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The Preface. A prayer for the morning 7
of the all-purs, and all- Directions concerning ex-
An account of this work iiij A prayer to conclurle our de-
votions for every day
The obligations for preparing bed
vjA meditation for the moins
be carefully attended to v A prayer for the morning 4%
73. Frck's Preparation. A ineditation for the ever-
A meditation for the morn-| A prayer before receivingi 18
714 prayer just before recei-
A prayer for the morning 96 after a worthy receiving
A. prayer after sermon
100 behaviour in the afternoon
102 blessed sacrament of the
Directions concerning the
103 Occasional Prayers.
the consecration 115 A general thanksgiving 147
Reasons for publishing this Book. THO
THOUGH I may possibly incur the displeasure rat
those whose secular views may be frustrated or diie appointed by the publication of this New Week's Prepa. ration;.yet I have the consolation of being 'fully assured, that this present undertaking will want no ajro. logy to those who have religion truly at heart. Nor am I under any apprehension of being condemned for adding one more to the number of devotional books, already extant upon the subject of the holy sacrament of the Lord's Supper; because the tempers and talents of men are so different, that what does not allect one may possibly touch another.
I am also persuaderi, that ihe present Proprietors of Keble's Old Wiek's Preparation, cannot desire the continuance of a book which has already been found so injurious to Christin anity; for it abounds with rapturous and wanton éxo pressions, and warmth of constitution, not reason, much less religion, bas the chief and sovereign influa ence. Undoubtedly writers of this cast have shame. fully suffered the softer passions to mix tou strongly with their zeal for religion.
By what means true devotion is destroyed.
Here the true spirit of devotion, which is in its own nature a liberal and reasonable service, is made wholly to evaporate in unnatural heats, and ecstatic fervours, such as are a disgrace and reproach to the diguity of a rational nalure. And instead of speaking the language of a serious, rational, unaffected piety, they abound wholly with rapturous flights of unhallowed Jove, and strains of mystical dissoluteness; or, as an ingenious author terms it, spiritualized concupiscence, invented by the carnal and wanton appetites and wishes of the unmarried nuns and friars; and thence either by design, or by the dėlusion of the devil, or both, fóisted into the devotions of the reformed church, under a pretence of purer flames of divine love and spiritual rapture; whereas they pollu:e the soul with luscious images, warm it into irregular ferments, and fire it with a false passion ; dissipating all due composure
and recollection of mind, and laying open the heart to all the wild extravagancies of frantic enthusiasmr ; a manner of address niuch filler for a dissolute lover, than an acceptable worshiper of the all-pure and all-knowing Gud.
It was against this kind of deviation, that great light of the church of England, the learned and pious Bishop Stillingflect thus exclaimed: "Is it possible (said he) that any man can imagine, it is no dishonour to the Christian religion to make the perfection of the devotion of it to consist in such strange unaccountable unions and raptures, which take away the use of all (modesty) reason and common sense!"
In-what the love of God consists. “It is true, we are commanded often tv love God with all our heart, but withal we are told, we must not fancy this love to be a niere languishing passion; no, the love of Christians towards God is no tond amorous affection, but a due apprehension and esteem of the divine excel. lencies, a hearty senscofall his kindness to us, and a constant readiness of mind to do his will. And thus the be. loved Son of God hath declared what he means by the Inve he expects from his disciples: If ye love me, (says Christ,) keep my commandnients; and ye are my friends if ye do whaiscever I command you. And if (says St. John) any man say I love God, and hateth his brother, he his a liar; for he that loveth not his brother, whom he hach seen, how can helove God, whom he hath not seen? No man hath seen God alany time. If we love one anosher, God dwelleth in us, and his love is perfected in us. Thus the beloved disciple, who understood the great mysteries of divine love, hath expressed then to us. And,
" Here (you sie) are nobiind elevations of the will; noccsta'ic or luscious expressions; no, it is very plain that all such mystical noriuns, and luscious metaphors and expressions had another spiring and a more impure foun. tail, than the Coris:ian doctrine.” For, as the said devout and judicious prelate ads, “supposing that mystical woy of perfection were possible, i rould see no necessity at all of Christ's coming into the world, nor of