〈…〉 EXHORTATION With the means to promote PIETY Especially Directed to th● 〈…〉 OF LONDON.  
By a lover thereof, a● o● all sincere Christians.  Ezra. 9.13, 14. 
And after all that is come upon us for our evil deeds, and for our great trespass, seeing that thou our God hast punished us less than our iniquities deserve, and hast given us such deliverance as this;  
Should we again break thy Commandments, and join in affinity with the people of these abominations? wouldst not thou be angry with us, till thou hadst consumed us, so that there should be no remnant nor escaping?  
LONDON, Printed and are to be sold by J. C. under St. Katherine Cree-Church. 1669.   

A Brief EXHORTATION With the means to promote PIETY, etc.  
WHatsoever might be the instrumental, yet there is not (I presume) any among us so void of reason, or Religion but will acknowledge, 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, 〈…〉 the greatest 〈…〉 that possibly could be 〈…〉 resist, or assuage, 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 far more concerned in the new modelling of our lives, than our City? and that we should be far more careful, that this ●●tter City should exceed the former, in pious and Religious Inhabitants, than 〈◊〉 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 welfare, 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 persuaded with all constancy, for the future, seriously, and solemnly to perform all those holy duties, which God requireth of us, either in Public 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 far more convenient and necessary for us, than Extempore Prayers, and for our ordinary 〈…〉 can be more suitable, 〈◊〉 our Public ●●yers.  
As for those that are against the admitting of Forms in general, or our Public 〈◊〉 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 People'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 People's 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 Public, 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 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 Public.  
2ly. I shall desire them seriously to consider, what obsolete, lofty, obscure, and sometimes ridiculous words, and phrases; What incongruous and impertinent sense, if not nonsense, 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 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 befall extemporists, have with very much unwillingness, 〈◊〉 reluctancy been brought to began, and a 〈◊〉 they have begun, have been possessed 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 remembering 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 burden, 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 suspicion of a formalist, have been forced 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 rendered both themselves, and their Prayers odious 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, 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 days 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 auditors of ex tempore Prayers, have been usually exposed to. 1. How oft very many of them, not understanding their obscure words, phrases, metaphorical expressions, etc. have been forced (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 privilege of sending 〈◊〉 to Heaven their hearty Amen to what they 〈…〉 heard. 2ly. How oft very many, eit●●● 〈…〉 listening after, or over curiously taking 〈…〉 of their new words, phrases, etc. or el●●●●y reason of the extemporist's apparent mistakes, inadvertencies, fears, precipitances, etc. have been very much hindered in their devotions, to their great damage, if not utter ruin of their immortal Souls. And after all these things ex tempore prayers are in every respect mere Forms to their auditors, their own fancy, 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 such a complete Form to his ●●●isciples upon their request; that many thousands of holy Martyrs, and devout Saints, should from age to age constantly use our Saviour's 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 hindrances 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 confidence endeavour to persuade the People, that Forms do hinder the operation of God's Spirit upon their hearts, whereas they never did, or could allege 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 Psalms, 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 ourselves in Psalms, 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 elsewhere) endeavouring to Reveal unto 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 Psalms, when they are sung, are double Forms, 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 sounds; 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 confined only to a Form of Words, which is far the easier Form of the two.  
If there be any, that can harden their hearts against the force of these Considerations.  
O Blessed Jesus! 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 Public Prayers, in particular, for the daily use of Families, or private Persons would but diligently peruse them, and impartially compare them with their own or daily extempore 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 sense 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 only 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 elsewhere aught 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, etc.  
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, War, and upon the receipt of some signal mercy, etc.  
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 themselves to Two meals 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 befall 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 persuading us either to omit, or slightly to run over our daily Prayers, or to omit 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 not to honour and obey the King; or not to submit ourselves to all our Governors, Teachers, Spiritual Pastors, and Masters; or not to love, honour, and secure our natural Parents; or not to order ourselves lowly and reverently, to all our betters; or to neglect our duty, towards our Children, Servants, etc. or to be proud, to Swear rashly, Curse, Lie, Slander, to Covet, Cheat, Steal, to be Prodigal, Wanton, Lascivious; to Eat, Drink, Sleep, or take our Pleasure excessively, etc.  
Lastly, as soon as ever we are conscious to ourselves, 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 servant 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 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 repeat two or three times, or oftener, 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 Public; wherein likewise we should observe the Public 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 persuaded 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, that their worldly cares, and employme will in the day of Judgement sufficiently ●●cuse them, for not spending daily so muc● time in holy Duties, as our Public 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 judgement 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 working-days, whereas God alloweth us on his holiday several hours for works of necessity and mercy for our bodies; and whereas by too many sad experiences we plainly see, that our Souls do daily stand in as great need of holy-duties, as on Sundays 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 departed 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 applied, by the Apostle, Heb. 13.5. And King David that sweet singer of Israel in the very first beginning of his Psalms, pronounceth a blessing upon him, that walketh not in the counsel of the ungodly, etc. 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 whither, and whatsoever he doth shall prosper; but on the other sid●●● by way of opposition he calleth those 〈◊〉 lie, that do not meditate in the Law of God day and night, and showeth, that they shall be not partakers of those blessings, but are like the chaff, etc.  
And certainly, nothing more or better can be expressed by the tongues of Men, to persuade, 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 alleged 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 Judgement against them in that 〈…〉 Tribunal 〈◊〉 when they shall be 〈◊〉 by those 〈◊〉 lie Scriptures, which they now so little 〈◊〉 guard, and seldom take notice of.  
They who sometimes have such extraordinary occasions, that will not permit them to spend so much time in their wont Devotions, may read the Prayers with the Psalms, and one Chapter only; If they can't do so, they may with the Prayers read the Psalms, or one or two Psalms, 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. 〈…〉 to know the Arti●●●● 〈…〉 be established in 〈…〉 truth of them, it we must add to our Faith Virtue, and to Virtue 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 showeth verse 15.) It is necessary that we have these things always in remembrance, and (as he further showeth 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 sum of the Law, and the Gospel; or some other sentences of Scripture, which we find to have most influence upon us, ●o stir up our pure minds to perform our duty towards God, ourselves, 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 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 profane 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 Public Authority. And in order to our due preparation for our worthy receiving, I am persuaded 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 〈…〉 their ab●●●ing doth 〈…〉 willingness to part with 〈…〉 their worldly employments to 〈◊〉 pair themselves 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 〈…〉 nnot do, that 〈…〉 saith we ●an.  
3l. That our Saviour doth not only ●●y, expressly, (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 losing 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: Showing, that the outward signs 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 help 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 in 〈…〉 Saviour's 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 enjoined us to do, upon peril of losing 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 Privileges 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 Sovereign's lawful command, seeing that in their very manner of receiving it, they commit the sin of disobedience to their Governors, 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 Public Authority, it being certain, 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.  
FINIS.