churches , &c. glaring , but accidental Advantages , which other Churches want , they are unwilling to enter into a thorough Examination of the Points in Controversie , thinking it the safest way to make no strict Researches , but to deny their Vnderstandings in some things , as they do their Wills in others , in submission to the Church's Authority , and to believe , as she doth . This , as I guess , from some Expressions in the Thursday-Office of the unreformed Devotions , was the Case of that humble and charitable Gentleman , who was the Author of these Devotions . He thought it hard to charge a Church of such eminent Prerogatives with such great Errors , and could not believe , that so great a part of Christianity , as she possesses , and so many guides of Souls , that are in her , should all be in the Wrong . Thus his Modesty and Charity to that Church made him forget the state of the Jewish Church in the Reign of Ahab , and of the Christian in the Arrian Reigns . Nevertheless , we ought to magnifie the abundant Mercy of God , who , in infinite pity to his mistaken Humility , and too credulous Charity , was pleased to give him the Spirit of Devotion , with many other eminent Gifts , and Graces , of which we have an account in the Epistle Dedicatory to the unreformed Devotions , by J. S. which is left out of the Fourth Edition of them .

Others there are in the third place , who though 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 refosm it self in Peace , and with Security to the Succession , and Authority of the Priesthood , the Government , Discipline , and Patrimony of the Church , and the just exercise of all her spiritual Powers , and Rights . Great Numbers of such well disposed Men are , and always have been in the Church of Rome , since it needed to be reformed , and the Christian World is beholden to many of them , for their admirable Works , which we are to embrace , with all respect to their Persons , and Memories , and thankfulness to God , who gave them such excellent Gifts . These Men are none of those , who send us in the lump to Hell , as Hereticks , though they think us not Reformed in that happy manner , that in love to the Church of God , and compassion to us , some of them seem heartily to wish . One of them writing of us not long since , said , we are rather to be called Non-Catholicks than Hereticks ; and though these Men do not come over to us , but think it best to abide in that Communion , from which we had great reason to reform ; yet it would be not only great weakness , but peevishness , and want of Christian Candor for us to refuse to pay that Honour to their Persons , or Memories , which is due unto them , upon the account : of their singular Gifts , or not give their excellent Writings , that acceptance they deserve , especially when they are reformed .

Wherefore in commending the Author of the Devotions , and recommending this reform of them to the World , I hope , I have done nothing contrary to my Character , and the relation I bear to the Church of England , to which I would to God every one that is of her Communion , wished as well , as I do . I am sure such Books , as this , will do her no harm , but very much good , though it comes from a Member of a Church , that will never be Friends with us for reforming from her , till God shall give her Grace to reform her self . I have commended it purely for its Worth , and Excellence , Vpon the account whereof , I am not ashamed to declare , that I intend to use it my self , and make it one of my Companions wheresoever I go , as being , in my Judgment , a Book of Devotion , which contains very great variety of sublime , and useful Thoughts in the most proper , pure , and plain Language , and joineth the highest flights of Devotion , with Liturgical Gravity , in a seraphick , but sober Style . Indeed , I think it a just Pattern for Christian Devotion in all its Offices , being accommodated with great exactness of Composure to devout Persons of all Tempers , and made , not only to excite , but to govern , and regulate Devotion . It not only raises the dull , and quickens the sluggish , and warms the frozen Spirits , but tempers the fervour of over-hot Votaries , and secures them with great Art against the Enthusiasm of their Tempers , and from running into the frenzy , and rapturous Excesses of the mystical Devotion . Wherefore this Book being wisely and curiously suited to Religious Persons of all Dispositions , and Tempers , I have , I hope , without deserving any Censure , presumed to recommend it to Masters of Families , and to Religious Fellowships , and Societies ; in the last of which , there must be Votaries of all sorts . Among the former I commend it more especially to those , who cannot have the benefit of Publick Instruction in the Churches , or who cannot have it so duly , and constantly , as the Necessities of their Families require . Such are they , who live at a great distance from Churches , to which access is difficult in the Winter . Such also who have the misfortune to live in the Spiritual Desarts , which Sacrilege hath made in many Places , where , for want of Maintenance , there is an insufficient Clergy , or it may be none all . And lastly , Such who happen to live in Spiritual Desarts , of another Nature , in Pagan or Mahometan Countries , or in Christian Countries of another Communion , to whose Assemblies they cannot go . The use of this Book , in such destitute Families , will not only teach the Children , and Servants how to pray in the best manner , but also instruct them in all the Doctrines , and Duties of Christianity , and in a great measure supply the want of going to Church . It is incumbent upon Masters of Families , in these unhappy Circumstances , to be , as far as they can , Priests in their own Families ; and those who think fit to use this Book , by the benefit of it will with great ease , make their Domesticks truly knowing Christians ; and if to the daily use thereof they please to add , on the Lord's-Day , the reading of the Church Catechism , as expounded by the R. R. the Bishop of Bath and Wells , Mr. Kettlewell's Practical Believer , and the Christian Monitor , they will , in great measure , make up the loss of Parochial Instruction , and throughly furnish their younger Dependants unto all Good Works .

Among the latter , I have more particularly commended it to those Religious Societies , of which the Reverend Mr. Woodward hath given us an Account . They cannot , in my Opinion , better Sanctifie the Lord's-Day in their Families , or Meetings , for which they worthily profess so great a Zeal , than by the Sunday-Office of this Book . They cannot better prepare themselves for the Worthy Receiving of the Holy Communion , to the frequent Reception of which they devoutly oblige themselves , than by reading the Thursday-Office thereof , in their Meetings , or in their Closets . And as they often meet together to Discourse on Spiritual Subjects , so they will no where find more , or more noble Subjects of that nature , than in this little Volume ; which will also answer the Orders they have made , to bind themselves to pray many times every day , and to read pious Books for their Ediucation . In short , it is a Book fitted for their Religious Conferences , and Devotions ; and if at any time they think fit to use its Offices , the Stewards who preside in their Meetings , may do the part of A. in the Directions above given , and the rest making a noble and harmonious Chorus , may perform the part of B.

But all this while I have been speaking of the Book , I had almost forgot the devout Reformer of it , who is one that hath a mighty genius for Divinity ; and though never bred in Scholastick Education , yet by Conversation with learned Clergy-Men , and reading the best Divinity Books , hath attained to a Skill in the Sacred Science , not much inferiour to that of the best Divines . It is one who hath already given the World one Book of Devotions , which hath been well received in Three , or Four Editions , and will leave it another , for which Posterity will bless the Author's Name ; one whose House is a Temple , and whose Family is a Church , or Religious Society , and whose Hands are daily lifted up unto Heaven , with Alms , as well as Prayers ; one whe Religiously observes all the Orders of the Church , that concern the People , and wishes , that those were better observed , which concern the Priests ; one who more particularly keeps with most exact Observance , all the Fasts and Festivals of the Church , and for the great Ends for which they are enjoined ; in a word , One who is a great Example of Christian Piety , and a singular Ornament to our Communion , in this degenerate Age ; and among the many and most serious good Wishes I have for the Church of England , this is , and always shall be one , that all her Sons and Daughters were Such .