DIRECTIONS
for
READERS
.
HE
that
will
perform
this
Service
as
he
ought
,
must
first
be
prepared
with
true
Devotion
in
his
Mind
and
Spirit
.
Two
things
are
needful
for
the
Explication
of
this
:
First
,
That
the
Expression
of
Devotion
is
a
necessary
Part
of
Worship
.
Secondly
,
That
it
will
be
difficult
for
the
Reader
to
make
such
Expression
,
if
he
have
not
real
Devotion
in
himself
.
For
the
first
,
I
shall
only
observe
,
That
it
is
the
very
Nature
of
Publick
Worship
,
to
be
an
outward
Expression
of
such
affections
of
our
Souls
as
are
due
unto
God
alone
;
and
such
an
Expression
as
is
most
unto
his
Honour
,
and
our
own
and
others
Edification
.
This
,
I
think
,
no
Man
will
deny
.
And
for
that
reason
our
Liturgy
for
this
Worship
is
fitted
to
express
a
great
humility
and
fervency
in
supplicating
the
Divine
Majesty
,
as
the
Spring
and
Fountain
of
all
our
Comfort
;
and
a
great
joy
and
exultancy
in
extolling
his
Greatness
,
and
praising
his
Goodness
,
as
the
Perfection
of
our
Felicity
;
and
also
to
be
accompanied
with
actions
suitable
thereunto
.
And
he
that
reads
the
Prayers
with
a
rambling
Hast
,
without
such
due
expressions
of
Devotion
in
the
manner
of
his
Speech
and
Actions
,
quite
alters
the
nature
of
the
thing
,
and
spoils
the
design
of
it
.
Every
Man
of
any
sence
,
can
discern
the
Indecency
of
reading
such
words
as
[
Lord
have
mercy
upon
us
,
Christ
have
mercy
upon
us
,
Lord
have
mercy
upon
us
,
]
with
such
a
manner
of
speaking
as
signifies
but
little
Devotion
and
Fervency
of
Mind
.
And
so
they
may
also
of
saying
the
Gloria
Patri
,
and
Te
Deum
,
&c
without
such
cheerfulness
of
Speech
,
and
reverent
Acts
of
Adoration
as
become
the
same
.
Neither
can
we
think
,
that
we
honour
God
by
any
words
we
speak
,
if
we
do
not
appear
fervous
and
devout
in
pronouncing
the
same
:
nor
will
it
at
all
edifie
ourselves
or
others
.
For
words
do
not
work
here
as
Spells
and
Charms
,
but
as
rational
Instruments
that
signifie
the
belief
and
affections
of
our
Souls
;
which
they
cannot
do
,
but
by
being
so
pronounced
,
and
accompanied
with
fit
actions
as
aforesaid
.
So
that
upon
these
reasons
,
the
Reader
is
obliged
to
the
expression
of
Devotion
in
his
performance
of
this
Service
.
But
besides
,
he
that
is
careless
in
making
such
expression
of
Devotion
in
reading
the
Prayers
,
doth
very
much
to
prevent
the
Conversion
of
Infidels
and
Papists
,
to
excuse
the
Nonconformity
of
all
kind
of
Separatists
,
and
to
encourage
the
Prophane
in
their
Neglect
to
attend
these
Sacred
Offices
.
To
explain
this
,
I
must
intreat
the
Reader
to
consider
,
That
notwithstanding
the
Confusion
of
Tongues
,
there
is
one
Universal
Language
understood
by
all
Mankind
,
high
and
low
,
the
ignorant
as
well
as
the
learned
:
And
those
that
know
not
the
meaning
of
the
words
we
speak
,
or
can
well
perceive
whether
we
speak
Sence
or
Nonsence
,
yet
by
this
can
give
account
of
what
we
say
or
do
,
as
to
the
general
tendency
thereof
.
And
this
Language
consists
in
the
Tone
of
our
Words
,
and
Mode
of
our
Actions
;
by
these
they
know
whether
a
Man
means
love
or
hatred
,
anger
or
good
pleasure
,
honour
or
contempt
,
in
common
conversation
:
and
so
they
may
do
also
in
the
matter
of
Religion
,
they
know
by
these
,
whether
a
Man
,
being
in
the
Church
,
means
the
Adoration
of
a
God
,
or
a
phantastick
Observation
of
Persons
or
Things
there
present
;
whether
he
means
a
natural
delight
in
exercising
his
Gifts
and
natural
Powers
,
and
in
attending
to
the
Musick
of
Words
,
Voices
,
or
Instruments
,
(
for
there
is
no
great
difference
,
if
no
more
be
meant
)
or
a
spiritual
employment
of
his
Mind
upon
God
,
and
the
things
of
Religion
,
as
his
chiefest
Joy
.
And
this
kind
of
Language
,
(
for
so
〈◊〉
here
call
it
)
as
it
is
understood
most
generally
,
so
it
works
most
powerfully
on
the
minds
of
Men
,
and
disposeth
them
to
believe
what
it
expresseth
,
more
than
any
Rhetorick
of
Words
can
do
:
And
though
these
Expressions
,
as
well
as
that
of
Words
,
requires
some
caution
for
the
right
understanding
them
,
and
may
be
abused
by
Hypocrites
,
to
cheat
and
deceive
the
World
;
yet
since
,
according
to
Mens
understanding
of
them
,
(
and
till
they
are
convinced
of
the
Hypocrifie
)
they
do
incline
and
affect
their
minds
,
Men
are
to
account
themselves
concerned
to
make
such
expressions
for
their
Conviction
and
Edification
;
and
that
the
rather
,
because
else
the
Souls
of
Men
will
be
betrayed
to
those
that
lie
in
wait
to
deceive
by
such
false
Appearances
.
And
it
is
not
a
thing
arbitrary
,
and
at
Mens
liberty
,
whether
they
will
use
these
expressions
or
not
:
For
since
they
are
so
significant
of
our
Adoration
of
God
,
or
fervency
in
our
Prayers
to
him
,
and
exultancy
in
his
Praises
;
we
must
be
obliged
thereunto
,
by
vertue
of
the
Commands
of
worshipping
God
,
of
so
praying
and
praising
as
is
worthy
of
him
;
besides
the
many
examples
of
this
in
Scripture
.
And
indeed
,
the
minds
of
Men
are
so
apt
to
be
inclined
by
these
,
that
they
will
scarce
believe
we
truly
mean
the
Worship
of
God
,
except
we
express
it
by
such
signs
.
Now
to
apply
this
to
the
present
purpose
:
All
Nations
,
according
to
that
knowledge
which
naturally
they
have
of
this
,
have
instituted
and
practised
such
Expressions
of
their
Honour
and
Respect
unto
the
God
they
worshipped
;
and
the
more
the
Papists
have
declined
from
the
Substance
of
true
Piety
,
the
more
they
have
endeavoured
to
keep
up
the
reputation
of
it
,
by
outward
Signs
of
Devotion
;
and
a
Sects
,
as
they
have
formerly
,
so
do
the
still
make
the
Appearances
of
extraordinary
Devotion
,
as
means
to
introduce
the
Errours
and
Schisms
.
Now
taking
this
for
granted
,
That
it
is
part
of
the
Law
written
in
the
hearts
of
all
Men
,
that
what
ever
is
acknowledged
to
be
God
is
to
b●
worshipped
and
adored
;
and
that
as
th●
Name
of
God
is
great
and
dreadful
,
so
hi●
Worship
should
be
awful
and
serious
;
and
that
they
all
undestand
,
by
the
means
forementioned
when
it
appears
to
be
so
:
I
say
on
such
premises
we
may
conclude
,
That
be
our
Religion
never
so
good
,
neither
Papists
nor
Sectaries
will
ever
be
inclined
t●
consider
it
,
nor
brought
to
embrace
i●
while
they
perceive
a
Defect
of
these
Expressions
of
Devotion
in
our
most
solemn
Offices
of
Divine
Worship
,
and
whilst
the●
think
they
out-do
us
in
a
matter
they
are
so
certain
to
be
good
and
well-pleasing
t●
God
,
and
profitable
to
Men.
And
I
believe
there
can
scarce
be
assigned
a
more
probable
Cause
then
this
,
of
the
great
Averseness
both
of
Papists
and
Separatists
to
joyn
in
our
Common-Prayer●
For
both
these
have
great
Appearances
o●
Devotion
in
their
several
Ways
:
The
Papists
,
in
their
frequent
Bowing
,
and
other
acts
of
Adoration
;
the
Fanaticks
,
in
their
seeming
fervency
and
seriousness
in
Extemporary
Prayers
:
And
these
latter
(
in
whom
we
are
most
concerned
)
are
necessitated
to
some
kind
of
seriousness
and
intention
,
as
that
without
which
no
Man
can
pray
in
that
Way
with
any
tolerable
sence
and
method
;
and
many
,
who
with
greatest
intention
and
seriousness
can
scarce
do
either
,
are
the
more
obliged
to
a
greater
fervency
,
at
least
in
shew
,
in
calling
on
the
Name
of
God
,
with
seeming
earnestness
;
and
to
use
his
Titles
and
Attributes
over
and
over
,
and
all
to
cover
the
defects
of
their
Invention
:
But
this
however
looks
like
the
Expression
of
a
great
Devotion
,
and
is
so
understood
by
the
unwary
Multitude
.
If
therefore
they
perceive
no
Expressions
in
our
Way
,
that
bear
proportion
to
the
same
,
it
is
impossible
but
they
will
prefer
theirs
before
it
;
and
hence
they
generally
argue
,
That
they
are
not
bound
to
joyn
in
a
Way
of
Worship
that
is
worse
,
when
they
have
opportunity
to
have
Communion
in
a
Way
that
is
better
.
Now
the
main
thing
in
which
it
is
better
in
their
opinion
,
is
this
,
That
they
perceive
in
the
Ministers
of
their
Way
a
great
sence
of
God's
invisible
presence
,
and
a
great
seriousness
and
fervency
of
mind
in
their
Prayers
to
him
;
which
they
cannot
perceive
〈◊〉
our
Way
,
when
the
Prayers
are
read
without
such
Expressions
of
Devotion
,
as
I
he●
affirm
to
be
necessary
.
And
then
it
encourages
the
profaner
so●
in
neglecting
these
holy
Offices
:
For
wh●●
they
see
the
Readers
of
the
Prayers
so
slight
and
superficial
,
and
to
express
so
little
Seriousness
and
Devotion
in
Reading
,
the●
will
never
think
themselves
guilty
of
an●
great
sin
in
being
slight
and
careless
i●
hearing
,
or
very
indevout
if
they
neve●
come
to
hear
them
at
all
.
These
thing●
shew
a
necessity
of
expressing
Devotion
i●
Reading
the
Prayers
.
But
,
Secondly
,
This
Men
will
very
hardly
d●
if
they
have
not
the
truth
of
it
in
their
o●●
Souls
.
'T
is
true
,
Men
may
very
easi●●
discern
by
Natural
Reason
,
the
Decency
o●
humouring
words
with
a
pronunciation
suitable
to
the
matter
they
contain
,
and
o●
joyning
therewith
a
fit
and
comely
deportment
of
the
Body
;
and
they
may
known
by
common
Observation
,
that
as
this
i●
Praise-worthy
,
so
it
is
of
good
Report
among
Men
:
And
so
it
may
be
thought
that
in
compliance
with
their
own
Reason
,
and
to
gain
Applause
among
Men
,
Reader●
may
well
enough
compose
themselves
t●
counterfeit
Devotion
in
performing
the
Office
of
Common-Prayer
;
and
that
,
altho'
they
have
none
of
the
truth
of
it
in
themselves
.
I
confess
,
for
my
own
part
,
I
think
a
counterfeit
Piety
so
much
better
for
the
Church
than
a
profess'd
Formality
,
that
I
wish
the
Prayers
were
devoutly
read
,
on
what
account
soever
it
be
done
.
But
when
I
consider
how
Errour
hath
weakened
the
respect
that
should
be
had
to
Devotion
in
●he
way
of
Common-Prayer
,
and
observe
●he
great
slightness
and
general
formality
that
is
too
common
in
hearing
it
,
I
am
afraid
that
this
will
prevent
that
consideration
in
most
Readers
,
and
quite
inervate
the
●●rce
of
such
Arguments
;
so
that
if
Men
have
not
a
great
Devotion
in
themselves
,
they
are
more
like
to
be
ashamed
than
in●ined
to
counterfeit
it
:
For
when
they
●e
that
Men
generally
think
they
have
ac●●itted
themselves
very
well
in
the
Matters
of
God's
Worship
,
if
they
do
diligent●●
attend
to
what
the
Ministers
prays
and
●●eaches
in
the
Pulpit
,
though
they
little
●●gard
what
the
Readers
do
in
the
Desk
;
●●aders
will
think
it
little
concerns
them
〈◊〉
regard
it
neither
;
and
so
they
are
apt
〈◊〉
hasten
the
Prayers
out
of
the
way
,
to
●●ke
room
for
that
which
they
see
is
chief●●
intended
,
viz.
the
Sermon
.
But
now
if
we
may
suppose
a
Reader
to
design
this
we
may
find
reason
to
think
that
it
is
much
harder
for
any
one
in
this
case
to
personate
the
Man
he
is
not
,
than
in
any
other
that
can
be
named
:
for
the
sence
of
a●●
Omniscient
Being
,
who
is
especially
present
,
and
requires
truth
in
the
inward
part●
abhorring
all
Hypocrifie
and
Dissimulation
and
that
more
peculiarly
in
the
Offices
〈◊〉
his
immediate
Worship
and
Service
;
I
say
the
sence
of
this
,
will
be
apt
to
beget
su●●
a
dread
in
their
minds
,
as
will
hind●
their
attention
to
the
right
performance
〈◊〉
a
counterfeit
Devotion
.
For
certainly
,
〈◊〉
nothing
is
more
helpful
to
the
most
dece●●
expression
of
Devotion
(
where
it
truly
〈◊〉
than
the
lively
sence
of
God's
Presence
so
nothing
can
be
more
apt
to
discomp●●●
the
mind
that
designs
not
at
all
to
expre●●
but
only
to
counterfeit
Devotion
,
than
th●●
Again
,
Mens
defect
of
true
Piety
,
oft
b●●trays
them
to
gross
Vices
,
which
not
o●●
impress
a
guilt
on
their
minds
,
but
a●●
make
them
conscious
,
that
all
that
kn●●
them
will
judge
their
seeming
Devotion
〈◊〉
be
but
a
kind
of
Pageantry
;
and
this
〈◊〉
very
much
increase
the
difficulty
of
〈◊〉
thing
.
So
that
I
think
I
may
conclu●●
that
he
which
would
read
the
Common
Prayer
well
,
ought
to
be
prepared
with
t●●
Devotion
.
But
here
I
must
incert
a
Caution
,
That
do
not
approve
of
them
that
make
a
scorn
of
the
Appearances
of
Devotion
in
some
Readers
,
because
they
are
reported
●it
may
be
truly
)
to
be
often
guilty
of
●ome
gross
Vice
:
For
I
believe
,
notwithstanding
that
,
they
may
be
sincere
.
There
〈◊〉
no
Man
that
lives
and
sins
not
:
And
there
〈◊〉
a
great
deceitfulness
in
sin
,
and
this
de●eit
operates
most
on
the
persons
where
it
most
prevails
;
and
therefore
I
have
often
observed
,
(
and
so
have
wiser
Men
)
that
●●me
persons
whom
all
the
Town
have
●●arked
for
covetous
Men
,
would
not
believe
themselves
to
be
so
:
and
so
it
is
with
●●iteful
,
rageful
,
froward
,
and
revengeful
persons
,
and
many
others
.
And
it
may
be
〈◊〉
with
these
.
And
though
Intemperance
(
the
Vice
oft●●st
insisted
on
)
may
seem
to
the
Objectors
(
and
many
others
not
inclined
there●●to
)
to
be
much
a
greater
Vice
than
those
●●e-mentioned
,
yet
it
may
not
so
seem
to
●●em
that
are
guilty
;
and
also
they
may
●●nk
that
their
ordinary
measures
,
though
●●eater
than
others
,
is
no
excess
in
them
,
●●d
that
their
lapses
into
such
measures
as
●●ey
cannot
deny
to
be
Excesses
,
and
to
●●guise
them
(
as
all
Vices
in
some
kind
〈◊〉
)
may
be
but
Infirmities
,
and
,
as
such
,
be
pardoned
by
the
mercies
of
the
Gospel
〈◊〉
the
exercise
of
their
daily
Repentance
.
And
though
I
think
(
as
I
said
)
that
the●
is
much
of
Cheat
in
this
,
yet
while
th●●
believe
their
sins
to
be
consistent
with●●
state
of
Grace
,
and
profess
and
practise●●
kind
of
Repentance
,
(
though
not
such
〈◊〉
will
obtain
their
Pardon
)
I
say
,
in
such
●●ses
I
believe
their
expressions
of
Devoti●●
may
not
be
charged
with
Hypocrifie
:
F●●
they
may
truly
mean
to
adore
,
supplica●●
and
praise
God
;
and
it
may
be
the
m●●●
truly
,
because
they
think
he
will
not
exa●●
such
Observances
as
they
think
themselves
unable
to
perform
.
And
I
am
afraid
,
th●●
sort
of
Men
who
most
complain
of
t●●
Reader
,
hold
some
Principles
that
give
〈◊〉
much
help
to
that
vain
Hope
whereby
su●●
Men
cheat
themselves
to
their
eternal
rui●●
and
while
they
blame
others
,
Sin
deceiv●●
in
this
matter
,
even
themselves
.
For
i●●
a
great
cheat
to
think
,
that
because
M●●
do
amiss
in
some
things
God
will
acc●●
nothing
that
they
do
;
and
as
great
,
t●●
Men
may
commend
nothing
in
such
:
F●●
as
it
is
evident
,
never
any
did
any
thi●●
well
for
God
,
but
it
was
accepted
at
〈◊〉
hands
unto
such
purposes
as
were
me●●
and
as
tended
to
draw
them
farther
a●●
not
discourage
them
.
Nebuchadnezzar
,
●hab
,
Jehu
,
and
many
more
,
are
instances
of
this
:
All
wise
Men
,
and
some
inspired
ones
,
have
commended
whatever
of
Vertue
or
Piety
they
found
in
the
worst
of
Men
:
Paul
,
for
instance
,
in
the
Jews
.
Therefore
I
conclude
,
though
some
Readers
who
perform
this
Service
well
,
and
make
fit
expressions
of
Devotion
in
their
outward
Behaviour
;
I
say
,
though
they
may
be
often
guilty
of
Intemperance
and
other
Vices
,
yet
we
cannot
condemn
them
of
Hypocrisie
,
nor
ought
to
discourage
them
in
what
they
do
well
;
but
our
Duty
is
by
all
means
to
admonish
them
daily
,
and
to
convince
them
of
the
deceitfulness
of
their
sin
,
that
they
be
not
hardened
by
it
;
and
perswade
them
of
the
necessity
of
universal
Repentance
and
Obedience
,
as
that
without
which
God
will
never
accept
them
into
the
embraces
of
his
Fatherly
Love
,
however
he
may
forbear
them
some
Temporal
Judgments
,
and
give
them
some
Temporal
Blessings
;
much
less
will
he
bring
them
●o
his
Heavenly
Kingdom
:
Nor
can
the
true
Children
of
God
and
his
Church
maintain
such
intimate
Converses
with
them
,
nor
shew
such
brotherly
Kindness
to
them
,
as
to
sober
Christians
:
Nor
ought
●he
Church
to
continue
them
in
her
Communion
if
they
do
not
speedily
reform
and
amend
their
lives
:
But
yet
we
may
not
decline
their
Ministration
,
nor
make
any
Schism
in
or
from
a
Church
on
their
account
,
or
condemn
them
of
Hypocrifie
in
their
expressions
of
Devotion
.
But
because
I
would
not
be
though
hereby
to
excuse
such
Men
,
or
give
them
any
encouragement
to
presume
,
I
intrea●●
them
to
consider
,
that
the
Evangelical
Precepts
of
Perfection
are
plain
and
cogent●
The
Grace
vouchsafed
is
mighty
and
powerful
;
and
to
those
that
will
fight
manfully
the
Victory
is
certain
;
every
one
that
see●
as
he
ought
,
shall
find
a
way
of
escape
o●
of
every
Temptation
;
for
God
will
not
suffer
us
to
be
tempted
above
that
we
are
able●
If
we
will
resist
the
Devil
,
he
will
flie
from
us
;
if
we
will
walk
in
the
Spirit
,
we
sha●●
not
fulfil
the
lusts
of
the
flesh
;
for
the
Spirit
that
is
in
us
,
is
stronger
than
he
which
is
〈◊〉
the
World
,
or
than
the
most
importuna●●
lusts
of
the
Flesh
.
Therefore
it
is
only
o●
willingness
to
yield
,
that
makes
us
easie
〈◊〉
be
overcome
:
and
he
that
thinks
otherwise
,
dishonours
the
Grace
of
God
,
discourages
vigorous
Endeavours
after
th●●
Perfection
which
is
the
mark
we
should
〈◊〉
aim
at
,
puts
the
Conscience
on
the
ra●●
or
,
as
the
Prophets's
phrase
is
,
stays
long●●
the
place
of
breaking
forth
of
children
,
enjo●ing
no
ease
and
content
in
his
mind
,
and
prevents
himself
of
the
highest
Joy
in
the
hope
of
eternal
Life
:
Besides
,
he
is
an
offence
to
his
Brethren
,
tempts
them
to
forsake
,
if
not
abhor
God's
Altar
,
and
prove
Separatists
from
the
best
Church
in
the
World
,
and
neglect
their
attendance
on
the
most
solemn
and
edifying
Form
of
Divine
Service
;
and
many
more
mischiefs
which
are
consequent
unto
an
indulging
themselves
in
Viciousness
,
especially
that
unmanly
Vice
I
here
treat
of
.
Wherefore
I
earnestly
beseech
all
Readers
to
break
off
all
evil
Customs
of
this
kind
,
and
to
endeavour
a
perfect
Temperance
and
Sobriety
.
I
have
been
long
on
this
Head
,
because
I
think
it
of
greatest
weight
;
I
shall
be
brief
on
the
rest
.
3.
Being
prepared
as
before
,
he
must
endeavour
to
carry
a
sober
Gravity
in
his
Countenance
,
as
becoming
his
sence
of
approaching
the
Divine
Presence
,
in
the
most
solemn
Exercises
of
Holy
Worship
;
and
also
the
knowledge
of
his
Office
,
that
he
is
God's
Embassador
to
his
People
,
and
their
Spokesman
to
God
,
(
for
so
is
every
Reader
rightly
Ordained
,
as
well
as
the
Preacher
;
and
in
reading
the
Scripture
as
a
Minister
of
the
Church
,
he
speaks
from
God
with
the
greatest
Authority
)
he
should
therefore
suppress
in
himself
all
timerousness
and
bashfulness
,
and
carry
a
decent
majesty
and
gravity
in
his
Deportment
and
Countenance
.
4.
He
must
make
those
ends
to
which
the
several
parts
of
this
Service
are
designed
,
to
be
his
own
:
He
must
endeavour
by
reading
the
Sentences
of
Scripture
,
and
the
solemn
Preface
at
the
beginning
,
to
compose
the
minds
of
the
People
to
great
seriousness
and
true
penitence
.
By
reading
the
Absolution
,
to
confirm
their
hopes
o●
Mercy
and
Pardon
(
but
without
presumption
.
)
By
reading
the
Prayers
,
and
repeating
all
parts
,
of
Praise
and
Thansgiving
,
and
the
Responses
and
mutual
Provocations
to
Devotion
,
&c.
he
must
earnestly
intend
not
only
the
expression
of
his
own
holy
affections
,
but
to
excite
the
like
in
others
.
There
is
a
vast
difference
between
the
bare
reading
the
Prayers
,
and
this
manner
of
speaking
to
God
and
Man
thereby
,
making
the
words
as
if
they
we●●
our
own
.
5.
He
must
endeavour
,
by
a
clear
Voice
and
distinct
Pronuntiation
,
to
make
himself
understood
of
all
,
and
by
a
treatable
Speech
to
make
it
easie
for
the
People
〈◊〉
follow
him
,
especially
in
those
parts
〈◊〉
Worship
wherein
they
are
to
joyn
the
Voices
:
But
yet
not
so
slow
neither
,
that
many
should
run
before
him
in
repeating
the
Prayers
and
the
Belief
,
as
People
are
apt
to
do
;
which
seems
to
me
a
very
indecent
thing
,
and
an
affront
to
the
Ministerial
Office
,
which
is
always
to
lead
in
the
Publick
Duties
of
Religion
.
And
in
repeating
the
Psalms
,
he
should
make
such
observation
,
that
his
Speech
may
bear
proportion
with
the
generality
of
the
Congregation
;
and
that
there
be
no
pause
between
their
ending
one
Verse
and
his
beginning
another
,
but
that
he
come
in
with
them
at
the
last
word
;
which
makes
this
Exercise
more
like
Psalmody
,
the
thing
for
which
it
is
intended
;
wherein
the
People
do
much
want
to
be
well
instructed
,
for
this
would
turn
their
Prejudices
against
this
manner
of
reading
the
Psalms
into
a
great
Devotion
,
and
make
them
have
a
great
delight
therein
,
as
a
thing
which
hath
most
of
Heaven
of
any
thing
that
is
done
here
on
Earth
.
6.
In
the
reading
the
Solemn
Prayers
,
he
must
put
on
the
greatest
gravity
,
and
outward
expression
of
humblest
Reverence
and
Devotion
;
this
being
one
principal
part
of
Divine
Worship
,
wherein
we
apply
our selves
most
immediately
to
God
himself
,
and
make
the
nearest
approaches
unto
his
Throne
of
Grace
.
And
he
must
labour
to
excite
the
same
expressions
of
Devotion
in
the
People
,
(
as
by
his
own
Example
,
so
)
by
the
affectionate
pronunciation
of
these
words
appointed
thereunto
,
Let
us
pray
:
than
which
nothing
can
be
better
ordered
,
to
distinguish
between
the
Solemn
Prayers
we
offer
up
to
God
,
and
those
we
make
in
the
way
of
Psalmody
.
Especially
in
the
repetition
of
the
Lord's
Prayer
I
earnestly
recommend
the
most
devout
Reverence
and
Fervour
:
For
we
cannot
but
know
,
that
as
God
hath
greatest
regard
to
that
,
as
the
Composure
of
his
dear
and
only
Son
(
his
eternal
Wisdom
appearing
in
our
Flesh
)
and
as
the
Catholick
Church
,
guided
by
the
Divine
Spirit
,
hath
ever
had
it
in
great
veneration
,
(
as
the
Instruction
of
her
Lord
and
Saviour
in
the
most
principal
part
of
her
Duty
,
and
the
Declaration
of
her
Catholick
Vnity
)
so
every
Minister
of
God
and
his
Church
should
shew
his
great
esteem
thereof
,
by
the
most
solemn
and
devout
manner
of
repearing
the
same
.
Besides
,
in
honour
of
the
Author
,
and
for
the
excellency
of
the
matter
,
and
the
comprehensiveness
of
the
words
(
as
well
as
in
conformity
to
God
and
his
Church
)
this
is
required
at
their
hands
.
And
I
insist
particularly
on
this
,
because
I
have
observed
,
that
many
Readers
having
this
Prayer
more
perfectly
by
heart
than
any
of
the
rest
,
they
ramble
it
over
with
a
greater
hast
,
and
have
less
care
to
express
that
Devotion
which
becomes
this
Solemn
Exercise
,
in
reading
that
,
than
any
other
;
the
amendment
whereof
I
humbly
desire
of
them
.
And
because
I
have
a
great
desire
that
this
may
be
amended
,
I
shall
here
adde
somewhat
to
what
was
said
before
:
I
have
observed
so
great
a
proneness
in
all
,
(
even
the
most
Grave
and
Devout
)
to
say
this
Prayer
faster
than
is
meet
,
and
without
due
expressions
of
their
sence
of
the
Majesty
of
God
,
who
is
in
Heaven
,
though
our
Father
in
Christ
Jesus
;
and
of
the
great
concern
of
those
things
most
briefly
expressed
therein
;
that
I
have
in
my
thoughts
inquired
a
little
into
the
cause
thereof
,
which
seems
to
me
to
be
this
:
That
this
Prayer
being
the
first
thing
that
we
teach
Children
in
the
Exercise
of
Religion
,
there
is
not
that
care
taken
to
make
them
say
it
distinctly
and
reverently
as
ought
to
b●
but
they
are
suffered
to
do
it
with
such
Rambling
hast
,
and
without
any
regard
of
what
they
are
about
,
that
it
begets
an
ill
habit
by
long
custom
,
which
is
so
strong
,
that
all
the
powers
of
Reason
can
scarce
overcome
it
;
for
else
it
were
impossible
but
that
those
Men
who
are
exceeding
grave
and
intent
in
the
Prayer
they
make
themselves
,
should
ramble
at
such
a
rate
when
they
come
to
conclude
with
that
our
Lord
and
Master
hath
made
for
them
;
and
that
they
who
in
all
Offices
of
our
Church
,
would
have
none
to
want
that
Prayer
which
is
the
sum
and
substance
of
all
our
Prayers
,
yet
should
have
less
of
Gravity
and
Devotion
in
the
repetition
of
that
,
than
any
of
the
rest
.
I
cannot
but
impute
this
to
an
ill
habit
that
almost
all
Men
get
in
their
Childhood
,
in
this
matter
of
saying
the
Lord's
Prayer
;
and
upon
account
hereof
,
I
make
it
my
earnest
Request
to
Parents
,
and
especially
those
of
the
Female
Sex
,
(
who
have
usually
the
charge
of
hearing
their
Children
say
their
Prayers
)
that
they
will
teach
them
,
and
often
call
upon
them
to
say
deliberately
and
distinctly
what
they
speak
in
this
Holy
Office
,
but
especially
the
Lord's
Prayer
:
the
want
of
this
care
,
causeth
most
Men
,
yea
,
Ministers
,
to
have
so
ill
a
delivery
,
that
it
is
very
prejudicial
to
themselves
and
others
,
and
a
dishonour
to
the
Holy
Offices
they
perform
,
and
a
great
hindrance
to
Edification
,
especially
in
Ministers
.
And
't
is
this
that
would
season
their
tender
Years
with
a
sence
of
God
and
Religion
,
which
would
never
go
out
.
Some
Vessels
never
loose
the
savour
of
that
which
first
of
all
is
put
into
them
,
especially
if
it
stand
long
;
and
if
Children
were
first
taught
a
right
manner
of
performing
their
Devotions
,
and
kept
constantly
to
it
while
under
the
Tuition
of
their
Mother
,
they
would
retain
the
effects
of
it
through
their
whole
lives
.
And
we
see
by
sad
experience
,
the
neglect
of
this
not
only
is
cause
of
the
habitual
Defect
fore-mentioned
,
but
betrays
them
to
some
ill
Habits
that
make
them
a
Grief
to
their
Parents
all
their
days
.
And
I
have
hope
,
if
Mothers
were
but
conscious
of
their
Duty
herein
,
it
would
make
them
more
wary
of
giving
way
to
these
frothy
or
froward
humours
,
and
that
inordinate
concern
for
little
things
,
which
indispose
them
for
the
same
,
and
more
willing
to
put
on
the
Ornaments
of
the
inward
Man
of
the
Heart
,
which
inables
them
thereunto
,
by
giving
them
that
reverence
and
respect
with
their
Children
without
which
it
can
never
be
effected
.
I
hint
this
,
1.
Because
(
as
the
welfare
of
Mankind
depends
very
much
on
the
good
Education
of
Children
,
so
)
their
good
Education
will
be
most
essectually
begun
in
the
well
performance
of
this
Duty
;
for
in
teaching
them
to
say
the
Lord's
Prayer
devoutly
,
they
will
have
occasion
to
discourse
to
them
of
the
Glory
and
Presence
of
God
,
of
the
Awe
and
Reverence
we
must
have
for
him
;
of
his
all-disposing
Providence
,
and
our
Dependance
on
him
,
&c.
which
are
the
Principles
of
all
Goodness
;
and
also
of
the
great
Indearments
of
our
Blessed
Saviour
,
and
of
the
excellency
of
his
Person
who
taught
this
Prayer
;
whereby
they
will
be
disposed
to
true
Christianity
;
and
this
foundation
being
laid
,
it
will
be
easie
to
build
them
up
in
all
Vertues
.
2.
Because
I
believe
,
that
as
Formality
hath
for
the
most
part
its
beginning
from
the
ill
saying
this
Prayer
,
so
it
is
most
like
to
have
its
ending
by
our
learning
to
say
it
aright
;
and
he
that
can
be
devout
as
he
ought
in
this
,
will
be
able
to
perform
all
acts
of
Devotion
as
becomes
him
.
'T
is
the
Opinion
of
wise
Men
,
That
Christ
and
his
Church
hath
therefore
thought
better
to
teach
us
to
pray
,
by
prescribing
us
Forms
,
than
by
giving
us
a
Directory
for
the
Matter
of
Prayer
,
and
leaving
the
Composure
to
ourselves
,
because
no
laborious
Exercise
of
the
Memory
or
Invention
should
hinder
the
free
and
vigorous
Exercise
of
Devotion
;
and
that
these
Forms
are
usually
brief
,
(
except
those
for
Fasts
,
which
for
a
peculiar
reason
are
longer
)
lest
that
vigilant
and
erect
attention
of
mind
,
which
in
Prayer
is
very
necessary
,
should
be
wasted
or
dulled
through
continuance
if
the
Prayers
were
few
and
long
.
(
as
Mr.
Hooker
hath
it
out
of
St.
Augustine
.
)
Now
when
Men
pervert
these
ends
,
and
because
they
are
not
necessitated
to
be
intent
,
by
being
put
to
study
their
Prayers
just
when
they
make
them
,
or
to
remember
what
they
studied
before
,
therefore
they
will
take
no
care
to
be
intent
at
all
,
but
say
their
Prayers
as
a
Hireling
doth
his
Work
,
as
fast
as
they
can
,
that
they
may
be
at
leisure
for
that
which
they
take
more
pleasure
in
.
And
because
they
have
these
brief
Prayers
very
perfect
,
their
Devotion
is
the
more
imperfect
;
this
is
a
very
unworthy
requital
of
the
Care
of
Christ
and
his
Church
:
and
how
justly
may
such
Persons
be
given
up
to
such
Errours
as
have
drawn
many
into
Fanaticism
?
as
,
That
Forms
of
Prayer
are
the
bane
of
Devotion
:
The
Lord's
Prayer
is
no
Form
:
The
way
of
Extempore
Prayer
is
the
only
acceptable
Service
of
God
:
And
to
pray
by
the
Liturgy
,
or
other
Forms
,
is
unlawful
;
and
such-like
.
Let
me
therefore
once
more
intreat
the
care
of
Parents
in
this
matter
,
that
they
will
,
first
by
their
own
Example
,
in
saying
this
Prayer
most
distinctly
,
gravely
,
and
devoutly
,
and
in
the
most
reverent
posture
in
their
Family-Worship
,
and
then
by
Instruction
suitable
to
the
Capacities
of
their
Children
,
and
by
the
exercise
of
Parental
Authority
,
bring
them
once
to
a
good
performance
in
saying
this
Divine
Prayer
by
themselves
,
(
which
might
be
easily
done
if
Men
had
a
mind
to
it
)
and
then
bring
them
to
Church
with
them
,
and
make
them
joyn
with
the
Congregation
in
that
Prayer
first
and
in
a
devout
posture
and
with
a
distinct
and
audible
voice
,
(
and
this
they
can
be
taught
very
young
)
and
this
will
beget
a
desire
in
them
to
joyn
in
the
rest
,
a
diligence
in
learning
to
read
,
and
a
good
pronunciation
in
all
things
:
and
this
their
concern
to
make
their
Children
devout
,
would
prevent
another
concern
(
which
in
the
Church
seems
very
indecent
)
and
I
mention
it
at
the
request
of
one
who
is
much
offended
thereby
,
which
is
,
a
concern
that
their
Childrens
Hoods
and
Cloaths
sit
in
the
best
manner
,
and
be
kept
clean
;
which
makes
them
more
busie
about
these
things
,
even
in
the
face
of
the
Congregation
,
than
about
their
Prayers
:
which
I
hope
will
seem
to
themselves
so
unfit
,
when
they
consider
it
,
that
a
word
will
perswade
them
to
reform
it
.
But
to
return
to
my
purpose
.
7ly
,
He
that
reads
,
should
not
only
observe
to
do
it
in
such
postures
as
the
Church
hath
ordered
,
as
standing
or
kneeling
in
the
parts
of
Worship
proper
to
each
;
but
also
with
such
natural
actions
,
as
lifting
up
the
Eyes
or
Hands
,
&c.
which
the
Church
hath
not
ordered
,
and
that
because
they
are
so
obvious
to
the
reason
of
all
Mankind
to
be
meet
expressions
of
the
inward
Devotion
of
our
minds
,
even
such
as
are
due
to
God
by
the
very
Law
of
Nature
,
that
they
need
not
be
ordered
:
and
they
are
indeed
so
natural
,
that
it
is
scarce
possible
for
a
Man
truly
devout
,
to
forbear
the
use
of
them
.
And
it
seems
to
me
a
thing
wonderful
,
how
Satan
hath
so
blinded
the
minds
of
Men
professing
the
best
Religion
in
the
World
,
that
they
do
not
more
plainly
perceive
the
Decency
of
such
acts
of
Devotion
,
nor
more
generally
practise
them
.
8ly
,
He
ought
also
to
make
such
fit
Pauses
where
the
People
are
to
change
their
posture
from
kneeling
to
standing
,
that
they
may
have
time
to
rise
up
,
and
compose
themselves
for
the
acts
of
Adoration
especially
before
the
repeating
the
words
o●
Glory
wherewith
we
begin
the
Office
o●
Praise
and
Thanksgiving
.
9ly
,
He
ought
also
to
give
to
each
par●
of
the
Service
the
proper
accent
or
measure
of
Voice
belonging
to
the
same
:
For
it
is
not
seemly
that
all
should
be
read
in
one
Tone
;
but
those
parts
that
are
for
Instruction
,
wherein
he
speaks
to
the
People
,
should
have
one
manner
of
reading
;
the
Prayers
,
wherein
he
alone
speaks
for
them
,
another
;
and
those
Psalms
and
Prayers
,
wherein
they
speak
with
him
by
turns
,
another
.
He
that
hath
no
understanding
of
this
,
nor
doth
observe
it
as
it
ought
to
be
,
can
never
read
well
.
10ly
,
It
is
also
fit
to
give
an
Emphasis
to
some
words
in
Reading
,
for
the
better
expression
and
excitation
of
the
devout
affections
which
they
may
be
supposed
to
require
.
But
some
Readers
have
accustomed
themselves
to
a
kind
of
devout
Tone
which
puts
an
Emphasis
on
words
where
none
is
required
;
which
plainly
shews
an
affectation
of
Devotion
where
none
is
:
Whereas
nothing
shews
well
in
the
Ministers
of
Religion
,
but
that
which
appears
to
be
natural
,
that
is
the
true
effect
of
a
devout
mind
in
themselves
,
and
directed
by
sober
judgement
to
beget
Devotion
in
others
.
But
this
,
of
all
other
,
is
most
indecent
in
the
repetition
of
the
Psalms
and
all
Alternate
Readings
,
because
the
People
can
observe
no
Concord
when
they
read
thus
as
they
may
when
it
is
read
with
an
even
Voice
,
and
without
such
long
Pauses
as
such
kind
of
Tones
are
usually
accompanied
withal
.
11ly
,
And
it
is
very
convenient
,
that
in
Reading
those
things
that
the
People
are
least
perfect
in
,
the
Reader
should
take
most
care
to
speak
distinctly
and
audibly
;
which
I
have
often
observed
they
do
not
:
The
reason
seems
to
be
,
because
the
care
of
reading
right
,
what
they
are
least
used
unto
,
takes
off
from
the
regard
they
should
have
to
read
so
that
they
may
all
hear
.
The
things
I
mean
,
are
the
Collects
which
are
proper
to
several
Days
,
the
Prayers
to
be
used
on
several
Occasions
,
and
the
Chapters
that
are
read
out
of
the
Apocrypha
,
&c.
12ly
,
Though
it
be
a
great
advantage
to
this
devout
manner
of
Reading
,
to
be
so
perfect
,
that
he
need
not
have
a
continual
eye
on
his
Book
;
yet
until
he
be
so
,
the
Reader
is
not
to
venture
on
his
memory
alone
:
because
mistakes
are
very
indecent
,
and
discompose
the
Auditory
.
13ly
,
He
ought
also
to
make
careful
provision
that
all
things
be
ready
look'd
out
before-hand
,
that
there
be
no
cluttering
of
leaves
in
the
midst
of
the
Service
.
And
here
I
shall
humbly
offer
to
the
consideration
of
the
Governours
of
Choires
in
Cathedral
Churches
,
the
Reformation
of
a
great
Disorder
,
that
I
suppose
proceeds
from
the
neglect
of
something
of
this
kind
.
I
have
observed
myself
,
and
heard
many
complain
,
(
some
out
of
Devotion
,
others
in
Reproach
of
our
Service
)
that
the
Singing-boys
are
so
rude
and
indecent
in
their
Behaviour
,
that
it
makes
that
Service
seem
more
like
a
carnal
Divertisement
,
than
the
solemn
Worship
of
Almighty
GOD
:
The
occasion
whereof
seems
to
me
,
to
be
the
neglect
of
due
care
,
that
all
the
Singing-men
and
Boys
know
before-hand
what
is
to
be
sung
,
and
have
it
,
every
one
,
turned
down
ready
in
their
Books
:
for
the
chief
occasion
of
their
talking
to
the
Singing-men
,
and
among
themselves
,
is
about
this
matter
;
and
their
being
so
used
to
talk
in
the
midst
of
the
Prayers
,
begets
a
profane
Spirit
in
them
,
and
is
such
an
excuse
for
them
,
that
they
are
ready
to
talk
and
laugh
together
,
on
other
accounts
,
in
the
very
face
of
the
Bishops
and
the
Masters
of
the
Church
:
which
hath
given
great
Offence
to
many
;
and
,
I
believe
,
the
suffering
this
hath
been
one
great
cause
of
the
Contempt
of
that
Service
among
the
common
People
,
which
makes
the
Reformation
thereof
the
more
needful
.
I
was
lately
told
of
an
Order
in
some
Lutheran
Churches
,
(
whose
Service
consists
chiefly
in
Singing
the
Psalms
of
David
to
the
praise
and
glory
of
God
;
and
Songs
of
Love
and
Honour
to
our
blessed
Saviour
,
composed
by
excellent
Persons
among
themselves
,
for
which
Service
they
have
Assemblies
twice
a
day
)
and
it
is
this
:
That
all
may
know
what
is
to
be
sung
,
there
is
a
Table
hung
up
at
the
entrance
of
the
Church
,
where
it
is
written
down
what
Psalms
and
Songs
are
appointed
for
the
day
;
and
the
People
(
coming
early
to
Church
)
go
first
to
this
place
,
and
take
notice
what
they
are
to
sing
,
and
look
it
out
ready
before
the
Service
begins
.
Such
an
Order
in
our
Choires
would
prevent
the
Indecency
fore-mentioned
,
as
also
the
Boys
running
up
and
down
with
Books
to
tell
what
Anthem
is
sung
;
which
is
also
very
indecent
.
Neither
is
the
care
of
Cleanness
and
Neatness
both
of
Body
and
Garments
to
be
neglected
.
The
reason
of
the
Judicial
Laws
for
the
Washings
and
curious
Garments
of
the
Priests
,
(
which
was
for
the
beauty
and
glory
of
the
Worship
)
they
were
to
perform
)
seems
to
me
to
infer
thus
much
at
least
,
That
those
who
administer
Holy
Things
,
should
avoid
all
offensive
Nastiness
and
Slovingliness
,
and
appear
before
God
and
the
Congregation
as
becomes
the
Ministers
of
the
most
Holy
God
,
and
of
that
Church
which
Christ
designs
to
be
without
spot
or
wrinkle
:
and
especially
in
administring
those
things
which
are
more
sacred
and
glorious
.
The
observation
of
the
great
proneness
of
poor
Readers
to
neglect
this
,
hath
perswaded
me
of
the
convenient
Institution
of
the
Surplice
,
to
teach
them
Cleanliness
,
and
cover
their
defects
therein
;
which
yet
will
not
prevail
with
many
to
keep
Themselves
clean
,
nor
That
neither
.
Thus
have
I
hinted
such
things
as
seem
to
make
for
the
Solemnity
and
Efficacy
of
Divine
Service
;
and
the
contrary
whereunto
,
I
have
either
observed
myself
,
or
heard
others
complain
to
be
indecent
:
which
I
humbly
offer
to
the
consideration
of
those
that
are
to
read
Publick
Prayers
.
And
I
hope
they
will
be
moved
the
more
to
the
exercise
of
a
serious
consideration
in
this
matter
,
when
they
see
the
People
do
take
notice
what
is
decent
and
what
indecent
in
their
performance
,
and
concern
themselves
as
much
to
have
the
Prayers
well
read
,
as
to
have
excellent
Sermons
preached
.
And
upon
such
consideration
,
they
will
find
far
better
Rules
to
direct
themselves
,
than
my
Pen
hath
offered
.
And
I
might
use
some
Arguments
to
perswade
all
Readers
to
attend
unto
such
most
serious
consideration
of
this
Advice
;
but
I
shall
mention
only
this
for
a
Conclusion
:
that
every
one
of
them
did
declare
(
at
their
Ordination
)
their
belief
that
they
were
inwardly
moved
by
the
Holy
Ghost
to
take
on
them
this
Office
and
Ministry
to
serve
God
,
for
the
promoting
his
glory
,
and
edifying
his
People
.
For
their
undertaking
such
an
Office
,
for
such
ends
,
at
the
motion
of
the
Holy
Ghost
,
is
the
best
Argument
that
can
be
imagined
to
perswade
them
to
such
a
performance
as
may
reach
those
ends
which
the
Holy
Ghost
is
so
much
concerned
to
promote
;
because
they
must
apprehend
it
a
dreadful
thing
to
frustrate
the
design
of
that
Almighty
Spirit
,
(
as
much
as
in
them
lies
)
by
their
negligence
and
unfaithfulness
,
and
a
most
happy
and
comfortable
thing
to
co-operate
with
him
by
a
right
performance
of
that
honourable
Office
to
which
he
hath
advanced
them
.
ADVICE
to
the
PEOPLE
.
HE
that
will
perform
this
Service
as
he
ought
,
must
be
duely
prepar'd
for
the
same
.
Now
these
Preparations
are
either
Moral
or
Natural
.
The
Moral
are
,
1.
That
we
rightly
understand
,
and
well
consider
what
we
go
about
;
that
we
compose
our
Minds
to
such
a
frame
as
becomes
the
Worship
and
Service
of
the
most
High
God
and
of
his
Son
Jesus
Christ
;
and
so
that
we
may
perform
it
as
in
the
Fellowship
and
Communion
of
the
Holy
Ghost
.
He
that
thinks
of
nothing
else
at
his
going
to
Church
,
but
of
hearing
some
celebrated
Minister
,
one
that
hath
a
rare
Gift
of
Prayer
,
or
excellent
Method
in
Preaching
,
where
he
shall
have
his
Mind
stirr'd
up
to
good
Thoughts
,
or
his
Fancy
pleased
with
curious
Notions
,
his
Doubts
resolved
in
hard
points
of
Divinity
,
and
himself
assisted
to
defend
his
Opinions
and
Party
against
their
Opponents
,
and
such-like
things
:
I
say
,
he
that
hath
only
such
thoughts
at
his
going
to
Church
,
will
never
concern
himself
to
be
so
serious
and
composed
,
and
to
put
on
such
a
heavenly
frame
of
mind
,
as
he
that
thinks
he
is
going
to
do
the
work
of
Angels
;
to
adore
and
worship
that
Eternal
Being
that
is
enthron'd
in
the
Heavens
,
and
that
Lamb
of
God
who
hath
taken
away
the
sins
of
the
World
,
who
is
in
the
midst
of
that
Throne
;
To
celebrate
their
Praises
,
to
make
our
common
Supplications
to
God
through
his
Son
:
and
to
witness
our
subjection
to
his
Laws
delivered
by
immediate
inspiration
of
his
blessed
Spirit
;
and
to
act
and
exercise
the
Graces
of
thy
Spirit
in
holy
Communion
one
with
another
.
And
as
this
is
evident
from
the
nature
of
the
thing
,
so
is
it
apparent
in
the
effects
among
Men.
For
while
these
of
the
latter
sort
have
always
been
concerned
to
approach
the
House
of
God
with
great
reverence
,
and
at
their
coming
thereinto
to
be
uncovered
,
and
to
bow
down
and
worship
,
and
to
fall
on
their
knees
at
their
coming
to
the
place
of
their
station
,
to
implore
God's
gracious
assistance
in
the
performance
of
this
solemn
and
sacred
Service
;
they
of
the
former
sort
cry
out
of
these
things
,
that
they
are
Idolatry
,
Will-Worship
,
and
Superstition
,
&c.
And
tho'
not
one
of
a
thousand
of
them
know
the
original
import
of
those
words
,
nor
scarce
what
themselves
mean
by
them
;
yet
are
they
extream
confident
in
their
own
way
of
slightness
and
irreverence
in
approaching
to
Sacred
Offices
,
(
especially
in
Publick
,
where
it
is
most
indecent
)
and
in
reproaching
us
for
what
we
do
out
of
Conscience
of
our
Duty
,
the
reason
where●●
(
as
't
is
evident
to
me
)
is
this
;
That
the
see
no
necessity
of
such
Preparation
for
attendance
on
the
Publick
Worship
,
because
,
in
their
Way
,
they
find
themselves
a●
apt
to
be
affected
,
by
the
Passions
and
Rhetorick
,
by
the
Voice
and
Action
of
th●
Preacher
,
without
such
preparation
,
a●
with
it
;
and
think
it
sufficient
to
lift
u●
their
Hearts
to
God
when
so
affected
but
without
any
outward
expressions
o●
Reverence
and
Adoration
,
and
that
this
●●
the
only
Worship
God
requires
of
them
and
then
indeed
there
were
no
great
need
of
such
a
care
to
compose
our
minds
for
his
Service
.
Therefore
they
think
it
need
less
,
that
we
do
the
fore-mentioned
actions
,
in
our
Way
,
to
that
purpose
;
an●
for
that
reason
load
the
same
with
opprobrious
names
as
before-mentioned
.
〈◊〉
confess
I
cannot
but
wonder
(
though
know
some
will
be
very
angry
with
m●
for
it
)
at
the
little
Exceptions
that
an●
made
against
these
things
,
which
seem
●●
very
necessary
and
decent
;
and
I
hop●
that
(
notwithstanding
their
great
confidence
)
our
opposites
herein
,
on
serious
thoughts
,
may
come
to
have
a
better
Opinion
thereof
.
I
intend
no
Disputation
(
for
I
pretend
not
to
Learning
)
nor
doth
the
thing
require
it
:
For
every
thing
that
is
fit
to
be
done
,
is
not
fit
to
be
disputed
;
because
that
would
suppose
a
difficulty
where
there
is
none
.
But
I
shall
propound
a
few
things
to
be
considered
,
to
bring
Men
to
right
thoughts
in
this
matter
.
1.
That
the
belief
of
the
invisible
universal
Presence
of
the
most
glorious
and
only
adorable
Being
,
who
hath
made
and
doth
govern
all
things
,
is
one
chief
Foundation
of
all
Religion
.
2.
That
the
belief
of
the
special
Presence
of
his
Glory
and
Grace
,
where
the
Offices
of
his
solemn
Publick
Worship
is
administred
,
is
the
chief
reason
of
our
meeting
in
Religious
Assemblies
for
the
performance
of
the
same
.
3.
That
the
most
express
and
intelligible
acknowledgment
of
our
present
belief
and
sence
of
this
his
glorious
and
gracious
Presence
,
is
required
of
all
the
Members
of
such
Assemblies
,
both
by
the
nature
of
the
thing
,
and
by
Divine
Revelation
.
4.
That
uncovering
the
Head
,
bowing
the
Body
,
and
falling
down
on
our
Knees
,
doth
plainly
signifie
such
acknowledgment
and
that
to
the
most
dull
and
unlearned
o●
Mankind
;
especially
if
they
do
but
know
that
we
meet
together
to
worship
God
,
as
observed
before
.
5.
That
because
it
may
not
be
possibly
for
them
to
mistake
the
meaning
of
ou●
Bowing
,
(
that
action
which
is
the
chie●
cause
of
offence
)
our
Custom
is
when
w●
bow
down
(
especially
when
it
is
without
words
accompanying
it
)
and
worship
,
to
do
it
towards
the
place
where
the
Hol●
Table
is
.
Now
every
Man
that
will
bu●
enter
into
any
consideration
of
this
matter
,
must
necessarily
perceive
,
that
,
in
such
circumstance
,
if
that
action
be
done
at
all
in
the
place
of
Publick
Worship
,
it
cannot
be
fitly
done
any
other
way
.
For
Quires
where
it
is
most
customary
,
(
especially
those
I
have
seen
)
have
one
entrance
at
the
end
against
the
Communion-Table
,
and
two
others
on
the
sides
,
over
against
each
other
Now
if
a
Man
at
his
entrance
at
the
former
,
should
think
it
better
to
face
quite
about
,
and
bow
towards
the
Door
he
cam●
in
at
,
than
to
bow
right-forward
toward
the
Table
,
I
believe
he
would
make
himself
ridiculous
to
all
the
People
;
because
●●
it
could
not
signifie
Worship
vt
his
approa●●
to
God
;
And
so
it
would
be
on
the
sam●●
account
,
if
he
prefer
bowing
towards
the
People
sitting
on
either
side
.
Again
,
if
two
making
their
entrance
at
the
Doors
on
either
side
,
should
chuse
to
bow
strait
before
them
,
rather
than
to
turn
towards
the
Altar
,
none
can
think
it
would
look
like
an
act
of
Divine
Worship
,
but
it
would
seem
like
their
passing
a
Complement
to
each
other
?
And
if
it
should
be
done
the
other
way
,
there
would
be
a
greater
likeness
of
civil
respect
to
the
Company
,
than
of
Religious
Worship
.
And
something
of
like
nature
would
be
found
in
bowing
in
any
way
whatever
but
that
in
use
;
and
that
,
however
the
entrance
into
,
or
scituation
of
Quires
be
,
or
of
any
other
places
of
Worship
should
be
.
So
that
the
only
matters
to
be
disputed
are
,
whether
it
be
lawful
and
fit
,
when
we
first
come
into
the
place
,
purposely
appointed
and
presently
to
be
used
,
for
the
most
solemn
Exercises
of
Divine
Worship
;
I
say
,
whether
it
be
lawful
for
us
then
and
there
to
make
publick
acknowledgment
that
we
are
sensible
we
are
come
to
appear
in
the
special
presence
of
God
,
and
that
,
to
give
him
the
utmost
Worship
and
Honour
we
are
able
.
2dly
,
Whether
we
do
not
make
a
fit
expression
of
this
by
humbly
bowing
ourselves
before
him
at
our
coming
into
the
Church
?
s
3dly
,
Whether
it
be
not
best
that
all
do
〈◊〉
one
way
,
since
all
come
thither
to
the
sam●
end
?
And
finally
,
Whether
not
all
tha●
way
where
there
is
something
in
the
ve●●
place
that
may
help
to
mind
us
of
God●
condescention
to
be
so
graciously
presen●
but
where
is
nothing
that
may
so
much
〈◊〉
seem
to
be
the
Object
of
our
Respect
signified
thereby
but
God's
invisible
presenc●
onely
?
And
these
are
things
that
see●
to
me
to
need
no
Disputation
,
as
I
said
〈◊〉
first
.
I
know
't
is
easie
to
multiply
words
〈◊〉
this
Subject
;
but
my
intended
Brevity
permits
no
more
.
Therefore
I
return
to
what
I
first
began
withal
,
to
remember
those
〈◊〉
write
to
,
That
it
is
their
Duty
so
to
ma●
age
all
their
secular
concerns
and
world
〈◊〉
business
,
that
they
may
never
be
habitualy
unprepar'd
for
these
sacred
Offices
(
〈◊〉
all
are
,
that
live
a
carnal
and
unrighteo●●
life
;
)
and
that
they
ought
,
at
the
tim●
when
they
are
presently
to
approach
th●
special
presence
,
of
that
Almighty
GO●
whose
Name
is
great
and
dreadful
,
an●
who
will
be
sanctified
by
all
those
th●●
approach
unto
Him
in
the
acts
of
his
solemn
Worship
;
I
say
,
then
especially
,
the●
ought
actually
to
prepare
themselves
by
〈◊〉
voluntary
composure
of
their
Minds
;
an●
also
by
the
most
serious
consideration
of
the
glorious
Greatness
and
aimable
Goodness
of
that
God
they
are
going
to
Worship
,
and
of
his
special
Presence
in
Holy
Assemblies
;
and
by
such
Consideration
and
Prayer
stirring
up
in
themselves
an
earnest
desire
to
express
their
own
,
and
excite
the
Devotion
of
others
,
to
the
Honour
of
Almighty
God
,
and
our
Blessed
Saviour
Jesus
Christ
.
And
I
shall
add
this
,
That
as
they
go
into
the
Church
it
will
be
very
profitable
to
think
on
such
sentences
of
Scriptures
as
these
following
:
Oh
how
dreadful
is
this
place
!
this
is
no
other
but
the
house
of
God
,
this
is
the
gate
of
heaven
.
Lord
,
I
have
loved
the
habitation
of
thy
house
,
the
place
where
thine
honour
dwelleth
.
Oh
how
amiable
are
thy
tabernacles
,
O
Lord
of
hosts
!
my
soul
hath
a
desire
and
longing
to
enter
into
the
courts
of
the
Lord
,
my
heart
and
my
flesh
thirsteth
for
the
living
God
.
I
will
go
unto
thy
house
in
the
multitude
of
thy
mercies
,
in
thy
fear
will
I
worship
towards
thy
holy
temple
.
Blessed
are
they
that
dwell
in
thy
house
,
they
shall
be
always
praising
thee
.
My
soul
shall
be
satisfyed
as
with
marrow
and
fatness
,
whilst
my
mouth
praiseth
with
joyful
lips
.
One
day
in
thy
courts
is
better
than
a
thousand
:
I
had
rather
be
a
door-keeper
in
the
house
of
God
,
than
to
dwell
in
the
tents
of
wickedness
.
Such
Meditations
will
dispose
us
to
that
Reverence
and
holy
Joy
in
God
,
as
is
meet
to
accompany
us
in
the
performance
of
this
Service
,
which
holy
affections
,
as
we
express
by
humbly
bowing
at
our
first
coming
into
the
Church
,
so
by
falling
on
our
knees
at
the
place
o●
our
station
,
secretly
to
implore
God's
acceptance
of
and
assistance
in
the
service
w●
are
to
perform
to
him
.
And
this
they
are
taught
by
the
best
o●
Preachers
,
in
his
Ecclesiast.
Chap.
5.
v.
〈◊〉
Keep
thy
foot
when
thou
goest
to
the
house
o●
God
;
and
be
more
ready
to
hear
,
than
to
offe●
the
sacrifice
of
fools
.
Which
place
I
the
rather
mention
,
because
I
have
heard
it
perverted
to
a
contrary
sence
,
against
this
very
thing
;
as
if
Men
ought
hastily
to
run
into
the
Church
,
and
immediately
fix
themselves
to
attend
to
the
Prayer
or
Sermon●
and
if
we
thus
fall
on
our
Knees
to
worship
and
to
beg
God's
gracious
acceptance
o●
our
Service
,
and
his
assistance
to
perform
i●
as
we
ought
,
this
they
think
is
but
the
Sacrifice
of
Fools
.
In
answer
to
which
I
observe
,
that
these
things
must
be
inferre●
from
the
words
that
they
may
serve
t●
condemn
our
practice
.
1.
That
the
only
or
chief
part
of
God●
Worship
was
,
in
Solomon's
time
,
as
it
〈◊〉
with
them
,
Hearing
of
Sermons
;
(
when
indeed
we
have
scarce
any
notice
that
in
the
Temple
(
the
House
of
God
in
the
highest
sence
)
there
was
any
Sermons
at
all
.
)
2.
That
this
Custom
which
they
condemn
,
was
more
antient
than
these
Proverbs
,
as
it
must
be
if
this
was
intended
to
reprove
it
(
which
it
may
be
they
would
grant
a
mistake
,
(
as
being
too
much
for
its
credit
)
if
the
whole
strength
of
their
Plea
from
the
Text
consisted
not
therein
.
)
3.
That
this
was
the
only
or
chief
thing
to
which
the
name
of
Sacrifice
was
then
appropriate
,
for
which
reason
Solomon
calls
it
Sacrifice
by
way
of
Eminency
:
which
I
dare
say
they
do
not
believe
,
(
if
ever
it
were
called
so
at
all
.
)
4.
But
,
if
that
were
meant
by
Sacrifices
,
we
must
be
sure
that
it
was
the
matter
of
action
,
and
not
the
ill
manners
of
performance
,
that
(
in
Solomon's
sence
)
did
denominate
it
the
Sacrifice
of
Fools
.
For
we
know
there
were
such
things
,
as
are
in
the
most
primitive
and
proper
sence
Sacrifices
,
and
that
of
God's
own
appointment
,
which
yet
by
ill
circumstances
might
be
made
the
Sacrifices
of
Fools
.
If
any
of
these
be
a
mistake
,
as
I
believe
they
all
are
,
no
proof
of
any
ill
in
this
Custom
can
result
from
this
Scripture
.
But
it
is
not
more
certain
that
an
i●●
humour
in
the
Eye
gives
its
own
tinctur●
to
all
Objects
presented
to
it
,
than
it
is
that
salse
Opinions
being
once
fixed
in
th●
Mind
,
make
Men
think
,
Scriptures
to
soun●
the
praise
of
their
own
Way
,
and
the
reproach
of
others
.
But
if
I
might
give
my
Opinion
of
the
Instruction
which
thi●
Scripture
affords
,
it
should
be
this
:
Tha●
as
the
Jews
of
old
were
not
to
think
i●
enough
that
they
went
to
the
Temple
and
did
their
Sacrifices
as
was
required
(
as
to
the
matter
of
them
)
but
ought
diligently
to
attend
to
a
due
preparation
and
the
right
manner
of
performance
without
which
they
would
be
accounted
,
in
the
sight
of
God
,
but
the
Sacrifice
of
Fools
,
wherein
God
hath
no
pleasure
;
So
Christians
now
ought
to
tak●
the
same
care
,
lest
their
slight
and
irreverent
approach
to
the
House
of
God
or
any
indecencies
or
disorders
in
wha●
they
do
there
,
may
render
their
Evangelical
Sacrifices
unpleasant
unto
God
.
These
Sacrifices
are
those
of
ourselves
,
an●
especially
of
our
Bodies
:
for
by
words
and
actions
we
do
the
same
thing
that
wa●
done
by
the
legal
Sacrifices
;
I
mean
in
thi●
respect
,
that
they
were
Ordinances
of
Divine
Worship
;
That
Worship
was
by
Types
and
Figures
for
the
time
then
present
,
(
as
was
the
place
where
they
were
offered
)
ordained
by
a
positive
Law
;
This
the
Natural
and
Eternal
Worship
,
founded
in
the
unchangeable
rules
of
Reason
,
and
therefore
called
our
Reasonable
Service
:
this
Service
we
perform
when
our
Bodies
are
imployed
in
the
forementioned
acts
of
Adoration
,
in
speaking
in
Prayer
and
Praise
,
and
in
hearing
the
Word
of
God
read
or
preached
.
But
it
is
not
these
bodily
Exercises
and
external
Appearances
(
being
alone
)
that
can
profit
ourselves
,
however
they
may
in
some
respects
honour
God
,
and
edifie
others
:
Because
the
good
they
do
to
others
is
by
accident
,
and
not
of
design
;
and
therefore
can
no
more
profit
us
as
to
our
acceptance
with
God
,
or
to
the
increase
of
Piety
in
ourselves
,
than
what
was
there
called
the
Sacrifices
of
Fools
did
profit
them
.
And
they
may
be
called
foolish
Sacrifices
,
both
because
not
done
from
a
right
Principle
,
nor
to
a
right
End
,
in
which
things
true
Wisdom
much
more
consists
than
in
the
best
outward
performance
if
it
be
but
in
Masquerade
,
and
for
ill
or
mean
purposes
:
But
then
they
are
much
more
foolish
if
unduely
done
,
(
i.
e.
)
in
a
slight
and
irreverent
manner
;
in
which
they
will
be
very
subject
to
do
them
that
are
not
so
dispos'd
as
before
is
advised
:
Therefore
we
ought
diligently
to
attend
to
the
preparing
ourselves
,
both
by
the
sobriety
of
our
general
Conversation
and
by
our
pious
Resolutions
before-hand
〈◊〉
and
also
by
putting
on
such
holy
affection●
at
the
present
time
,
as
may
animate
ou●
Devotions
,
and
direct
them
to
a
right
end
;
and
then
continuing
our
care
all
the
time
of
Divine
Service
,
that
we
be
not
diverted
nor
discomposed
,
either
by
our
own
vain
thoughts
,
or
by
outward
Objects
;
but
that
the
performance
may
be
according
to
our
preparations
.
And
this
is
the
thing
to
which
I
admonish
,
as
our
moral
preparation
for
this
Service
.
And
I
must
ad●
one
thing
,
(
omitted
before
)
viz.
That
it
is
very
helpful
to
such
composure
for
this
Service
,
That
all
persons
do
endeavour
to
be
at
Church
before
the
Prayers
begin
,
that
they
may
more
sedately
approach
the
Divine
Presence
,
and
perform
the
Reverence
due
to
the
most
high
God
;
and
,
without
any
disturbance
to
themselves
or
the
Congregation
,
take
their
place
in
the
Church
;
and
compose
themselves
by
Prayer
and
Meditation
for
these
holy
Duties
,
as
before
Certainly
,
it
is
a
great
advantage
to
a
right
performance
,
that
we
do
this
:
for
when
we
come
,
suddenly
and
hastily
,
from
our
worldly
Businesses
,
to
sacred
Offices
,
it
is
hard
●o
compose
ourselves
as
we
ought
,
and
so
,
as
to
do
them
well
;
but
being
at
Church
before
hand
,
where
we
are
retired
from
the
World
,
and
are
helped
,
by
the
Magnificence
and
Beauty
of
the
place
,
and
by
our
custom
of
worshipping
God
there
,
to
think
of
his
glorious
Presence
,
and
fix
our
minds
on
him
by
serious
Meditations
of
his
Attributes
,
Words
,
and
Word
,
&c.
I
say
,
this
●s
a
mighty
help
to
a
right
performance
:
Then
we
may
with
more
freedom
make
our
private
Prayer
to
God
for
his
gracious
acceptance
and
assistance
;
and
those
who
are
offended
when
we
do
it
in
midst
of
the
Service
,
can
find
no
fault
with
us
for
doing
●t
before
it
begin
:
And
we
shall
also
prevent
,
as
much
as
may
be
,
the
disturbing
the
Congregation
by
clattering
of
Pews
,
and
by
disordering
others
to
get
to
our
places
,
and
calling
the
Sexton
from
serving
God
to
wait
on
us
to
open
our
Pew
:
And
indeed
,
I
have
thought
that
sort
of
Men
very
unhappy
in
this
,
that
they
can
have
little
time
and
composure
to
attend
this
Holy
Office
upon
that
very
account
;
which
every
one
should
prevent
as
far
as
they
●an
;
considering
they
have
souls
to
save
as
well
as
we
.
But
yet
let
not
this
,
nor
any
thing
else
,
so
prevent
those
who
are
necessarily
hindred
from
coming
early
,
that
they
come
not
at
all
;
it
is
better
to
come
but
to
the
Blessing
,
than
wholly
to
forbear
;
God
accepts
the
will
for
the
deed
,
when
we
can
do
no
more
,
(
and
so
he
doth
a
part
for
the
whole
)
and
by
declaring
our
willingness
to
do
what
we
can
,
we
keep
up
a
reverence
for
the
Prayers
,
and
gain
our selves
a
share
with
the
rest
of
the
Congregation
in
all
the
Blessings
sought
therein
.
There
is
one
thing
that
I
would
advise
,
as
a
help
to
this
our
coming
early
,
which
is
,
that
a
certain
time
be
fixed
by
the
Minister
for
the
beginning
of
Prayers
,
for
then
every
one
can
the
better
order
his
business
,
and
watch
the
time
that
he
may
be
ready
;
and
where
it
is
so
,
I
know
that
Men
of
great
business
may
find
a
time
to
attend
the
daily
Prayers
:
I
have
some
Examples
near
me
that
I
can
scarce
forbear
to
name
,
but
without
leave
I
dare
not
.
And
I
wish
withal
my
heart
that
while
Prayers
are
read
daily
in
some
places
in
this
City
,
the
Parishes
where
they
are
would
take
care
for
a
Bell
of
a
clear
sound
,
and
advantageously
hung
,
and
would
also
cause
it
to
be
rung
some
considerable
time
before
they
begin
,
which
will
be
very
helpful
in
this
case
:
and
this
would
prevent
an
Abuse
which
I
have
observed
in
most
Churches
that
have
Prayers
twice
a
day
,
(
viz.
)
that
the
Sextons
are
so
careless
and
negligent
,
that
the
Church-doors
are
not
so
much
as
opened
when
the
Clock
strikes
the
hour
appointed
for
Prayers
,
so
that
many
that
,
out
of
Devotion
,
or
by
reason
of
the
difference
of
Clocks
,
come
a
little
to
soon
are
fain
to
wait
a
great
while
,
at
the
Church-door
for
entrance
.
Secondly
,
The
natural
Preparations
are
,
An
ability
to
read
distinctly
that
which
we
are
to
read
,
and
also
to
say
perfectly
by
heart
the
daily
Psalms
and
Hymns
;
that
so
we
may
perform
our
part
with
the
better
grace
.
'T
is
certainly
a
thing
most
evident
to
any
that
will
consider
it
,
that
what
is
to
be
done
in
the
sight
and
presence
of
Almighty
God
,
and
especially
when
it
is
to
be
done
,
most
immediately
,
for
his
Glory
and
Honour
,
I
say
that
it
should
be
done
in
the
most
excellent
manner
that
is
possible
;
and
therefore
it
will
need
no
proof
,
to
those
that
believe
what
I
have
already
written
on
that
Subjects
,
that
this
which
I
advise
is
a
great
and
most
concerning
Duty
.
And
I
the
rather
insist
on
it
,
because
I
have
observed
that
many
who
profess
to
be
great
Approvers
of
the
Common
Prayer
,
and
of
all
the
Orders
of
our
Church
,
do
yet
seldom
or
never
read
their
part
of
the
Psalms
,
or
joyn
in
the
Repetition
of
the
daily
Hymns
and
Responses
,
as
they
are
ordered
:
which
I
impute
to
their
great
carelesness
in
those
preparations
:
and
that
many
who
do
what
is
required
to
be
done
,
yet
do
it
so
ill
,
that
it
is
apparent
they
want
some
excitation
to
their
Duty
hereabout
.
I
shall
therefore
intreat
all
that
are
defective
herein
,
to
employ
their
leisure
hours
to
practise
a
more
perfect
and
punctual
way
of
Reading
;
which
will
be
a
thing
of
credit
and
use
to
them
,
otherwise
as
well
as
here
.
I
have
sometimes
been
present
,
when
Men
of
good
Quality
and
Estates
have
taken
upon
them
to
read
some
Pamphlet
in
a
Coffee-house
;
but
read
at
such
a
pitiful
rate
,
that
a
Man
could
scarce
make
sence
of
it
,
or
be
ever
the
wiser
for
hearing
it
:
which
is
a
reproach
to
them
among
wise
Men
;
for
whatever
the
defects
of
their
Education
have
been
,
it
might
easily
have
been
supplied
by
their
own
diligence
,
if
an
inordinate
love
of
Company
and
other
Divertisements
did
not
make
them
,
too
much
,
to
decline
profitable
Retirements
.
And
I
would
intreat
all
Parents
and
Masters
to
consider
the
obligation
that
is
upon
them
in
this
respect
,
and
to
look
that
their
Children
and
Servants
do
the
same
:
We
owe
not
onely
our selves
,
but
all
ours
,
to
the
honour
and
service
of
Almighty
God
;
And
if
Children
were
taught
,
as
they
should
be
,
their
duty
to
worship
and
praise
God
in
the
publick
Assemblies
,
and
encouraged
therein
by
the
example
of
their
Elders
,
it
would
be
a
mighty
Argument
to
perswade
them
to
learn
the
most
distinct
and
graceful
way
of
Reading
.
I
have
been
much
pleased
to
see
the
good
success
of
this
care
in
some
Parents
that
are
well
affected
to
the
Common
Prayer
,
whose
Children
read
their
part
of
the
Psalms
with
a
better
grace
than
many
when
grown
to
be
Men
can
do
:
And
when
these
do
attain
to
a
perfection
herein
,
it
will
beget
in
them
a
great
delight
in
that
heavenly
Exercise
,
and
make
them
love
to
attend
the
Prayers
;
and
this
doubtless
will
be
a
mighty
Antidote
against
Prophaneness
and
Schism
,
and
both
plant
and
root
in
our
minds
that
Doctrine
whence
a
holy
Life
cannot
but
spring
.
II.
That
being
prepared
as
before
,
we
should
endeavour
our selves
to
perform
our
part
of
this
Service
in
the
best
manner
we
are
able
.
There
are
some
things
which
I
have
observed
in
the
performance
of
the
People
that
seem
to
be
very
indecent
:
As
first
That
they
speak
when
they
should
hear●
repeating
together
with
the
Minister
,
(
and
often
before
him
)
the
Prefatory
Admonition
wherewith
the
Minister
is
to
begin
thi●
Service
,
and
the
Absolution
which
he
give●
them
after
the
General
Confession
;
the
Commandments
also
,
and
many
other
thing●
appointed
for
the
Minister
alone
;
which
i●
by
all
wise
men
held
very
improper
and
indecent
.
The
Church
indeed
hath
ordered
some
things
to
be
said
after
the
Minister
,
with
great
advice
.
As
,
1.
The
General
Confession
,
wherein
we
solemnize
that
Repentance
that
gives
us
admittance
into
the
reconciled
state
,
that
which
makes
all
our
Services
acceptable
to
God
.
And
there
is
this
great
advantage
in
the
conjunction
of
all
therein
(
and
that
with
the
Voice
as
well
as
the
Heart
,
)
That
the
professing
of
our
Repentance
in
that
manner
,
hath
all
the
circumstances
that
may
make
it
satisfactory
and
obliging
,
(
at
least
as
far
as
the
Church
can
provide
in
the
case
.
)
Therein
every
one
doth
as
it
were
accuse
,
judge
,
and
condemn
himself
before
God
and
the
whole
Congregation
,
for
sins
contained
under
the
general
heads
therein
mentioned
(
the
particular
instances
whereof
are
onely
fit
to
be
repeated
in
secret
Confession
to
God
himself
)
and
if
he
do
it
seriously
,
with
a
Devotion
suitable
to
the
Words
,
it
is
to
me
a
more
satisfactory
sign
of
penitence
,
than
the
enlarged
Confessions
used
in
the
other
Way
;
wherein
some
,
(
to
seem
fervent
,
or
to
make
themselves
so
)
run
into
the
enumeration
of
sins
beyond
due
measures
,
being
,
as
I
think
,
beyond
what
the
Congregation
in
general
can
be
supposed
(
though
Christians
of
a
sort
inferiour
to
themselves
,
at
least
in
their
own
judgment
)
to
be
ordinarily
conscious
that
they
have
been
guilty
in
.
And
't
is
also
obliging
;
for
this
should
be
a
mighty
argument
against
returning
to
sin
,
when
we
have
solemnly
confessed
our
folly
and
guilt
therein
before
God
and
the
Congregation
:
For
having
as
it
were
called
God
and
Man
to
witness
the
truth
and
sincerity
of
our
Repentance
,
it
will
be
a
high
aggravation
of
our
carelesness
,
if
we
suffer
our selves
easily
to
be
drawn
to
sin
again
,
and
that
either
in
omitting
our
Duty
,
or
committing
Iniquity
in
any
kind
:
and
it
will
engage
every
good
man
to
watch
and
pray
,
lest
he
should
enter
into
temptation
,
and
be
hurried
into
the
sins
for
which
he
hath
so
condemned
himself
.
The
2d
.
is
the
Lord's
Prayer
;
which
(
because
it
teacheth
the
forming
of
the
affections
and
desires
of
our
Souls
unto
the
most
excellent
order
,
and
raising
them
by
degrees
to
the
highest
perfection
,
and
because
it
comprehends
the
heads
of
whatever
is
to
be
sought
by
us
at
the
hands
of
God
,
and
that
with
greatest
brevity
and
plainness
)
it
is
necessary
to
be
learned
of
all
,
even
from
their
first
attainment
of
the
use
of
Reason
and
Speech
;
And
this
the
Church
cannot
better
provide
for
,
than
by
engaging
them
always
to
say
it
after
the
Minister
:
and
besides
,
it
implies
a
declaration
of
our
Christian
Unity
,
and
a
renunciation
of
all
Heresies
and
Schisms
as
far
as
we
know
them
:
And
we
do
the
greater
honour
to
God
and
our
blessed-Saviour
,
in
that
we
repeat
that
Prayer
in
the
most
solemn
and
triumphant
manner
we
are
able
;
and
every
one
,
by
a
great
fervency
and
devotion
therein
,
doth
most
effectually
edifie
his
Brethren
.
The
3d.
is
,
the
Repetition
of
the
Creeds
;
a
thing
so
useful
to
implant
the
brief
sum
of
Christian
Doctrine
in
the
memories
of
all
,
and
to
declare
our
common
joy
and
exultancy
in
the
belief
and
profession
of
those
truths
upon
which
the
hopes
of
our
common
Salvation
is
built
,
as
also
to
assist
the
production
and
growth
of
the
blessed
fruits
and
effects
of
our
Faith
,
by
a
daily
cherishing
the
Root
;
which
we
do
by
this
solemn
profession
,
and
the
renewed
consideration
that
we
should
joyn
with
it
:
I
say
,
a
thing
,
in
these
respects
(
and
many
other
)
that
may
be
thought
so
useful
,
that
all
good
men
must
needs
commend
the
wisdom
of
the
Church
in
ordering
the
same
.
These
are
all
of
that
kind
that
I
remember
in
the
daily
Service
,
(
to
which
this
discourse
chiefly
relates
)
and
in
these
it
is
very
commendable
to
say
after
the
Minister
:
but
now
,
if
those
that
are
naturally
loquacious
,
finding
a
delight
in
saying
what
they
should
,
remit
the
Exercise
of
their
consideration
so
far
,
as
to
say
that
they
should
not
;
here
is
a
fault
that
ought
to
be
amended
;
and
I
am
sure
,
on
serious
thoughts
,
they
that
love
our
Prayers
will
freely
incline
so
to
do
.
For
they
will
easily
perceive
,
how
indecent
it
is
for
them
to
say
after
the
Minister
where
he
is
supposed
to
speak
to
them
;
either
by
way
of
Exhortation
,
Consolation
,
or
Admonition
;
and
that
the
People
should
absolve
the
Priest
,
as
much
as
the
Priest
absolves
them
;
this
hath
great
absurdity
,
and
on
that
consideration
will
,
I
hope
,
readily
be
reformed
.
'T
is
true
,
in
the
Conclusion
of
the
Absolution
,
when
the
Minister
speaks
to
himself
as
well
as
the
People
(
as
the
result
〈◊〉
his
declaration
of
God's
pardoning
mer●●
to
the
penitent
)
to
exhort
that
we
should
beseech
God
to
grant
us
true
Repentance
and
his
Holy
Spirit
〈◊〉
&c.
we
may
very
profitably
joyn
with
〈◊〉
soft
Voice
,
Lord
grant
us
true
Repentan●●
and
thy
holy
Spirit
,
that
those
things
m●●
please
thee
which
we
do
at
this
present
,
&c.
(
And
this
will
supply
a
defect
which
som●
complain
of
,
viz.
That
there
is
in
o●●
Service
no
preparatory
Prayer
:
)
For
being
now
presently
to
begin
the
most
immediate
act
of
Worship
in
the
words
o●
our
blessed
Lord
,
and
to
joyn
with
th●
Heavenly
Host
in
Hallowing
God's
Name
and
to
proceed
to
all
the
rest
;
it
is
met
that
we
prepare
our selves
with
this
humble
desire
,
that
God
will
assist
the
sincerity
of
our
Repentance
,
and
bestow
on
us
the
grace
of
his
Holy
Spirit
,
that
such
performance
may
be
well-pleasing
to
him
,
and
the
effect
profitable
to
us
,
rendring
u●
more
pure
and
holy
in
the
remainder
o●
our
lives
,
and
so
securing
our
admittance
into
his
Eternal
Joys
at
the
end
thereof
.
2.
As
the
former
custom
of
saying
after
the
Minister
where
we
should
attend
and
say
nothing
,
seems
indecent
;
so
it
seems
as
much
,
if
not
mo●●
so
,
when
the
People
say
before
him
,
what
they
should
say
after
him
:
and
this
appears
to
be
a
disorder
on
the
fore-mentioned
account
that
it
is
an
invading
his
Ministerial
Function
;
for
he
is
to
lead
and
guide
the
people
in
all
the
publick
Offices
of
Religion
,
and
neither
to
follow
their
humours
in
the
manner
of
his
Prayers
(
if
he
were
,
in
other
respects
,
to
order
them
as
he
pleased
)
or
to
follow
the
measure
of
their
Voices
,
(
where
the
words
as
well
as
the
matter
is
prescribed
)
though
in
both
respects
,
Ministers
are
fain
sometimes
to
depart
from
their
right
.
And
as
I
have
known
,
in
former
times
,
many
that
used
the
way
of
Extempory
Prayer
before
their
Sermon
,
only
to
humour
the
people
,
when
in
their
own
judgment
they
much
prefer'd
the
constant
use
of
a
well-composed
Form
;
so
I
know
some
now
,
who
do
read
the
Prayers
very
fast
(
and
that
beyond
what
the
solemnity
of
the
matter
can
bear
)
only
(
as
I
charitably
hope
)
because
they
see
the
people
so
subject
to
this
disorder
of
running
before
them
(
which
they
know
not
how
to
remedy
otherwise
)
or
because
they
see
some
hate
to
be
long
at
Church
.
But
besides
this
,
there
are
other
ill
effects
of
this
custom
,
in
respect
of
our selves
and
others●
For
it
much
h●●ders
the
devout
operation
of
the
mind●
which
is
much
assisted
〈◊〉
hearing
the
matter
first
spoken
by
the
Minister
,
and
by
fixing
on
the
intent
consideration
thereof
,
which
he
speaks
so
as
w●
can
speak
afterwards
with
much
greate●
fervency
and
affection
,
as
every
ones
experience
will
witness
,
that
will
but
tr●
the
thing
.
And
again
,
those
that
have
so
accustomed
themselves
to
speak
before
the
Minister
,
are
at
a
far
greater
loss
to
say
such
New
Prayers
,
or
Penitential
Psalms
,
which
are
sometimes
ordered
on
Fasts
,
to
be
said
with
the
Minister
,
than
those
who
are
rightly
practised
in
the
regular
way
,
for
that
makes
it
easie
to
say
,
and
that
very
decently
,
such
things
after
the
Minister
as
we
never
heard
before
.
For
if
we
attend
well
unto
the
main
of
the
Sentence
which
we
are
to
repeat
we
shall
be
able
to
guess
at
the
Conclusion
;
so
that
we
need
not
stay
till
he
hath
quite
done
before
we
begin
,
but
may
hear
the
last
while
we
speak
the
first
so
as
to
say
all
right
,
and
may
come
up
with
him
in
the
conclusion
,
as
is
most
decent
.
And
this
would
make
much
for
the
solemn
performance
of
the
Service
on
extraordinary
times
;
wherein
now
,
for
the
most
part
,
only
the
Minister
and
Clerk
●re
Speakers
,
and
the
Congregation
sit
and
look
on
;
which
to
me
,
shews
very
●ll
.
But
further
,
I
have
heard
some
complain
,
that
come
over
from
the
Nonconformists
to
our
Church
,
and
attend
our
Prayers
,
That
this
is
to
them
a
most
offensive
disorder
;
and
that
it
tended
very
much
to
distract
their
Devotion
when
those
that
●it
by
them
thus
ramble
over
the
Prayers
,
and
are
at
the
end
before
the
Minister
is
half
way
;
and
I
believe
it
cannot
but
give
some
disturbance
to
the
Minister
himself
:
I
am
sure
it
hath
been
no
small
offence
to
me
;
so
that
I
could
hardly
forbear
telling
them
of
it
,
but
that
I
considered
it
required
more
sedate
discourse
than
that
season
would
afford
:
And
this
was
one
chief
cause
I
engaged
in
this
work
;
and
I
hope
those
who
have
not
considered
this
matter
,
will
be
perswaded
,
by
what
I
have
written
,
to
order
themselves
better
for
the
time
to
come
.
The
3d.
thing
is
,
that
the
people
generally
answer
the
Minister
(
especially
in
the
Responses
and
Psalmody
)
with
too
soft
a
voice
;
and
are
so
little
heard
,
that
it
hath
seemed
to
me
(
coming
into
the
Church
whilst
such
Exercise
was
performing
)
as
if
the
Minister
read
a
Verse
,
and
then
stop●
a
while
and
read
again
,
the
people
bei●●
so
little
heard
;
(
especially
if
the
Clerk
〈◊〉
absent
,
as
he
may
have
often
occasion
〈◊〉
be
,
where
Prayers
are
read
every
day
.
That
it
seem'd
to
me
very
unsuitable
to
〈◊〉
nature
of
that
Exercise
,
wherein
we
〈◊〉
to
declare
our
Joy
and
Exultancy
in
Go●
and
therefore
(
in
speaking
,
as
well
as
sin●ing
)
should
lift
up
our
Voices
,
and
pra●●
him
lustily
and
with
a
good
courage
,
as
it
〈◊〉
Psal.
81.1
.
And
in
many
places
t●●
Scripture
exhorts
to
a
great
chearfulness
〈◊〉
this
Exercise
,
and
to
do
it
with
loud
a●●
exalted
Voices
.
And
if
we
did
so
,
〈◊〉
would
make
it
shew
like
another
thin●
than
it
doth
in
the
way
I
reprove
,
an●
would
render
it
more
laudatory
and
h●●
nourable
to
Almighty
God
,
and
more
pleasant
and
comfortable
to
our selves
;
an●
it
would
also
remove
the
offence
tha●
some
take
against
it
as
Unedifying
;
fo●
that
it
is
only
on
account
of
this
I
mention
,
because
they
can
understand
bu●
half
the
Psalm
through
the
imperfect
murmur
of
the
people
in
repeating
their
par●
For
if
every
one
spake
as
loud
and
plai●
in
repeating
his
Verse
,
as
the
Minister
dot●●
in
repeating
his
,
(
as
they
ought
to
do
〈◊〉
they
would
have
it
appear
like
Psalmod●
or
an
Office
of
Praise
)
there
would
be
no
cause
for
this
Complaint
:
And
also
those
that
cannot
read
,
who
might
be
helped
,
by
the
next
by-stander
,
to
perform
their
part
without
it
,
or
at
least
may
understand
as
much
as
if
the
Minister
read
all
,
and
so
be
more
edified
in
that
holy
Joy
which
this
manner
of
reading
is
apt
to
beget
.
And
I
wish
also
,
that
people
had
the
art
to
speak
in
some
kind
of
Concord
with
the
Minister
,
either
that
their
Voites
might
be
Unisons
with
his
,
or
a
Fifth
or
an
Eighth
from
it
:
For
there
is
a
Speaking
,
as
well
as
Singing
together
,
that
is
very
harsh
,
by
reason
of
a
discordancy
in
the
Voices
of
those
that
perform
it
.
And
if
men
that
have
understanding
in
this
matter
,
and
good
strong
Voices
,
would
set
themselves
to
do
their
part
,
it
would
soon
bring
the
Congregation
to
a
better
performance
.
And
why
should
they
not
think
themselves
concerned
so
to
do
?
Is
there
any
Exercise
in
the
world
of
a
higher
nature
,
or
more
immediately
design'd
to
the
Glory
and
Honour
of
Almighty
God
?
Besides
,
it
is
done
as
in
his
sight
and
presence
,
and
therefore
to
be
done
with
a
manly
courage
,
and
the
best
skill
we
are
able
.
And
nothing
can
be
more
exhilerating
to
pious
minds
,
in
that
therein
we
have
communion
together
〈◊〉
celebrating
the
Divine
Praises
,
and
in
repeating
the
Histories
of
God's
wonderf●●
Works
with
one
mouth
as
well
as
wi●●
one
mind
:
nor
more
edifying
,
in
that
〈◊〉
is
a
provoking
one
another
to
worship
fear
,
and
obey
him
,
speaking
to
our
selve●
and
teaching
and
admonishing
one
another
,
〈◊〉
the
Apostle
exhorts
,
in
Psalms
,
and
Hymn●
and
Spiritual
Songs
,
singing
with
grace
,
a●●
making
melody
to
the
Lord
in
our
hearts
〈◊〉
Eph.
5.19
.
Colos.
3.16
.
For
the
gracious
Harmony
which
we
find
in
our
Sou●●
between
our
Reason
and
the
truth
of
th●
Divine
Revelations
,
between
our
Affection
and
the
goodness
and
suitableness
of
th●
objects
therein
proposed
(
especially
as
the●
powers
are
renewed
by
the
Holy
Ghos●
must
needs
yield
an
unspeakable
delight
〈◊〉
our selves
;
and
also
we
make
melody
in
o●●
hearts
to
the
Lord
,
when
we
exercise
th●
Graces
of
Faith
,
and
Love
and
Joy
,
and
Hop●
therein
(
which
is
our
singing
with
grace
so
as
to
express
them
to
the
sense
of
other●
By
this
solemn
,
serious
,
and
joyful
mann●
of
speaking
we
also
teach
and
admonish
o●
another
;
for
such
pleasant
conversation
i●
repeating
those
excellent
parts
of
Scripture
,
sweetly
insinuates
holy
Doctrine
,
teaching
one
another
to
follow
God
and
hi●
Saints
,
whose
vertues
and
blessedness
we
celebrate
;
and
admonishing
one
another
to
take
heed
lest
we
have
any
fellowship
with
the
Wicked
whose
vices
we
condemn
;
and
remember
their
woful
downfals
,
as
ensamples
to
warn
us
to
repent
,
lest
we
also
perish
as
they
have
done
.
Now
this
being
so
pleasant
and
profitable
an
Exercise
,
why
should
not
all
good
Men
endeavour
to
revive
the
credit
thereof
,
by
the
most
excellent
manner
of
performance
?
Certainly
it
had
never
been
in
the
power
of
Satan
or
his
Instruments
to
have
brought
into
contempt
a
thing
that
is
so
heavenly
and
angelical
,
if
Men
had
not
remitted
their
care
of
doing
it
as
they
ought
.
For
our
lauding
and
praising
our
most
great
and
gracious
God
,
and
communicating
the
delights
of
heaven-born
Souls
in
this
Way
of
responsory
speaking
,
is
so
accommodate
to
the
capacity
of
all
,
descending
to
the
very
meanest
without
abating
the
delights
of
the
greatest
,
that
it
is
strange
that
any
should
not
like
it
.
I
have
known
some
Families
,
that
for
many
Generations
have
been
so
defective
in
the
way
of
artificial
Singing
,
that
no
one
Person
of
them
could
ever
sing
the
Tune
of
a
Psalm
in
any
tolerable
manner
;
yet
these
can
praise
God
with
the
Congregation
in
thi●
way
of
repeating
the
Psalms
by
turns
;
and
Children
may
be
much
earlier
taught
〈◊〉
do
so
in
this
,
than
in
any
other
wa●
.
And
though
this
doth
create
delight
to
some
that
cannot
sing
,
yet
it
is
no
abatement
of
delight
to
others
that
are
skilful
in
Musick
:
For
that
way
of
Singing
,
which
is
now
most
commended
,
is
but
a
melodious
kind
of
Speaking
;
and
all
Music●
Graces
that
hinder
the
understanding
o●
Words
,
are
quite
out
of
fashion
.
So
tha●
here
is
a
delight
,
that
offers
itself
,
most
early
,
to
be
the
Felicity
of
Humane
Nature●
anticipating
the
base
and
bruitish
delight
of
Sense
,
that
press
upon
us
for
entertainment
,
on
the
account
of
their
being
pleasant
and
necessary
;
and
that
before
we
ca●
well
discover
the
slightness
of
their
pretences
thereunto
.
And
't
is
also
such
〈◊〉
Pleasure
as
loseth
not
its
relish
in
any
Age●
but
still
continueth
its
force
and
power
,
t●
counter-work
the
insinuations
of
such
Delights
,
in
all
parts
of
life
,
as
may
be
prejudicial
to
our
spiritual
Felicity
:
and
t●
sweeten
and
sanctifie
all
the
rest
.
And
I
perswade
myself
,
that
if
Person●
of
Age
and
Honour
,
and
those
that
hav●
some
excellency
of
Art
,
would
but
desig●
and
endeavour
to
make
the
best
of
thi●
Way
,
they
would
find
great
satisfaction
to
themselves
thereby
;
and
would
also
beget
an
ambition
,
in
the
younger
sort
,
to
do
worthily
,
in
performing
their
part
in
this
heavenly
Psalmody
:
And
Youth
,
being
so
encouraged
,
would
soon
conceive
such
a
pleasure
as
I
have
before
spoken
of
;
and
this
(
in
conjunction
with
other
appointed
means
)
would
mightily
facilitate
the
work
of
their
Conversion
from
a
carnal
to
a
spiritual
Life
,
engaging
them
heartily
in
the
Combat
against
the
Enemies
of
their
souls
,
and
in
a
serious
prosecution
of
true
Felicity
,
(
as
obliged
by
Baptism
)
.
It
is
evident
,
that
Life
without
pleasure
is
an
empty
name
,
and
little
more
desirable
than
Death
:
David
lamenting
,
in
his
own
person
,
the
deplorable
Miseries
to
which
Man
in
his
best
state
is
now
subject
,
asks
the
question
,
Wherefore
God
hath
made
all
men
for
nought
?
and
yet
the
Apostle
tells
of
some
who
li-lived
in
pleasure
,
that
they
were
dead
while
they
lived
;
hence
we
may
conclude
,
that
Man
is
a
Creature
capable
of
two
sorts
of
Pleasure
,
Mental
,
and
Carnal
;
and
that
these
do
for
the
most
part
militate
against
each
other
:
and
if
carnal
Pleasures
prevail
,
and
get
the
possession
of
our
Life
,
we
are
said
to
be
dead
in
respect
of
our
minds
and
spiritual
part
;
but
if
the
Delights
of
the
Mind
once
take
place
,
and
become
our
Employment
,
then
the
Body
is
said
to
be
dead
,
dead
by
reason
of
sin
as
the
spirit
is
life
because
of
righteousness
.
So
that
it
is
of
mighty
avail
,
to
cherish
these
spiritual
Pleasures
,
and
depress
those
that
are
carnal
;
especially
in
the
beginning
of
our
life
;
as
that
upon
which
the
Happiness
of
our
whole
Life
depends
.
And
this
,
I
think
,
may
be
done
by
a
pious
and
prudent
Instruction
in
the
fore-mentioned
Duty
,
and
by
giving
a
good
Example
to
encourage
the
performance
.
I
cannot
give
this
matter
the
explication
it
requires
:
but
I
hope
a
word
to
the
Wise
will
be
sufficient
.
Having
hinted
these
things
,
to
rectifie
what
seem'd
to
me
amiss
;
I
shall
now
briefly
sum
up
all
by
representing
that
Behaviour
which
I
judge
most
decent
in
the
performance
of
these
Sacred
Offices
:
First
then
,
having
a
due
sence
of
what
you
are
going
about
,
viz.
to
approach
the
most
glorious
and
dreadful
Presence
of
the
Almighty
;
and
having
composed
your
minds
to
worship
him
with
that
Reverence
and
Devotion
you
ought
,
and
declared
this
by
the
solemn
manner
of
your
coming
into
his
House
,
and
placing
yourself
in
the
station
wherein
you
are
to
perform
your
part
in
this
holy
Exercise
;
you
are
to
fix
your
eyes
on
the
Reader
,
as
the
Minister
of
God
;
the
Messenger
of
the
Lord
of
Hosts
;
sent
to
call
you
to
Repentance
,
with
offers
of
Peace
and
Reconciliation
,
that
you
may
escape
his
dreadful
Wrath
,
which
none
can
endure
or
withstand
;
which
Wrath
the
Host
of
Heaven
and
Powers
of
Hell
,
as
well
as
the
Creatures
here
on
Earth
,
are
ready
to
minister
,
against
all
impenitent
and
prophane
Wretches
.
You
are
to
stand
up
and
attend
seriously
to
the
reading
of
those
Scripture-Sentences
wherewith
he
begins
this
Service
;
wherein
are
declared
,
in
the
very
words
of
God
himself
,
the
necessity
of
Repentance
,
and
the
certainty
of
Pardon
,
and
of
his
gracious
acceptance
of
all
that
truly
perform
it
.
You
are
also
well
to
consider
the
inforcement
of
those
Sentences
,
by
his
reading
the
Exhortation
following
;
in
the
mean
time
reflecting
on
yourself
with
a
due
remembrance
of
your
particular
sins
,
that
you
may
be
the
better
prepared
to
accompany
him
,
with
a
pure
Heart
and
humble
Voice
,
in
the
General
Confession
following
.
And
this
Confession
(
as
it
is
ordered
)
we
should
make
,
in
the
most
humble
posture
;
which
,
according
to
the
use
and
custom
of
this
Country
,
is
kneeling
on
our
Knees
;
and
this
none
are
to
omit
,
except
hindred
,
by
bodily
infirmity
or
such
inconveniences
as
are
sometimes
occasioned
by
Crowds
of
People
;
and
in
such
case
they
must
take
care
to
supply
that
defect
by
other
expressions
of
humble
Reverence
.
And
we
ought
so
to
speak
in
repeating
the
same
after
the
Minister
,
that
we
thereby
express
,
that
we
verily
believe
ourselves
to
be
guilty
(
in
many
particular
instances
)
of
many
sins
contained
under
the
several
Heads
there
mentioned
;
and
that
we
are
heartily
sorry
for
the
same
,
and
earnestly
implore
pardoning
Mercy
and
Forbearance
,
and
to
be
restored
to
God's
Grace
and
Favour
,
trusting
to
his
Promises
made
to
us
in
Christ
;
and
with
no
less
earnestness
desire
the
assistance
of
God's
Grace
,
to
inable
us
to
live
better
for
the
future
.
This
faithful
endeavour
to
appear
as
humble
Penitents
before
God
and
the
Congregation
,
will
suppress
the
workings
of
Pride
and
Self-conceit
(
the
Parent
of
all
Vice
)
and
strengthen
Humility
,
(
the
Nurse
of
all
Vertues
)
and
beget
that
brotherly
Love
which
is
founded
in
true
Piety
and
Humility
.
In
attending
in
the
same
posture
while
the
Minister
,
as
God's
Herald
,
pronounceth
Absolution
and
Pardon
to
the
truly
penitent
that
unfeignedly
believe
the
Gospel
;
we
ought
to
express
a
great
Reverence
of
the
Almighty
(
from
whom
he
speaks
)
and
also
the
most
humble
Thankfulness
,
and
holy
Joy
for
his
rich
Grace
;
which
Grace
is
communicated
to
us
by
the
Stewards
of
his
Mysteries
,
and
cannot
be
received
,
in
the
contempt
of
their
Administrations
whom
he
hath
impowred
to
dispence
the
same
:
And
withal
,
earnestly
begging
(
according
to
his
Exhortation
)
that
our
Faith
and
Repentance
may
be
assisted
by
Divine
Cooperation
,
that
we
never
fail
of
the
same
Grace
,
for
want
of
meet
dispositions
to
receive
it
;
nor
neglect
the
improvement
thereof
when
bestowed
,
either
at
present
or
for
the
future
.
When
we
have
thus
prepared
ourselves
,
we
ought
,
with
heavenly
Joy
,
and
great
Fervency
,
to
joyn
with
the
Minister
and
Congregation
in
repeating
that
Divine
Prayer
which
our
Saviour
taught
.
The
beginning
whereof
being
Eucharistical
;
containing
such
Petitions
as
are
for
the
immediate
honour
and
glory
of
God
;
it
is
fit
,
that
we
lift
up
our
hands
and
eyes
to
Heaven
,
when
with
our
voices
we
declare
our
joy
in
God
;
and
exultancy
in
his
Praises
.
In
the
rest
we
supplicate
things
necessary
for
ourselves
;
therefore
we
should
express
greatest
humility
,
in
bowing
our
Heads
and
Bodies
towards
the
Earth
;
as
unworthy
to
ask
so
great
things
,
of
so
great
a
Majesty
;
and
speak
we
should
also
with
more
lowly
and
humble
Voices
in
repeating
the
same
.
Until
,
returning
,
in
the
Doxology
,
to
the
acknowledgment
of
his
Paternal
Government
,
which
inclines
him
;
of
his
Power
,
which
enables
him
,
and
of
his
Glory
,
which
engages
him
to
be
so
good
to
his
Creatures
;
and
especially
to
his
Children
;
we
again
lift
up
our
hearts
and
hands
to
Heaven
,
and
repeat
the
same
chearful
Voices
.
After
this
,
we
pass
to
that
high
and
heavenly
work
of
praising
God
,
in
the
Psalms
and
Hymns
following
:
Now
tho'
it
were
the
work
for
which
chiefly
we
were
made
,
and
the
excellent
power
of
Speech
given
us
;
and
that
to
which
(
while
we
continued
innocent
and
happy
)
our
mouth
was
still
opened
,
and
we
had
freedom
and
power
to
perform
the
same
;
yet
now
sin
and
sorrow
,
guilt
and
fear
,
cares
and
vexations
,
have
even
made
us
dumb
to
God's
Praises
,
and
disabled
us
for
due
celebration
hereof
:
Therefore
in
this
respect
we
ought
most
devoutly
to
joyn
with
the
Minister
in
the
Response
following
the
Lord's
Prayer
,
Lord
open
thou
our
Mouths
,
And
our
Lips
shall
shew
forth
thy
praise
.
O
God
make
speed
to
save
us
,
O
Lord
,
make
hast
to
help
us
.
And
while
we
seek
his
Grace
,
we
should
use
our
own
endeavours
to
open
our
own
Mouths
,
and
lift
up
our
voices
,
while
we
sing
his
Praises
;
and
to
awaken
all
our
powers
,
to
a
cheerful
performance
of
this
Service
.
The
Gloria
Patri
follows
;
at
the
repetition
whereof
we
are
required
to
stand
;
a
posture
most
fit
in
all
manner
of
Psalmody
,
and
when
ever
we
speak
or
sing
praise
and
glory
to
God
;
but
especially
in
the
Publick
Assemblies
convened
chiefly
for
that
purpose
.
And
in
pronouncing
these
words
of
Glory
,
it
would
be
very
indecent
to
do
it
in
any
posture
that
is
less
reverent
.
To
sit
,
is
very
offensive
to
all
that
desire
to
see
this
Service
duely
performed
.
And
it
is
reason
it
should
be
so
;
for
these
words
signifie
a
most
immediate
Address
to
God
,
the
Ever
Blessed
Trinity
in
Unity
,
in
the
highest
act
of
Christian
Worship
;
and
so
fitly
do
they
serve
to
the
Adoration
of
the
Deity
,
according
to
the
Faith
of
our
Religion
,
that
the
Man
that
doth
not
express
the
inward
reverence
and
adoration
of
his
mind
,
by
the
devout
manner
of
his
pronouncing
them
,
and
by
a
fit
deportment
at
that
time
;
gives
suspition
of
some
defect
in
his
Christianity
,
or
of
some
mistake
in
the
way
of
expressing
the
same
.
And
this
erect
posture
of
our
Bodies
,
would
mind
us
to
lift
up
our
Hearts
,
yea
,
and
our
Voices
too
,
in
giving
praise
and
glory
unto
this
Blessed
Trinity
;
whereas
the
other
disposeth
us
to
a
defect
in
both
:
and
therefore
,
not
only
to
avoid
giving
offence
,
but
for
our
own
benefit
we
should
observe
it
.
Being
next
to
proceed
to
praise
God
by
the
repetition
of
the
Psalms
of
David
,
&c.
the
Minister
(
that
he
may
mind
us
that
it
is
not
the
ordinary
reading
those
parts
of
Scripture
for
instruction
,
but
the
repeating
them
as
an
Office
of
Praise
and
Solemn
Worship
to
Almighty
God
)
I
say
,
the
Minister
on
that
account
is
ordered
to
say
,
Praise
ye
the
Lord
;
and
the
People
to
answer
,
The
Lord's
Name
be
praised
.
In
hearing
and
saying
which
words
,
we
must
endeavour
to
excite
in
ourselves
holy
desires
to
praise
God
,
and
so
to
perform
this
Exercise
,
as
may
tend
most
abundantly
to
his
Glory
and
Honour
.
The
Psalm
with
which
we
always
begin
at
Morning
Prayer
,
is
,
O
come
,
let
us
sing
unto
the
Lord
;
and
is
most
fitly
chosen
,
both
for
mutual
provocation
to
this
heavenly
Exercise
,
and
for
instruction
in
the
reasons
thereof
;
and
withal
to
insinuate
that
obedience
to
all
God
commands
in
the
whole
course
of
our
lives
should
be
consequent
to
the
adoration
and
praise
of
God
as
our
God
;
shewing
in
the
conclusion
the
dreadful
danger
of
not
attending
to
the
same
:
which
excellent
matter
requires
that
we
be
serious
and
intent
in
repeating
this
Psalm
,
as
that
which
will
prepare
and
dispose
us
to
be
so
in
all
the
rest
.
As
for
the
repetition
of
the
Psalms
in
course
that
follows
;
I
have
hinted
before
what
is
needful
in
that
matter
;
one
thing
pray
remember
,
that
none
should
take
liberty
to
fit
in
that
performance
,
except
constrained
by
bodily
infirmity
;
because
standing
is
so
much
more
fit
a
posture
for
the
Office
of
Thanksgiving
;
and
sitting
was
counted
so
indecent
in
the
Primitive
Times
,
that
the
whole
Service
was
called
Station
;
and
sitting
is
only
indulged
now
in
some
Parts
for
bodily
weakness
,
and
because
of
the
great
decay
of
Piety
,
which
will
not
bear
such
strictness
.
After
the
Psalms
,
a
Chapter
is
read
out
of
the
Old
Testament
,
that
we
may
be
instructed
in
the
Doctrine
of
the
Creation
and
Government
of
the
first
World
,
its
Destruction
and
Restitution
;
the
Promises
of
the
MESSIA
,
and
procedure
of
God's
Grace
in
preparing
Men
for
Him
,
in
,
bringing
them
to
Him
,
and
saving
them
by
Him
,
as
also
in
the
correspondency
of
our
Saviour's
Doctrine
to
that
which
God
of
old
delivered
by
his
Prophets
;
his
agreement
to
the
Types
and
Figures
of
him
under
the
Law
,
and
the
accomplishment
of
what
Moses
and
the
Prophets
wrote
,
in
that
which
he
was
,
did
,
and
suffered
:
in
such
,
and
many
other
respects
,
the
reading
thereof
is
profitable
;
and
therefore
all
talking
,
gazing
,
and
careless
behaviour
(
too
often
seen
at
this
time
)
should
be
avoided
,
and
we
should
appear
as
diligent
Auditors
of
those
Divine
Oracles
.
The
instruction
therein
given
us
to
it
,
and
the
respite
we
have
had
hereby
in
it
,
should
cause
us
to
return
with
greater
joy
and
cheerfulness
to
this
heavenly
work
of
praising
God
.
For
which
,
there
is
next
prepared
the
Evangelical
Hymn
TEDEVM
;
the
most
excellent
that
ever
was
composed
by
Man
,
and
speaks
as
much
of
Divine
Inspiration
as
any
thing
(
not
acknowledged
for
such
)
ever
did
:
't
is
so
fitted
for
Divine
Adoration
,
and
apt
to
excite
Devotion
,
and
to
minister
most
abundantly
to
the
Consolation
of
good
Christians
,
that
even
that
alone
(
methinks
)
should
draw
us
to
Church
,
if
not
with-held
by
great
obligations
.
I
do
therefore
most
earnestly
recommend
to
you
the
most
solemn
appearance
,
and
the
most
devout
acts
of
Worship
,
and
the
most
plain
,
joyful
,
and
reverent
manner
of
speaking
,
and
what
ever
you
can
think
becomes
the
repetition
of
those
excellent
words
.
The
Adoration
of
God
,
and
of
our
Saviour
by
the
foresaid
Exercise
,
cannot
but
dispose
us
to
the
next
,
viz.
the
Chapter
out
of
the
New
Testament
,
which
being
called
New
for
its
excellency
and
perpetuety
above
the
Old
,
and
reporting
to
us
either
the
wonderful
Works
of
Christ
and
his
Apostles
,
their
holy
and
incomparable
Doctrine
,
or
perfect
and
exemplary
Lives
,
cannot
be
too
diligently
and
reverently
attended
to
:
And
I
should
think
those
who
have
strength
of
body
,
would
do
very
commendably
in
standing
up
at
the
reading
thereof
,
on
the
same
reasons
for
which
we
do
so
at
reading
the
Gospel
.
Then
we
are
ordered
to
return
again
to
the
work
of
Praising
God
;
which
nothing
but
Carnality
can
ever
be
weary
of
.
And
the
Psalms
here
appointed
,
are
such
as
minister
most
fitly
to
the
Joy
conceived
by
hearing
the
glad
tidings
of
the
Gospel
sent
to
the
Gentiles
(
of
which
we
were
)
as
well
as
to
the
Jews
;
and
therefore
to
shew
that
we
have
not
received
that
Grace
in
vain
nor
heard
the
Gospel
of
it
without
diligent
heed
,
we
should
repeat
that
Psalm
devoutly
and
joyfully
.
The
next
that
follows
is
the
CREED●
which
contains
those
matters
in
which
a●●
Christians
are
of
one
Mind
,
(
all
that
believ●
with
their
hearts
to
Righteousness
)
and
o●
which
all
Christians
must
make
public●
Profession
,
(
all
that
will
Confess
with
thei●
mouths
to
Salvation
.
)
We
therefore
,
in
one
posture
and
all
with
our
Faces
one
way
,
(
as
indeed
it
should
be
,
and
would
be
if
the
Reader
did
give
the
example
)
do
with
one
mouth
repeat
that
excellent
Form
of
sound
Words
,
which
so
excellently
ministers
to
the
stedfastness
of
our
Faith
,
our
rejoycing
in
Hope
,
our
unity
in
Love
,
and
cheerfulness
in
the
Praises
of
God
and
our
Saviour
,
that
no
Man
,
that
considers
it
,
could
chuse
but
stand
up
and
bear
his
part
with
us
;
and
he
that
finds
no
spiritual
joy
and
elevation
of
mind
in
repeating
the
Creed
,
can
have
nothing
else
but
a
natural
delight
in
hearing
the
most
excellent
Sermon
,
or
ravishing
Prayer
:
For
neither
of
these
can
have
any
Matter
that
is
more
transporting
;
and
if
it
be
only
the
words
or
passion
of
the
Speaker
that
affects
us
,
't
is
no
spiritual
delight
.
Let
those
therefore
take
heed
,
who
regard
not
to
honour
God
,
and
express
the
joy
of
their
Faith
,
by
a
due
performance
in
this
matter
.
After
this
,
we
return
to
the
solemn
Duty
of
Prayer
;
which
that
we
may
perform
with
mutual
Charity
,
and
great
Devotion
,
the
Minister
salutes
the
People
with
that
excellent
Option
,
The
Lord
be
with
you
:
and
they
return
,
And
with
thy
Spirit
.
Which
words
,
spoken
with
the
holy
affection
they
ought
,
are
apt
to
beget
such
a
disposition
of
mind
,
as
will
render
the
Prayers
very
acceptable
to
God
,
and
edifying
to
one
another
.
The
Minister
yet
farther
(
to
awaken
all
the
powers
of
our
Souls
to
this
most
serious
business
)
is
to
say
,
Let
us
pray
:
which
therefore
we
should
compose
ourselves
to
do
with
all
our
might
.
The
Response
wherewith
we
begin
,
Lord
have
mercy
,
Christ
have
mercy
,
Lord
have
mercy
,
serves
most
fitly
to
assist
this
endeavour
of
great
fervency
;
and
being
repeated
without
it
,
seems
very
indecent
,
and
a
kind
of
vain
Repetition
:
therefore
remember
this
.
Then
we
renew
the
Repetition
of
the
Lord's
Prayer
;
which
Prayer
certainly
is
of
that
excellency
,
that
no
Christian
should
think
it
too
much
to
use
it
both
in
the
beginning
and
end
of
this
Service
.
And
indeed
,
this
is
the
very
sum
and
substance
of
all
our
Prayers
;
and
others
are
added
only
for
greater
solemnity
,
and
fuller
explication
:
And
therefore
the
oftner
it
is
repeated
,
the
more
devoutly
it
should
be
said
,
and
greater
fervency
excited
by
it
:
of
which
before
.
To
relax
a
little
the
great
intention
of
mind
that
should
accompany
all
our
Prayers
,
but
especially
the
Lord's
prayer
we
have
that
excellent
Response
,
wherein
the
Minister
and
People
exchange
some
devout
Ejaculations
,
for
themselves
,
for
their
Superiours
,
and
for
their
Brethren
:
which
as
they
mix
holy
delight
with
fervency
,
so
they
greatly
strengthen
the
Bands
of
Christian
Unity
.
The
rest
of
the
time
we
spend
in
repeating
several
Collects
;
most
excellent
for
the
matter
,
and
comprehensive
for
the
words
:
In
praying
for
the
King
and
Royal
Family
,
for
Magistrates
and
Ministers
,
the
Church
and
State
;
all
Christians
,
and
all
Men
;
and
in
giving
solemn
Thanks
for
God's
mercies
to
us
and
them
:
in
all
which
we
should
strive
to
preserve
a
constant
intention
,
and
true
devotion
of
mind
:
and
if
,
to
that
end
,
we
accompany
the
Minister
with
our
voice
(
as
many
do
)
it
should
be
always
with
such
caution
as
I
have
expressed
before
;
and
so
it
may
be
very
useful
thereunto
;
and
also
it
would
make
us
perfect
in
saying
those
Prayers
,
which
may
be
of
great
use
to
us
in
other
cases
,
besides
that
,
of
our
joyning
with
the
Congregation
therein
.
But
now
if
Men
having
got
the
faculty
of
saying
the
Prayers
readily
by
heart
,
do
let
their
Tongues
run
before
Wits
,
and
say
faster
than
it
can
be
thought
they
understand
,
or
can
consider
what
they
say
;
then
they
abuse
God's
good
gifts
,
and
shame
themselves
,
and
disturb
others
.
It
was
greatly
blam'd
by
the
Apostle
,
that
some
of
those
who
had
received
the
miraculous
Gift
of
Tongues
,
were
so
forward
in
the
use
of
it
,
as
that
it
hindred
their
due
consideration
of
the
things
they
spake
,
and
others
understanding
them
;
for
amending
whereof
,
he
proposeth
his
own
example
to
their
imitation
,
saying
,
I
will
pray
with
the
spirit
,
but
yet
so
,
as
with
the
understanding
also
;
and
I
think
we
may
infer
something
from
hence
for
our
instruction
in
this
matter
.
I
have
taken
liberty
of
some
repetition
and
inlargement
here
,
because
I
have
often
heard
this
Disorder
complained
of
since
the
first
Edition
of
this
Book
;
and
many
wish
the
Reprinting
of
it
for
this
very
reason
,
that
it
may
be
lent
or
given
to
those
,
in
whom
they
observe
this
Disorder
,
to
rectifie
their
practice
herein
.
What
I
have
here
discoursed
shews
,
that
I
believe
this
Service
to
be
well
ordered
to
prevent
all
wandring
thoughts
,
to
preserve
a
due
presence
of
mind
,
to
promote
pious
affections
,
and
to
give
the
best
entertainment
to
true
Devotion
;
and
indeed
on
all
these
accounts
I
do
wonder
very
much
that
it
is
not
had
in
greater
estimation
.
But
Men
must
do
their
own
part
,
also
towards
this
;
therefore
,
I
earnestly
admonish
all
Men
to
avoid
sitting
,
lolling
,
leaning
,
and
all
indecent
postures
,
and
to
continue
kneeling
meekly
and
devoutly
,
in
the
whole
Performance
if
they
can
.
And
I
think
Men
too
apt
to
plead
Infumity
,
out
of
indulgence
to
the
Flesh
,
which
should
be
taught
to
suffer
something
for
the
honour
of
God
,
and
interests
of
our
Souls
,
which
have
suffered
a
great
deal
by
its
pleasures
and
passions
:
and
I
doubt
not
,
the
pain
we
endure
to
express
our
reverent
Adoration
of
the
Almighty
in
this
his
Solemn
Worship
,
shall
be
accepted
of
God
as
a
part
of
Our
Mortifications
,
and
of
our
Conformity
to
Christ
and
his
Church
;
and
no
Christian
that
considers
the
great
and
most
dolorous
pain
wherein
Christ
offered
himself
in
Sacrifice
on
the
Cross
,
can
think
much
to
endure
some
little
pain
,
that
we
may
offer
our
Sacrifices
of
Prayers
and
Praises
with
that
reverence
which
becomes
us
:
nor
can
any
Man
have
that
sence
of
the
adorable
Majesty
of
the
most
High
,
when
his
head
and
elbows
lye
on
the
bench
of
his
seat
,
as
when
he
kneels
in
an
erect
posture
with
his
eyes
and
hands
lift
up
to
Heaven
.
The
actions
of
the
Body
have
a
great
influence
on
the
Soul
;
as
well
as
,
on
the
contrary
,
the
Souls
affections
move
it
to
act
:
Besides
the
decency
of
this
,
which
is
so
evident
,
that
I
may
appeal
to
Men
themselves
in
this
case
,
as
the
Apostle
in
another
of
the
same
nature
,
(
being
in
a
matter
of
Indecency
in
God's
Worship
)
Judge
in
yourselves
what
is
meet
.
Can
any
Man
think
it
fit
to
supplicate
the
infinite
Majesty
of
Heaven
and
Earth
in
any
but
the
most
humble
posture
of
body
,
(
which
with
us
is
Kneeling
)
or
that
we
ought
to
sit
on
our
breeches
when
we
sing
or
speak
praise
unto
him
?
Certainly
the
power
of
Errour
is
very
great
,
that
it
can
blind
the
mind
of
Man
in
a
matter
so
evident
and
plain
.
But
I
trust
that
those
to
whom
I
write
are
not
so
deceived
.
Yet
I
would
not
be
thought
to
commend
any
such
Uneasiness
,
as
is
either
against
the
due
composure
of
the
Mind
,
or
the
good
estate
of
the
Body
:
I
know
God
will
have
Mercy
and
not
Sacrifice
,
and
prefers
the
due
operations
of
the
Mind
before
the
most
devout
actions
of
the
Body
,
(
especially
where
they
cannot
be
both
in
perfection
,
but
our
exactness
in
one
must
necessitate
some
relaxation
in
the
other
.
)
But
there
is
an
uneasiness
that
is
so
small
,
that
it
rather
helps
than
hinders
inward
Devotion
,
and
disturbs
nothing
but
a
lazie
humour
,
or
ill
habit
;
things
no
way
to
be
indulged
.
But
yet
where
there
is
such
real
Infirmity
as
justly
excuseth
from
Standing
,
or
Kneeling
upright
,
&c.
Men
should
be
careful
that
in
what
posture
soever
they
be
,
they
make
such
expressions
of
Seriousness
and
Devotion
,
that
it
may
appear
to
the
Congregation
that
they
omit
nothing
out
of
Laziness
,
Contempt
of
the
Orders
of
the
Church
,
or
a
prophane
Spirit
.
I
have
now
run
over
the
Daily
Office
of
Morning
Prayer
;
and
shall
proceed
no
farther
,
because
he
that
will
observe
what
I
have
written
in
that
,
cannot
be
to
seek
in
ordering
himself
a
right
in
all
the
rest
.
It
may
not
be
inconvenient
in
the
Conclusion
,
to
offer
something
that
may
help
us
to
shew
our
Devotion
in
leaving
the
Church
,
as
well
as
in
coming
to
it
and
continuing
there
.
It
is
said
of
the
ancient
Jews
,
that
they
went
out
of
the
Synagogues
backward
,
that
they
might
declare
their
unwillingness
to
leave
God's
House
,
in
which
holy
Men
have
desired
ever
to
dwell
.
And
(
whatever
that
way
of
expressing
this
may
seem
to
some
)
I
am
sure
there
ought
to
be
such
affections
in
us
,
as
was
thereby
signified
;
and
nothing
we
do
that
is
contrary
thereunto
,
can
seem
decent
to
wise
Men
;
and
if
People's
hurrying
out
of
the
Church
as
soon
as
ever
the
Sermon
or
Prayers
are
ended
,
be
not
apparently
contrary
to
such
affection
,
my
conceit
deceives
me
;
especially
,
when
they
will
not
stay
to
take
God's
blessing
along
with
them
;
I
say
God's
,
for
though
a
Man
pronounceth
it
,
yet
it
is
such
a
Man
,
as
is
his
Minister
and
Herald
,
the
Steward
of
his
Mysteries
,
whose
words
,
as
such
,
he
will
never
suffer
to
fall
to
the
ground
,
but
will
give
them
their
effect
on
all
that
are
meet
Subjects
:
and
therefore
to
despise
that
glorious
and
mysterious
Blessing
wherewith
these
holy
Offices
are
concluded
,
shews
great
Ignorance
to
Prophaneness
,
and
little
manners
,
and
is
an
affront
to
the
Blessed
Trinity
,
and
to
the
Congregation
met
to
do
Worship
thereunto
.