of omission and commission 4. Sorrow and detestation for our sinnes and a purpose of amendment 5. A due censuring and castigation of our selues for them 1. Our examination must begin with thanksgiuing for all his innumerable benefits This gratefull commemoration of benefits and humble confession of sinnes accusing our selues vehemently before God doth strongly impell and enforce our repentance for them Bas and obteine remission from God Hee that affirmes all our praiers should begin with thanksgiuing giues vs this counsell whensoeuer thou determinest to pray leaue thy wife thy children yea euen leaue thy selfe and depart farre from the earth and ouercome euen the heauens and leaue also all created natures as well which may as those which cannot bee seene and begin from the glorification of him who made all things Say vnto him I thanke thee O Lord for thy incredible clemency and thy wonderfull facility in bearing the sinnes of men who doest dayly susteine me with singular patience euery moment sinning against thee and giues vs all space and time and meanes to repent Euen for this cause O Lord thou holdest thy peace and bearest with vs that we might giue thee thankes who gouernest and moderatest the saluation of mankind sometimes by threatning sometimes by gently exhorting and who first by thy Prophets after by the coÌ„ming of thy Christ hast visited vs. For thou hast made vs and not we our selues thou art our God alone But if all prayer must begin with thanksgiuing much more this in which we would begge such light as might bring vs to the knowledge of â—our selues and obteine the remission of all our sinnes A generall thanksgiuing vnder one name comprising all the benefits of GOD is not very profitable a speciall repeating all his benefits is impossible for who can recount all his benefits Therefore a middle course is to bee holden and both certaine generall benefits and some particular of that day are to bee called to minde and thankes to bee giuen vnto God for them the remembrance whereof will something dispose vs to sorrow and repentance Thus then thou shalt say 1. O Lord my God I giue thee infinit thankes because thou hast from all eternity seene and loued mee and as by thy infinit mercy I hope hast effectually elected me to glory and by conuenient meanes hast predestinated mee thereunto 2. Because thou hast created me of nothing and made mee in thine owne image and hast inriched and indowed mee with infinit guifts both in soule and body 3. Because thou preseruest both my selfe and all other things with so long a continuance for my sake without whose actuall assistance wee had presently beene brought to nothing nor could wee haue lasted for one moment of time 4. Because thou gouernest and rulest mee and all things for my sake and disposest all things which belong vnto me with a most effectuall and sweete prouidence 5. Because thou hast redeemed me with thy most pretious bloud and by thy merits and passion hast deliuered mee from the slauery of Sathan 6. Because thou hast giuen thy selfe vnto me for a teacher a phisition a father and an example of holy life 7. Because amongst those little numbers of thy poore flocke thou hast called mee to the profession of the Gospell and to the knowledge and obedience of thy Maiesty 8. Because by thy holy Word thy Sacraments thy Inspirations examples of holy men godly bookes and many other holy meanes thou hast helped me to liue well yet dost helpe me 9. Because thou hast aduanced mee from the miserable estate of an enemy and as I hope in thy mercy to the dignity of a friend and with thy sauing grace hast iustified me and remitted all my sinnes 10. Because thou hast deliuered me froÌ„ innumerable daungers of loosing thy grace and fauour and dost not cease to deliuer me 11. Because thou hast inriched me with many both inward and outward graces gifts as well of nature as of grace 12. Because thou hast as I assuredly hope effectually prepared for mee from before the foundations of the world according to the good pleasure of thy will a sure degree of glory happinesse 13. Because thou hast this day admitted mee to pray and speake vnto thee fed me with the pretious delicates of thy flesh and bloud and hast continued mee in thy obedience 14. Because thou dost follow mee with other infinit benefits and ceasest not still to follow me through my whole life and for euer 15. Because thou hast ministred vnto me health and all such things as may serue to further mee in the obedience of thy Law 2 Thus hauing giuen thanks thou must then aske of GOD grace to know discusse and looke into thy selfe for the heart of man is wicked aboue measure and insearchable and who doth know it And seeing in the same place the demaund is thus answered I the Lord search the heart and prooue the reines Ier. 17. wee must aske of him who can doe it that hee would place our hearts neere vnto vs display the frauds and dissimulations of it and open the veine of the knowledge of our selues This praier must bee short that there may bee time also for the other points of the examen Therefore thus thou maist say in thy affection and minde Thou Oh most bountifull I beseech thee vnto all these thy benefits adde this one more to send mee light from thy glorious Throne and giue mee of thy abundant grace that I may know my manifold sinnes and so repent truly for the sins I haue committed against thee 3 Wee then come to the inquisition of our sins which for better vnderstanding we may distribute into thoughts affections words and workes namely what we are to discusse in these 3. Hugo lib. Med. The affections cogitations workes One saith that in our affections we must consider that they be right i. that they bee directed vnto that which they ought to be And secondly that they be sincere i. directed as they ought to be For to loue that thing which a man ought not to loue is euill and so to loue as a man ought not is also euill Therfore it is a good affection when it is vnto that which it ought to be vnto and also as it ought to be Amnon loued his sister and it was in affection vnto that which it should be 2. Sam. 13. but because he loued her wickedly therefore it was not as it ought to be Therefore the affection may bee to that which it ought to be and yet not as it ought to be But it can neuer be as it ought to be except it be vnto that which it ought to be in that to which it ought to be it is a right affection and how and as it ought to be it is a sincere affection 2. In the cogitations wee must consider that they be 1. Cleane and 2. ordered they are cleane when they are neither ingendred of ill affections
conceiue it much concernes me to commend these my weake endeauours to his tutelage trust protection with whom they may not onely be safe but also of some value regard But seeing no man will either gratefully accept or greatly delight in much lesse 〈◊〉 protect against the mal◠〈…〉 â—â—melies and poisonous breath of carping tongues those things which are either altogether auerse from his nature or remoued from his vnderstanding and knowledge or lesse fit for his dignity and greatnesse therefore am I to seeke some generous and illustrious person well vnderstanding and regarding these things to shroud them vnder his shield from the tempest of disteÌ„pered tongues And where may I goe to find such a one but to your noblenesse most religious Prince who hath known the holy Scriptures of a child 2 Tim. 3.15 which are able to make you wife to saluation through the faith which is in Iesus Christ and who makes conscience to remember your creatour in the daies of your youth Eccle. 12.8 whilst the euill dayes come not nor the yeeres wherein you shall say I haue no pleasure in them For there is no writer that had not need to prouide good structure and great strength against the violent and furious waues of malignant tongues the Alcyon is said to expose her nest beeing made of firmly compacted stuffe Plut. lib. 9.17 to the shore where the strongest waues do beat and whatsoeuer it findes not sufficiently and soundly composed it amends and strengthens Now if the care and naturall loue of future issue make the Alcyon so sollicitous to bring vp her yong that shee prepares a building which the sea it selfe cannot penetrate I stand excusable in labouring by all meanes to protect this house and shelter of the soules refuge vnder the shadow of your Princely sauour against the raging and swelling flouds of impious detractors Therefore to you alone doe I herein rightly addresse my selfe knowing that as when Aeneas was permitted to carry away any one thing that he would he made choice to carry with him his country Gods so you will rather chuse to giue countenance to Gods cause and the godly labours of diuines therein then to all other writings seeme they neuer so profitable pleasant and glorious for that of Democritus as it is well known vnto you so is it well practised that two things doe rule the whole world reward and punishment And what reward or punishment can bee greater or more iust then to accept of the worthy and reiect the worthlesse labours of men seeing you doe so wisely iudge that as three verses of slowe Euripides stile lasts longer then a hundred of the Praecipitant stile of Alcestes so one sentence of those soule-quickning words which proceed out of the mouth of God Val. Max. 3.7 is more worth then all the eloquence and learning of the world besides I know well that a base countryman passeth by the King and salutes him not because hee knowes him not and a simple peasant of the cuntry as he walks in the fields tramples vnder his feete many soueraigne simples which the skilfull Apothecaries carefully gather vp and preserue so many vnskilfull persons or if cunning Clarkes yet carnall professors will not only passe by this worke as they doe all other of this kind without saluting it but euen spitefully tread it vnder foot because they cannot sufficiently value the worth of it Yet shall the godly wise in this field finde many excellent herbes of sweet and soueraign operatioÌ„ to euery purpose for his soules good And for my owne part Cremutius Bulwarke shall bee my comfort in all the storms and gustâ—â— of contagious tongues Verba mea arguâ—ntur adeo factorum innoceus sum Tacit. annal 4. Let them carpe at my words and writings who list whilst my conscience is cleere from any foule liuing or offence giuing Townes that haue wodden bridges doe seare least they should be borne downe by euery floud or encrease of waters but they that haue bridges of stone care not but only for extraordinary swellings of waters so he that hath a soule well setled in Christian moderation contemns the ordinary excesse of iniurious tongues but such as are weake in godlinesse are disquieted with euery blast of broad and foule mouthed companions The bridge of my reputation is not of wood but of hewen stone therefore little reckons of any inundations of vngodly censurers Onely herein is my feare that I haue offended the gratious patience of your Princely eare with the ouer-tediousnesse of an vnpolisht Epistle and herein should I faint for feare to displease were I not with this assurance born vp out of long obseruation of your godly courses that it is voluptas summa quaestus maximus your greatest pleasure best gaine to please God Plato and gaine many vnto Christ making all other learning but chiefly this to be instar fraeni like a bridle to restraine you that you be not distracted with other vnnecessary things Knowing that as it is the glory of the Sunne that so many thousand stars borrow light from it so it is your neuer fading glory that so many millions of souls shall borrow light and example from you to follow you in this heauenly Progresse and withall remembring that as Alcibiades not finding Homer with the schoolmaster gaue him a boxe on the care and went his way so you will thinke him vnmeer for your company that followes you not in this happy Progresse of all true pleasure Neuer therefore let it depart out of your Princely minde that whatsoeuer Gods gifts are in you yea euen all the gratious occasions and seasons of time for his seruice you owe them all to the Church of Christ and that God hath not made you Lord Paramount of the goods of body or minde much lesse of those falsly ascribed to Fortune but his steward to lay them out to his glory the saluation and good of others Which if you shall euer remember and doe God shall bring you thorow the Pro-gresse of this miserable life with much increase of honor and happinesse vnto your own desired glorious home in heauen where you shall be satisfied with pleasures at his right hand for euermore Both which our good God in great mercy confirme and make good vnto you as is the harty desire of all that wish well vnto our Israel and the daily seruice and prayer Of your Highnesse most humble seruant and Chaplaine RICH. MIDDLETON A Table of the chiefe points handled in this Booke The first daies Iourney 1. TO heare the word of God with profit contained in three generall obseruations pag. 2. 1. The hearers duty before sermons pag. 3. 1. The hearers must haue a right scope and ayme in hearing viz. the glory of God his owne saluation and the happinesse of Gods Church pag. 3. 2. Hee must labour to obtaine the meanes appointed to come to that end which is due preparation and sanctification
alike happily 11 The manifolde vices and defects of the Ministers in their words 12 The handling of Gods word vndecently and without zeale namely by such as doe make Sermons to bee but opus operatum and that it sufficeth onely to heare them albeit without all care of the dignity of the Word and all zeale of profiting 13 The life of many Ministers not being conformable to their doctrine 14 The example of others that neglect contemne or deride the hearing of Sermons 15 The exaggeration and pressing of the vices of the Minister passing by all remembrance of his vertues 16 The hatred both of the doctrine and the Teachers 17 A praeiudicate and fore-conceiued opinion These doe cause the hearing of Sermons to be vtterly neglected 2 For the impediments which hinder the hearing of Sermons attentiuely and zealously they are these 1 If there be not a due preparation of the hearer as before we spake 2 If either hee come to the Sermon too late or depart from it too soone before it bee ended or the hearing of it by starts and sits so that nothing is fully heard 3 The neglect of some domesticall businesse vpon which the minde runnes or other vnnecessary cares for as there is a time for all things to bee done at home so there is of all things in the time of hearing the Word 4 An euill custome taken in a superficiall and sleight kind of hearing the Word 5 Curiosity which is well declared in the wandring of the eyes too and fro 6 Talking with others and chatting of trifling businesse 7 The reading of bookes at the Sermon time 8 Sleeping at Sermons all causes wherof would be shunned at Sermons not chusing out sit places to sleepe in 9 The great neglect of repetition of the Sermon with our families or a solitarie meditation which hinders much the growth of the Word 3 Now then in the third place followes the aduancements and helpes to the attentiue hearing of the Word which helpes that they may bee the better vnderstood wee must consider two things First what it is to stirre vp euery hearer to the attentiue hearing of the Word Secondly what is required to this attentiue hearing and wherein it consists 1 The things which ought to moue euery man attentiuely to heare the Word Preached are 1 The scope of our creation and of our recordation and regeneration namely to know and serue the true God as hee hath reuealed himselfe in his holy Word 2 The vow that wee made in our Baptisme which we haue often repeated and confirmed 3 That the hearing of Gods Word is a true marke of the Sheepe of Christ and the Sonnes of God 4 The consideration that wee are all the vassals and seruants of God whose will euery one of vs is bound to heare in our seuerall administrations 5 The singular benefite which euery man shall receiue by his attentiue hearing of Sermons 6 The consideration of Gods commandement and his interdiction 7 Of his holy promises and heauy comminations 8 The obseruation of examples how those haue in this life beene punished who either forsooke the sacred Assemblies or else were not present with due attention and on the other side with what profit and comfort infinite thousands haue frequented the holy Assemblies 9 That fearefull iudgement of Christ vpon the contemners of his Word which vnto them that doe attentiuely heare the sacred Word is most wel-come and desierable 10 That God will with reuenging flames burne them to dust that will not know his will 2. Thess 1. 11 The consideration of that too too late hearing of the rich man in the Gospell 12 God doth heare vs when wee call vpon him and why then ought not wee to heare him 2 What is required to the attentiue hearing of the Word 1 Mutuall prayers both of the Minister and hearers vnto God for one another doth chiefly ground this worke 2 The hearers must by the assistance and helpe of Gods Spirit labour to lay aside the neglect they haue of the great profite which comes by the Word of God and Ministery thereof the security of the flesh selfe-loue pride vaine feare of loosing their liberty too much care of earthly things the peruerse opinion that the handling of Gods word belongs onely to the Ministers and that euery man else may at his pleasure liue as hee list the hope of longer life the vaine dreame to thinke it sufficient to heare Sermons onely preposterous iudgement and loathsomenesse in respect of the Ministers person all which as long as they haue any residence in the hearer doe hinder his affection but much more if all these concurre in him or the most of them 3 Auoid as much as is possible in the Sermon time all wandring cogitations curiosities confabulations and talking reading of bookes and sleepe 4 Take care to heare the whole Sermon and to that end come before it begin tarry till it bee ended 5 Chuse a fit place in the Assembly where you may both sit and heare the Minister and like a hunger-starued man feede both your eyes and eares vpon him and his words 6 To this end the hearer must rowse vp himselfe at the Sermon by a censuring of himselfe as namely whether hee perceiue this attention in himselfe or no if hee perceiue any regard-lessenesse or wandring cogitations in his minde let him shake them off saying auoide Satan and by the Spirit of God saying This is the businesse thou camest for apply and attend this But now forasmuch as at the beginning of any reformation other impediments doe arise besides those before spoken of it is not vnproper in this place to admonish the hearer For many in those places where things are reformed according to the Word are hindred from attentiue hearing by these stumbling blockes following 10 By an inueterate and antient opinion and custome 11 By a preposterous feare of the condemnation of our Elders Fathers and Friends dead which feare is ingendred first from the vaine boastings of the contrary party touching the word of God secondly from the horrible raylings calumnies and condemnations of it thirdly from the authority of men fourthly from the example of others fiftly from feare of persecutions 12 From considence of themselues as if they or others could not erre 13 From the opinion and conceit of zeale 14 From the boasting of the simplicity of their faith And these must by three meanes bee cared for and cured First by remouing these impediments through a sound instruction in euery particular secondly by stirring them vp thirdly by the vigilant exercise of the Magistrates duety 1 The impediments must bee remoued by soundly instructing them in these particulars First that the word of God foolishly vnderstood is not the word of God Secondly that the horrible slanders calumnies and condemnations of men vnconuicted is an argument of a bad cause that the doctrine of Christ the Prophets and Apostles was not therefore forsaken of the godly albeit the false Prophets
and hath this assurance Math. 6. secke first the Kingdome of heauen c. fifthly it is no ill time to pray when wee finde our soules disposed with much alacrity thereunto and lastly the holy Sabaoths and other solemne seasons are fit time to bee wholy spent in prayer 2 A place is also to bee chosen for this holy worke and what place more fit then that more secret and freer from the tumults of the world what place beside the house of God which is the house of prayer fitter then our priuate chambers that God hearing in secret may reward vs openly 3 Is required compunction sorrow and repentance for our sinnes together with mortification of the members of the body for the more wee profite heerein the better shall wee speed in all our prayers 4 The safe keeping our senses chiefly the tongue the eye and eare for the curiosity of hearing and seeing is the beginning of all distractions and aboue all things hinders deuotion but the immoderate lauish of the tongue is much more hurtfull Abstinence and fasting of all outward meanes brings the greatest helpes to pray aright experience shewes in our owne bodies that the body being filled with meates is made vnapt and so makes vnapt the Spirit to exercise her functions therefore hee that by prayer desires to bee vnited to God must be sober in meate and drinke and haue great care both of the quantity quality and manner of eating to the end that as much as may bee hee may represse and mortifie sensuality and to perswade himselfe as nothing is more true that the man who is giuen to take the solaces and pleasures of the flesh shall neuer attaine to learne aright the practise of prayer seeing the flesh and the Spirit are so aduersant one to another But this sobriety is chiefly required at Supper that the minde in the morning may bee the freer to the exercises of deuotion 6 Often re-collection of a mans selfe and cogitation of the presence of God euen in the midst of a mans outward businesse and to this end often to vse iaculatory and short prayers for vsing this when the set time of prayer comes hee shall not much need any other disposition whereas on the contrary hee that is much distracted when the time of prayer growes on shall hardly exclude the multitude of cogitations that then will thrust themselues vpon him This multitude of businesse is one of the greatest impediments to prayer for whilst a man is diuided thus pretious time slips away distraction gets possession of the mind and so the minde becomes altogether dry to spirituall and heauenly thingss 7 And as the mortifying and brideling of the outward sences is necessary so is the mortification of the inward passions therefore hee that prayes must take â—eed of all vnquietnesse trouâ—â—ednesse griefe and all inordinate affection towards any creature and labour to keepe himselfe in the true inward peace of the Soule and Spirit and to make such account heereof that for nothing in this world hee would loose it 8 Adde vnto these the reading of godly and deuout books as the vn-deuided companion of prayer where first the holy Scripture must haue precedence of all others and amongst these chiefly the foure Euangelists the Epistles of Paul Peter Iames and Iohn Iob the Prouerbes Ecclesiastes and other Canonicall bookes of Scripture secondly not to bee inconstant now reading one and then another but to continue the booke begunne vntill it bee ended except it bee to auoide tediousnesse or vpon occasion of some temptation or for that the minde may bee at that time better disposed to that booke then another and then the course may bee changed so that they returne againe to the former book thirdly they must come to reade with a right intention not of curiosity or meere desire of knowing not to adorne their tongue but first to stirre vp the minde in deuotion and to profite in the Spirit secondly they must not reade hastily but slowly and deuoutly that the words read may be ruminated chewed thirdly if any excellent or profitable sentence bee fallen vpon there to stay a while and ponder it adding some short prayer fourthly the more elegant sentences are to bee noted in the memory or committed to writing that when need is there may bee vse made of them And for the time that is to bee allowed to this reading first it must bee when the minde feeles any appetite or inclination to reading secondly when the minde is dry and deuoide of deuotion thirdly on the Sabaoths and solemne feasts fourthly before and after the holy Communion fiftly oft-times also before prayer and meditation that the minde may bee stirred vp to deuotion and finde matter of meditation 9 Discretion is heere very auaileable not to vexe the heart with drawing out of teares or sitting one the knees till one bee tired but sweetely and humbly to behaue ones selfe saying with the Prophet I will heare what the Lord God will say concerning mee Besides as to all other actions so to this it behoueth to bring a right intention that they do not seek themselues and their owne taste and consolation but the onely honour and good pleasure of God 10 Simplicity must not bee wanting for such as doe not curiously seeke themselues are most capable of heauenly illuminations Nor humility and reuerence as well outward as inward whereby a man puts himselfe before God in body and minde remembring himselfe to bee euer in the presence of his Diuine Maiesty and ioyne heereunto purity of conscience and sanctimony of life Math. 5. for these haue a promise to see God Hence it is that who are of a loose conscience and regard not slight faults do neuer profite in prayer 11 Lastly to conferre with godly and deuoute men is of much vse for such conferences of deuotion do inflame the mind as wee reade of the Disciples talking with Iesus as they went to Emaus of the Mysterie of our redemption Luk. 24. their hearts burned within them For who neglecting such holy conferences delight to spend the time in other relations neuer come to the grace of praying aright So that to end this point two things aboue all other are necessary to him that will benefite by prayer first diligent preparation before prayer of which something shall be said anon secondly perseuerance in prayer with great trust in God and diffidence in ones selfe till the last gaspe with no difficulties to bee interrupted for we must euer pray and neuer wax faint Luk. 18. Now ensues the discouery of the points following namely what wee are to doe before in and after prayer First therefore before prayer it is necessary that euery one diligently prepare themselues Syr. 18. and not to bee as one that tempteth God for when wee pray wee must enter into our chambers euen the secret chambers of our hearts and dispose things there before we pray This preparation consists in these
in this methode is most singularly proposed by what meanes one may come to the sublime and perfect practise of all that is written in all the bookes of God and godly men Besides this is shewed by the confession of many who thought themselues before to haue had a sufficient loue of God according to the frailty of man and that they serued him according to his will but yet hauing read some such direction and methode as this is they affirmed that almost they had not serued him at all and that now they serued him more in one day then in ten before And the same shal be also fully manifested by experience of theÌ„ who reading these things againe and againe will euer doe according to this forme or such like euer doing all they doe to the praise and glory of our most potent LORD God shall grow mighty and powerfull seruants of his for euer 2 The 2. point which in this 4. iourney of the soule to heuen I proposed was a daily short methode of practising such holy duties as wold make our whole liues a sweet smelling sacrifice to God This I will dispose into these sixe considerasitions 1 The duties which are to be done the former part of the day 2 Those to be don in the euening 3 Such as are to be don euery weeke 4 The duties to be don euery month 5 The duties to be don euery yeare Lastly the duties which at all times are to be done 1 The first worke of the day is is leauing of our beds and applying of our mindes to watch labour Wherin we must preuent the sun and euer thinke we heare the voice of the Angell arise quickly Act. 12. This timely rising is of great moment for vpon it dependeth the whole sensible deuotion of the whole day and the diuine visitation Assoone therefore as thou art vp turne thy heart and minde vnto God and labour in that first moment of day to bind him vnto thee with the affections of thy loue For it is iust thou shouldest consecrate vnto GOD the first fruits of the day and first receiue him into the closet of thy heart as that guest who to this end turneth in vnto thee and bringeth with him a troupe of vnspeakable graces to season thy heart and sanctifie all the actions of that day To this end therefore thou must cast from thy heart al thy cogitations wherwith Satan laboureth to exercise thee offer vnto God the first fruits of thy cogitations either in thought or some holy meditation vpon thy knees vntill thou hast coÌ„ceiued some affect feeling of deuotion labouring to cast froÌ„ thee al vaine cogitations which then doe chifely infest thy minde for hereby thou shalt be more deuout to euery good worke and more expedite al that day This is of great moment because if thou openest the gate of thy heart to any vaine cogitation or care it will make thee vnquiet and lesse apt to pray It is in the power of thy will Gods grace assisting it to admit this cogitation but not to reiect it after it is admitted because after it hath gotten the possession and dominion of the heart it will be very difficult to cast it out Whilst thou art it cloathing thy selfe inuocate the blessed Trinity and pray with heart and deuotion for the obtayning of zeale to pray of holinesse and diligence in performing the duties of thy calling For this purpose thou must haue in memory some such short praiers as may stirre vp thy affection This done and thy selfe being fully made ready cast downe thy selfe before God and with as great affection of minde as thou canst giue him thankes that hee hath giuen thee as quiet night and wholesome sleepe that hee hath graunted thee a new day and longer time to acquire thy eternall saluation and that hee hath deliuered thee from many daungers both of body and mind from all the iullusions of Sathan and thou shalt instantly begge of him grace to shunne all kinde of sinnes to performe worthily the duties of thy calling and in all things so to seeke his most holy will that thou maist be acceptable vnto him offer vp vnto him thy body and soule thy cogitations desires words and workes in the vnion and merit of Iesus Christ that from it and it onely they may become acceptable to him Lastly put on a full resolution of shunning some particular defect and sinne and of exercising some particular vertue and aske of GOD a speciall faour and helpe to the performance of this holy worke 2 After we are thus risen from our beds wee are to prepare our selues after a little while to pray For he that comes to pray vnprepared is like vnto him that teÌ„pts God because hee doth not so much please God and obtaine any thing of him as he doth prouoke his indignation against him Now the preparation which then is to bee made is of two sorts 1 If a man bee not of a good memory or much exercised in matters of deuotion hee must from some booke or paper appointed to that vse read againe the points of meditation which he reade the night before as wee shall after shew that the mind bee not in the time of praier wandring to seeke matter and so bee distracted The 2. is conteined in those words of Abrham beginning his praier to God Gen. 18. I haue begunne to speake vnto my Lord and I am but dust and asâ—es In which words are three things which this excellent preparatioÌ„ consists 1 That thou thinke thou must pray because thou art but dust and ashes 2 That thou consider him to whom thou speakest that hee is thy Lord God 3 That thou meditate the things thou art to speake A holy father interpreting these words saith thus Thinke not O Lord Chrys that I am ignoraÌ„t of my self and do exceed my bouÌ„ds vse too much confidence For I know that I am but dust ashes but as I know this and know it clearely so neither am I ignorant of this that the greatnesse of thy mercy is plentifull that thou art rich in goodnes wouldst haue all men to be saued Think therefore whom thou art to wit a most vile man a most ingrate sinner for thou art indeed dust and ashes dunge and stinch it selfe and with this cogitation humble thy selfe Thinke also to whom thou doest pray namely to the most wise mercifull and potent God the louer of Angels nature the repairer of mans nature the framer and maker of all things Admire his dinine Maiesty inâ—â—mously present which susteines thee loue his infinit goodnesse which is ready to heare thee and graciously to fauour thee be rooted in hope in that thou canst neuer depart out of the presence of so great a King either empty or forsaken Lastly thinke what good affect thou wilt drawne from thy meditation that thou maist direct thy considerations vnto it and what thou wilt pray for that so thou maist obserue
our sins After that I conuerted I repented and after I was instructed Ier. 31. I smote vpon my thigh For albeit GOD alone it is that turnes vs vnto him vnto whom the worke of our conuersion is to bee ascribed as the author of all good yet seeing hee will haue vs in this worke not to bee stocks and stones hee beginning this worke doth not exclude our workes but in what manner wee are conuerted hee shewes saying After I was instructed I smote vpon my thigh First wee must by attentiue discussion knowe our sinnes and after by due repentance chastice them To conclude I was ashamed yea euen confounded because I did beare the reproach of my youth q. d. thou hast shewed mee my sinnes whilst I searched them and touched with the knowledge of them I am ashamed to haue committed them and to haue followed and serued the wicked lusts and affections of my youth Beholde how the knowledge of sinnes which comes by discussion enforceth the heart to griefe patient Iob saw not himselfe And therefore hee was not ashamed but boasted of his owne innocency complayning of the miseries which God brought vpon him but after that by a more intimous consideration he look't into himselfe seeing his owne vility hee laies downe his complaints and takes vp the countenance of a true penitent I haue heard of thee by the hearing of the eare Iob. 42. but now mine eye seeth thee Therefore I abhorre my selfe and repent in dust and ashes q. d. I now see thy wisdom and the iust causes of my smiting and plagues And therefore I reprooue my selfe that so boldly durst pronounce my selfe innocent and to haue suffred without cause I repent for it in dust and ashes So when wee doe not see our owne consciences we thinke our selues righteous and much better then others but when by examination wee discusse them then wee iudge our selues miserable sinners And by how much a man doth see himselfe lesse saith a father by so much doth hee displease himselfe lesse Greg. 35. Mor. and the more light of grace hee hath receiued the more will he know himselfe to be reprooueable Because hee shall more clearely see how much hee swarnes from the rule that is aboue him And the Prophet tells vs Psal 59. that this is the custome of God that hee might by the knowledge of our sinnes drawe vs to sorrow and repentance for them Thou hast mooued the Land and shaken it heale the soares of the land for it shaketh in this place it is demaunded how the Land is troubled and diuided And he answeres himselfe August by the conscience of sinnes a wise and true answere for when a man findes in his heart the sinnes hee knew not before then is hee pricked in his conscience mooued with sorrow troubled with feare that hee may bee healed of the Lord by grace For it is he that pricks that hee might cherish mooues that hee might quiet troubles that hee might by compunction deliuer the troubled minde from the euils for which it is troubled But if wee doe not discusse our selues wee should neither know our sinnes nor bee mooued by contrition without which wee can neuer obtaine the pardon of our sinnes The Spirit saith the Prophet Ezech. 3. lift me vp and tooke me away and I went into the bitternesse and indignation of my Spirit Into what place shall wee thinke the Spirit of GOD lifts vp the iust man shall wee not thinke that into the place of rest and peace where hee may acknowledge the goodnesse of GOD his owne imbecillity and manifold defects And from whence tooke hee him But from earthly cares and troubles of the world that his owne onely care and busines might be to know himselfe and clense himselfe from sinnes There is hee filled with bitternesse whilst hee findes himselfe lesse clensed and lesse seruent then he should be There is he offended at himselfe and from the knowledge of himselfe takes iust occasion of indignation against himselfe and so ariseth from sorrow and indignation to the hope of diuine mercy to the tranquillity of the minde and to the feeling of celestiall consolation For presently the Prophet addes the hand of the Lord was vpon mee comforting me For those doth the hand of God recreate refresh whom it findes pricked in conscience and forsaken out of the knowledge of their daily slips Therfore this is a sâ—re conclusion that the discussion of the conscience is the originall of coÌ„punction the mother of all godly sorrow wherby we are prepared to receiue consolation and pardon of our sinnes This necessity of examination a father doth thus acknowledge exhorting all the faithful vnto it behold saith he thou hast a booke Chrys where thou writest thy daily expence Haue also the booke of thy conscieÌ„ce write thy daily sins wheÌ„ thou art on thy bed hast none to troble thee before sleep fal on thee bring thy coÌ„science fourth remeÌ„ber thy sins in thought word deed for thus saith the Prophet be angrie but sin not what you say in your hearts Psal 4. bee pricked for in your beds On the day time thou hast had no leisure thou hast obserued thy Iudge thy enioyned duety confabulatioÌ„ of friends domesticall necessitie care of children sollicitude of wife feare of souldiours and a thousand other causes doe incompasse thee But when thou shalt come vnto thy bed to giue thy members rest and a quiet hauen no man then troubles thee no man knocks Say in thy soule and in thy heart wee spent a day O my soule what good haue wee done or what euill haue wee wrought if any euill doe so no more if any good giue thankes vnto God And remembring thy sinnes powre out thy teares and labour to blot them out Pray to God and so suffer thy soule to rest Confessing thy sinnes make an account to thy selfe begge the mercy of GOD and thou shalt finde rest What heauie or grieuous thing is it in thy bed to bewaile thy daylie sinnes When thou shâ—â—â— begin to thinke well of thy selfe hang thy cogitations as vpon a racke or torture and shaue them away with the rasor of the feare of God Set before thee the feare of hell which brings vpon thee a cutting blow that hath no sorrow Make vnto thy selfe the iudgement to bee terrible prepare an easier confession of thy thoughts that in the last daiy thou maist not bee more sloathfull to search out thy sinnes Therefore behold how the examination of the conscience stirres vp compunction and a minde pricked being first troubled with the stings of sinne findes out ioyfulnesse and comfort 3 Hence ariseth a third necessity of discussion that without it commonly we cannot obtaine remission of our sinnes I say commonly because sometimes a man gets the pardon of of his sinnes albeit he forget many of them whilst hee truely grieues and repents for his sinnes ingenerall But if we looke vpon the Law of GOD