WHatsoever might be the instru­mental, yet there is not (I pre­sume) any among us so void of reason, or Religion but will acknowledg, that the Great God of Heaven and Earth, the judge of the whole World being provoked by the multi­tude and greatness of our iniquities, was the principal efficient cause, both of the begin­ning and continuance of that dreadful Fire, [Page] [...] the greatest [...] that possibly could be [...] resist, or asswage, till it [...] the chiefest, and greatest [...] famous, and flourishing Ci­ [...] [...] we still break the Com­ [...] [...] God? would he not (as [...] said to the Jews, at the [...] their Temple, and Jerusalem then [...]) be angry with us, till he had [...] us, (and or City;) so that there should be no remnant, nor escaping? yea, shall we not deserve, and may we not justly expect, that as the punishment of the iniquity of Jerusalem was greater, than the punishment of the sin of Sodom: So the pu­nishment of the wickedness, of our rebuilt London should be greater, than the punish­ment of the iniquity not only of the former, but also of the latter Jerusalem, which was utterly demol shed, so that there was no rem­nant, nor escaping? and if so, than what per­son, that hath but the least spark of Reason, doth not plainly see, that for our future secu­rity, we ought to be farr more concerned in the new modelling of our lives, than our Ci­ty? and that we should be farr more careful, that this [...]tter City should exceed the for­mer, in pious and Religious Inhabitants, than [Page] [...] secure, and sumptuous [...] [...] [...]hat person acquainted [...] Reason, or common [...]petience, doth not manifestly see an impossibility of pro­moting Piety in our City or elsewhere, [...] ­less the whole worship of God (which con­sists not only in Prayers, but al [...] [...] he [...]ing and reading the holy Scriptures, and in re­ceiving the holy Sacraments) [...] and constantly observed by us?

Wherefore in the name of [...] as all, that in the least desire the future wellfare, and prosperity of our New London, and the Inhabitants thereof, and that have any hopes after this life, to be made free Denizens of the New Jerusalem which is from above: be exhorted and perswaded with all constancy, for the future, seriously, and solemnly to perform all those holy duties, which God re­quireth of us, either in Publick or Private.

And in the first place, Let us begin with the Duty of Prayer. Twice every day at least, with all decent humility and reverence, mak­ing our addresses to the Throne of Grace, either in our own Parish-Churches, or else in our private Families, or Closets, wherein (as well as in our Churches,) without doubt, forms are farr more convenient and necessa­ry for us, than Extempory Prayers, and for our [Page]ordinary [...] can be more suitable, [...] our Publick [...]yers.

As for those that are against the admitting of Formes in general, or our Publick [...] in particular into Families or Closets, I shall desire them to consider; That if they be against the admitting of Forms in general, it must [...] either by reason of the good con­ceit th [...] have of their own, and all other Peop [...]s ability to perform this weighty Duty ex tempore, or else by reason of the ill opinion they have of Forms themselves;

If by reason of their own, and other Peo­ples ability, I shall beseech them seriously to Consider, 1. That the Disciples may be pre­sumed to have had as good abilities, as they; and yet they desired to be taught to pray, (as St. John's Disciples were before them) and our Saviour thought good to reach them, not only the manner how to pray, but also the express words, and phrases of a Prayer; which he composed, not only for their use in Pub­lique, but also for their Private use in their Closets, that there also they might avoid Batrology. St. Mat. 6.6.

And our Saviour himself praying alone used Thrice the same words. And as learned and pious, both Martyts, and others, as ever the [Page 5]Christian World knew, [...], [...]d used set Forms of Pray [...], and have re­commended them as useful [...] [...] [...]eir Christian Brethren, as well [...]rned, as unlearned, in Private as well as Pub­lique.

2ly. I shall desire them seriously to con­sider, what obsolete, lofty, obscure, and sometimes ridiculous words, and phrases; What incongruous and impertinent sence, if not non-sence, yea, and sometimes seditious and sinful petitions have been heard even from those, that have been counted gifted extemporists; How often they have been subject to mistakes, or non-plusses, either pal­pable, or less observable; whose hiatus's have been filled up with a multitude of vain tauto­logies, which (though to some either not un­derstanding, or not observing their se [...]ie [...], they might seem to be the fervent ejaculations of a devout Spirit, yet,) have been very little or nothing at all taken notice of by the extem­porists, whose thoughts have all that while been earnestly busied, either in recovering what they have lost, or in pursuing after some new matter for the prolongation of their Prayers; How many by reason of the mul­titude of disasters which they have known to befal extemporists, have with very much un­willingness, [Page 6] [...] reluctancy been brought to began, and a [...] they have begun, have been possest with su [...]anick fears, that instead of being devout, notice [...]rious, either with an heart­less, and sensel is trembling, and much difficulty they have approached, or with an inconsiderate, and rash precipitancy they have posted to their much desired conclusion, scarce remembring how they began, went on, or came thither; yea, they have professed after­wards, that they were glad, that their pain was over, and that they escaped so well; so that this holy duty which should be perfor­med with the greatest delight, is by this means become a great burthen, and pain.

Lastly, how many even of those, which by great diligence, and long practice, have over­come most, or (if it be possible) all of these difficulties, either by seeking variety of words the shadow, to avoid the suspition of a for­malist, have been forc't to take less notice of the matter, which is the substance of Prayer; or else, by too high conceits of their own abi­lities, beyond the rest of their Brethren, have rendred both themselves, and their Prayers [...]dious not only to God, but also to their au­ditors; when it hath been discerned by them, which hath too often come to pass.

3. I shall desire them seriously to consi­der, [Page 7]what a multitude of [...]nilies there have been, wherein there [...] been any, which have had either the [...]ity, or confi­dence to pray, ex tempore [...] how many of them, which have ha [...] the ability, and confidence to pray before their own Families upon the visiting of Friends, or such like small excuses have often omitted this duty for seve­ral daies together, to the great damage of their Families. And how many Families upon the absence, sickness, or death of such persons have for want of Forms, lived pray­erless for several weeks, or months, if not the greatest part of their life; scarce using a grace before or after meat, whereby the Lord knows how many Families have been utterly ruined.

Moreover, I shall desire them seriously to Consider the inconveniencies, which many auditours of ex tempore Prayers, have been usually exposed to. 1. How oft very many of them, not understanding their obscure words, phrases, metaphorical expressions, &c. have been forc't (as St. Paul long since ob­served among the Corinthians, boasting of their great gifts, and profound wisdom, count­ing St. Paul's Preaching and Praying, mean and despicable, in comparison of theirs) to return Barbarians, deprived of the priviledg [Page 8]of sending [...] to Heaven their hearty Amen to what they [...] heard. 2ly. How oft ve­ry many, eit [...] [...] listning after, or over curi­ously taking [...] of their new words, phra­ses, &c. or el [...]y reason of the extempo­rist's apparent mistakes, inadvertencies, fears, precipitances, &c. have been very much hin­dred in their devotions, to their great damage, if not utter ruine of their immortal Souls. And after all these things ex tempore prayers are in every respect meer Forms to their au­ditors, their own phancy, and invention; yea, and the Spirit of God (which they suppose to dwell within them) being as much limited, or stinted to the words, phrases, method, and matter of those ex tempore Prayers, as to the words, phrases, method, and matter of other Forms.

2ly. If by reason of the ill opinion they have of Forms themselves, I shall desire them seriously to Consider; whether it be not a very unreasonable, and sinful thing to Ima­gine that God should command the Jews to use Forms; that the Prophet David should compose Forms for his own use, and the use of the Temple, That the Prophet Hosea should command all Israel to take words with them, when they confessed their sins, and asked par­don for them. That our Saviour should give [Page 9]such a compleat Form to his [...]isciples upon their request; that many thousands of holy Martyrs, and devout Saints, should from age to age constantly use our Saviours Form and make daily use of other Forms composed by themselves or others, if they were not bene­ficial and necessary for us, and rather furthe­rances, than hinderances to our Devotion. And more over, I shall desire them seriously to Consider, whether we have not just cause to stand amazed at the inconsiderate pre­sumption of those, who with much considence endeavour to perswade the People, that Forms do hinder the operation of Gods Spirit upon their hearts, whereas they never did, or could alledge any good reason, or plain proof of Scripture for this their confidence; But on the other side, not only St. James doth re­commend unto us in our mirth the singing of Psalmes, which certainly he never would have done, had they been any cause of quenching the Spirit of God. But St. Paul Ephes. 5.18, 19. doth tell us, that we should be filled with the Spirit, speaking to our selves in Psalmes, and Hymns, and Spiritual Songs, singing and making melody in our hearts to the Lord; And moreover, St. John in his Revelations (Chap. 14.3. and 15.3. and else-where) endeavouring to Reveal unto [Page 10]us the Spirit [...] [...] lights, Seraphical joys of the Heavenly Hosts, before the Throne of the Lamb, could find no better thing to re­semble them to than those Spiritual Raptures which the Saints here enjoy, in singing to their Heavenly Father. Now Psalmes, when they are sung, are double Formes, wherein we are bound to observe not only a just number of Syllables in every line, but also a more accu­rate, and difficult form of tunes, or soundes; and if the Spirit of God doth Manifest his most powerful operations in these, certainly it can't be imagined, that he hath less liberty to work upon our affections, when we are confin'd only to a Form of Words, which is farr the easier Form of the two.

If there be any, that can harden their hearts against the force of these Considerations.

O Blessed Jesu! by thine Agony and Bloody Sweat, which thou didst suffer in those most fervent Prayers of thine, wherein thou didst Thrice use the same words, do thou constrain them to confess, that often to use the same words in our Prayers doth rather promote, than hinder the fervency of a de­vout Soul, or the operations of the Spirit of Supplication.

2ly. If they, who are against our Publick Prayers, in particular, for the daily use of [Page 11]Families, or private Persons would but di­ligently peruse them, and impartially com­pare them with their own or daily extempory Prayers of any other person, or with any other Printed Forms; I question not, but they will be soon convinced, that whatsoever they do, or can daily say; the sence thereof is plainly comprehended in our Publick­daily-Prayers; and consequently, that (as I said at first) none can be more suitable for our daily use than those; Provided onely that Single or Particular Persons use the Singular for the Plural Number, and instead of St. Chrysostom's Prayer, they may use this Prayer in the Singular Number.

Almighty God, who hast promised to hear the petitions of them, that ask in thy Sons Name; I beseech thee mercifully to incline thine ears to me that have made now my Pray­ers and supplications unto Thee! and grant that those things which I have faithfully asked ac­cording to thy will, may effectually be obtained to the relief of my necessity, and to the setting forth of thy Glory: through Jesus Christ our Lord.

Or any of the other Prayers after the Communion-Service.

The pronouncing of Absolutions, and Benedictions Authoratively, God hath ap­propriated to the Ministers of his Word, as their peculiar Prerogative; and therefore no other persons either in Families or else-where ought to arrogate that Power unto them­selves; yet, I deny not, but that other persons may use them in an Optative-way, desiring God to pardon or bless either them­selves, children, or friends, &c.

Lastly, for some extraordinary Cases any private Family, or Person may frame or pro­cure such set Forms as may be most suitable to their present condition, which they may use with their daily Prayers, as long as those special emergencies last, according to the custom of our Church in the time of Fa­mine, Pestilence, Warr, and upon the re­ceipt of some signal mercy, &c.

But besides our constant morning and evening Sacrifices of Prayer, there be seve­ral other times, wherein it highly concerns every particular person to make his private addresses to the Throne of Grace; the omission of which hath certainly proved the undoing of very many, and unless we herein reform, as well as in the other, we have as little reason to expect the safety of our Souls, as they of their Bodies, who will stint [Page 17]themselves to Two meales a day, and will not out of those times taste any thing, though their bodies stand in never so great need.

Of these private Devotions, some may be constant, and some occasional, the constant are those which are to be performed every Morning as soon as we awake, and every Night immediately before we go to sleep, repeating seriously, and intently in our minds either the Lord's Prayer, or some short eja­culation befitting the season.

Occasional Devotions are those which are to be performed upon any sudden accident, which befalleth us, either by Night, or by Day, Viz. As soon as we perceive any affliction ready to befal us, or when it i [...] come upon us.

Or presently upon the receipt of some great, and unexpected mercy in mind, body, or estate: Or whensoever we shall per­ceive the Devil putting into our minds any wicked thoughts, tempting us either directly not to fear or love God, as we ought to do; or indirectly, by perswading us either to omit, or slightly to run over our daily Pray­ers, or to omitt the daily hearing, or reading of the holy Scriptures; or either not at all, or without due preparation to receive the holy Sacrament of the Lords Supper; or [Page 18]not to honour and obey the King; or not to submit our selves to all our Governours, Teachers, Spiritual Pastors, and Masters; or not to love, honour, and succour our natu­ral Parents; or not to order our selves low­ly and reverently, to all our betters; or to neglect our duty, towards our Children, Servants, &c. or to be proud, to Swear rash­ly, Curse, Lye, Slander, to Covet, Cheat, Steal, to be Prodigal, Wanton, Lacivious; to Eat, Drink, Sleep, or take our Pleasure excessively, &c.

Lastly, as soon as ever we are conscious to our selves, that we have committed any of these, or the like Sins, in Thought, Word, or Deed.

And upon all these, or the like occasions (to the utmost of our Power, useing all other means, or duties, which we know to be ne­cessary or expedient for us, without which, our devoutest Prayers, and most servent eja­cularions may not only be unprofitable, but hurtful to us, and abominable in the sight of God) we may either retire to some private Place, or Closer, and with an audible voice pronounce, or else (if that cannot conveni­ently be done) either in our Beds, or at our Tables, or in our shops, or wheresoever we be, we may in our minds only, devoutly, and [Page 19]fervently rebeat only the whole Lords Prayer [...] any one petition of it, or any other small [...] aculation most suitable to the occasion, and every such ejaculation (imitating our Saviour in his most fervent Prayer immediately be­fore he was to drink the bitter Cup of his Passion) we might repeate two or three times, or oftner, and at every repetition endeavour more and more to kindle, and inflame our affections.

In the Second place, Let us constantly hear or read the holy Scriptures with our Morning and Evening Prayers, as well in Private as Publick; wherein likewise we should observe the Publick method, where we have the holy Scriptures, not only most excellently interwoven with our Prayers, with which we are to begin, and end our Spiritual meals, but also appointed to be read after a most exact regular manner, besides several select portions thereof, most properly befit­ting certain seasons of the year. Among the Apocryphal Lessons, there be very few (if any) that can be excepted against, but if any will not be perswaded to read them in their Families, they may instead thereof read any other Lessons, either out of the Old Testa­ment, or Apocrypha.

If there be any among us, who do fancy, [Page 20]that their worldly cares, and employme will in the day of Judgment sufficiently [...] ­cuse them, for not spending daily so muc [...] time in holy Duties, as our Publick Service doth require; supposing that a little short Prayer every Morning and Evening with a Sermon or two every Sunday, is as much as they do need, or God doth require o [...] them.

I shall desire them seriously to Consider. 1. Whether they do not daily spend as much, if not more time idly, if not sinfully, than that comes to? if so, then let them ask their own Consciences, whether they will not be inexcusable in the last day.

2ly. If God doth require some part of every day wherein we ought solemnly to Worship him, which is consented to both by the practice and judgment of all Nations; whether he doth not at least require one hour, in twenty four, if not one hour in seven ac­cording to the proportion of one day in se­ven?

3ly. Whether it be not a very unreasonable, and ungrateful thing not to allow God and our Souls an hour or two on our working­daies, whereas God alloweth us on his holy­day several hours for works of necessity and mercy for our bodies; and whereas by too [Page 21]many sad experiences we plainly see, that our Souls do daily stand in as great need of ho­ly-duties, as on Sun-daies our bodies of works of necessity and mercy.

4ly. Whether we can spend less than an hour daily in holy-duties, and whether the reading of the holy Scriptures therein, be not as necessary, as Prayers, since the Lord did strictly charge Joshua Chap. 1.8. That the book of the Law should not depart out of his mouth, but he should meditate therein day and night, that he might observe to do according to all that is written therein; Which command, (though it was given to Joshua in particular, yet) may as certainly ob­lige all persons in general, as that promise, I will never leave thee nor forsake thee (which was given to him at the same time Chap. 1.5.) doth belong unto all true Christians, as it is applyed, by the Apostle, Heb. 13.5. And King David that sweet singer of Israel in the very first beginning of his Psalmes, pro­nounceth a blessing upon him, that walketh not in the counsel of the ungodly, &c. But his delight is in the Law of the Lord, and in his Law doth meditate day and night, and he shall be like a tree planted by the rivers of Wa­ter, that bringeth forth his fruit in due sea­son, his leaf also shall not wither, and whatsoever [Page 22]he doth shall prosper; but on the other sid [...] by way of opposition he calleth those [...] ly, that do not meditate in the Law of God day and night, and sheweth, that they shall be not partakers of those blessings, but are like the chaff, &c.

And certainly, nothing more or better can be expressed by the tongues of Men, to perswade, and press us to a constant reading, hearing, and meditating in the word of God, than what the Spirit of God hath said by King Solomon the wisest of Men, in the nine first Chapters of his Proverbs. There are se­veral other Scriptures of the like nature, which I shall forbear to rehearse; these already alledged being sufficient to convince any se­rious understanding Christian of the necessity of this duty. They who still persist to neg­lect the daily performance thereof, stand more in need of our daily Prayers, than Arguments. Wherefore let all good Christians pray unto God, to open their eyes, and to give them repentance, that the noble Ber­cans who searched the Scriptures daily, and those many thousands of Martyrs, and pious Christians, which have set a part every Morning, and Evening as much, or more time for holy Duties, than our Publick-Service doth require: Rise not up in Judgment [Page 23]against them in that [...] Tribunal [...] when they shall be [...] by those [...] ­ly Scriptures, which they now so little [...] gard, and seldom take notice of.

They who sometimes have such extraordi­nary occasions, that will not permit them to spend so much time in their wonted Devo­tions, may read the Prayers with the Psalmes, and one Chapter only; If they can't do so, they may with the Prayers read the Psalmes, or one or two Psalmes, and the Epistle, or Gospel appointed for that week; but at least (without inevitable necessity) I would have them seriously and devoutly say, the Lords Prayer, the Creed, and the Ten Commandments, which certainly may be done in so short a time, that I cannot see how many persons can excuse the omission thereof, except it be (as I said) in case of inevitable necessity; but as soon as those urgent occa­sions are over, questionless, it doth become us to Redeem our holy-time by reading over those Scriptures, which we then omit­ted.

As we ought to pray oftentimes, as well out of, as in our set seasons, so certainly ought we at other times to read, hear, learn, teach, or meditate in the holy Scriptures; for (as St Peter sheweth, in his second Epistle Chap. [Page 24] [...] to know the Arti­ [...] [...] be established in [...] truth of them, it we must add to our Faith Vertue, and to Vertue Knowledge, and to Knowledge Temperance, and [...]o Temperance Patience, and to Patience Godliness, and to Godliness Brotherly-kind­ness, and to Brotherly-kindness Charity, that we should not be barren nor fruitless in the knowledge of our Lord and Saviour Jesus Christ. And for this end (as he sheweth verse 15.) It is necessary that we have these things always in remembrance, and (as he fur­ther sheweth Chap. 3.2.) we should often call to mind the Words, and Commandments of the Prophets and Apostles; which may be done by often repeating in our minds, either the Creed, or Ten Commandments, which are the summ of the Law, and the Gospel; or some other sentences of Scripture, which we find to have most influence upon us, [...]o stirr up our pure minds to perform our duty to­wards God, our selves, and our neighbour. Which hath been the Practice of the Saints of all ages, who almost in all times and pla­ces would have in their minds the Lords Pray­er, or Creed, or Ten Commandments, or some other portion of Scripture, which they would get by heart for that end, and that they might [Page 25]the of the [...] they would [...] get the [...] Printed, and [...] them in those place [...] their houses, wherein they might be most ob­vious to their sight. And I know no reason why we should omit the use of these means, which they counted so beneficial and ne­cessary, to put them in remembrance of the Word of God. I am sure, that they are a thousand times better, than those wanton, lascivious, and prophane Pictures, and Rhyms, which do abound not only in Taverns, and Inns, but also in many pri­vate Houses.

In the last place, let us take care, not only that the holy Sacrament of Bap­tism be duly observed, but likewise that we worthily receive the holy Sacrament of the Lords Supper, at least as often as it is ap­pointed by Publick Authority. And in order to our due preparation for our worthy re­ceiving, I am perswaded that there can be no better means, than seriously and diligently to read over the Communi­on Service every time before our receiv­ing.

Those who refuse wholly to receive this Sacrament, I shall desire seriously to consi­der. 1. Whether their Consciences do not of­tentimes [Page 26] [...] their ab [...]ing doth [...] willingness to part with [...] their worldly imployments to [...] pare themselve or else from a loathness to examine, and throughly to kn [...] what sin­ful lives they lead; and to forsake their gain­ful and pleasant sins, and to live according to the strict, and holy rules of Christianity; and if these be their reasons, (as I fear they be the only reasons even of those, who pretend to abstain from a fear of unwor­thy receiving) then let them judge whe­ther their case be not very sad, and dange­rous.

2ly. That they who for fear of unwor­thy receiving abstain, may as well upon the same account altogether leave off praying, or reading, and hearing the holy Scripture, for those duties may be performed unwor­thily; neither dare I free those that pray, and hear, or read the holy Scripture unwor­thily, from the punishment due to the un­worthy receivers of this Sacrament; and besides, I wonder how any dare to harbour any such fear, whereas God hath plainly told us, that he doth not require of us more, than we are able to do by the due, and constant use of the ordinary means, which he hath afforded us; which is, as if we should tell [Page 27] [...] nnot do, that [...] saith we [...]an.

3l. That our Saviour doth not only [...]y, expresly, (St John 6.53.) Verily, verily, I say unto you, except you eat the flesh of the Son of Man, and drink his blood, you have no life in you; From whence we may plainly gather, That all Christians upon the peril of loo­sing Eternal Life, are bound to prepare themselves so, as to be fit, or worthy to receive the things signified in the Sacra­ment, which certainly we can never do, unless we be worthy to receive the Signs. But our Saviour (St. Luke 22.19) doth also charge us to receive the Signs, adding thereunto the reason of his injunction, say­ing: Do this in Remembrance of me: Shewing, that the outward signes of Bread and Wine, being things obvious to our Senses, and fit resemblances or lively Pictures of his Body and Blood, would be very great helpe or means to bring to our memory, and to give us lively ap­prehensions of what he had done; and suffered for us: and how can any persons pretend to keep from this Sacrament through tenderness of Conscience, or fear of offending God by unworthy receiving, seeing they make no Conscience of break­ing [Page 28]in [...] Saviours express Command, [...] are [...] the use of those mear [...] which he thought necessary for our Spiritual eating and drinking his Body, and Blood, which he hath enjoyned us to do, upon peril of loosing Eternal Salva­tion?

4ly. That in the Sacrament of the Lords Supper, we renew our Baptismal Cove­nant, which by our Actual Sins we have broken, and by refusing to renew it in this Sacrament, we do, as it were, wholly renounce it, and so forfeit all the Pri­viledges of a Christian in this World, he World to come.

Finally, I shall earnestly request all En­glish Subjects seriously to Consider, whe­ther they do not eat and drink Damnati­on to themselves, that receive this Sacra­ment after any manner contrary to our Soveraign's lawful command, seeing that in their very manner of receiving it, they commit the sin of disobedience to their Governours, which certainly will render them unworthy Communicants.

And if so, then assuredly it must needs be the safest way, (especially, for tender Consciences) to receive it after the man­ner appointed by Publick Authority, it [Page 29]being cer [...]ain, that there i [...] nothing there­in required Contrary [...] of God.

Glory be to the Father, and to the S [...], and to the Holy Ghost,

As it was in the beginning; is now, and ever shall be, world without end,

AMEN.

Feb. 11. 1669.