A brief Exhortation TO Those who are Shut up from our Society, and deprived at present of Public Instruction. Which may be useful to others also who have any feeling of God's Judgements.  
By Simon Patrick Rector of St. Paul Covent Garden.  
LONDON, Printed by J. Hayes for S. Thomson, at the Sign of the Bishop's Head in St. Paul's Churchyard. 1665.   

Beloved,  
IT is so natural to every one when he is in distress, to think of those sins which he presently concludes have brought him into it, that I am willing to presume there is none of you, but hath reflected on himself before this time, and asked his soul, What have I done? Affliction is the season for consideration. It is the mother of many wise thoughts, and much knowledge, especially of men's selves; to whom they are too great strangers till that day comes. In a time then of such great Calamity as this, when the Hand of God presses you so sore; to suppose you to be without all serious reflections on your ways, would be to imagine you as hard as the Stones. We cannot believe you are so insensible. Now that Death presents itself so near, and looks you in the very face, it is not possible but that you begin to consider how you have lived, and what preparation you have made for another stare: Now sure you ask yourselves these questions with some passion, What have we done? and What shall we do to be saved? Nay, my Charity carries me so far as to think, that in such straits as these to which you are reduced, you have done a great deal more; and proceeded to make many resolutions of amendment. You have vowed to God (I persuade myself) that if he will spare your lives, you will forsake those sins which have made you so miserable; and live hereafter in a stricter observance of his holy commands. You are willing to receive your lives from his hands on these conditions. You ask them on no other terms, but that they may be better employed for him. And desire him (I presume) to deal with you, as you seriously mean to become new men.  
These things therefore passing for granted; I will not fill up this little Paper with earnest exhortations to repentance, for which the Rod of God calls so loudly; but rather direct you to make it such a repentance as shall never be repent of. And awaken yourselves, I beseech you, to consider what I say. Sat down and pause a while as you go along, to urge every thing upon your heart. And what is said here in brief, make long discourses of to yourselves; labouring at this present to supply the Preachers place.  
I. And first, Since you are now looking into yourselves, I beseech you search to the very bottom of your hearts. Though it be a great way thither, yet God hath now given you time and leisure enough to descend into it. As near as you can therefore unravel all your life, that you may see what the whole course of it hath been. Reflect, I mean, not only on some sins that are nearer at hand, but look on those that are further off, and lie more out of your view. Lay yourselves naked and examine yourselves all over, both without and within, that you may find out every thing which is offensive to God. Else I must tell you, this affliction will only make hypocrites, in stead of producing good Christians. The fruit of it will be only a partial reformation, which in effect is none at all. Shall I assist you a little in this great affair?  
Know then that the sins which you are in search of, are commonly (for more easy understanding sake) comprehended under these three heads: 1. Such as are directly against God. 2. Such as are an injury also to your neighbour. And 3. Such as are against yourselves. Some of which likewise consist in doing what you ought not to have done: and others in not doing those things which you ought to have done.  
And therefore in your inquiry after the offences against the Majesty of God, you must consider such things as these. Have you not been wont to blaspheme the Name of God and his Son? Is it not your custom to swear and curse; to deride Religion; and to make a scoff of Holy things? Or at least have you not been very negligent in your thoughts of God? Have you used yourself to call to mind, who made you? Have you spent any time in pondering his great love in sending his Son to you? Have you not resisted many motions of the Holy Ghost? Have you not omitted to worship God as you ought, by daily prayer, and giving him thanks? Have you constantly attended his public service? Have you not stayed at home, when you ought to have been in the House of God? Behold then (before you go any further) your sin in your punishment. You may not go thither if you would, whither when you might have gone you would not. O consider, how many happy opportunities have you let pass unregarded? How many blessings have you received and never minded from whence they came? How long have you lived and yet been as without God in the world? carrying no fear of a supreme Power in your mind, no love to the Father of your being; no grateful sense of the benefits which he doth you every moment. For these things you ought to be ashamed and confounded. It ought to make you blush to lift up your eyes to heaven, when you reflect on these neglects. For there is nothing so unnatural as this, to forget him that made you, that sustains you, that provides you with a world of good things continually, both for soul and body.  
And now when you turn your thoughts from hence (as soon as sorrow and grief will let you) to look upon the offences which may be committed against your neighbour, you will find them to be so many, that it will cost you some time to do no more than know them. For as many persons as you are acquainted withal, or stand in relation unto, so many sins may arise by your injuries or neglects of them. Some of these persons (for example sake) are your equals. Consider therefore; have you been always just in word and deed to them? have you defrauded no man? have you never slandered nor backbited your neighbours? have you not been a makebate among them and disturbed their peace? was it not your wont to pass the time in jeering of them? or passing rash censures and judgements upon them? Is there no malice nor hatred in your hearts to any of them? have you pardoned them when they wronged you? Do you not bear an old grudge to some or other? Are you not forgetful of benefits, and revengeful of injuries? Have you succoured, as you were able, those that were in need. Have you not been without compassion to the poor, and unmindful of those that were sick? All these things must be examined: and many more will present themselves to your thoughts, if you do seriously employ them to find out those faults that are to be amended.  
And again you will see (if you look about you) that there are other persons who stand above you, requiring other regards then your equals do. And here it is much to be considered, whether you have dutifully carried yourselves to your natural parents. Whether you have honoured the King, with your spiritual Governors and Pastors, as you ought. And whether your Masters and all your betters have had their due respect. Have you not been irreverent in your behaviour or speeches to some of these? Have you not disobeyed their just commands and contemned their orders? Have you not causelessly quarrelled with their injunctions, and found fault with their government? Nay hath it not been your manner to revile them and speak evil of them? Are you not ready to believe all the evil that is spoken by others; and to sit in judgement upon your Governors? Do you not sleight and undervalue their authority? Have you not mean thoughts of them, never considering that they are set by God over you? I doubt these are sins that have spread themselves far more than the Plague. And therefore narrowly examine yourselves about them, that none of them may escape your notice.  
And then cast your eyes on other persons that are below you, who may charge you it is possible with many sins more. Consider what care have you taken of your children, your servants, and all others who are committed to your charge; that they may want nothing that is needful either for their souls or bodies? Have you made a conscience to instruct them in their duty, or to send them to be instructed? I cannot instance in all particulars, unless I should write a Book; and therefore I desire those who are Parents only to inquire about this one thing which is of great moment. Have you put your children in mind often of the vow they made in Baptism? Do you remember them of their promise to forsake the devil and all his works, and to keep Gods holy will & Commandments? Do you tell them that God hath taken them to be his children, and that they may not therefore do as they list, but as he would have them? Do you teach them the Catechism which is appointed for their instruction; and take care they come to him that hath the cure of souls among you when it is required, there reverently to receive his admonitions? I fear these things are too much neglected, if not despised, or else we should see Christian people in better condition. If any of you therefore intent now to make one good Christian, let him call himself to an account in this particular.  
You see (my Brethren) already, that it is a very serious business to amend, seeing there are so many things to be set in order. And yet you have not heard all that you have to do if you design a reformation. For you are to consider how you have respected yourselves, to whom there is a great reverence due, and whom many things do very much misbecome. As for example, is it fit for a rational creature to mind nothing else but getting of wealth which he must so shortly leave? Hath he nothing else to care for but what he shall eat, and what he shall drink, and wherewithal he shall be clothed? Is it seemly for ●…m to wallow in drink, to burn with lust and filthy desires? How doth he look when he is full of wrath and transported by his choler? Is he not quite transformed? doth he not seem to be beside himself? Examine yourselves then in these things; in matters of temperance, of chastity, of meekness, of patience, of heavenly mindedness, and such like. And think you are not yourselves, till you be reclaimed from the sottish vice of drinking and tippling; from beastly uncleanness; from fury and rage, which are no less brutish; nay from earthly mindedness and the love of money, which is a very gross stupidity.  
But I see it will not consist with the brevity I design to say any more on this head, but the rest must be left to your own conscience. Only let me briefly note two benefits which you will receive by an impartial sober weighing of what hath been said. First. You will see that it is a work of time and pains to amend so many things as you may find amiss; and therefore will require not only your present, but your future endeavours. Especially if you consider, that in all the cases I have mentioned, there are these things likewise to be examined and pondered. The frequency of those sins; the delight you took in them; the expense of time and money they put you too; the degree of boldness and shamelessness; the scandal they brought along with them; the dishonour they did to Religion, to holy days, and holy things; the many reproofs and checks they were against; with all the vows and resolutions which you broke that you might commit them. If these things, I say, be weighed, you will not easily believe yourselves, if you should fancy that the business is already done, which I suppose was but begun together with this affliction that is upon you. And now I mention your affliction, it gives ●…it occasion for the second note which I would have you make; viz. That your punishment is a great deal less than you deserve. That you have not received so many stripes, as you have committed offences. Here being such a vast number of sins which you may find yourselves guilty of, it will make you cry out (if you be touched with any pious sense) It is of the Lords mercies that we are not consumed. Why doth a living man complain, a man for the punishment of his sin? There is no reason that we should repine under his afflicting hand, but rather bless his goodness that we are not in a far more lamentable condition.  
II. And that you may not be more miserable, nor after severer strokes here fall into everlasting condemnation; I beseech you as you love your souls, stir them up, by the grace of God, to a through and speedy reformation in every particular wherein you must charge yourselves to have done amiss. You see your work; do not go about it with a dull and an heavy heart; but with earnestness, with zeal and fervour of spirit, as those who are infinity concerned in it. The danger you are in sure will awaken you. The judgements of God which hangover your heads will chase away all sloth and laziness. And especially the sad sense of your former neglects will make you give all diligence that this business may not miscarry in your hands. Which that it may nor,  
III I beseech you in the next place that your purposes of reformation (which I hope you are now forming) may proceed upon a right ground, and flow from a sound and lasting principle of obedience: viz. not merely from the fear and dread of God's present judgements, but from a true fear of himself, and a reverend regard to his Sovereign authority. Not merely that you may now escape out of his hands and save your lives; but that you may be really his friends and live to him. If your resolutions take their beginning from the heavy stroke which is upon you, yet they must take their growth and confirmation from the consideration of the cause of it, which is nothing else but your sins against God. These you must hate more than the Plague itself. You must purpose to amend out of an abhorrence you have to all disobedience against his Majesty; out of a love you bear to his blessed nature and holy will; out of a sense that he is your Lord and Governor; that all his Laws are just and good; that he is your chief good and last end, in agreement with whom only you can be happy. For if it be nothing else but the present calamities which awaken you; when they are gone you will fall asleep and be secure in your sins again. But the Fear and the Love of God will always inspire you to do well, and they will never let you return to folly any more. These will also make you entire in your obedience. They are an universal cause of all virtue. They will not suffer you to be partial in your duty, but throughly instruct you to every good work. And here I beseech you again to have a respect to all God's Commandments, for it can never be too often remembered. Place not your amendment only in increasing your devotion, but in bettering your manners. This is the damning hypocrisy of this Age, that it sleights all good Morality, and spends its zeal only in matters of Worship and Devotion.  
IU. And now I have but one request more to make to you, which you will easily grant, if the foregoing be entertained. It is this: If God be pleased to restore you to your liberty again (which we continually pray for) be sure to make good the Vows which now are upon you. Let it be seen that indeed the love of God and Religion is in your hearts, and that your purposes are not the fruit of a present passion. Cannot you remember that you have made many promises to God before now, which were never performed? Hath not a sickness, or a Sermon begot some resolutions which all vanished away? O search I beseech you (if you love your eternal life) after the cause of this falseness; for it will betray your purposes again. Was it not because you did not throughly hate the sin which you promised to leave? Was it not because a right sense of God and goodness had not settled itself in your minds? Did not your disaffection to sin arise only because the temptation was gone? Was not your appetite then surfeited and sick, which in time recovered itself? Then just so it will be hereafter when you go abroad again. You will renew your friendship with your evil courses, unless you have some good principles in you stronger than all your sinful appetites and then all the solicitations of the world.  
If you mean therefore to be as good as your word, you see it is of absolute necessity to settle some firm unalterable principle of new obedience in your soul. The former advice must be diligently heeded, unless you intent to lose all your labour: and so must these also that follow.  
1. The better to assure your future obedience, I wish you to make some experiment upon yourselves, while you remain within doors. There are some things that can be done at this very time: Let us see you perform them, if you would have us believe that you mean to amend. Cannot you now be patiented, and not think hardly of God or men? Cannot you bless God for this affliction, and pray that it may do you good? Cannot you spend your time very much in meditation, in prayer, and in examining yourselves? Cannot you seriously desire the prayers of good people for you? Cannot you reform that vain and evil communication which we hear many of you entertain at your Windows with idle and lose people, that are not at all affected with the judgements of God upon the Land? If you will not do these, never believe any of the promises you make of amendment in all the rest.  
2. And then I entreat you to resolve by the grace of God to continue those holy exercises of prayer, meditation and examining yourselves when you come abroad again: in order to make you perform the other parts of your duty. They are not all Religion (as men foolishly think) but they are the helps and means to bring us to the practice of all that God commands. Therefore be sure you spend some part of every day in calling to mind your purposes, and the grounds or reasons on which they were made. Put yourselves in mind of God, of your dependence on him, and of the love and duty you own him. Earnestly beseech him for Jesus his sake to assist you with the grace of his holy Spirit that you may keep your word. And take an account of your performance as often as you can. And let me take the liberty to tell you it is easy here to read your sin in your present chastisement. You have not loved to be retired, and so now God shuts you up whether you will or no. Shut up yourself therefore hereafter in secret: get aside from all company and be alone with yourselves and God if you mean to be saved. You have complained its like in times past, that you had no time to spare from your necessary occasions. Behold! now God hath taken away this objection from this busy City. Now they have leisure enough who would find none before. Now he hath left them nothing else to do but to consider their ways. Their Trades stood lately in their way to Heaven: they could not pass thither through their Shops. And so now he hath shut up their shop doors, and removed their trade from them. He hath made room now for Religion, which could find no place a little while ago. He would let that into their houses and hearts which was barred out by innumerable employments. He seems to bid them now be wise Merchants for better things, and to follow a traffic with heaven, which they would have no commerce withal before. This if our people will not see they must die (I think) of incurable blindness. And let all those whose eyes are opened, have a care to amend this great, this first fault, which makes so many others.  
3. To which let this request be also added, that you would all remember to confirm your resolutions by frequent and reverend receiving of the Sacrament of the Lords Supper. A duty too much neglected, though it be instituted on purpose for a remembrance of Christ's love in giving his life for us; than which there is nothing more powerful to move our hearts to all love, and obedience. This every little business in the world can put by. For this men can find no time; and so their resolutions are starved and die for want of so good nourishment as this holy feast would afford them. If then you would have them maintained in life, do not deny your souls the benefit of this divine food, but take all opportunities to refresh and strengthen them therewith.  
4. It would be of great use also if you would often seriously reflect upon the indulgence of God in sparing your lives when so many thousands were every week cut off. Cast your eyes back upon this mournful time, and think why was not my grave digged among the rest. You cannot imagine the mercy of God hath so mean an end as to continue you here only to eat and drink, to get wealth, and enjoy the rest of the pleasures of the flesh. The world is in no such need of you that you should stay only to take up a room in it. It would still be full enough if you were gone. Your living when others are dead is of no consequence, unless it be to prepare for a better life. Use it therefore for that end, and think that you are delivered to glorify your Creator by new obedience.  
5. I should have desired you withal often to think of death; and not to look upon it as a great way off, because you have escaped this stroke: It may lie in ambush for you in another place, and therefore you are to expect that every where, which waits for you no body knows where.  
6. And lastly, I should have commended to your most serious meditation the promises of the life to come; beseeching you not to lose so great a good for want of persevering a few days longer in that good mind wherein you now find yourselves by the grace of God;  
But than I should leave no room for a few words to all truly pious Souls, who may lie under this calamity as well as others. To you at last, O dear Friends, this short Discourse addresses itself. And though I know you will not think yourselves unconcerned in all that hath been said, but find something either to be amended or completed in you; yet the promises of eternal life (just now mentioned) seem above all other things to offer themselves as most proper for your thoughts at this season. The hope of this will be your greatest comfort in this affliction. This will support you, and make you to rejoice in the midst of tribulation. What though you have the common portion of others in this present time, since you have a great deal better prepared for you hereafter? Nay, what though you be now excluded from external communion with the people of God? the time is coming when you shall enter into a most happy fellowship, from which there will be no separation. Do not therefore faint under this affliction, nor be weary when you are corrected. Humbly submit yourself to your heavenly Father. Resign yourself into the hands of his wise Love, that he may dispose of you as he pleases. Believe firmly that he is good even when he smites. And think that he who will give you eternal life, would not deny you a less thing if he saw it best. Remember the patience of Job; or rather set before your eyes the example of our blessed Saviour, who was made perfect by sufferings. Think that he pities you: and that withal he looks upon you to see how you will now behave yourself. Let him behold a Soul meek, contented, courageous, rejoicing always; for there is not a more lovely spectacle that he can be presented withal. And let him see your belief of his Gospel so strong and lively, that you do not tremble to pass through that gate, which he hath entered before you. Fellow him cheerfully to the grave itself. Remember that he hath overcome Death, that King of terrors: That he hath despoiled it of all its power, and made it innocent to his followers. Let it not affright you therefore; but look upon it as a necessary passage to a better life. Welcome it as a friend, and do not take it any longer for an enemy. Receive it with such a countenance, as if you believed it to be a messenger sent to fetch you home to your Father's house. In these good thoughts I leave you; and hearty commit you to the love and care of our dearest Lord. Beseeching you, now that our public Instructions cannot reach you, this private Message may be embraced with as much affection as it is sent to you. And beseeching him also that you may be as strongly moved to a speedy consideration of these things, as I was to the writing of them, for the use of those Souls that are committed to my Charge. Amen.  
FINIS.