appeare beautifull and gracefull in his sight Which is to bee performed by these exercises following 1 Exercise is concerning sorrow for our sinnes which helpes much to relieue the discomfiture of the soule and of the manifold euill that comes by sinne He that hath offended so great a Lord as is our God by such grieuous treacheries as wee haue done would now againe come into his seruice it is meet that first he labour to get his offence pardoned that to doe this hee vse those meanes whereby he may more easily be restored to grace and that we may not as desperate persons or conceited ideots thinke that no remedy is to bee found for so great a malady as that of our malice the diuine goodnesse euer desirous of our good hath prouided for vs an easie remedy namely that we shold be sorry for our heinous proditions and offences which we haue committed against his goodnesse and no sooner shall we intimously from the heart conceiue this sorrow but by by all our wiekednesse shall be blotted out of his memory So great is the malice and poison of sinne that to the extinguishing and putting out of the same not all the sorrow and tears of all men in the world is sufficient of it selfe how much lesse the sorrow and teares of one man alone but yet so great is the clemeney and mercy of our Lord and of such value is the vnualuable price of the pretious blood of the sonne of God that he is pleased so that we repent our sinnes with a sincere heart and with a liuely faith apply that pretious merits of that spotlesse Lambe of God to our wounded soules to supply in mercy what is defectiue in our weakenesse and to accept that all sufficient sacrifice of his blessed Sonne vpon the Crosse for a complete and full ransome and satisfaction for all And surely it is but iust and right that wee grieue for our sinnes committed for there is no man lyuing who is not naturally greeued and doth not repene that hee hath done any act whereby either harme may ensue vnto him or he may be depriued of any good thing that hee affected Now sinne is the cause that wee loose that infinite good euren GOD himselfe it is the cause that grace is taken from vs wherein consists all our riches it is the cause that wee become Sathans seruants and GODS sworne enemies it is the cause that hee that dieth in it shall for euer bee depriued of the inheritance of heauen and buried in infernall dennes and iustly ought hee to suffer so great euill who commits Treason against the most supreme GOD who was content to die that hee might giue vnto vs life To recount the euills wherewith sinne affects vs were to number the drops of heauen in a storme of raine Therefore our sorrow for sins ought to be longer thē any words can reach seeing our GOD offended is so good and so worthy of our seruice and neuer to bee offended whose anger and offence ought most to vrge vs and whose will and goodnesse aboue all things to mooue vs to blot out our sinnes with the sobs of our hearts and teares of our soules that being put out of his sight that deuine goodnesse may be pleased with our lame obedience But the maner of acquiring this sorrow if the heart bee found to bee harde is that wee represent to the Soule the euill that proceeds from sinne and compell our will to desire that it were not committed and that God had not been offended by it And this act of the will we must labour often to produce sometimes generally for all sinne sometimes discoursing from one sinne to another and with the greatest endeauour we can albeit sometimes we may seeme to haue no sensible griefe for such is not in our power nor is absolutely necessary at all times God in whose hands it is will giue it vs if we often assume that which we can obtaine and in this sorrow he that will rightly begin to serue God must continue a month or more 2 Exercise Must be in the hatred of a mans selfe a thing before all other requisite in expelling the euill customes of the soule For as from the loue of our Sauior spring innumerable euils from which ill customes and habits doe arise to when the loue of our Sauior ceaseth and the hatred of our Sauior entreth to which the Gospell in many places exhorts euery sinne and euill custome is banished But because such kind of hatred seems at the first sight to defer vs from this exercise for the inbred loue which euery one hath towards themselues aboue all things in the world vnto which also euery man is bounde we will first shew the manner how euery one ought to hate himselfe Secondly wherefore euery one ought to hate himselfe and thirdly how this hatred can stand with true charity which begins at the loue of ones selfe I Presupposing the rule and Canon of the sixt instruction the manner wherewith euery one ought to hate himselfe must bee this that he neither will desire nor assume to himselfe any thing that may delight him besides that which without the offence of God he cannot omit but if he must desire it and take it to him then it must be so done that as much as in him is he be sorry for it conconsidering how vnworthy hee is of all delectation and pleasure in respect of his sinnes and thereupon is sorry that he is compelled to admit it yet in as much as it is the pleasure of God he willingly and ioyfully admits it As for the purpose eating drinking the like which bring some delectation with them thou must neuer assume will or desire them for thy owne comforts and delights or to satisfie thy owne appetite nay thou must with a firme will determine with thy selfe that thou wouldest not admit it if the will of God were not such as would haue thee to doe it To hold this firme resolution it is needfull that thou call to minde the sixt instruction And herein shalt thou know that thou hall gained such a will when thou takest onelie so much of these and in that manner as thou thinkest God would haue thee to take and desire God would that thou shouldest take of meate and drinke what is necessarie both in quantitie and qualitie In quantitie so much as is truely and not fainedlie necessarie vnto thee whereby thou maist bee disposed and made strong to the seruice of GOD in qualitie that with all thy power thou reiect all sweete taste therein except when it is necessarie for the remedie of thy infirmities In these and the like it will be euer expedient that wee take something lesse yea whilst yet it may seeme necessarie vnto vs to take so much For often the too much loue of our selues will impose vpon vs but seldome the hatred of our selues Besides it is necessarie together with this hatred of thy selfe that thou doest
and bands of Charity this his slaue and might reduce him from vnder the yoake of inordinate passions vnto his seruice more happy then to be Lord of all Dominions 3 Who is it that comes Christ our Master Math. 32. who said to â—is Disciples Be not you called Rabbi for there is one that is your Master But not such a Master as binds heauy burdens and insupportable vpon the shoulders of men but will not moue then with their finger but he who first did the things which hee taught and in the Doctrine of perfection instructed all both Men and Angels and euer helpes his to doe their duties 2 To whom comes hee To his ignorant Scholer and Disciple who neuer or seldome comes to heare the doctrine of vertues and besides by the leuity of his minde doth soone depart from the things heard 3 For what cause comes he Can. 8. That I by imitation may follow the bridegrome and apprehend him by faith and may lead me through hope into the house of my minde there shal he teach me his waies the waies of righteousnesse and I in like manner will giue to him spiced wine of loue and wine wrung out of the holy affections of the pomgranates 4 Who is it that comes Christ our friend whose loue to man was so great that not onely of his enemies he made seruants whom hee redeemed with the price of his bloud but aduanced them to the dignity of his greatest frieÌ„ds A faithfull friend Syr. 6. the weight of gold and siluer is not to be compared to the goodnesse of his faith who being forsaken of vs doth yet neuer forsake vs and prouoked by our iniquities yet doth not contemne vs. 2 To whom comes hee To him that hath as often despised his friendship as are starres in the skie and hath preferred sinne before his grace and changed his familiarity for the most vaine conuersation of men 3 To what purpose comes he That he might bee a faithfull friend Syr. 6. a strong protection that whilst I finde him I may finde a treasure that hee might increase in me his loue and more intimously vnite mee to him by loue 5 Who is it that comes Christ our brother who being true God and Lord of men is not ashamed to call them brethren saying Hebr. 2. Psal 21. I will declare thy name vnto my brethren The first begotten brother who hauing right to the whole inheritance yet most willingly admitted others adopted by his Father into the possession of it 2 To whom comes he To mee his brother but the killer of him my brother who as an other Caine haue with my sinnes slaine iust Abel in the field of this world and him as one drunke with loue and not with wine with most bitter death haue I slaine and punished 3 To what ende came hee That hee might preserue me his brother of whom hee was slaine in spirituall life which he had before giuen mee and that he might not turne mee off as a banished and vagabond person vpon the face of the earth 6 Who is it that comes Christ our Father who is called the Father of the world to come and as Father to them that dwell in Ierusalem Is 9. Is 22. and house of Iudah because hee begate all the sonnes of his Church with the word of truth and doth by grace giue them a diuine essence A Father who loued vs most tenderly and calls vs his little children of whom he doth againe and againe trauaile till himselfe be formed in vs. 2 To whom comes he to mee a prodigall sonne who haue wasted all his substance and con sumed my yeares if not with riotous liuing yet with vain and vnprofitable liuing 3 To what purpose comes he That he might put on mee the best garment Luk. 15. and cloathe mee with the roabe of grace that he might giue me the ring of celestiall guifts a signe of dignity in my hand that hee might protect my feete i. my affections with the shoes of his helpe that hee might feed mee with his fatted calfe his pretious body and bloud that he might defend mee from my elder brother and from pride and euer make me a possessor of his eternall inheritance in the house of his glory 7 Lastly who is it that comes Christ our bridgroome who saith to the soule hee loueth I will marrie thee vnto mee for euer I will marry thee vnto mee in righteousnesse Hosea 2. and in iudgement and in mercie and in compassion and I will marry thee vnto mee in faithfulnesse and thou shalt know I am the Lord. Hee marries the soule for euer vnto him because he would neuer depart from the wedlocke of it he marries it in righteousnesse whilst hee iustifies it by grace in iudgement whilst he deliuers it from the aduersaries in mercy and compassion whilst hee inricheth it with celestiall guifts and in faithfulnesse because not by its workes but by faith in Christ and by grace is it admitted vnto so great dignity 2 To whom comes hee to my soule vnto which that of the Prophet doth well agree In euery high hill Ier. 2. and vnder euery greene tree thou hast plaied the Harlot The hill is the occasion of waxing proude and the greene tree is the incitement to adhere to things created in these haue I euer fallen and haue prostrated my selfe to pride and impure loue 3 To what purpose comes hee That the sorrowfull soule might returne vnto him and bee admitted againe most louingly into the bed and bosome of his most sweet familiarity For thus he wooes it thou hast committed fornication with many louers yet returne vnto me saith the Lord and I will receiue thee By these or such like meditations which are euery where to bee seene thou maist easily shake off all sloathfulnesse and stirre vp thy selfe to deuotion Nor doe I thinke any long time required hereunto because the minde being warned by the morning praier and by the care of the diuine presence of which after doth easily collect it self and dispose a man to celebrate the holy Communion with all due and possible deuotion 4 The last point of preparation is the vse of praier which must be generall for all men 1. Tim. 2. but more particularly for our selues for the obtayning of all things necessary and profitable but albeit this praier is to be left to euery mans deuotion affection dependeth not vpon any composition of words but vnction of the holy Spirit yet I thinke it not vnfit to set downe a forme of praier which may fitly be vsed in the morning before the receiuing of the communion that euery one may therby learne the manner of praying and lifting vp the minde to God Thus therefore not with lips but heart not with words but affections being placed in the sight of God let him set forth his desires and pray both for himselfe and others O blessed Trinity O my Lord God O most omnipotent
wee repent for our sinnes when wee desire and purpose to shun them when in the discussion of the conscience wee shall vnderstand that they are euill and displeasing vnto God For the euils which either out of ignorance or infirmity or yet or mallice wee haue committed this discussion and this examination doth detect sets them before the eies of the minde that they may bee lamented and blotted out Therefore the things which we haue committed with more precipitancy then prudence and feare to be euil we must diligently discusse and by a wise retractation inquire whether they be iust or vniust profitable or vnprofitable Hence wee may collect that who doe not often examine themselues can seldome or neuer haue a right and sanctified life For euen as a line is not thought to bee exorbitant and swaruing from straightnesse when it is look't on without the helpe of the rule but assoone as the rule is laide to it the obliquity and crookednesse of the line is discouered so the defects of our liues do passe by and out of our knowledge whilest that the Rule of Examination doth not ponder all our workes For this discussion of the Conscience is the rule which directs our actions and shewes what is crooked and what is streight what is acceptable and what is odious to God in them If therefore the rule be necessarie to Artificers to the doing of their workes according to arte surely then is the examination of our thoughts and workes necessary to vs to the end that wee may liue well and frame our liues according to the rule of vertue When wee doe purpose to clense a house wee first gather and sweepe all the filth in one place that wee may afterwards cast it our So is the house of our conscience to bee clensed examination gathers our sinnes together and repentance after that casts them out But if by this exercise we doe not see our sins and defects and gather them into some corner of our memory euen to our confusion and teares for them how shall we euer cast them out One doth very aptly compare the examination of the conscience to the moouing of the humours in the body by physicke for as the art of physicke doth first by the benefit of some medecine mooue and collect the humours and afterwards by some potion driues them out so the art of holy liuing doth first by examination mooue our sinnes and as it were pull them out of their residence and after by true repentance castes them out This to bee the true fruite of examinatiō the Prophet shewes Let vs search and trie our waies Lam 3. turne againe to the Lord. For what other thing is it to search our waies but to discusse our manners affections words workes and thoughts What is this inquisition but to trie by examination whether these same things bee good or euill acceptable or odious vnto God And what will hence follow Surely that wee may returne vnto the Lord and by true repentance put away his indignation and obtaine his mercy and fauour Therfore the discussion of Conscience is auailcable hereunto that wee may detest and lament our sinnes Thus holy Dauid stirred vp himselfe to the destruction of his sinnes Psal 6. I am wearie of my groning euery night wash I my bed and water my couch with my teares Hee had said before Turne mee O LORD and deliuer my soule O saue mee for thy mercies sake In which words hee praies that the Lord would pardon his former sinnes But that I may obtaine pardon saith hee I will weary my selfe with mounrning I will in the place of my rest call to minde my sinnes and will sill my bowels with sorrow and griefe For this is the way O Lord to bend and incline thy mercy and allure thee to spare and forgiue my sinnes But now let vs briefly lay downe the necessities of this discussion 1 It detects our sinnes and giues light and wisdome to know them For whilst wee accustome our selues to looke into our selues and to separate the euill frō the good we are instructed of the Lord who is faithfull how to doe that is good shun that is euill When Gedeon was threshing wheate by the wine-presse to hide it frō the Midianits Iud. 6. the Angell of the Lord appeared vnto him who taught him the will of God and made him captaine to ouercome the Midianits And what is this to thresh wheat and hide it from the Midianits but to examine thy life by a wise consideration to auoid the snares of the diuell Doth not GOD looking vpon this thy labour send his messenger to make thee captaine against thy enemies whilst thou feelest a light sent frō heauen to make thee know thy sins and stirre thee vp by teares and repentance to cast them out What is it to thresh wheate saith a holy father but by streightnesse of iudgement to separate the graines of vertues Greg. 3. Mor. from the chaffe of vices Therefore those that by iudgement and examination separato their good deeds either from wicked workes or affections doe prepare themselues to receiue the beames of diuine light At the last day when God shal iudge the world he wil first examine the consciences 1. Cor. 4. and by the examination manifest them that after hee may giue vnto the Godly most ample rewards and to the wicked most bitter torments because euen nature doth teach that no man is to bee iudged good or euill till his cause bee knowne of the Iudge God will set before man his sinnes Psal 49. hee will write them in his sight with the pencill of his wisdome that hee may know himselfe guilty and GOD iustly punishing him and the same order if wee will doe aright must wee obserue namely first by a prudent examination ponder all our thoughts and workes before either wee arraigne our selues as guilty or acquite our selues as innocents For neuer whilst wee here liue will there bee awanting in our hearts sufficient matter to humble vs and to prouoke vs to a holy repentance except our liues lie hid vnder the vaile of selfe loue 2 Another reason of the necessity hereof is for that no man can without it sufficiently conceiue a detestation of his sinnes For who euer was mooued to detest the misery hee knowes not Who euer grieues for the stripes hee feeles not Or the infamy hee knowes not such is he who is vtterly ignorant of his defects and miseries who doubtlesse will neuer grieue for them nor by any censure of amendement will cast them out And how shall hee not be ignorant of his defects who neuer lookes into himselfe Who doth not examine and discusse himselfe And who neuer obserues what hee caries either in his hands or in his heart Therefore discussion of the consciēce is the beginning of all soueraigne sorrow and repentance whereby when wee behold our owne cases and estates wee are stirred vp to sorrow and detestation for
meditate that good word of Thankes-giuing euer shall thy mouth in what estate soeuer sound out thankefulnesse vnto God that whilst thou giuest thankes for continuall benefites thou maist thereby bee disposed to receiue better benefites 2 Our petitions and requests vnto God consist generally in two things namely in begging remission of our sinnes and in begging some other grace vertue or good thing wee desire to haue The things which wee are to aske of God are all contained in the Lords prayer but besides these generall petitions which daily are in the first place to bee made euery one ought to aske certaine speciall things most necessary vnto him which either hee must retaine in his memory or else keepe a catalogue of them with him which hee may at pleasure in his mentall prayer vse First therefore hee must aske of God grace well to performe the offices and duties of that place wherein God hath put him secondly to spend the time profitably thirdly to extirpate and subdue vice and all imperfections fourthly to gaine that vertue and those helpes to godlinesse which hee stands most need of but chiefly charity humility the gift of prayer and increase of faith praying with the Apostles Lord teach vs to pray Luk. 11. Luk. 17. and Lord increase our faith 1 Euery Christian I confesse must generally labour with God for remission of all their sinnes but yet it shall much helpe his conceite and memory to distinguish them thus desiring first remission of all the euill hee hath committed secondly of all the good hee hath omitted thirdly of all the time hee hath wickedly spent or to desire the pardon of all his euill thoughts words and workes and of the omission of his good thoughts words and workes But especially a man may cast the eye of his minde vpon these foure first the commandements of God and his lawfull Gouernours secondly to the seuen mortall sinnes thirdly to the three powers of the soule the Vnderstanding Will and Memory fourthly to the fiue senses of the body For in these are all the sinnes that any man can commit comprehended therefore let him reason with himselfe in his minde a little vpon euery one of these points and desire specially pardon of his sinnes committed against this or that commandement in such a kinde of sinne with such a power of the soule or externall sense of the body 2 Wee must generally pray for all men and things as Christ hath taught vs in that blessed prayer of his owne and especicially for speciall men and things but chiefly and necessarily for these first for the whole Church of Christ wheresoeuer dispersed or howsoeuer despised ouer the face of the earth secondly for the conuersion of all Heretickes Schismatickes and erronious persons that they may bee brought home into the bosome of Christs holy Church thirdly for the whole kingdome where thou liuest and namely for the Kings Maiesty and all the Gouernours and Magistrates Ecclesiasticall and Ciuill fourthly for all our Benefactors who doe vs good and minister to our necessities fifthly for those that are committed to our charge or vnder whose charge wee are sixthly for our enemies and persecutors seuenthly for all that are in any necessity or suffer any aduersity in body or minde This prayer for others Chrys as a Father saith of all others is most acceptable vnto God vnto it wee are many wayes obliged and therefore it is no day to bee omitted And as wee must pray for others so must wee not bee vnmindefull to giue thankes for others for the benefites conferred vpon all men for benefites bestowed vpon all Christians priuate or publique persons and aduisedly considering both the persons and the benefites seuerally to giue God thankes for them no lesse then if wee giue thankes for our selues 3 If you aske of whom wee must looke for all these benefites and vnto whom wee must giue thankes the answere is easie and ready at Gods hands wee receiued all and vnto him alone must wee giue thankes hee it is that heareth the prayer and therfore vnto him alone must all flesh come this is taught vs out of the blessed mouth of our Sauiour When you pray say Lnk. 11. Our Father which art in heauen c. 4 The last thing is to know how wee must aske surely wee must bee furnished if wee will speed first with those three diuine graces Faith Hope and Charity Faith considering that God is able to doe all that hee will and as much as wee stand need of Hope considering his infinite goodnesse and thence conceiuing a desire and assurance of obtaining our petitions Charity asking the things onely that may make meerely for the glory of God and the good and saluation of our selues and our neighbours secondly that in asking wee vse all incessant and important obsecrations such as in our Litanies our Church vseth thirdly in humbling our selues and setting forth our owne vility and indignity as the most vnworthy wretches in the world 3 I said that in our businesse with God as wee must giue thankes to him and begge of him things needefull so wee must also offer vnto him our selues this is a sacrifice vnto him most acceptable and therefore the Apostle begges it so earnestly of all Christians I beseech you brethren Rom. 12.1 by the mercies of God offer vp your selues a holy liuing and acceptable sacrifice vnto God So that nothing lesse is this sacrifice but our whole liues our bodies soules our goods within vs without vs our thoughts words and workes all must bee sacrificed vnto him and dedicated to his honour neuer any more to bee vsed after the conceite of our owne peruerse will but according to the most exact rule of Gods most holy will And these things which I haue spoken concerning Thankes-giuing Petition and Oblation are to bee done mentally for these containe a most elegant manner of continuing in prayer a long time 2 Now must wee come in a word to vocall prayer this being either publicke or priuate in both which is required due preparation and attention wee will obserue these three things First that being about to pray hee first enter into himselfe recollecting himselfe a little and lifting vp his heart to God hee direct the whole worke hee is about to the onely glory of God begging of him assistance that he would establish his minde in him alone secondly in the progresse of his prayer it is good that first hee pronounce all the words distinctly without too much haste secondly that by some paw sings as in the end of the Psalmes where wee say Glory bee the Father c. hee renew his attention that if his minde bee distracted hee may gather it vp againe and beg pardon of God for this neglect Thirdly the prayer being ended thankes are to be rendred vnto God and pardon of sinnes and defects therein committed humbly begged There is another excellent way of vocall prayer both easie and full of deuotion and
thou must then read some portion of Scripture wherein without distraction thou must be so attentiue that thy minde may bee fixed 1 Either on the words themselues 2 Or vpon the sence of the words if thou dost vnderstand them or if it may be vpon both And as that blessed father speaketh concerning the maner of reading the Psalms so doe thou in all other parts of Scripture If the psalme doe pray pray thou also August Psal 30. if it mourne doe thou mourne also if it reioyce reioyce thou if it hope hope thou if it feare feare thou For all things which are here written are our glasse And thus shalt thou take great profit by thy reading 5 How to prepare our selues to the receiuing of the Lords Supper OMitting many things which others haue written heareof I will draw all that which is to obserued herein vnto these foure heads 1 Sanctity of life 2 Rightnesse of intention 3 Stirring vp deuotion 4 A generall praier for all those things which are necessary both for our selues and others The 1 preparation which wee are to make that wee may worthily celebrate this holy communion is holinesse of life because wee must liue so holily so circumspectly so zealously that hauing our confidence in the mercies of God we may be euery day fit to receiue it The infirmity of the soule if by a godly care of liuing well wee doe not resist it is no lesse hurtfull to the worthy receiuing of this blessed Sacrament then the infirmity and imbecillity of the stomacke is hurtfull to the taking of sound and wholesome meate And this is the cause why most sorts of men albeit they daily receiue it yet doe not receiue from it those heauenly benefits which it offereth because they liue not in a holy conuersation but come vnto it with vnpurified hearts and vnsanctified hands and lips That which the Prophet vseth vpon another occasion may well bee applied to this present purpose Yee haue sowne much and bring in little Agg. 1. yee eate but yea haue not enough yee drinke but are not filled yee cloathe you but are not warme and hee that earneth wages putteth it into a broken bagge and hee giueth the reason of it because my house lieth wast yee run euery man to his owne house And haue not we sowed much seeing we haue sowne that good seed that graine of eternall life in the earth of our hearts haue not wee eaten much who haue fed our selues with the bread of Angels the food of the elect and Saints of God haue not wee drinke euen to satiety who haue drunke the bloud of Christ that celestiall drinke that cup of the Saints of God Haue not wee put on that most glorious garment of which the Apostle speakes Rom. 13. put ye on the Lord Iesus Christ Haue not wee not only heaped vp the wages but also the treasures of the wisdome and knowledge of God in the bags of our hearts Or at least made the world beleeue wee did these things when wee resorted to his blessed feast Why then haue wee gathered so little fruite thereof Why doe wee perish with hunger and thirst of vertue Why doe wee seeme to shake with cold But only because wee daily build vp the house of our old Adam with new sinnes and vices but wee neglect to build vp the house of God the pretious soule with holy conuersation Why doe we hide the treasure of treasures in our hearts and yet are poore but because we put it into the broken bagge of the heart which is rent and torne with vaine and wicked cogitations and desires If therefore thou wilt come to this heauenly banquet worthily and receiue the comfortable fruit of the Lords passion labour to bring with the holy life fit for such a place and purpose One saith there are three kinds of sacrifice one of the Lords body another of a contrite heart and the third of the mortified flesh Therefore the sacrifice of humility in the minde and of mortification of the flesh must goe before that in the celebration of the Lords supper thou maist not onely come with great deuotion but also with much comfort and profit Therefore labour to come with great purity of the flesh and with no lesse cleannesse of the minde that there may bee nothing in thy whole inward or outward man vnmeete for so great a feast By this care of well liuing and comming with a cleane heart and body thou shalt gather by often communicating plentifull fruite and a great increase of vertue 2 The second thing in this disposition of our selues towards the Lords Supper is the rectitude of our intention for this doth not onely prohibit vs to celebrate the communion for benefit or any such like end but also that wee come not of a dry and vnsauory custome come therefore to this heauenly feast onely with respect to doe that which is to God acceptable and to thy selfe and thy neighbour profitable To this ende direct thy vowes and desires to God and consider with what affections and desires thou oughtest to bee drawne to celebrate these sacred misteries Therefore 1 let the conscience and remorse of thy sinnes draw thee hoping by him whole sacrament it is to be purged from all thy sinnes 2 The consideration and sight of thine owne infirmity that thou maist hereby lay hold on Christ as the soueraigne medicine by which thou maist be defended from all infirmities 3 The pressure of some tribulation that by him who can do all things thou maist more speedily be deliuered and protected from all aduersity 4 By the desire of obtayning some spirituall benefit or grace that by him to whom the Father can deny nothing thou maist obtaine it 5 Thankesgiuing for all benefits Spirituall and Temporall bestowed vpon thee and others seeing thou hast nothing to render vnto God for al his benefits but to take the cup of saluation and call vpon the name of the Lord. 6 Charity and compassion towards thy neighbours seeing nothing can interceed for the remission of sins but the bloud of Christ Iesus shed for vs. 7 The praise of God seeing wee haue nothing whereby sufficiently to praise God according to his dignity but Christ Iesus whom wee Spiritually receiue 8 The loue of God that thou maist inuite him vnto thee and maist delightfully imbrace him in thy selfe by a most inward spirituall refection 9 The thirst and desire of encreasing of grace this Sacrament being the fountaine of graces and the meanes of sanctification 10 An ardor earnest desire whereby with all our bowels we desire through the power of this his exceeding charity sweet refection to be sanctified frō all vncleannesse both of the flesh spirit to be deliuered frō al dāgers and temptations inseparably to be vnited to Christ our Sauiour for euer to be preserued in his loue Whence our Sauiour said Father I will Io. 17. that they which thou hast giuen me be
Father most wise Son most holy Spirit O three Persons truely distinct and one most pure simple Deitie O thou that art the Author of nature giuer of grace the first and vniuersall cause of all things and the most in deficient fountaine of all goodnesse here O Lord I know thou art present after a most heauenly spirituall true comfortable and most effectuall and powerfull manner to the soule of the worthy receiuer I worship thee as my God with my whole heart and with al my strēgth humbly praying thee in the merites of my Sauiour Christ that all my thoughts my desires words and workes may be now euer acceptable vnto thee that thou will heare my praiers and for thy mercies sake not without comfort dispatch them from thee I thank thee O foūtain of goodnesse for the innumerable great benefits which frō the very momēt of my conception vntill this instant houre I haue receiued of thy boūty for the infinit benefits which euē now at this very time I receiue from thee for those infinit benefits which euen vnto the ende of my life and for all eternity I shall receiue out of the treasures of thy immense goodnesse and bounty For I am O Lord without all comparison lesse then least of thy mercies vnworthy altogether whom thou shouldest remember susteine or comfort with the least of thy benefits But now especially most deere Father and mercifull God I giue thee thanks frō the bottome of my heart First for the most infinit riches which thou hast placed in the humanity of thy onely begotten Sonne my Lord Iesus Christ and because thou hast giuen him vnto mee for a Father a Teacher a Guide and a Redeemer Secondly for that great plenty of benefits wherewith thou hast not onely inriched me but also all those whom by thy effectuall grace through the whole Church thou callest to sanctification and newnesse of life and admittest to thy most sweete familiarity Thirdly also I thanke the most deere Father euen with all the strength of my minde for this thy great merey in taking me from the miseries of this world wherein many of thy seruants farre more worthy then I are plunged in calling mee to the knowledge of thy great name and graunting mee so many helps to serue thee as I haue Fourthly for all the talents and guifts both Naturall Spirituall and Temporall bestowed on mee that by them I might profitably spend my time helpe others according to my calling and power and dispose my selfe by thy mercy to attaine eternall felicity Fifthly for this vicissitude and change of consolations and desolations of prosperities and aduersities wherewith thou hast wonderfully wouen and seasoned my life that neither through continuall aduersity I should bee cast downe nor yet by assiduity of prosperity I should be made drunke Sixthly for this inestimable benefit of calling and admitting mee this day to the most heauenly participation of all the rich treasures that are hidden in the life death resurrection ascention glorification of thy onely begotten Sonne and most sweet Sauiour And now O my Lord God being animated with these and other thy innumerable benefits I presume humbly to sue for more Giue mee Lord and all that now are prepared for this heauenly feast Matth. 15 this day our dayly bread It is not good O my God to take the childrens bread and giue it vnto dogs but though this be so yet sometimes the whelps doe eate of the crummes which fall from their Masters table Therefore albeit I am in thy house like a despicable whelpe yet this day by thy mercy let mee feed on the bread of thy children and furnish my soule with all graces which may make me worthily to taste of thy supper Giue me thy most abundant grace that I may come to this my Redeemers bāquet with such assured faith profound humility due reuerence humble feare feruent charity constant hope and thirsting affections that I may there appeare to bee welcome vnto thee and may receiue into my soule all the fruits of this thy most heauenly Sacrament And because O my sweete Father Sauiour and Sanctifier this is a seruice wherewith thou art well pleased and by which thou conueiest vnto vs the bottomlesse Ocean of all thy mercies and graces I will now powre out my heart further in thy sight and because thy Sonne my Sauiour is omnipotent I will for his infinit merits sake pray vnto thee for all men Be mercifull therfore O Father of al mercies to the whole world and replenish it with thy faith and knowledge turning the Nations which are voide of faith to the knowledge of the truth in thy Sonne Christ Iesus Turkes Barbarians Heretiques Schismatiques Idolaters and the perfidious Iewes compell them now at length to enter into the house of the Church Let not so many millions created in thy image perish Let not that most pretious bloud of thy Sonne be shed for them in vaine I lament O Lord before thee these my brethren thus estranged from thee and the miserable condition wherein they lie intangled and if I could I would beleeue in thee with all the vnderstandings of these people I would loue thee with all their willes and I would perpetually serue thee with all their strengths But alas I can doe nothing but desire and lament and powre out my laments and desires before thy great Maiesty Haue mercy O Lord vpon thy whole Church increase in it the purity of faith and cleannesse of sanctification and extend it by the labour of thy good and painfull seruants to the ends of the whole world Behold with the eye of thy mercy thy righteous ones those that labour more and more for a further measure of sanctification preserue and increase in them true righteousnesse Behold all miserable sinners lying and stinking in the puddle of their sinnes draw them vnto thee and take them by a mighty hand out of that so miserable an estate Helpe Lord all those pastours of thy flocke and giue them grace that both by word and example they may shine vnto all men and their light may guide and direct others to saluation O Lord make them the salt of the earth the light of this cloudy world the cities placed vpon a high hill and giue them grace not onely to aspire vnto but to attaine that purity of life that zeale of thy glory which their place and dignity requires O Lord poure out thy mercies vpon our King and all other Kings and gouerours nobles plebeians and all the whole ranke of secular men that call vpon thy name deliuer them from their aduersaries ioyn them together in the peace of thy Gospell inrich them with a zeale and care of obseruing thy commandements that they may liue as it becommeth Christians and may obtaine that eternall saluation to which they were created Forget not the kingdoms principalities of thy Church but make thē more potēt then their enemies giue victory to their armies against the
enemies of thy faith in mercy bestow vpon them all necessaries for the quiet and comfortable passage or this mortall life I bring before thee O Lord my Parents my Brethren my kindred my friēds humbly praying thee to giue vnto them all things which thou shalt know to bee agreeable to thy will and profitable to their saluation I bring also into thy presence all captiues imprisonned sicke tempted troubled agonizing and wounded soules and all such as are in any extreame and grieuous necessity that out of thy goodnesse they may receiue liberty health victory consolation a happie death and a full remedy and recouery of all their necessities and wants Yea I humbly intreat thee O most mercifull Father for all my enemies that in all things thou wouldest be good vnto them and that for the infamy which they haue east vpon mee thou wouldest giue vnto them honour for detraction a good fame for hatred loue and for all the euils practised against me all temporall things profitable for this life and in fine eternall saluation And now O my God and onely refuge I come vnto thee for my selfe and will declare before thee my owne necessities and miseries not that thou maist know them for all things are open and manifest vnto thy eyes but that whilst with mourning and griefe I pronounce them I may kindle in my selfe the desires of thy mercy and may draw from thee the remedies of my griese I haue sinned O Lord beyond the number of the sand of the sea my iniquities are multiplied against mee and I am not worthy so much as to behold the heauens because of the multitude of my sinnes against thee Yet in confidence of thy sonnes merits whose bloud was a sufficient ransom for the sinnes of the whole world I begge for his sake remission of all my sinnes and to be clensed from all mine iniquities Graunt vnto mee a sauing faith to hold fast on thy promises a true repentance that for the loue of thee I may detest all sinne and a safe protection that I be neuer intangled in the snares of Sathan Giue me true mortification of my judgement will affections and sences least being deceiued by these which are euer prone vnto euill I bee drawne from those things which are pleasing vnto thee Giue me a true contempt of earthly things that I may neither seeke for honours nor hunt after dignities nor desire riches or pleasures but that I may place all my honour all my treasures all my delights in thee who art the fountaine of all good things Deliuer mee from all temptations and guiles of my inuisible enemies but chiefely from them that come vnder the vizard of good least seeking after that which is good I should be pulled away from the true good Grant O my Lord God that that faith which thou hast giuen me may euermore bee preserued and increased in mee Lighten my minde with a supernaturall light that it may know the diuine mysteries and that it may more perfectly vnderstand those things which I beleeue concerning thee and thy Sonne Grant me a firme hope whereby I may altogether forget my selfe and may place all my cares in the bosome of thy prouidence and that I may conside that I shall onely out of thy mercy obtaine eternall life and all things necessary to the attayning therof giue mee perfect charity whereby I may most ardently loue thee and my neighbours giue mee a true resignation of my self and agreeable to thy will Cheere vp my minde with the presence of thy goodnesse pacifie my soule and conscience with thy peace inkindle me with the zeale of thy glory and saluation of my brethren powre into me the affection of compassion whereby I may compassionate and condole the miseries of others and according to my weakenesse helpe them Perfect in me O my Creator my vnderstanding with prudence and discretion that in all things I may hold a meane giue mee a docible heart that I may not frowardly persist in my owne sence and opinion Stirre vp in mee a true feruour and heate that I may not slackly and coldly but most diligently serue thee and adorne me with the virtue of attentiō circumspection that I may take heed of the euils of my soule which euery where daily lie in waite for me and that I may doe nothing by my negligence which may bee lesse acceptable and pleasing vnto thee Perfect in me O Lord my will by the power of thy righteousnesse wherby I may willingly submit vnto thy will and may giue vnto euery one that which is his due Subiect me to thy selfe by the power of Religion and giue mee the vertue and guift of prater that in all things I may seeke thy praise giue thee that worship which is due to thy great name Giue mee a heart penitent for my sinnes pious towards my parents deuoute towards my betters subiect to my gouernours thankefull to my benefactors affable to my friends simple in deeds and true in words Such a heart I say as may imitate the heart of thy deare Sonne and may euer offer vp vnto thee an acceptable sacrifice Perfect O my good Father the irascible part of my soule with the vertue of fortitude so that in all aduersities I may carry my selfe as becommeth mee and pressed with the burden of afflictions I may neuer be exorbitant from that which is right in thy eyes Giue me a minde in magnanimity conspicuous in things of my duety and thy seruice through security ioyfull contemning the goods of this world for thy sake susteyning all acerbities and sorrowes albeit many and long enduring and perseuering constantly in that which I haue well begun For it is the voice of thy Sonne that not he who hath begun and left off from his enterprise but hee that continues to the end shal be saued Perfect in me O my God my concupiscible faculty with the beauty of temperance whereby I may both flee all filthy things and follow after honest and holy things and in the care for my body may onely haue respect to my necessity Cloathe mee O Lord with abstinence and sobriety that I may hold all due measure in eating and drinking with chastity and shame fastnes that I may keepe my body which is thy Temple immaculate and cleane in his duty before thee With meekenesse and clemency that by thy helpe I may restraine all indignation and anger Cast not this my petition O my God out of thy sight but giue me that most excellent grace of humility that I may bee made the true disciple of Christ thy Sonne and my Lord and may account my selfe as indeed I am the most vile of all others and may truely contemne all the spend our and glory of this world giue mee in my actions modesty in my tongue silence and prudence in the vse of all things moderation and victory and conquest ouer all kind of curiosities that there may be nothing in mee that may displease
God would not spare him that offendeth Greg. 9. Mor. And what is it that this holy man who did such admirable workes feared in them was it not least fraud and deceit should mixe themselues in his actions and earthly concupiscence should like a theefe secretly lurke to steale away the goodnesse of them Exod. 30. Therefore as the sacred perfumes composed of many sorts of spices were to bee beaten to pouder and set before the Arke of testimony so must our good workes not be few but many not proceeding from one but mixt with all vertues and by the pestle of the heart through inward discussion of the Conscience broken and bruised all to peeces and powder that they may giue a gratefull sauour in the nostrels of GOD. For as these spices if they bee not powned cast fourth no fragrant smell so if our good workes passe not vnder the hand of discussion but be presented in grosse vnto God they loose the sweet smell which they should haue Now if our good workes must come vnder this examination much more must our euill and wicked actions bee subiect to it For seeing thereby not onely our sinnes and defects but also the quality and greatnesse of the euill committed it cannot but mooue it to sorrow and repentance which being true and vnfeined bends the mercy of GOD towards vs and obteines remission in Iesus Christ Is 38. What doth the good King that hee might get GOD to bee propitious vnto him I will walke weakely all my yeres in the bitternesse of my soule where the common translation goeth thus I will recall all my yeares in the bitternesse of my soule All the yeares saith hee of my life I will remember my sinnes committed against thee and I will season this remembrance with grieuous sorrow and repentance and because I haue offended thy diuine Maiestie I will euen consume my selfe with griefe and affliction I will surely say O Lord if thus I liue if thus I must spend and wast my daies if in such so filthy and odious things so vnworthy of man I shall loose the life of my soule why should I liue And whilst I thus say and with griefe consume my selfe feeling thy reprehension in my heart I am by thy mercy brought to life againe I now see that in the false feigned and hurtfull peace which I had with my sinnes there was hidden most bitter bitternesse But whilst I see this and grieue for it thou O Lord who wouldest not the death of a sinner but that hee might bee turned and liue hast taken away and deliuered my soule from that miserable condition of sinne that it should not perish and hast cast behind thy backe all my sinnes These fruits did Ezechias gather from the recogitation of his sins And the same shall wee also doe as often as with sorrow and griefe wee discusse and recogitate our sinnes Ber. Learne therefore saith that deuout father to commaund thy selfe to order thy life to compote thy manners to iudge thy selfe to accuse thy self with thy selfe and often to condemne thy selfe and suffer not thy selfe to escape vnpunished Let thy conscience iudging and condemning thee sit quiet let Iustice stand as guilty no man loues thee better no man will iudge more faithfully In the morning take an account of thy selfe for the night past and giue a Law vnto thy selfe for the day come At night take an account of the past and lay a commandement on thy selfe for the night to come so shalt thou be kept from all wicked and daungerous transcursions and wandrings out of the way Seeing then all that wee doe must be thus discussed many of them being by the mercy of God good and not a few by our owne frailty euill it follower that all both good and bad must appeare before the conscience that what is good in them may by the mercy of God be accepted and what is euill out of our frailty may through his mercy and our due repentance be put out and pardoned Now hauing thus seene the matter of our discussion it followeth that we speake how it is to be done We say that Kingdome is happy where the Iudges loue no guifts nor seeke for rewards but iudge iustly but more truely is that soule happy in which reason illuminated by God examines all the actions and dissembles nothing nor leaues any thing that is vniust without iust punishment If then this examen of the conscience bee a certaine kinde of spirituall iudgement the forme of iudgement most be obserued in it that it be rightly and profitably performed of vs. Now in that iudgement wherin a man is not onely accused of some crime but also of ingratitude towards him whom by his offence he hath hurt 1. There must bee a commemoration of the benefit 2. An inquisition and probation of the crime 3. Lastly a sentence of the Iudge condemning the guilty and with due punishment censuring him Of this kinde it seemeth the examen of Conscience isâ—â— in which wee must not onely accuse our selues of some faultes and defects but of ingratitude towards GOD which being prooued against vs wee cannot but pronounce sentence against our selues and punish our selues by repentance for it For as black doth appeare better if placed neere vnto that which is white so our sins being set neere to the benefits of God will more euidently shew themselues To this discussion the Prophet exhorts what haue I don Mich. 6. O my people and wherein haue I grieued thee That so remembring his benefits hee might draw them to the knowledge of their sinnes and ingratitude and so bring them to a desire of their conuersion The next thing is to take a time accommodate and fit for this examen which may be some short time before we prepare our selues for sleepe There is one time of searching out the things that are aboue vs and another time of discussing the things that are with in vs. For their is a time for euery thing vnder the Sunne Therefore there is a time of contemplating the wonderfull workes of God and there is a time of considering our owne infirmities This is a time of weeping but that is a time of laughing For sorrow may bee for a night but ioy commeth in the morning Psal 29. Why should there not be a time of laughing in the morning of diuine contemplation in the contemplation of eternall light And why should there not be a time of weeping in the euening of horrible sights in considering the darkenesse of mans conscience Therefore in this time of weeping and considering our owne darkenesse fiue things are to bee done which concurre to the forme and manner of this examen 1. Is a commemoration of the benefits of GOD and an humble and feruent thanksgiuing 2. A desire of grace that wee may bee able to search out and know our sinnes and defects 3. An inquisition and discussion of the conscience whereby we may acknowledge the sinnes
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