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xii, xxxviii, lii, lvi, lviii, lix, 1x, Ixiv, lxix, lxxiji, Ixxiv, xciv? Or great Parts of Ps. xvii, xviii, xxii, xxxi, xxxii, xli, lv, lxxxviii, lxxxix, cii, cxx, cxl, or fome Verses in many other Psalms ? Psalm vi. may be suitably enough read in a Time of Sickness, but surely it is not proper for general Public Use at all Times. Psalm xliv and lxxix might also be fitly enough applied at some Periods of Humiliation for ill Success in War; but surely in the present Time, (after so many signal Victories,) if we make them Parts of our Devotions to God, we are guilty of the greatest Absurdity, not to say manifeft Untruth. And yet these are regularly read once a Month, in all the Churches of England and Ireland! The ignorant Part of our Congregations do not think how to apply these or the Execrations to other Times and Circumstances, and so either indolently, or improperly, or impiously use them. The Execrations and Curses in the Psalms, e. g. Pf. v, vii, xviii, xxxv, lxxxiii, cix, cxxix, are contrary to God's express Command in many Texts of Scripture, the very Reverse to our mild and benevolent SAVIOR's Precepts and Example, and as used in Devotion, bad Men vent them wickedly, and ignorant Men apply them to wrong Purposes, yea some out of Malice and Revenge. If the primitive Christians used them in this Way promiscuously, or misused them, we know that many erred even in the Apostles' Days, and we are not to continuein Error for Antiquity's Sake, but ought to return to God's facred Testimony and Truth in the Scriptures. And therefore it is hoped, that this imperfect Attempt, in the HYMNS for each Day of the Month, drawn up for daily Use in Morning and Evening Service, (instead of the Psalms alone and indiscriminately,) will be edifying to many, and excepted against by none, as some Pains have been taken to me. thodize the Whole, and to add in lieu of the Psalms or Parts omitted,) many other sublime and suitable Passages of Adoration, or eminent Descriptions of the Majesty and Perfections of God, that occur in the other different Books of the Old Testament, and which cannot seriously be read without producing fome good Effects on every well disposed Mind. And to each HYMN is also added a Doxology from the New Teftament, in order to adapt the whole more to the Use of a Christian Church, instead of the Gloria Patri so often repeated in the Common Prayer, yet no where to be


met with in that Form in the Scriptures themselves. What Alteration therefore is made here, in Scripture IVords alone, must be allowed to be less exceptionable to Some; and the Author flatters himself He shall hereby offend none, that pay Regard to the Law and to the Testimony of their DIVINE MASTER.

He is longer perhaps in the Parts of Adiration, Praise, and Thanksgiving than Some may have thought necessary : But surely we cannot too ofien repeat our Praise and Thanks to God, for his infinite Mercy and boundless Goodness. And these Parts of Devotion were therefore thought requisite to be larger and more explicit, than they commonly are in Christian Congregations; as this is an Act of Worship, that has the best Tendency to compose the Mind, is directly expressive of our Delight in God, our Joy in his Government, our Acknowledgment of his Perfections and Providence, our Gratitude for his multiplied Blessings and Favors to us and to all his Creatures, and consequently works in the Heart the very best Dispositions to secure the divine Acceptance. We ought certainly to thank God for past Mercies and Favors, before we presume to ask for more. The present Exhortation before daily Service in the Common Prayer rightly admonishes us, to render God Thanks for Benefits received, before we are to pray for future Blessings; yet without any Regard to this, the Thanksgiving is deferred, 'till we have made all our Supplications! Perhaps therefore the Alteration made in this Liturgy, from the common Course herein, will not be blamed.

THE ADMONITION, after the second Lefon, before the Morning and Evening Prayers, He thinks a valuable Addition to a Public Office of Devotion, as it is designed to contain a brief Summary of a Christian's Duty to God, his, Neighbor, and himself, which cannot be too often inculcated; and in this way, where the People, by responding to the Minister, make it their own Act, it is not unlikely to produce a very good Effect: And it seems to be that teach. ing and admonishing one another, which the Apoille directed. Colul. ii. 16.


The Litany of the Church was designed at first to be used on certain Days, and not to be dipt in betwixt two different Offices, made to be read at different Times, and upon different Occasions. By this Intermixture, many needless Repetitions are promiscuously made in Confusion, and some material Things so misplaced, that some Things, which ought to be in the Beginning, are postponed to the End of cur Devotions. And perhaps the Introduction and Conclusion, as well as some intermediate Parts of it, might not improperly be altered, so as to have more of a Scriptural Turn, and not to offend any Christian of whatever private Perswalion he may be: Which has also been attempted in the present Work; and the Whole, thus reformed, is accordingly inserted betwixt the Morning and Evening Service, to be used at Discretion by such Ministers and Congrega. tions as approve it, on such Days or Times as they think beft, instead of the other General Prayers that are in the Common Service.

IN like Manner, the Te Deum is attempted to be ren. dered suitable to every Christian's Use, and left at Difa cretion, to be read or not, instead of the other Hymns in the common Morning, or Evening Service, affording an agreeable and useful Variety.

SOME Friends, with whom the Author has conversed about this Design, have thought a CREED necessary, as 2greeable to the Custom and Practice of our own and most Chriftian Churches. That called the Apostles' Creed, (but not made by them,) was judged deficient; and the other Creeds, in the English Liturgy, made to supply that Deficiency, are perhaps in some Particulars erroneous, at least difputed. What He has altered or added here on this Head, (to be used occasionally at the Beginning of Morning Service,) no fincere Christian can object to pronounce or aflent to.

For the Evening Service, on Sondays, the Ten COMANDMENTS are deemed requisice to be read, with the In-, troduction thereunto, if approved by the Minister; and after them, is added our Savior's own Summary of them all, with the additional peculiar Command our Lord


posed to establish, which is thought altogether as necessary for a Christian Church, as the DECALOGUE of the Jews: And that there might be no Interruption in reading the Whole, One fkort Prayer for the Observance thereof is to be repeat. ed after all by the People with the Minifter.

What farther is new or peculiar in the present Form for Christian Worship, will be easily observed by every attentive Peruser of it. Whatever Faults may be found with the Execution, the plan is thought fufficiently defensible, and the whole is submitted to better Judgment. It is hoped, that the following Work (if not brought into public Use by any Society of Christians,) may yet be used with some Benefit and Improvement, at least in private Families, who are at Liberty to use any pious Christian Forms, as they fhall best approve: And this Purpose the present Liturgy is calculated to answer, as well as public Service; for particular Parts of it, as the CONFESSION, THANKSGIVING; HYMNS for the Day of the Month, as well as the LESSONS, and the PRAYERS may be read in Family Devotion, it is imagined, with peculiar Advantage and Edification, and without any Confusion or Inconvenience. Yea, Perfons that will pursue the Course here laid down for reading the Scriptures, and in their Closets also will privately read one of the Hymns every Morning and Evening, may probably find great Benefit to their own Minds from such a Practice; and the reft must be used as Leisure permits. At least this Method the Author has a long while practised himself; and with Gratitude to the SUPREME Giver of Time and Opportunity, reflects on the Comfort and Profit He hath experienced thereby.

It is to be observed, that before several Parts of the Morning and Evening Service a black Line is drawn down the Page, as before the present; or a Crotchet [ ] is placed; which denotes that such Parts (before which the Line or [] is) may at any Time be omitted, without breaking the Connection of the Whole; and the daily Service is by that Means made shorter than the Sonday One is intended to be, which appears highly proper. For the Sonday Service ought reasonably to be longer and more particular, than that on common Week-Days; and therefore nobody surely will think an Hour, or even an Hour and Half too much, (and the Whole of this Service will hardly take up so much Time,) to be exercised in the delightful Public Offices of Devotion, each Sonday Forenoon and Afternoon, when whole Societies are met together to join their grateful Tribute of Praise to the Sovereign LORD of the Universe, for his innumerable Mercies continually received, and to pour out their Hearts before Him in Prayer for future Benefits. Such as do think it too long and tedious, may readily shorten it, by Omissions, where they think proper : But the Author himself cannot think the Whole too long, or any part of it needless,


It is necessary also to declare here once for all, that the Author claims no farther Merit in the present Work than as a Compiler; and He has freely used the Affilances afforded Him by other Books in this Way, without quoting in each Place, whence He borrowed the Expressions or Thoughts, chusing rather to follow (as far as He could approve) what has before been offered by Others, than on every Occasion to hazard the proposing new Phrases or Modes of Exprellion. For this reason, besides what He has taken from the Common Prayer or Liturgy of England, he acknowledges great Afiftance in forming his present Plan from the Liturgy restored to it's primitive Institution, or God's House of Prayer for all People, by Philoveritas

. Printed at London, 1739, in 8vo. Also from Mr. Baxter's Liturgy printed in the first Volume of Calamy's Abridgment of Baxter's Life.--Some of the finest Parts of ADORATION are from the Christian Liturgy, by the Author of the Solemn Form for the General Faji, printed for Hett, London, 1741, in 410.-Besides these, He has borrowed some useful Things from A Form of Common Prayer for Morning and Evening, written on the plan of the Free and Candid Disquisitions, printed by Millar, 1751, 12m0. 2d Edit.-Allo from a Specimen of a Liturgy designed for the Use of a private Cono gregation, in 8vo. Millar, 1752.-And from A New Form of Common Prayer, by a Clergyman of the Church of England, 8vo. Griffiths, 1753. But molt especially, He has been ready to copy from the HOLY SCRIPTURES, the best and only infallible Guides in such a Design, and from whence he has taken all his DOXOLOGIES,

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