Devotions in the ancient way of offices. With psalms, hymns, and prayers for every day of the week and every holiday in the year. / Reformed by A person of quality, ; and published by George Hickes, D.D.

TO THE READER.

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

It hath had Four Editions unreform'd from the Roman Catholicks, in the last of which is added, The Office for the Blessed Virgin, which J. S. in the E∣pistle Dedicatory before the Second Edi∣tion, assures us, was begun by the ex∣cellent Author before he died, who in∣tended to annex it to his Devotions; and truly I cannot but wonder, who he

was that durst undertake to finish a Piece, that this Apelles, left imperfect, especially after so great a Judge of Sense and Style as Mr. S. had said that—It was so inimitably excellent, that scarce any would be found in all re∣spects able to match his Sense and Expression, or finish it as it ought. It hath had Five Editions more, as it was reformed by the Reverend and Worthy Mr. Dorrington, and a great part of it hath had divers other Editi∣ons in stollen Books of Devotion, whose Mercenary Authors, have wisely con∣ceal'd their Names, lest their shameful Practices should be proved upon them. It now presents it self again in a new reform unto the World, in which I do not doubt but it will have many Editi∣ons, and perhaps as many, as any Book of Devotion in what Language soever, except the Psalter, ever had. For though Mr. Dorrington's reform of it hath very well deserved the good re∣ception it hath found in the World, yet it was not altogether so acceptable to some discerning, as well as devout Per∣sons, who were skilful in divine Offices,

and curious in the Theory, as well as constant in the practice of Devotions. Among these I have known not a few, who chose to mark with their Pencils, whatever was amiss in the unreform'd Devotions, that they might use them for their own private Benefit in the Au∣thor's own Method, rather than in that of Mr. Dorrington, which in their Judgment was not so enflaming, nor fitted for the great and delightful Bene∣fit of mutual and alternate Devotions, for which the divine Author (so I can∣not but call him) seemed principally to contrive his Book, though it is no less fit for solitary Devotions, than that of Mr. Dorrington is.

Besides, they objected, that Mr. Dor∣rington had contracted the Four daily Offices into Two, that he had omitted the Lessons; as many of which as are Scriptural, the devout Author of this Reform hath continued in the Version of the Church of England; that he had not reformed the Office for the Dead; that in the other he had left out many things, which they think as useful as any he hath taken in, together with the

Versicles, Responsories, and Anti∣phons, as Such; with which the Psalms make up that most venerable, edifying, and elevating way of alternate or social Devotion, which was used in the best and purest Ages of Christianity, and truly resembles the Worship and Devo∣tions of the great Choire of Saints and Angels in the Church Triumphant, that most glorious Jerusalem, which is a∣bove.

Wherefore to oblige those devout Per∣sons who desired another Reformation of those Devotions, another is here pre∣sented to them in the Author's own Way, from the Pen of a most Pious, as well as Ingenious and ready Writer, who hath not left out or altered any thing, but some few Sentences and Ex∣pressions, which hindered those Offices from being introduc'd into the Closets and Oratories, of the more devout Sons and Daughters of the Church of Eng∣land, especially of those who delight in the more Heaven-like way of Worship; I mean in alternate or choral Devotion, which it is in the power of every de∣vout Master, or Mistress of a Family,

or any two or more religious Persons, who happen to live in the same House, or Neighbourhood, or to Travel toge∣ther in the same Journey, to exercise themselves in at vacant Times, to the Honour of God, whom they delight to Worship; the comfort and satisfaction of their own Consciences, when they find their Souls so quickned, and delighted in bearing their Parts in such harmoni∣ous Devotions; nay, to the unspeakable inward Joy, and exultation of the im∣mortal Spirits within them, which have ravishing foretastes of Heaven in those Heaven-like Exercises, which make this Life much more than other Devotions, resemble that which is to come.

But of all others, none have it in their Power to practise this most delight∣ful way of Worship in the Heaven like Fellowship of alternate Devotion, to so much advantage as the Religious So∣cieties, of whose Rise and Progress, the World hath lately had an Account, by the Reverend Mr. Woodward, Minister of Poplar. It is to the Vo∣taries of these, and such like Societies, that I particularly recommend this Book

of Devotions, which in other forms, hath already more than once been recommended to the whole Christian World. J. S. who I suppose is Mr. John Serjeant, in the Epistle Dedicatory, of the Second Edition, tells us, that it is the most substantial part of Divinity rendered usefully Practical, the best Matter delivered in the best Manner, and that it neither needs nor courts any Man's Patronage to set it off, as being above all the Ends at which Dedications commonly aim, nay, above the World it self, as consining upon its nearest Neighbour Heaven. The Reve∣rend, and most Worthy Mr. Dorrington, to whom the World is so much obliged for the first Reform of it, tells us, in the Epistle Dedicatory, that it is a Book very excellent in its kind, and worthy, as such, to be recommended to the World; that it is fitted to possess Mens Minds with that pure and peace∣able Wisdom which is from above, to excite Devotion in the coldest, and most careless Hearts, nay, to possess with a love of Devotion, our too nice and witty Age, as being rational, solid, and ingenious in its highest flights. He

thinks no Book of Devotion of any Au∣thor of the same Communion comparable to it, and reformed from the Errors with which it was first composed; he thinks it as fit to possess Mens Minds with an affectionate, and powerful sense of the Truths of Christianity, as any Book that can be met with, unless any one will except the Exposition of our Church-Catechism, composed for the use of the Diocess of Bath and Wells.

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

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

The Offices for every Day of the Week, though indeed they may be used on any other Day, are appropriated to

their respective Days, not only for the sake of Order or Method, but for par∣ticular Reasons, upon which the great Author had his Eye in their respective Appropriations. This appears from the Offices themselves; as in that for Thursday, which is all upon the Sub∣ject of the Holy Eucharist, and its Institution, because on that Day our Lord before his Passion appointed that Holy Sacrament, and commemorative Sacrifice, to be a perpetual Memorial, or Commemoration before God, as well as among Men, of the great Propitia∣tory Sacrifice he made upon the Cross.

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

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

Sunday's Devotions are chiefly upon the Subject of our Lord's glorious Re∣surrection, with some Psalms in it, which become the Christian Sabbath, up∣on God's finishing the Creation, and

resting from all the Works which he had made.

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

Tuesday's Office is made in the Praise of God, as Preserver and Sustain∣er of all that he hath Created, and particularly, as the Preserver, and Guar∣dian of Men.

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

The Office of our Saviour is all con∣trived to set forth his Nature, as Mediator, and Redeemer, and the Praises of his infinite Love towards Men, in undertaking, and accomplishing

the great Work of our Redempti∣on.

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

agreed to compleat our Felici∣ty.

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

In the Office of Saints are described in most devout manner the Sovereign Majesty, and Glory of God, as King of Saints; and Angels, the Glories of the other State in the Kingdom of Heaven, the union of Prophets, Apostles, Mar∣tyrs, and Confessors, and all the Saints departed in one happy Fellowship, with

Angels; and Seraphims; the wonderful Progress from Grace to Glory; the im∣mense Goodness of God who rewards such imperfect Services, and short Suf∣ferings with infinite Rewards, and the obligation which lies upon us to menti∣on the Saints departed with Honour, to commemorate and imitate their Virtues, to follow their blessed Examples, and reverently to obey the Church in obser∣ving those Festivals, which she hath ap∣pointed to remember their Vertues, and recite their Sufferings for our own E∣dification, their Honour, and the Glory of God, to whom the Church of England, in her excellent Office for the Communi∣on, first after the Reformation, did, in most Catholick manner, offer most high laud, and hearty thanks for the won∣derful Graces and Virtues, which he had declared in all his Saints, and by them bestowed upon his Church from the be∣ginning of the World.

Every one of these Offices hath Four Parts; and every one of these Parts may, as they are reformed in this Book, be performed in single, or soli∣tary Devotion in a quarter of an Hour,

or little more, which make but a small part of Time in every day to spend in God's Service, and may well be spared from our other common Employments, or from our vacant Hours, wherein we do nothing, or are apt to do ill, and are much better spent than in giving and receiving vain, idle, and unprofi∣table Visits, or wasting our precious Hours in places of publick, and dange∣rous Resort, or long, and tedious Dres∣ses, or foolish amusements of our Thoughts, which so many times in the Day might be so nobly entertained with the sublime, and ingenious Notions of this Book.

Two of these Four Parts are allotted for the Morning, or Forenoon, and Two for the Evening or Afternoon, at such Hours as every one may find most con∣venient for himself, if he is a single Person, or as many Persons agreeing to∣gether may appoint with least inconve∣niency to themselves. If a single Per∣son happens to be engaged unawares in Business, or Company, or to be in a Jour∣ney, or Voyage with others, he may re∣tire with his Book for one quarter of

an Hour, into some recess, in an House, Garden, or Field; and a Master of a Family, that hath appointed Hours for Devotion, may order his Books to be laid at his appointed Hours, and invite his Friends who come in to join with him, if they are such as he may Com∣municate with, or they with him, or if not, with all Civility he may borrow so small a part of an Hour of them, while he says his Prayers. This Custom, if generally observed, would soon bring Religion, and Religious Persons into Credit, Honour, and Veneration; and I hope no Man will be so uncharitable, as to think, that while I thus recom∣mend set Hours of Devotion, I am so Superstitious as to put any Trust in the bare recital of a few Psalms, and Pray∣ers, and Hymns, at such and such prescribed Times, but that I do it to restore the ancient practice of Devotion, which was in use among the Jews and the Primitive Christians, among whom the distinction of Hours for Prayer was not the effect of Superstition, but a ra∣tional Institution, in which they agreed as it were by common Inspiration, as

the best means of advancing Piety, and Devotion.

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

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

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

The Office of the Dead is intended to be said at discretion upon all Occa∣sions, of epidemical Diseases, and Morta∣lity, upon the death of our Neighbours, Friends, and Relations, or upon the Anniversary day of the death of any

Persons, whose Departures we think fit to Commemorate, as long as we survive them; or sometimes a devout Person may have occasion, or inclination to say one or other of these Offices on any day of the Week, with great advantage, which may be done, omitting the proper Office of the day.

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

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

At Mattins both falling down on their Knees, let them implore the As∣sistance of God; A. saying, Prevent we beseech thee, &c. Then both ri∣sing, let them say together, In the Name of the Father, &c. Then let A. say the Invitatory, and B. repeat

it every where as in the Book. Then both continuing standing, let A. recite one Stanza of the Hymn, and B. the other, or rather sing them if they have skill answerable to their Devotion. But if there be so many Persons pre∣sent, as to make a Choire, then they may be sung in the Tunes of the sing∣ing Psalms, as Mr. Dorrington di∣rects, viz. Hymn 1, 2, 3, 4, 5, 6, 8, 9, 11, 13, 14, 15, 18, 20, 21, 28, 31, 39, in the more common Tunes; Hymn 7, 12, 16, 17, 23, 24, 25, 27, 33, 36, 38, 40. in the Tune of the Hun∣dredth Psalm; Hymn 10, 26, 29, 30, 35, 37. in the Tune of the Hundred and thirteenth Psalm; and Hymn 19, 22, 33, 34. in the Tune of the Twenty fifth Psalm. Then let A. say the Antiphon, and B. begin the Psalm, which they are to recite alternately; or if they like it better, let the Antiphon be said at the beginning and end of the Psalm, and the Verses of the Psalm be read alter∣nately in the way of Psalmody, accor∣ding to the present practise of most Congregations of the Church of Eng∣land, which makes a most divine Har∣mony

in Worship, betwixt the Priest and Chorus of the People. But the way of reciting the Antiphon, and the Verses of the Psalm alternately, is pre∣ferred by the Reformer, as well as the Author of the Devotions. The Primi¦tive Church had them both from the Synagogue; and there are many Ex∣amples of both to be found in the Book of Psalms. At the end of every Psalm, let A. say, Glory be to the Father, &c. and B. As it was in the beginning, &c. both continuing to stand, and shewing some other sign of Worship by bowing the Head, or lifting up the Eyes to Heaven: For in all Devotion, the ex∣teriour Worship is never to be neglected, and those stiff, morose, and saturnine Votists, who are so sparing of bodily Adoration, in our most solemn Services, refusing to stand at the singing of Psalms, and Anthems, or to bow to God before his Holy Altars, act not only against the common Notions of Mankind, and the Nature of divine Worship; but if they would observe it, against their own Inclinations, which if not restrained by false preconceptions, or warpt con∣trary

to their bent, by perverseness of Humour, and Education, would natu∣rally prompt them, like other Men, to declare their inward by their outward Adoration, and join the Worship of the Body with the Devotion of the Soul. The Psalms being ended, let A. read the Lessons, and B. the Responsories; or rather let the Responsories be mark∣ed with Stars, as in the unreformed Devotions, and then let A. and B. read the parts of the Responsories so di∣stinguished alternately in their turns. The Great Hymn, called TE DEUM, is distinguished to be said on Sundays and Holidays, at the end of the third Responsory, or indeed on any other day, when the Votaries please, and at the end of it, or the third Responsory, when it is not used, A. may conclude the Mattins with the solemn Benedicti∣on, viz. The Peace of God, &c. But if he is not a Priest OUR is to be used instead of YOUR, and US instead of YOU.

The same Invitatory may serve to begin all the other parts of every Office, as well as the Mattins, and

the same directions will serve to guide all devout Persons in the use of them; and at any time, when unforeseen ac∣cidents, and business will not allow them to say them at distinct Hours, they may pass immediately from the Mattins to the Lauds in the Morning, and from the Vespers to the Complines in the Afternoon. And it is to be no∣ted, that any other Prayers, or Forms of Prayer, for the Morning or Even∣ing, for the King, the Church, or our Friends, or Intercessions for any other Persons, or Petitions for Things; as also any Forms of Thanks∣giving, may be used in any, or all the Parts of these Offices, as Prudence shall direct single Persons in their so∣litary Devotions, or as Religious Com∣panions, or Societies, who join together in social Worship, shall agree among themselves.

Thus much I thought fit to premise concerning the excellency of these Of∣fices, and the use of them, and I hope no Friends to Piety, or Devotion will, through prejudice, or other human Weakness of Ʋnderstanding, dislike

them because they are Reformed De∣votions. Far be this from any Man that would be thought wise, or good, lest by the same Power of Prejudice and Passion, if God do not restrain him, he should come to dislike our pure Religion it self, and its solemn Worship, because they are both Refor∣med.

There are some among the Learned, as well as among the more common Sort, that are subject to such Preju∣dices against the Church of Rome; they are apt to think there are no true Fruits of Piety among those of that Communion, nor any helps to Heaven can come from thence. But these Per∣sons should consider, that there are three sorts of Men in that Church, who are not so accountable for the Er∣rors and Corruptions thereof. Some through the powerful Influence of E∣ducation, and the invincible, or almost invincible Ignorance, that attends it, do not discern the great Faults of their Church, and God being merciful to such Mens Mistakes, gives them his holy Spirit, by the assistance whereof they

bring forth the Fruits of true Piety; and among these we may find many Persons eminent for Humility, Purity, Charity, Devotion, Gentleness, Self-denial, and Resignation, and other Christian Graces, and where we find Men in dangerous Communions, so se∣cured against the dangers of them, by the special favour of God, we ought to magnifie his Goodness, and their Ex∣amples ought to provoke us to emula∣tion, and to imitate the Patterns they set us in good Works.

Some there are again, who knowing the controverted Doctrines, and pra∣ctises of their Church, and the heavy Charges we justly lay upon them, yet through the modesty and humility of their Tempers, joined with a credulous Charity, and great admiration they have for that Church, upon the account of some * 1.1 glaring, but accidental Ad∣vantages, which other Churches want,

they are unwilling to enter into a thorough Examination of the Points in Controversie, thinking it the safest way to make no strict Researches, but to deny their Ʋnderstandings in some things, as they do their Wills in others, in submission to the Church's Authority, and to believe, as she doth. This, as I guess, from some Expressions in the Thursday-Office of the unre∣formed Devotions, was the Case of that humble and charitable Gentleman, who was the Author of these Devotions. He thought it hard to charge a Church of such eminent Prerogatives with such great Errors, and could not believe, that so great a part of Christianity, as she possesses, and so many guides of Souls, that are in her, should all be in the Wrong. Thus his Modesty and Charity to that Church made him forget the state of the Jewish Church in the Reign of Ahab, and of the Christian in the Arrian Reigns. Nevertheless, we ought to magnifie the abundant Mercy of God, who, in infinite pity to his mistaken Humility, and too credu∣lous

Charity, was pleased to give him the Spirit of Devotion, with many other eminent Gifts, and Graces, of which we have an account in the Epistle Dedicatory to the unreformed Devo∣tions, by J. S. which is left out of the Fourth Edition of them.

Others there are in the third place, who though they are convinced of the dangerous Errors both in Doctrine and Practice of their Church, and that it ought to reform from them, yet think it better to bewail them in private, and daily praying for a Reformation, to bear with them till the happy time when the Church shall refosm it self in Peace, and with Security to the Succession, and Authority of the Priesthood, the Govern∣ment, Discipline, and Patrimony of the Church, and the just exercise of all her spiritual Powers, and Rights. Great Numbers of such well disposed Men are, and always have been in the Church of Rome, since it needed to be reformed, and the Christian World is beholden to many of them, for their admirable Works, which we are to embrace, with all re∣spect

to their Persons, and Memories, and thankfulness to God, who gave them such excellent Gifts. These Men are none of those, who send us in the lump to Hell, as Hereticks, though they think us not Reformed in that happy manner, that in love to the Church of God, and compassion to us, some of them seem heartily to wish. One of them writing of us not long since, said, we are rather to be called Non-Catholicks than He∣reticks; and though these Men do not come over to us, but think it best to a∣bide in that Communion, from which we had great reason to reform; yet it would be not only great weakness, but peevishness, and want of Christian Can∣dor for us to refuse to pay that Honour to their Persons, or Memories, which is due unto them, upon the account: of their singular Gifts, or not give their excel∣lent Writings, that acceptance they de∣serve, especially when they are refor∣med.

Wherefore in commending the Author of the Devotions, and recommending this reform of them to the World, I

hope, I have done nothing contrary to my Character, and the relation I bear to the Church of England, to which I would to God every one that is of her Communion, wished as well, as I do. I am sure such Books, as this, will do her no harm, but very much good, though it comes from a Member of a Church, that will never be Friends with us for reforming from her, till God shall give her Grace to reform her self. I have commended it purely for its Worth, and Excellence, Ʋpon the account whereof, I am not ashamed to declare, that I intend to use it my self, and make it one of my Companions wheresoever I go, as being, in my Judgment, a Book of Devotion, which contains very great variety of sublime, and useful Thoughts in the most proper, pure, and plain Language, and joineth the highest flights of Devotion, with Liturgical Gravity, in a seraphick, but sober Style. Indeed, I think it a just Pattern for Christian Devotion in all its Offices, being accommodated with great exactness of Composure to devout

Persons of all Tempers, and made, not only to excite, but to govern, and re∣gulate Devotion. It not only raises the dull, and quickens the sluggish, and warms the frozen Spirits, but tempers the fervour of over-hot Vo∣taries, and secures them with great Art against the Enthusiasm of their Tempers, and from running into the frenzy, and rapturous Excesses of the mystical Devotion. Wherefore this Book being wisely and curiously suited to Religious Persons of all Dispositions, and Tempers, I have, I hope, without deserving any Censure, presumed to recommend it to Masters of Families, and to Religious Fellow∣ships, and Societies; in the last of which, there must be Votaries of all sorts. Among the former I commend it more especially to those, who cannot have the benefit of Publick Instruction in the Churches, or who cannot have it so duly, and constantly, as the Ne∣cessities of their Families require. Such are they, who live at a great distance from Churches, to which ac∣cess

is difficult in the Winter. Such also who have the misfortune to live in the Spiritual Desarts, which Sacri∣lege hath made in many Places, where, for want of Maintenance, there is an insufficient Clergy, or it may be none all. And lastly, Such who happen to live in Spiritual Desarts, of another Nature, in Pagan or Mahometan Countries, or in Christian Countries of another Communion, to whose Assem∣blies they cannot go. The use of this Book, in such destitute Families, will not only teach the Children, and Servants how to pray in the best man∣ner, but also instruct them in all the Doctrines, and Duties of Christianity, and in a great measure supply the want of going to Church. It is in∣cumbent upon Masters of Families, in these unhappy Circumstances, to be, as far as they can, Priests in their own Families; and those who think fit to use this Book, by the benefit of it will with great ease, make their Do∣mesticks truly knowing Christians; and if to the daily use thereof they please

to add, on the Lord's-Day, the read∣ing of the Church Catechism, as ex∣pounded by the R. R. the Bishop of Bath and Wells, Mr. Kettlewell's Practical Believer, and the Christian Monitor, they will, in great measure, make up the loss of Parochial Instru∣ction, and throughly furnish their younger Dependants unto all Good Works.

Among the latter, I have more par∣ticularly commended it to those Re∣ligious Societies, of which the Reve∣rend Mr. Woodward hath given us an Account. They cannot, in my Opinion, better Sanctifie the Lord's-Day in their Families, or Meetings, for which they worthily profess so great a Zeal, than by the Sunday-Office of this Book. They cannot better pre∣pare themselves for the Worthy Re∣ceiving of the Holy Communion, to the frequent Reception of which they devoutly oblige themselves, than by reading the Thursday-Office thereof, in their Meetings, or in their Closets. And as they often meet together to

Discourse on Spiritual Subjects, so they will no where find more, or more no∣ble Subjects of that nature, than in this little Volume; which will also answer the Orders they have made, to bind themselves to pray many times every day, and to read pious Books for their Ediucation. In short, it is a Book fitted for their Religious Con∣ferences, and Devotions; and if at any time they think fit to use its Of∣fices, the Stewards who preside in their Meetings, may do the part of A. in the Directions above given, and the rest making a noble and har∣monious Chorus, may perform the part of B.

But all this while I have been speaking of the Book, I had almost forgot the devout Reformer of it, who is one that hath a mighty genius for Divinity; and though never bred in Scholastick Education, yet by Con∣versation with learned Clergy-Men, and reading the best Divinity Books, hath attained to a Skill in the Sa∣cred Science, not much inferiour to

that of the best Divines. It is one who hath already given the World one Book of Devotions, which hath been well received in Three, or Four Edi∣tions, and will leave it another, for which Posterity will bless the Author's Name; one whose House is a Temple, and whose Family is a Church, or Religious Society, and whose Hands are daily lifted up unto Heaven, with Alms, as well as Prayers; one whe Religiously observes all the Orders of the Church, that concern the People, and wishes, that those were better observed, which concern the Priests; one who more particularly keeps with most exact Observance, all the Fasts and Festivals of the Church, and for the great Ends for which they are enjoined; in a word, One who is a great Example of Christian Piety, and a singular Ornament to our Communion, in this degenerate Age; and among the many and most serious good Wishes I have for the Church of England, this

is, and always shall be one, that all her Sons and Daughters were Such.

GEORGE HICKES.

Notes

• * 1.1

  Such as Antiquity, a clearer History of Suc∣cession, great extent over many Dominions, num∣ber of Martyrs, being the Mother or Planter of many other Churches, &c.