CHAP. I. What generall inducements there are , that may animate a Christian to goe about and vndertake this worke .

NO man vndertaketh any worke , but in hope of some good to be gotten by it . For , Omnis actie est propter finem ; All actions , say Philosophers , are for some end : and , finis et bonum conuertuntur ; that which a man propoundeth to himselfe for his end , is the good which hee hopeth to gaine . This is generally true in all actions of any value , but most especially in such as be either difficult or distastfull to our nature : for men are hardly drawne to vndergoe such , but vpon good hopes that may recompence their labours ; but without some reasonable inducements , no man would euer yeeld to take paines in difficult businesses . And vpon this consideration , being about an exercise that is somewhat laborious in it selfe , and very tedious to our vntoward nature , I haue thought it necessary in the very entrance , and as it were by way of Preface , to consider what Inducements a reasonable man may haue to bestow his paines both in learning and in practising of this duty .

And for the inducements , ( beside the speciall vses and benefits that may be reaped by it , whereof I shall haue fitter occasion to speake hereafter , when the nature and conditions of it be first laid downe and declared ; ) it will be sufficient , I suppose , for this place , to consider of some generall motiues : and they be these two especially , first Precept , and secondly Practice . By Precept I meane such commands as God hath imposed vpon vs in Scripture , for the doing of this worke : and by Practice I meane the examples of wise men , who haue gone before vs in the vse of it , together with the exhortations and encouragements , by which they animate and prouoke themselues and others to the practice of it . By the one of which it is commanded as a necessary duty , and by the other it is commended as a profitable worke , that may stead vs in the wel-ordering of our life : and by both these , any reasonable man , but especially euery wise Christian may bee induced to vndergoe this worke , not doubting but that he is in a good way , in which so many wise and good men haue gone before him , and assuring himselfe of comfort and successe in that businesse , which God hath enioyned him . To come then to the Point .

I. The first inducement to this worke is Gods Precept or Commandement : such as that is , (a) (a) 1 Cor. 11.28 . Let a man examine himselfe , and so let him eate of this bread , and drinke of this cup. And that of the same Apostle ; (b) (b) 2 Cor. 13.5 . Examine your selues , whether ye be in the faith ; proue your own selues . And that againe ; (c) (c) Gal. 6.4 . Let euery man ( saith hee ) proue his owne worke ; or examine his own worke : for the d d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 same word is vsed in this place and the former . And such also is that rule of Dauid ; (e) (e) Psal. 4.4 . Commune with your owne heart vpon your bed , and be still . Vpon which words Saint Chrysostom commenteth to this purpose ; What is this , that he saith , [ Commune with your owne heart , & c ? ] Why ? Dauid ( saith he ) speaketh to this effect ; After supper , when ye are going to sleepe , — f f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. set vp the iudgement seate of the conscience , and of it require an account : and what euill counsell ye haue taken in the day time , either deuising deceit , or circumuenting your neighbour , or entertaining of any corrupt lusts ; those , when ye haue produced and broughs them forth , — and haue set your conscience as the Iudge to these wicked thoughts , strike them thorow , and g g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. Exp. in Ps. 4. pag. 26 , C. take reuenge vpon them .

II. The second inducement , is the practice of good men , mingled with their exhortations and encouragements to this worke . In which kinde , and for which purpose ,

1. We first reade in Scriptures , of Dauid , that he practised himselfe , what he preached to others . He that said vnto others , Commune with your own heart , &c. saith of himselfe , (h) (h) Psal. 77.6 . I call to remembrance my song in the night ; I commune with mine owne heart , and my spirit made diligent search . And in another place , (i) (i) Psal. 119.59 . I thought on my waies , ( saith hee ) and turned my feete vnto thy testimonies . In which words we may by the way note two things : First , the acts that Dauid did doe , and they were , hee thought on [ or considered ] his waies , and hee turned his feete vnto Gods Commandements , .i. he did goe on in the way of Gods Commandements , doing what God did command him . Secondly , we may note the order that Dauid obserued in the doing of these acts , and that was , hee first thought on his own waies , and then he walked on in Gods Lawes : that is , first hee examined , and then he reformed his life . And heerein he hath left vs a paterne for our practice , that if we meane to amend our liues , wee also must first begin with the examination of our waies . And the like both practice and paterne wee haue in the afflicted Church in the Lamentations of Ieremie . For there the Church , taught by the Prophet , thus encourageth each other , (a) (a) Lam. 3.40 . Let vs search ( say they ) and try our waies , and turne againe to the Lord : implying , that examination is the ready way to conuersion and amendment .

2. We reade in the writings of the Ancients , that religious people haue beene accustomed to keepe a day-booke of their actions , and out of that to take an account of their life . b b Ad cuius latus quum appensum cingulo breuem libellum conspicerem , didic● eum quotidie cogitationes suas in eo notare , basque , omnes nuntiare Pastori solitum . Climac . Gradu . 4. extat tom. 6. part . 2. Biblioth. Patr. pag. 251. Climacus telleth , that in a religious house , whereinto he came , he found one , who had a little booke tyed at his girdle , in which he wrote all his thoughts ; that keeping a memoriall of them , he might ( besides his owne care ) shew them to his spirituall Father . c c Non solum autem illum , sed et alios quàm plures id facere ibidem prospexi . Clima , ibid. Nor was it this man alone that did vse this course , but I found ( saith he ) very many others to doe the like . And in the processe of the same discourse , he aduiseth men who are carefull of their saluation , to obserue the like order , telling vs , a a Optimus ille Trapczita est , qui quotidie vespere lucrum ac detrimentum omnino computat . Qund scire manifestius non potest , nisi horis singuli● in tabulis omnia denotet . Clima . ibid. pa. 255. B. that he is the best Banker or Tradesman , that euery day in the euening taketha perfect account of his gaines and his losses . Which a man can no way know better , then if euery houre he note all things downe in his tables . And to like purpose , (b) (b) Chr. in Ps. 4. pa. 26. & in Mat. Hom. 43. pag. 397 , 398. ] prope finem . S. Chrysostom , (c) (c) Serm. Commonitor . de Abdicatione rerum , in fine . pag. 246. B. & de Instit. Mon. in fine . pa. 396. C. S. Basil , (d) (d) Moral . lib. 25. cap. 6. S. Gregorie , (e) (e) De vita solitar. ad fratres de Monte Dei. pag 1026 , & 1029. S. Bernard , and others moe of those ancient Worthies , doe aduise and encourage religious Christians of their time , to a daily examination of their consciences , that in the morning they should thinke how they haue passed the night , and in the euening , how they haue spent the day . And this daily care , and continuall accounting with their soules , was ( as wee may well suppose ) one chiefe reason , why those times did so farre out-goe and exceede ours in zeale and deuotion . But certaine it is , that the practice of this exercise in those daies , was very frequent and vsuall with all them that made any profession of Religion ; insomuch as that (f) (f) Debet [ vniuscuiusque , mens ] caute penfare , vel quae ab eo [ Domino ] bona perceperit , vel quae mala bonis illius peruersè viuendo responderit . Quod electi quotidie facere non cessant . Et paulo post , Reproborum esse proprium solei , semper praue agere , et nunquam quae egerint , retractare . — At contrà electorum est , actas suos quotidie ab ipso cogitationis fonte discutere , et om●e quod turbidum profluit , ab intimis exsiccare . Gregor. Moral . lib. 25. cap. 6. S. Gregory saith , That the Elect do by no meanes cease euery day heedfully to weigh , either what good things they haue receiued from God , or what euill things they haue returned him for his good , by their naughty liuing . He addeth further , that it is vsually a property of reprobates , alwaies to doe euill , and neuer to recount what they haue done : — and contrariewise , that it is the property of the Elect to discusse their deedes euery day from the very thought , which is the spring of all ; and whatsoeuer they finde to be myrie or muddy , to dry that vp to the very bottome . And hereby we may see what the practice & opinion of the ancient Doctors of the Church , and other religious men of those daies was concerning this dutie of Examination . I proceede further to consider what wise and vertuous men among the Heathen haue thought and said of it .

Thirdly then , we may reade in good Authors among the Heathens , that their best and wisest men were woont euery day to take an account of themselues . Sextius the Romane Philosopher a a Faciebat hoc Sextius , vt consummato die quum se ad nocturnam quietem recepisset , interrogaret animum suum , Quod hodie malum tuum sanasti ? Cui vitio obstitisti ? Qua parte mel●ores ? Senec. de Ira. l. 3. cap 36. pag. ●98 . Gyrald de Histor. Poetarum , Dialog. 4. pag 156. had this custome , that at the end of the day , when hee betooke himselfe to his nights rest , hee would question his soule , What maladie of thine hast thou this day cured ? What vice hast thou stood out against ? In what respect art thou better then thou wast before ? And Seneca , who reporteth this of Sextius , did practise the like himselfe . b b Quotidie apud me causam dico . Quum sublatum e conspectu lumen est , et conticuit vxer , moris iam mei conscia , totum diem mecum scrutor , facta acdicta mea remetior . Nihil mihi ipse abscondo , nihil transco . Quare enim quicquam ex erroribus meis timeam , quum possum dicere ; Vide ne istuc amplius facias , ●unc tibi ignosco . Senec. de Ira , l. 3. c. 36. pag. 199. Euery day ( saith he ) I pleade my cause with my selfe . When the candle is remoued from mine eyes , and my wife , who is priuy to my custome , keepeth silence , I examine the whole day with my selfe , I goe ouer againe , and weigh my deedes and my words . I hide nothing from my selfe , I passe nothing ouer vntouched . For what need I to bee afraid of my scapes , seeing I may say to my selfe ; See thou doe it no more hereafter ; for this time I forgiue thee , &c. The like was the practice of Pythagoras and his scholars , (a) (a) Fer tur discipules admonere solitus , vt ista quotidie quum domum ingrederentur , dicerent , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Diogen . Laert , in vita Pythagorae , pa. 581. who had this rule giuen them from their Master , that enery day when they came home , they should demand each man of himselfe , Wherein haue I transgressed ? What good haue I done ? and what duty haue I left vndone ? And (b) (b) De Curiositate . p. 515. f. Plutarch commendeth the same rule to them that would busie themselues in that which may auaile them . Nor was the custome of Plato much different from this practice , (c) (c) Plato , quoties interfuisset hominibus contra decorum agentibus , digressus solebat it a seipsum alloqui ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de vtilit . capiend . ex hostib . pag. 88. D. who , as often as hee was among men that mis-behaued themselues , was accustomed in priuate to question with himselfe , AND AM NOT I SVCH A ONE ? or , Haue not I done the like ? And in a word , so generall and common is this practice among all men , to examine or take accounts of their state in all businesses of moment , whether temporall or spirituall , as that our Sauiour asketh of the multitudes about him ; (d) (d) Luk. 14.28 , 29 , 30 , 31 , 32 , 33. Which of you intending to build a Towre , sitteth not downe first & counteth the cost , whether he haue sufficient to finish it &c. or what King going to make warre against another King , sitteth not downe first & consulteth whether he bee able with ten thousand to meete him that commeth against him with twenty thousand ? Or else , while the other is yet a great way off , hee sendeth an Ambassage , and desireth conditions of peace . He meaneth , that there is no man of any ordinary capacitie and wit , but if he bee to build , will first take account of his abilitie to perfect the worke ; or if he be to make warre , will first take a view of his strength to goe thorow with the victory , that either he may prouide that which is sufficient for the successe , or else he may leaue off his intention . on . And then he applyeth this practice in matters of the world , to a like care in matters of a mans soule ; So ( saith he ) whosoeuer he be of you that forsaketh not all that he hath , he cannot bee my Disciple . The meaning is as if he should say , So euery one of you , that meaneth to be my Disciple , should first sit you downe , and cast with your selues , what it will cost you to bee a Christian ; and that is the renouncing of all the world , and the forsaking of all that you haue in the world . And therefore you should resolue in the beginning , either to leaue all , if neede be , for Christs sake , or else neuer vndertake to be Christians .

And these things laid together , that al wise men , whether Christian or Heathen , haue thought this course of Examination to bee necessary , both in things of the world , and in things of God ; yea , and that our blessed Sauiour , and the holy Ghost speaking in the Scriptures , haue commended this practice vnto vs : these , I say , may be strong inducements to make vs well-affected to the worke , before we know in particular what is required in the vndertaking of it , or what may bee expected by the performing of it .

CHAP. II. Wherein the performance of this worke doth consist , and what actions or performances it doth require .

HAuing hitherto prepared the Readers minde to haue a good opinion of this worke , I now go on to consider , wherein it doth consilt . And for conceiuing hereof , we must consider , that Examination is a kind of judiciary proceeding , in which a man keepeth priuate Sessions at home , passing sentence of all his workes and actions , as Gods Law doth require . This the Apostle implyeth , when hauing first said , (a) (a) 1 Cor. 11.28 . Let a man examine himselfe , & so let him eate , &c. he addeth by way of confirmation , to proue the necessity or profitablenes of this work , (b) (b) vers. 31. For if we would iudge our selues , we should not be iudged ; that is , if wee would censure and passe sentence on our selues , by a diligent performance of this worke of Examination ; God would spare vs , or he would not censure vs the second time , after we had done it our selues already . To this purpose (c) (c) Exposit. in Psal. 4. S. Chrysostom calleth it an erecting of a Tribunall for the conscience ; and S. Gregorie , (d) (d) Nec deest in hoc Iudicio mente concepto , omne ministerium , quod punire reo● suos pleniùs debeat . Nam Conscientia accusat , Ratio iudicat , Tiraor ligat , Dolor excruciat . Greg. Moral . l. 25. cap. 6. that in this priuate iudgèment there wanteth no Officer that is vsuall for punishing of guilty persons : for the Conscience ( saith he ) is the Accuser ; Reason is the Iudge ; Feareus the Gaeler , and Sorr●● is the Executioner . And therefore looke , what the proceeding is , and what actions are vsuall in publike Iudgements , where men are questioned and sentenced according to Law : and the like course is heere to bee held , and the same actions are to be performed in the examination of a mans soule & conscience . For as in those legall proceedings , there is first an enquirie into the facts , what hath beene done , which by the Law deserueth censure . Secondly , there is sentence pronounced , according to the nature of the crimes , and the proofe made of them . Thirdly , there is punishment inflicted , either for the amendment of the offender , or for example and terror to others , that they offend not in like sort . Or , if the partie accused be cleared by the Iurie , hee is acquitted and set free by the Iudge . So in this Court of priuate Sessions , first , there is an enquirie or search , to finde out the transgressions or offences of the soule . Secondly , there is sentence to bee pronounced , according as the nature of the facts doth require . Thirdly , if the sentence bee condemnatory , punishment is to be inflicted by the offenders conscience vpon himselfe ; that by taking a holy reuenge vpon his owne folly , hee may be made more carefull of offending afterward . Or if a man shall be so happy , as after enquirie to find nothing by himselfe ; he may cheere his soule with an Euge serue bone &c. (a) (a) Mat. 25.21 . Well done thou good and faithfull seruant . And heereby the sincere Christian may bee encouraged in Gods seruice , and animated to proceede in those holy courses , in which hee hath found so much comfort already . And because there is no man that doth faithfully performe this seruice of examining his soule , but he shall be sure to finde something , wherein hee hath sinned , and something wherein he hath serued God aright ; therefore he shall neuer want matter either to condemne , or in some part to absolue himselfe , more or lesse , according as his life hath beene in times past , and according as he hath made vse of this and such other exercises of Religion . And consequently in euery Examination , if it be throughly performed , a man will lightly gaine two helps toward Heauen . First , by condemning of himselfe , he will conceiue feare of relapsing into sinne : and secondly , by acquitting himselfe , hee will gaine more comfort to proceede in well-doing .

By this it may appeare in part , what the nature of this worke is , and wherein it doth consist : but for the more distinct knowledge of this point , it may further be noted , that there be two sorts of acts which are implyed in this word Examination , and in some sort included in it : some are essentiall , and contained in the nature of it ; and some are accidentall , and to be conioyned with it , and indeed are presupposed to accompany it , when it is rightly vndertaken .

Of the former sort are these three , 1 Discussion , 2 Application , and 3 Censure .

Discussion is a sifting of our life and dealings , by which we pull things out of the heape where before they lay confused and vnseene , and by which we set euery fact of ours in the open view , that they may be scanned and seene by themselues what they are .

Application is a laying of these acts thus searched and found out , to the rule of Gods Law , which is the touchstone of all our doings , and according to which God will iudge vs at the last day : that so it may appeare how and wherein we haue swarned from Gods Law , or haue obserued it .

Lastly , Censure is the iudgement that our mindes and consciences doe giue vpon our deeds according to the rule of the Law ; both for the quality of them , whether they bee righteous or sinfull ; and for the quantity of the offence , whether it be great or small ; whether a sinne of ignorance , or a sinne against conscience ; and whether of humane frailety , or of obdurate contumacie .

The first act serueth to shew what wee haue done : the second , what wee should haue done : and the third , what the doome is that wee haue deserued either by well or ill doing . And these three laid together , doe ( as I take it ) make vp the nature of this worke of Examination ; so that we may not vnfitly describe it out of its owne principles , in some such maner as this ; Examination is a discussion of a mans life , that his workes may be seene and censured according to the rule of Gods Law .

Secondly , for the second sort of acts , which are implyed in this word , and ought to be ioyned with this worke , they are two especially , the one going before the proper acts of Examination , and that is a purpose to better a mans spirituall estate , by correcting what is amisse , and confirming what is sound and vpright . And the other is an act that followeth after Examination , & that is an effectuall practice or execution of such rules and orders as may back our examination , and make it more effectual & vsefull . For which purpose , these rules following may perhaps be not impertinent nor vnfit : euery wise Christian may , as his experience shall giue him further occasion , adde , and vse more of his owne or other mens obseruation .

1. Rule . Rule . 1 That after wee haue examined our soule , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil . de Abdicatione rerum in fine . p. 246. we doe then compare our present with our precedent state , and consider whether we haue amended indeed , what we blamed our selues for in our former examinations ; and how wee haue either increased or decreased in grace and goodnesse : that if we haue been slothfull and vnprofitable seruants , we may snubbe and shame our selues for it before God and our owne consciences , in some such manner as our Lord snubbed the euill seruant in the Gospell , (b) (b) Matt. 25.26 . Thou wicked and slothfull seruant , &c. and if wee haue beene diligent , and in some measure haue encreased our Lords talents , that then wee may cheere our soules out of the comfort of our wel-doing , and praise our God , that hath both giuen vs talents to trade with , and grace to vse them to his glory . For this practice will whett our diligence for time to come .

2. Rule . 2 That euery morning before wee begin our worke , we consider what we are going about , what occasions of doing good either to our selues or others , we may meete with , and what tentations may assault vs in the businesses of that day ; that so wee may lay hold vpon all occasions of doing good , and prepare our selues to stand out with courage against all oppositions and tentations that may hinder vs in our duties , or draw vs into sinne . For by this meanes , occasions of doing well shall not ouerslip vs vn-espied , nor will tentations surprize vs at vnawares .

3. Rule . 3 That if we haue profited in grace , and haue taken occasions of doing good , we consider at fit times , by what meanes wee haue profited and haue beene enabled to doe well ; that so we may make more constant vse of such meanes , by which we haue found so much sensible good already . And if wee haue decayed , or forslowed our opportunities , or haue runne into any sinne , then we should obserue , what it was that did misleade vs , and by what tentations wee were ouercome , that our former errors may make vs more warie and more resolute against cases of danger , for the time to come . For by this meanes we shall euery day gaine some experience , how to behaue our selues in the daily conflicts of our Christian warfare .

4. Rule . 4 That we recall home our thoughts , as wee meete with any occasions of moment , or light vpon any such businesse , as concerning which we haue formerly conceiued a purpose of warie and religious behauiour : that while we are in doing of the worke , we may remember to make vse of our former resolution , and now practise what before we did purpose . For by this meanes wee shall be sure that our good purposes shall not bee idle and without fruite ; as in many men it falleth out , who are like sluggish people , that ouer-night appoint to rise early , but when the morning commeth , cannot abide to leaue their warme beds .

These Rules I haue thought on , as beeing in mine opinion fit to backe our examination , and to make it more powerfull for an holy life : Others , as I said before , may in their daily obseruation adde moe , and perhaps finde out some better then these . And as in the ordering of our bodily health , Physicians aduise their Patients to follow that whereof they finde good , and to auoyd that which doth not agree with their temper : so it is good counsell in the ordering of our soules , to make daily vse of that which by experience wee finde either to strengthen grace , or to weaken sinne in vs : and contrariwise to flee from all such occasions and vsages , as wee see or haue found to hurt or endanger vs . I onely adde thus much more ; That these later sort of acts , whereof now I haue beene speaking , though in themselues simply considered they bee but Adiuncts and Attendants on Examination , without which it may subsist in its bare nature ; and therefore are not necessary ad esse ; as the Schooles doe speake : yet in the vse of the word , and in the intendment of the Scripture they are implyed , included , and presupposed to goe with it and attend it , as being necessary ad bene esse , to the well doing of this worke : as may appeare by these reasons .

1. Reason . 2 It is the vse and custome of Scripture , vnder words of knowledge belonging to the vnderstanding , to comprehend affections and practice . As when Saint Iohn faith , Ioh. 2.4 . Hee that saith I knowe God , and keepeth not his Commandements , is a lyer , and the truth is not in him : hee meaneth not by the word [ know ] a bare and simple knowing and apprehending , which the learned call cognitio apprehensina ; but he meaneth an effectuall and working knowledge , which breedeth or bringeth forth such affections in the heart and such actions in the life , as that knowledge directeth men to : which knowledge they call [ cognitio affectiua . ] And so in this case , Examination is properly a worke of the vnderstanding , fingling things out of the confused heape , that they may appeare what they are : but by way of consequent it doth imply such affections and actions , as this worke of the vnderstanding is intended for , which is the bettering and a heading of our spirituall estates , and of ordering euery thing for the best aduantage of our soules and sa●●ations .

2. Reason . 2 Secondly , that thus much is implyed and intended by this word , may hereby appeare , that the Apostle speaking of the danger of vnworthy receiving of the Lords Supper , and prescribing meanes to correct all abuse that way , 1 Cor. 11.23 . saith ; Let a man examine himselfe , and so let him eate of this Bread , and drinke of this Cup. For if by the word [ examine ] he meant nothing but discussing and sifting without correcting and amending ; hee should allow men to go to the Communion with the conscience of sinne , and without reformation of life . And which is yet worse , should approue of a man as a worthy guest at the Lords Table , onely because he hath learned to know his estate , though he no way meane to amend it ; whereas this knowledge of a mans selfe would increase his sinne , and make him the lesse welcome vnto God ; according to that rule of our Sauiour , Luk. 12.47 . That seruant which knew his Lords will , and prepared not himselfe , neither did according to his will , shall bee beaten with many stripes . But he that knew not , and did commit things worthy of stripes , shall bee beaten with few stripes . And therefore when the Apostle saith , Let a man examine , and so let him eate , &c. hee meaneth , that after hee hath examined , hee should amend whatsoeuer is amisse , and perso●●●e whatsoeuer vpon examination he shall finds , necessary or fit to bee done . And hence it followeth , that a purpose to amend our life , and to doe what vpon our examining shall appeare necessary for our soules , is a necessary duty , as an antecedent act that should goe before Examination ; and that a practice of such things , as by tryall shall appeare vsefull for this purpose , is another necessary duty , as a consequent act that should follow after it . And so in conclusion it appeareth that there are three especiall acts required for the right performance of this worke : 1 , a constant resolution to amend and better the estate of the soule , 〈◊〉 , a diligent search , thereby to gaine the right knowledge of it : and 3 , an effectuall performance of all such things , as are auaileable for this purpose . And out of all these laid together , we may make a more full description to this purpose ; Examination is a Discussion of a mans life , for finding out the true estate of a mans soule toward God ; accompanied with a purpose and endeuour to doe whatsoeuer vpon tryall shall appeare requisite for saluation and the good of a mans soule .

CHAP. III. Of the Obiect of this worke , or the matter about which it is to be exercised .

HItherto we haue spoken of the acts , now we are to consider of the Obiect , or matter about which they are to be bestowed and imployed . And it may bee considered two wayes ; either generally and such as it is in the largest extent , which wee may call the adequate obiect ; or specially , and such as is in more principall manner to bee respected and looked to , which may be called the Principall or speciall obiect .

I. And first for the adequate obiect , including euery thing that ought to be examined , or about which a Christian should examine himselfe ; it is whatsoeuer either thought word or deede , which carrieth any respect either of righteousnes or sinfulnesse in it , or all both our good and our euill deedes . For Examination being ( as before was noted ) a kinde of iudiciary proceeding with our owne soules , in which wee keepe Sessions at home , that we may prepare for the great Iudgement : it hath for its obiect the same matter , that shall be discussed and sentenced at the day of the last Iudgement . And that is , ( as Solomon telleth vs ) euery worke whether good or euill . For (a) (a) Eccles. 11.14 . GOD ( saith he ) shall bring euery worke into iudgement , with euery secret thing , whether it bee good or euill : that is , euery thing that is morally euill or morally good , or which is either sinfull or righteous . And therefore in imitation of Gods proceeding in his Iudgement , we also should proceede in our iudging of our selues ; which is to consider of euery thing , which is either good or euill , sinfull or righteous , a breach of Gods Law or a performance of it .

But for our more distinct vnderstanding , and our better direction heerein , it will not bee amisse to consider our good and our euill workes , each apart by themselues .

And first for our euill deedes or our sinnes , wee may note these rules following .

1. We must consider and examine our schies , as well concerning our omissions of duties , as commissions of euils . For in the last Iudgement , our Lord the Iudge of quicke and dead , he will not onely giue sentence against murders and oppressions and robberies , and such like , but (b) (b) Matth. 25.41 , 42 , 43. against vnmercifulnesse also , and the not feeding of the hungry , the not lodging of the stranger , the not clothing of the naked , the not visiting of the sicke , &c. And so when wee are to iudge our selues , wee must censure not onely our hurting of our neighbour , but our not helping of him ; nor onely our back-biting of our neighbour , but our not defending of his good name ; nor onely our persecuting of Gods Word , but our not profiting by it ; nor onely our robbing of the poore , but our not relieuing of them : and so in all other the like cases , our not doing of that which is good , when dutie doth require it of vs , is culpable before God , and is part of that matter about which our Examination ought to be exercised .

2. We must consider not onely the substance of our sinnes , but the circumstances of them also ; such as are the persons , the time , the place , the facion or manner of doing , &c. for all these may either aggrauate or mitigate the sinne . So we see that the treason of Iudas is counted the more grieuous , Psal. 41.9 . & Ioh. 13.18 . because he was one of Christs familiar friends , which did eate of his bread ; and Ma●asses his idolatrie was the more hainous , because hee (a) (a) 2 Chron. 33.7 . set his idol in the House of God , of which GOD had said to Dauid , and to Solomon his Sonne ; In this House and in ●erusalem which I haue chosen before all the tribes of Israel , will I put my name for euer . And so , the cruel dealing of the Iews was the more hainous , because (b) (b) Isa. 58.3 , 4. in the day of their fast , they did exact all their labours , and did smite with the fist of wickednes . And Solomons idolatry did anger & offend God the more , because (a) (a) 1 King . 11.9 , 10. his heart was turned from the Lord , which had appeared vnto him twise , and had commanded him concerning this thing , that hee should not goe after other Gods . And so our sinnes will be the more grieuous , if we wrong them who haue helped vs , or if in the Church of God , and in the time of his seruice , our hearts doe meditate reuenge , or forecast vniust deuices , or take pleasure to thinke on our fleshly lusts , &c. And therefore these circumstances are to come into the account together with the maine sinnes .

3. Thirdly , not onely the sinne , but the occasion of it is to be considered : for this may either increase or diminish the guiltinesse of it . As the rich man that had many sheepe of his owne , and yet tooke away the poore mans lambe , 2 Sam. 12.1 . &c. to make his friend welcome with , was the more grieuous offender by much , because hauing no neede , hee did rob the poore man . And again● , the consideration of the occasion or prouocation by which we were led into sinne , may teach vs wiscome , by shunning such occasions to escape from the sinnes .

4. Fourthly , wee are to reckon among our sins , that must be accounted for , not onely our commissions of euill deedes , and omissions of good duties , but euen our vnperfect and defectiue performances . For of these the Church of God doth accuse themselues ; (b) (b) Isa. 64.6 . All our righteousnesses are as filthy raggs : and in respect of these it was , that the High Priest was by the Law (c) (c) Exod. 28.38 . to carrie the iniquity of the holy things , which the children of Israel should hallow , in all their holy gifts : For that doth imply , that the seruices of Gods people had their imperfections and errors , which because they were failings in duties , were to bee borne by Iesus our High Priest , as our other sins were . And therefore wee must reckon with our selues not onely for omitting or neglecting the exercises of Religion , but for our distractions , our wandring thoughts , and our cold and dull affections , while we did performe them .

Thus our euill deedes or sinnes may be considered : our good workes and holy duties may not be neglected neither ; and that for these reasons .

1. Because we are many times deceiued with shewes ; thinking that to be good which is euill , and that to bee some great good , which is but a poore seruice in comparison . Thus (a) (a) Philip. 3.6 . Paul thought hee shewed much zeale , when bee persecuted the Church of Christ : and (b) (b) Iudg. 17.13 . Micah thought hee had highly demerited Gods fauour , when hee kept a Priest for idolatrous seruice : and Iehu boasted of his killing of Ahabs children ; (c) (c) 2 King . 10.16 . Come with me , ( saith he ) and see my zeale for the Lord : when as God censured it for vniust shedding of blood ; (d) (d) Hos. 1.4 . Yet a little while ( saith God ) and I will auenge the blood of Iezreel vpon the house of Iehu . And so wee are too apt to ouerweene our selues and our owne workes ; and thinke that we are zealous for God , when we are enuious against men , or ambitious for our selues . And for discerning of this corruption , examination is necessary to bee vsed about those workes which wee esteeme to bee righteous and holy , lest wee deceiue our selues by ouer-partiall iudgement .

2. Because in the very workes which are truly good , wee doe many times intermingle corruptions of our owne : As sometimes there are ill ends in our good deedes , as (a) (a) 1 King . 21.9 . Iezebel proclaimed a fast to cloke her murder withall , and (b) (b) Mat. 6.2 , 5 , 16. the Pharises fasted and prayed and gaue almes , for gaining of vaine praises . And sometimes our good duties are performed in an euill manner ; as the (c) (c) Exod. 1.17 , 19. Midwiues saued the childrens liues , by telling of a lye ; and (d) (d) Exod. 4.25 . Zipporah circumcised her sonne , in a pettish humour ; and (e) (e) 1 Chron. 13.9 . compared with cap. 15.12 , 13. Vzzah stayed the Arke from falling , without sufficient warrant for such a worke . But most times there are distractions , and worldly or perhaps wicked thoughts in the midst of our best deuotions : and alwayes there are defects and imperfections and failings when we are most feruent and best affected . And for discerning of these , our best workes deserue a strict account , that we may learne to separate the precious from the vile : and neither be too highly conceited of our weake performances , nor too little affected with our corruptions and infirmities .

3. Our good workes are to bee considered in our Examinations , that by those things which are able to abide the touchstone , we may gaine courage against oppositions of men , and comfort against the tentations of Satan , and a settled resolution to proceede and goe on in a daily practice of good workes ; alwaies praising God for these mercies ; because it is hee that worketh in vs both the will and the deede . And in these respects , the consideration of our good workes is not without good vse . And this may suffice for the adequate obiect , or the matter of Examination in generall and in the largenesse of it .

II. Secondly for the principall Obiect , or the speciall matter which is to come into Examination , it is euery such sinne as is likely to breede vs some especiall danger . For if a Citie be besieged , wise Gouernours will take care of euery posterne doore , and of euery part of the Walls , to repaire what is decayed , and to keepe all safe from the Enemie : but if one Gate be more likely to bee entred than other , or if any part of the Wall be weaker or more easily to be broken downe , men will there set the watch the surest , where the danger is the greatest . And if a man be distempered with sundry diseases , a wise Physician will take care of all , to ease the Patient , as much as may be , of euery one of them : but if some speciall disease be more dangerous to the sicke man , than others are ; the Physician will bend his cure that way especially , where the life of his Patient is most endangered . And so it is , or should be with vs in respect of our soules : Wee haue heere a Fort to keepe , which is euery day assaulted by our Enemies ; and we haue a diseased foule of our owne , distempered with many spirituall maladies : but some maladies are worse then other ; and some parts of this Fort are weaker or more in danger then others are : I meane , there are some sinnes , by which the Diuell may more easily surprize and captiuate our soules . And therefore , as wee should keepe diligent watch against them all ; so wee should especially bend our forces against those that doe or may more especially breede vs harme , and hinder our saluation . And consequently , Examination being an approued means for grubbing vp of sinne , wee should apply this exercise against all sinnes in generall ; but more especially against those , from which wee may in reason feare the greatest danger . And these are either such sinnes as are easily contracted , or such as are hardly recouered . For into the one sort men fall often , and out of other they doe seldomer recouer , if they once fall into them : and so the one sort will endanger vs by the frequencie of our falls , and the other by the difficultie of our rising after wee bee downe . But for better and more distinct vnderstanding of this point , wee may in a more particular manner consider the seuerall sorts of sinne , which in either of these two respects may breede some especiall danger . And of this kinde I take these sinnes following to bee .

1. Those that be great and reigning sins : such as the Apostle saith doe exclude a man out of Gods Kingdome . And in this kind he reckoneth , (a) (a) 1 Cor. 6.9 . Galat. 5.19 , 20 , 21. fornication , idolatrie , adultery , effeminatenesse , sodomie , theft , couetousnes , drunkennes , reuilings , extortion . Of which sinnes , and such like , he saith , that they that are guilty of them , shall not inherit the Kingdome of God . And he meaneth , that while they are such , or till by repentance and forsaking of them , they haue obtained pardon , they shall neuer come into Gods Kingdome . Against these Dauid prayeth , (a) (a) Psal. 19.13 . Keepe backe thy seruant from presumptuous sins , let them not haue dominion ouer me : then shall I be vpright , and I shall bee innocent from the great transgression . And against these wee should watch and pray , that we may auoyd them ; or if we haue falne into them , wee should by examination learne to conceiue the danger , that by repentance we may gaine pardon . For whereas lesser sinnes , such as Dauid calleth (b) (b) Psal. 19.12 . errors and secret faults , .i. sinnes , which in regard of their finenesse , and our frailety , doe escape vs through ignorance , vnwarines , or common and humane infirmitie ; 1 Ioh. 1.8 . whereas , I say , these sins are in the best of Gods children ; ( for euen they say , If we say that we haue no sinne , we deceiue our selues , and the truth is not in vs : ) one of these other grosse sinnes , being such as cannot be committed , but with conscience and purpose of sinne in the offender , doth bereaue men for the present of grace , and all title and interest to the Kingdome of Heauen . And therefore we should haue an especiall care to examine our soules concerning these grosser sinnes , that we doe not suffer our selues to liue and lye in any of them .

2. Sinnes of recidi●ation and relapse , when we fall backe into the former sinne , after our repentance and vowes of a better life . For relapses into sicknesse are dangerous for the body ; and relapses into sinne are no lesse dangerous for the soule . And therefore our Sauiour said to the man whom hee had cured of his lamenesse , Ioh. 5.14 . Sinne no more , lest a worse thing come vnto thee : and that if the vncleane spirit , which hath beene cast out of a man , Luk. 11.24 . doe returne and finde the house swept and garnished , that is , made fit for the habitation of such a guest , then he goeth and taketh with him seuen other spirits more wicked then himselfe , and they enter in and dwell there ; and the last state of that man is worse then the first . By this it appeareth , that these kind of sinnes , into which wee haue falne before , if after our recouerio we relapse into them againe , are most dangerous and preiudiciall to a mans soule . And therefore when wee call our soules to account , wee should more especially examine them concerning the former sins which we committed before time ; that wee may see how well or how ill wee haue continued the course of our repentance and amendment .

3. Sinnes that ●●●e with our owne dispositions , such , I meane , as wee are inclined vnto , either through temper of nature or custome of life . For these sinnes may breede speciall danger , because we are ready to drop into them , when no other Tempter driueth vs , beside our owne corruption . Of such Dauid seemeth to speake , when he saith ; I kept my selfe from mine iniquitie . Psal. 18.23 . And of such we also should beware . And therefore in the daily care of our soules , we should more especially question and examine them concerning those sinnes , to which we are addicted or disposed , either by nature or by custome .

4. The sinnes of each mans particular calling or trade , may especially endanger him , because he hath by his very course of life , so many and so vsuall occasions to be tempted by them . Neuer a day , nor scarce an houre of a day , but some businesse will come in his way , either in dealing with others , or in deliberating by himselfe , by which he may be occasioned either to omit some dutie , or to doe some wrong , or to follow some neerer way of thriuing than GOD doth allow him . And amidst so many and frequent occasions , it will bee hard to stand vpright , without much care and watchfulnes . And therefore as S. Paul prescribeth vnto seueral men , the duties that belong to their seuerall states and conditions ; as to him that hath the gift of prophecie , Rom. 12.6 . that hee prophecie according to the proportion of faith ; and to him that hath an office , that he waite vpon his office ; and so he that teacheth , on teaching , &c: so , if we desire to looke into the state of our soules , and to learne from our owne hearts , how well or how ill we haue done our duties , we should haue an especiall eye to such things as appertaine to our particular places and callings .

5. The sinnes of the time , place , and companie in which we liue , haue speciall danger in them . For first they will draw vs by their very example to partake with them ; in so much , as that men who at the beginning doe abhorre them , yet by continuance of time , are insensibly carried with them , before themselues can tell how . And secondly , euill men doe desire companie in their sinne , and doe vsually striue by all perswasions to winne ouer to their side those that are better affected . And therefore Solomon saith ; (a) (a) Prou. 1.10 , &c. My sonne , if sinners entice thee , consent thou not . If they say , Come with vs , let vs lay waite for blood , &c. we shall finde all precious substance , wee shall fill our houses with spoile ; cast in thy lot among vs , let vs all haue one purse : My sonne , walke not thou in the way with them , &c. In which words , Solomon first supposeth that sinners will entice , and vse all plausible allurements to perswade others to their society ; and then hee aduiseth the righteous to take heede of them and their sugred baites . And so , if we liue amongst such men , we must expect prouocation from them ; and therefore should vse all prouidence for freeing of our selues of them . Thirdly , wicked men , if they cannot win others to take part with them , yet they will molest them , because their contrarie life is an open shame to these mens dealings . And therefore the Wise man bringeth in the wicked , thus deliberating or rather resoluing with themselues ; (b) (b) Wisd. 2.12 , &c. Let vs lye in waite for the righteous , because he is not for our turne , and he is cleane contrary to our doings : be vpbraideth vs with our offeding the Law , & obiecteth to our infamie the transgressings of our education . — He was made to reproue our thoughts : he is grienous to vs , euen to behold : for his life is not like other mens , his waies are of another facion . &c. And this daily molt station from the wicked , will make good men afraid to doe well , for feare of giuing offence , or incurring danger : which made Dauid to say , that (c) (c) Psal. 12● . 3● . the rod of the wicked should not rest vpon the lot of the righteous : lest the righteous put forth their hands vnto iniquitie : implying , that if the wicked were suffered still to scourge & molest Gods people , it might be a meanes to make them forsake their integrity , either by seeking to pacifie the wicked , or to protect themselues . By these considerations it appeareth , that in the company of euill men are many prouocations to sinne , partly by their bare example , partly by their euill counsell , and most of all by derision and reproches , or by oppression and iniuries . In respect whereof we may say , as S. * * Hieron . in lib. 2. Commentar. in Amos Proaem . ad Pammach. Hierom out of Cyprian , [ Nullus diu tutus periculo proximus ; ] No man can be long safe , that is alwaies in danger . And therefore such sinnes doe require speciall care and watchfulnesse .

These and such like sinnes as these , because they breede the greatest danger , are to bee sifted and censured with the greatest care . And so wee see that wise men haue held the like course in matters of this life , and haue found good successe by it . When the King of Syria was to sight with Israel , hee commanded his Captaines , (a) (a) 1 King . 22.31 . Fight neither with small nor great , saue onely with the King of Israel . And the euent sheweth that the course was good : for when the King was slaine , (b) (b) Ver. 36. a Proclamation then went throughout the Host , Euerie man to his Citie , and euery man to his own Countrie . And in like sort Agesilaus (c) (c) In pugna ad Mantinéam bortatus est Lacedaemonios , vt omissis reliquis , in solum pugnarent Epaminondam ; solos inquiens prudentes esse fortes , et illo necato , facilem fore de reliquis victoriam : id quod etiam euenit . Plut. Apophth . in Agesil . pag. ●●4 . C. gaue aduice to the Lacedemonians in a certaine battell against the Thebans , that they should omit all others , and fight onely against Epaminondas , who was the Leader of the Field and a man of as great wisdome as courage : and he gaue this reason for it , because he being killed , it would be easie to conquer all the rest : which ( as my Author saith ) fell out accordingly . And so , when Goliath was slaine , 1 Sam. 17.51 . the Philistines seeing that their Champion was dead , fled before Israel . And so in like manner in our conflicts with sinne , it will be good counsell , that sometimes omitting all other vices , we bend our selues wholly against that sin which troubleth vs most : because , if once wee haue quelled our master-sinnes , the Deuils great Leaders and Champions , it will be the more easie to chase away the rest . And for this cause , in the performance of this worke of Examination , a speciall care must bee had against these great Commanders , that they scape not away in the throng .