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
there is positive Sin or great Inconvenience in the things recommended thereby before we venture to contradict or oppose them We are commanded to give no Offence to the Jew nor Greek nor Church of God whereas it seems to me by forsaking these solemn Acts of Adoration we offend them all And I verily believe nothing more perswades the Papists of the Goodness of their own Religion and makes them think ill of ours than observing the Decency of these solemn Actions so frequently used in their publick Service and that it scarce looks like the Worship of God where they are wholly omitted as they are in some Protestant Churches and in all Nonconformists Meetings and too much in our Parochial Assemblies also But it is not only the avoiding Offence that should recommend these solemn Actions and especially that of Bowing but many great Reason 1. There is nothing more effectual to impress on the mind a sence of God's Presence than this action of Bowing before him It is impossible a Man can use such an Action but he must think there is some One present to whom it is performed and where Men have not a true belief of God's presence and are conscious unto themselves of that defect it will seem so unreasonable and foolish to perform such acts of Adoration that they will be hardly perswaded thereunto And for this reason when the World became so carnaliz'd by indulging their brutish Part that they could scarce have any apprehension of invisible Things but by the help of something that was the Object of their Senses they invented Images to represent the invisible Powers they worshipped and fancied that by their Incantations and Charms their Gods were drawn to inhabit those Images by which means they found they were helped in performing those Acts of Adoration to them But the only living and true God hath utterly forbidden any such Representations of himself as being a dishonour to the infinite Glory and Spirituality of his Nature but yet requires External Worship from us in acknowledgment than he is every where present but especially in the Assemblies that meet to do him honour and service and that he and he only is to be feared and had in reverence of all that are about him and if we would perform this act of Adoration as we ought we should find great help thereby against the weakness of our Faith and the dulness of our Spiritual Sence and it would beget in us such an habitual apprehension of God's spiritual and invisible Presence that it would be as a new nature or principle of spiritual and holy Life in all other things I say if we perform it as we ought because I would have none think that I impute a Magical Force to this Action as if all that do it on what account soever should become inspired with such an habitual sence of God and his universal Presence For I know that where this is in repute Men may be very observant thereof for carnal ends and be inwardly Atheistical and outwardly prophane still but if it be done with a design to signifie our belief of God's presence and our awful sence of his infinite Glory and Greatness it hath tendency to work a habit of spiritual sensibility in this matter and by the efficacie of the same we shall be continually kept in the fear of offending God and excited to all holy and vertuous Actions that are pleasing to him which I think is a very weighty matter Besides it prepares and disposes our minds to the performance of all the Offices of Divine Worship whereby we explicate the signification of such acts of Adoration and therefore it hath been used to be done at our first coming into the Church that we may remember what we are chiefly to intend in all we do there viz. The Worship and Honour of Almighty God The want of this consideration is a cause of great mischiefs in the Church Men have learnt to think that all the Ministries of Religion are intended to work on their Affections and Passions and to gratifie a Religius Fancy and so they judge they are best ordered when they serve most effectually to that end and upon this account it is that they condemn the Common Prayer as a dead Form and cry up the Extempore Way as the only acceptable Mode of serving God And while they thus judge they are subject to be drawn into Schism and Errour by every subtile Seducer that can handle the Instrument of his Tongue well and affect their minds with some devout Passions For so long as they think That Way of Religion best which most affects them Novelty having a great force in that matter and Men that design to serve their Interests by making Disciples being apt to bend their minds most strenuously to study to speak to Mens passions Men can never be fix'd in any way of Religion But now if they were once perswaded that those publick Administrations are best which serve most fitly to the Worship and Adoration of the Deity and are most advantageous for the conjunction of these solemn Actions which I here speak of it would be hard for them to find any better than ours among those which separate from us For the better understanding the beginning of the foregoing Paragraph wherein I say That in the Offices of Divine Worship we explain the signification of the acts of Adoration I must observe 1. That as the Worship we perform to God by humbly bowing down in our approach to his glorious Majesty doth declare our obligation unto all we perform in the following Offices so those Offices do contain the explication of the Worship we thereby give to the Almighty For since we declare by that action that we worship him as the only true God we oblige ourselves to perform that service which Deity makes his due and this we do when we give him thanks for the great benefits we have received at his hands and set forth his most worthy praise when we attend diligently to his holy Word and seek at his hands things requisite and necessary for Body and Soul for by these things we do acknowledge him to be the Fountain of our Being and of all the benefits whereof we are Partakers and to be the free and gracious Donor thereof and that he is most worthy of all the Praise and Glory that we can give him as by reason thereof so also because of the infinite Perfections of his Nature and his mighty and wonderful Works which we behold That he is infinite Wisdom and Truth and to be believed in all that be reveals to us That he is our only supream Law-giver and to be obeyed in all that he commands us That he is our Soveraign Lord and our Weal or Wo doth wholly depend on his Favour or Displeasure and that no Arts or Labours of our own can secure us against Misery or instate us in true Felicity whether it be internal or external present or future but
Tragical Story as to the Worship of God But though Nature only teacheth the use of such Behaviour in worshipping God as is most expressive of our Reverence towards him and Custom may make some variation of those Expressions yet this Act of Bowing seems so naturally fit to express Reverence and so decent that it hath become Universally 〈◊〉 mary and is never like to be determined by contrary Custom or disparaged by hard Names except amongst such as themselves I know that it is also said that the Act of Parliament forbids the use of any other Ceremonies than what are mentioned in the Rubrick and that this being not mentioned it would be an act of Disobedience to use it To which I answer That the natural Expressions of Worship and Reverence to Almighty God cannot be there meant for then lifting up the Hands and Eyes to Heaven may be thought forbidden as well as this which I think none will affirm But as God himself hath not instituted any thing positively no not in the time of the Law when he was as it were the Temporal Monarch of the Jews about his Natural Worship such as was performed in their Synagogues so our Governours have not thought fit to institute anything in this Case but leave it to be done by every one as his Devotion moves him but certainly they never intended to forbid it as is here suggested It is also said by some that it may make the Service of God seem ludicrous by being done too much and every one hath not discretion to do it as he ought and will be apt to exceed that the Papists are grown to such an extream in this action of Bowing and such Gesticulations about it that their Service is ridiculous to Protestants c. To which I answer As to the Papists I can be no Judge in that matter because I never saw the full Order of their Service but I know that many esteem ill of things they are not used to without just cause the use of Musick and Artificial Singing of Responses and Alternate Readings in Divine Service seem ridiculous to some that have been educated in another Way Besides what the Papists are thought to exceed in is matter of Institution the time and place of their Bowing Crossing c. being directed by their Rubrick as I have read but that which I speak of is a matter of Liberty in which I never saw or heard that there was excess That People left at liberty should be too much in bowing their Heads and Knees in Adoration of him they worship in lifting up their Hands and Eyes to Heaven in expression of their fervent affection in Prayer c. seems to me no way to be feared 'T is like some few especially of the younger sort that are much affected by observing the decency of this in some Ministers that practise it being such as by the holiness of their Life and excellency of their Doctrine have obtained a great reverence with them I say they may seem and I think but seem too zealous in this matter but as the generality are far enough from that fault and more like to be ashamed to do what their Consciences tell them is very decent especially when done by grave Men than to exceed therein so I think the fear of it should deter no Man from recommending a due and decent Performance which is all this Paper aims at But supposing this to be true that Men do or may thus exceed it seems an ill way of arguing That because a thing may be over-done therefore it should not be done at all Some find fault with Extempore Prayers that they are too long and others with ours in the Common Prayer that they are too short Should any Man now say 'T is best then to have no Prayers at all yet 't is aâ— much reason in this case as the other Meâ— will never be of one mind in the measure of these things while they are of different affection the Formal will condemn the Devouâ— of Excess as they do them of Defect buâ— when Reason is consulted all will agree thâ—â— something of this kind is decent and therefore methinks after there hath been among uâ— so long a total omission of this way of expressing Devotion none should blame my Essay tâ— recommend it Though I have said thus much in favour of Bowing which our Church leave to every ones liberty yet I would not be thoughâ— so confident in my Assertions herein as to coâ—demn all that do not hold or practise as I do but I humbly offer this as other things to the consideration of the Wise being willing to reform any thing in my thoughts or actions that I shall be convinced to be amiss And do believe that those Church-men who use not this action have better reason for it than I am aware of or else on farther consideration may do as most Churches in the World and most of their Brethren have given them example I shall farther observe as to this matter of God's Worship That God expects such Worship from us as is sutable to the Revelations he hath made of himself It was cause of his great displeasure against the Gentile World that when they knew him to be God they did not worship him as God when his eternal Power and Godhead though invisible in itself was made evident by the Works of his Creation which they had continually before their eyes whereby they might have learnt to worship him as an infinite incorruptible Spirit yet they would worship him under the Resemblances of Corruptible Things which was a dishonour to the Eternity and Omnipotency of his Divine Nature But now our blessed Saviour hath farther revealed the incomprehensible Deity as subsisting in a Trinity of Persons in the Vnity of its Essence and as manifested in our Flesh in the second Person of that blessed Trinity which revelation of God requires something peculiar in the matter of Divine Worship from us Christians It hath been received as a matter of Faith by the Catholick Church That the Trinity in Unity and the Unity in Trinity is to be worshipped and that our blessed Saviour as God and Man is to be honoured as we honour the Father Now it seems to me that there is such an excellent Order in our Liturgy for the performance of the Worship of God and our blessed Saviour according to these Evangelical Revelations that 't is scarce to be equalled in any other Way especially that which is set up in competition with it And I doubt not all those that will impartially consider the Responses the Te Deum the Gloria Patri which we so frequently use because it is suitable to this Gospel-Worship of which yet some complain there is great defect in our Liturgy as also the Creed the Letany and the Communion-Service and how God in these is honoured as Three Persons and yet but one God and our Saviour invocated and acknowledged as God-man advanced to
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 oâ— Glory wherewith we begin the Office oâ— Praise and Thanksgiving 9ly He ought also to give to each parâ— 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
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 merâ—â— 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 Repentanâ—â— and thy holy Spirit that those things mâ—â— please thee which we do at this present c. And this will supply a defect which somâ— complain of viz. That there is in oâ—â— Service no preparatory Prayer For being now presently to begin the most immediate act of Worship in the words oâ— our blessed Lord and to joyn with thâ— 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 uâ— more pure and holy in the remainder oâ— 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 moâ—â— 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 othersâ— For it much hâ—â—ders the devout operation of the mindâ— 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 wâ— can speak afterwards with much greateâ— fervency and affection as every ones experience will witness that will but trâ— 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 â—re Speakers and the Congregation sit and look on which to me shews very â—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 â—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 stopâ— a while and read again the people beiâ—â— so little heard especially if the Clerk 〈◊〉 absent as he may have often occasion 〈◊〉 be where Prayers are read every day That it
a time to turn themselves to seek the Pleasures that are always Savory and Lasting of which we can never surfeit But now these Lusts of the World that is Covetousness of Worldly Riches as they are more insatiable than those of the Flesh so they have scarce any recesses they follow us into our Closets and to Church accompany us when Sickness shuts us into our Chambers and even on our very Death beds and nothing but the utter destruction of our Faculties can eradicate this Love of Money These Lusts give us no time or composure for the Hearty and Zealous Service of God but tho' our Bodies be present our Minds being agitated with Thoughts about the World cannot intend what is done to the Honour of God and their Souls Health as they ought Therefore Men of this Temper can't be good Readers till they be converted and their Conversion is very difficult as our Saviour hath taught Matth. 19.24 There remains therefore but this Way to make them Read well That it be for their Worldly Advantage so to do and that none will employ them except they can approve themselves to Read very well and this will make them Study it and it may be Do it as well to the Peoples Edification though not to their own Acceptance with God as the most Pious Men. And it is my humble Request to those who Imploy Readers That they will be sure they do so before they Admit them to the Place and will not suffer themselves by any Importunity Interest Relation or any other thing to be drawn to Accept an ill Reader to the dishonour of this Service whereby we Glorifie God and in which we enjoy the Highest and most Heavenly Delights in our own Minds and Spirits if a good one may be got But because there may be defect of such and that they may be forced to accept such as need the Instruction Incouragement and good Examples of the Ministers to whom they belong my Request is farther That neither their reserving themselves for long and earnest Preaching which I fear God will not bless when set up to the contempt of the Prayers nor Greatness nor Studies nor Business nor any thing else may hinder them from Reading sometimes themselves according to that good Order of our Church which they are many ways obliged to observe and the more obliged for that they receive a large share of the Dignities and Benefits thereof I beseech them therefore that once a Month at the least they will most Devoutly and Solemnly Read the Service of the Church in their own Persons that thereby the Readers may see they have a great love for the same and be excited to do their Part the better in imitation of their Masters For certainly nothing will be so prevalent as the Example of those on whom they depend to make Readers more studious and industrious to do their Duty And to this I also beseech them to add one thing more as that which will be of great avail to beget a reverence and good esteem for our Prayers in the Minds of the People and draw them to attend more Constantly and Devoutly upon them and that is That the Ministers of the Parishes will never omit but when constrained thereunto to be themselves present at the Prayers when ever they are read in their own Churches And also that here in this City where Churches are very near in some of which Prayers are read twice a day that all the Neighbour Ministers will come as often as they can possible to such Prayers It hath been a great Grief and Offence to some good Men as I have heard them complain that they see so few Ministers at the daily Prayers at St. Christophers a Church that stands most advantageously to give Example and Influence to the City and Kingdom where Prayers are read twice every day and the Example of a devout Attendance and good Performance of Eminent Ministers of our Church in that Place would for ought I know Influence the whole Nation unto a greater Reverence for the Publick Worship according to this Order Others I have heard complain of the Ministers retiring into the Vestry all the time of Divine Service as if they came to Church to Study and not to Worship and were not as much concerned in the Common Prayers of the Church as the People I know not what their Plea may be in this Case but I have not been able by my own wit to excuse them to those that have blamed them for it But the worst Complaint of all hath been That of many Ministers who at the time of some eminent Lectures will sit in a Coffee-House till Prayers be almost done and rather let their Company be wanting to the Solemnity of God's Holy Worship than leave a Pipe of Tobacco before it be smoak'd out or not take their usual Dose of Tea or Coffee I confess I have been much troubled to hear of it and am more so to mention it especially thus publickly if the thing were not notorious and in no way that I know of I can assist the Reformation of iâ— so well as in this which I hope will plead my excuse with all good Men. I know Ministers may be many ways hindred sometimes from attendance at daily Prayers and I am against those that are so censorious in imputing their omission to ill causes no man desires to preserve a greater Reverence and Respect for the Clergy of our Church than my self but yet I cannot excuse them wholly in this matter and therefore I humbly beg that it may not be reckoned any sign of dis-respect that in my Zeal for the Service of God I have proceeded thus far since I believe the good or ill State of this Church depends much on the Esteem or Contempt that is had of its Publick Service of God and the Good Order appointed for the same and upon the Love and Reverence or Neglect and Contempt of it by its Ministers which will very much influence the Minds of the People in this matter I have but one thing more to beg of them which I must crave leave to press with some earnestness which is this That in their Sermons they frequently inculcate the Duty of being constant and devout in attending the Common Prayer and that they prove to their People That it is not only possible but much more easie to be devout in the use of Forms of Prayer than in the Ex tempore Way Methinks when Papists out of a Malicious Design to divide us that they may destroy us and Separatists out of Mistakes of some Scripture Expressions and an Opinion of Experience cry up the way of Ex tempore Prayer in opposition to the Publick Liturgy to the distracting Mens minds and dividing the Church I say surely since it is so the Ministers of our Church should not think themselves unconcerned about the Esteem their People have of the Common Prayer and their Devotion in the use of
of God and his Church God looks we should be Just and Faithful to our Promises in small things as well as great and if it were lawful for them to Promise it is necessary they should be careful to Perform It is not haste of Business or every kind of avocation that can excuse the curtailing of the Service nothing but what a Man may justly think the Church would have allowed for an excuse if she had fore-seen it and dispense with her Laws for can discharge the Conscience from the Obligation of this Promise at any time Therefore if any one to please his own private fancy or to gratifie others leaves out or puts in or alters any thing of the Service I cannot think but he sins against God and I am sure he gives offence to many that have a Reverence for the Orders of the Church and scandal to those that have not and incourages others to reject and disobey them in greater matters But that which is worst of all is that it divides the Ministry and the Church Some are counted Moderate Men and Friends to Nonconformists and Dissenters whil'st others that believe such to be Schismaticks and that the Church hath given them no cause of displeasure who strictly observe the Orders of the Church and seek not so much to please as to bring Dissenters to Repentance and a return to their Duty these are branded as Popishly Affected Persecutors and High Church Men and are many ways rendred contemptible to the Vulgar It seems to me a thing much to be desired that Ministers would agree to be Uniform in their Practice in these Matters and that they would all throughly study the Rubrick and agree together in what cases they may be excused from the strict observances of such things which many constantly omit and others very often and let the People know it that we may not think it proceeds from condemning themselves of doing amiss in their promises to observe all and every thing from differences of Judgment about the Lawfulness of such Things or the Contempt of Publick Order and in what cases we may expect it and in what not And I think if the Ministers of this City did begin this Agreement it might give great Satisfaction and good Example to the Country I have heard some Country Ministers that are for strict Obedience complain of the Defects of some Eminent Persons in this City in this matter of following the Directions of the Rubrick and that they have found by Discourse with them that it hath been caused through ignorance in that they never throughly Read it Certainly this is a great Reproach and should be considered and since the chief strength of this Church consists in the respect which is given by its Ministers especially those that should be Examples to the rest to the Rules and Orders thereof and their Unity and good Agreement in observing the same I hope this Advice will not be despised And I am sure this will make much for the Agreement of the People who are much distracted and divided by the different Practices as well as Judgments of the Conforming Clergy and they would be more disposed to seek Satisfaction about Conforming to the Orders of the Church who scruple it if their Scruples were not too much Justified by these Mens Irregularities and they would be a thousand times more like to be Reformed and brought into good Order by the Methods prescribed by the Laws of Church and State if they had not this to say for themselves That those who Prosecute them for breaking the Laws make but little Conscience of keeping them themselves or of suffering others that believe all things good and lawful that are ordered to walk disorderly not observing the Law but through breaking it to dishonour the Wisdom of Church and State themselves whereas they disobey not out of contempt but because they fear to dishonour God and offend against the Dictates of their own Consciences and would swear as I have heard many say that it is not to serve any Interest but out of pure Conscience they Conform not although I fear they have not used due ways of satisfaction Now it is mighty hard to give a Reason why some should be indulged in a slothful or contemptuous Disobedience and they punished that disobey out of Conscience I confess could we say that these Men prosecute the End of the Law which is the Edification of the Church and the Peace and Prosperity of the State Unity and Charity in each Man's Parish in which Cases some things at some times may be dispensed with and a Man may be sure the Law-makers meant they should or could we say it were like to win the Scrupulous Dissenters that these Men pass over many things that the Church injoyns and do some which she allows not we might say somewhat to purpose to silence this Complaint but it is hard to prove either when so many Worthy Persons of this Church have written so much to the contrary and Twenty Years Experience disproves it therefore the best way to bring Nonconformists to Reverence and Obey the Publick Order to promote Peace Amity and Edification is For these that are called Conformable Ministers to take care to observe the Publick Order strictly themselves and to have frequent Conferences Personal and by Letters for the effecting a general Agreement therein And I most humbly beseech the most Reverend the Arch-Bishops and Right Reverend Bishops of this Church to take the Matter into their Serious Thoughts and consider what Concern they have herein since the different usages of Ministers in Cathedrals in Presence of the Bishop himself gives great offence to some that hold the fore-mentioned Obligation to a Uniformity in all things and gives greatest strength to the Argument of the Dissenters against their being prosecuted for not observing the Laws There is one Thing which the Rubrick most plainly orders but is generally omitted viz. The Administring the Sacrament every Sunday at the least in Cathedral Churches and I mention it because I believe the due performance thereof and the preparations requisite to the same would be a great means to reform the Manners of those that officiate in Choirs of the Officers belonging thereunto and of the Servants of the Bishops and the Chief of the Clergy these ought frequently to attend the same as well as the Priests and Deacons and may be easily brought to it by the Authority of their Masters and no doubt many Devout Persons in the City would come also and this Solemnity performed as it ought I verily believe would be a means to restore much of Primitive Devotion which the Errors and Disputes of the late Times had almost utterly extinguished and I believe also that the Zeal and Devotion of the Bishops and chief Ministers of this Church in thus promoting Piety and Devotion and indeavouring such a Reformation in the Place of their Residence and among the Officers that depend most on them
never so Divine except he designs by such thinking so to do Students of several sorts are ingaged to think of such things as would serve to this and other excellent Ends but without any Effect The Reason is because their Minds by being so intently fixed on the love of Carnal Pleasures do not discern even the things they look full upon nor understand those very things they teach to others and altho ' they are constrained to think how they may talk or write of such things yet they are with-held by these Sensual Affections from considering the Concern which themselves have therein There is no way therefore by meditating to attain Devotion or any Vertue but by crucifying the Flesh with all its Affections and Lusts and awakening our dead and drouzy Souls to design and endeavour to live that Life for which they were made and in which alone they can be made happy And to this our Blessed Saviour hath given us such Assistance by the Grace of the Gospel that no Man that will take hold of it can complain of infirmity for altho' we never so much feel the weight of earthly things which press down the Soul as when we strive to ascend to God in the Exercises of Devotion yet if we fix our Minds on him who was God manifested in the Flesh shewing us how little these things are how great soever they seem how little to be desired or feared tho' seemingly dreadful or pleasant by his refusing all the Glories we so eagerly prosecute and accepting the Sufferings we so fear and fly and would contemplate the Heavenly Joys which he offereth us on condition we will receive his Spirit and lead our Lives after the Pattern he hath set us I say if we would thus look unto Jesus the Author and Finisher of our Faith we should soon find ourselves able to lay aside these Weights how easily soever they beset us and to ascend to him in Holy and Devout Affections while we are imployed in these Sacred Offices But it is not so much the want of Ability as of Intention that is cause of the Decay of Devotion as I said before and therefore to awaken that I would represent the Excellency of this Heavenly Affection Devotion it is a most Divine Spirit in Man his greatest Exaltation above Beasts and his nearest Approach to Angels 't is as Herbert saith of the Sabbath the Fruit of this World and the Blossom of the next the highest enjoyment which we are capable of here and the fore-taste of what we shall most fully enjoy hereafter It transforms the Soul into a Seraphim burning with the Fervours of Divine Love carrying it to Heaven as Elias in a Fiery Charriot to take its place in the Choir of Angels and joyn in their Halalujahs and Adorations of him that sits on the Throne and of the Lamb that is at his Right Hand But yet it carries us not above any of the Concerns wherein we may be useful to Men but descends to the Consideration of all their Wants and Necessities Sorrows and Miseries taking them into its Breast and presenting them before God with earnest request for comfort and relief in them all yea it begets in Men such a Divine Charity as reacheth to the uttermost of what may be done for the Well-fare and Happiness of their Neighbours For while we Adore God who is the Supream Benefactor and our Saviour God-Man the Example of Self-denial and Meekness Vertues that Cure our Hurtful Lusts and such a lover of Men as to prosecute their Salvation and Felicity with the shedding of his most Precious Blood I say while this is the Object of our Adoration as it is in these Exercises of Devotion how can it be otherwiise but that it must beget in us a Life and Temper most pleasant and profitable to Mankind And indeed I have observed that this Heavenly Flame of True Devotion is like that which descended on Elias's Altar it licks up all our opposite Interests as that did the Water and makes both ourselves and all we have a Sacrifice to the Honour of God and Good of Mankind None therefore that considers the Excellency of Devotion but would set himself with great attention of Mind to the Consideration of such Things as may render him a Devout Man The Things that are of this Nature are principally such as relate to God to Ourselves or to Others we are to Pray for We should think upon God That he is worthy all our Adorations and Praises for his Glorious and Infinite Perfections his Wonderful Works and for his Innumerable Blessings and Mercies That he and he only heareth Prayers and is nigh to all that call upon him and is pleased when Invocated for the things he is willing to give us That he alone Orders and Disposeth all the Affairs of this World according to his Soveraign Will and Pleasure Restrains or Inlarges the Powers of Nature Stops or Diverts the Course of it Over-rules Second Causes Prospers or Disappoints Human Undertakings Gives and Takes away Lifts up and Casts down even how and whom he pleaseth We should think of our Dependance on him That we Live Move and have our Being in him and cannot Subsist a moment without him that we are subject to innumerable Casualties which may destroy the strongest Body and healthfullest Constitution and to such Vexations as will four the sweetest Temper and to such Amazement as will shake the most fixed and composed Mind which he only can prevent from befalling us as being under his Divine Government and can by his immediate Influxes Comfort us when they do so We should think how many things we want what woful things we are in danger of of our manifold Temptations by allurements of sensual Objects and suggestions of evil Spirits of the weakness of our Graces and insufficiency of all things in Heaven or Earth besides God for our Supply and Succour And if we would think seriously of these things we should find great help to Devotion in Prayers thereby we shall find how much we are concerned to reconcile ourselves to God by humble and penitent Confessions to seek his Grace and Favour by Fervent Supplications to pray for the Aid of his Spirit to help our Infirmity and to assist our Victory over our Spiritual Enemies and to give him thanks that we have not fallen into greater Sins and Miseries to attend to his Holy Word that thereby we may receive Grace from him to learn to please him and oblige his care and kindness for us and these things will beget and excite Devout Affections in us It will be profitable also to this End to think of our Obligation to our Christian Brethren and of the Particular Regards we ought to have towards all Sorts and Degrees among them For we Pray as Members of the Catholick Church and must have a Concern for all Christians as Fellow-Members of one Spiritual Incorporation But particularly we should often think what Affection we