THE TRIBUNAL OF THE CONSCIENCE: OR, A TREATISE OF EXAMINATION; SHOWING Why and how a Christian should examine his Conscience, and take an account of his life.  
BY HENRY MASON, Parson of St. Andrews Vndershaft, London.  
LONDON: Printed by G. P. for john Clarke, and are to be sold at his Shop, under St. Peter's Church in Cornhill. 1626.   

TO THE RIGHT HONOURABLE, Sr. THOMAS COVENTRY, Knight, Lord Keeper of the great Seal of ENGLAND.  
Right Honourable Lord,  
NOt long since I published a small Treatise concerning Fasting: and therein, the matter giving me occasion for it, I mentioned some holy duties, fit (as I thought) to be practised upon a fasting-day; as namely Examination of our lives, Confession of our sins, and a steadfast purpose of a better life. But these being there but named only, because the handling of them was not proper to that place: some have desired a more full direction for the right performance of those holy duties. And because Examination of the Conscience is one of them, and such a one, as doth lead and direct and carry with it all the rest; I was upon this occasion persuaded to reuise some Notes, which lay by me, concerning that argument: and thence I have framed this short Treatise, which I therefore call the Tribunal of the Conscience, because the work intended is a kind of judiciary proceeding, wherein a man's conscience doth give sentence upon himself. And this little Treatise concerning the judgement of the Conscience, I have made bold to offer to your Lordship's Patronage and Protection, who by your Office are JUDGE of the Court of Conscience: hoping that having your Name in the Front, it may find the more favour abroad; and nothing doubting, but if it find entertainment, it will return some part of thankfulness to your Lordship back again, by easing you and your Court of frivolous, tedious and unrighteous quarrels. For if Plaintiffs would examine their conscience concerning the justness of their cause, and the reasonableness of their demands, it would make them to relinquish their cavilling suits before they did commence them. And if Defendants would examine their conscience concerning the wrongs they have done, and the dues which they own, it would make them to give a willing satisfaction, rather than to weary their neighbour with unjust and shifting delays. And if Lawyers would examine their conscience concerning such rules as Religion doth tie them to, in pleading for men's rights, it would make them to turn away such Clients, as brought them unreasonable causes. And if judges would examine their conscience, concerning the duties of their place, and the condition of the suits that every day are debated in the Court, it would make them so to entertain all sorts of wranglers, as that they would have no great lust to bring frivolous matters before a righteous judge. And so at length it might be hoped, that that might happen in your Lordship's time, which they say did happen in the time of Sir Thomas More, 
* Stapleton de tribus Thomis, in vita Tho. Mori, cap. 3.  Who (as mine Author saith) having ended a cause then before him, did call for the next to be brought: but answer was returned him, that there was never another cause behind. And so the Court was dismissed, because there were no more causes to be heard. A great honour to the judge, and a great happiness to the people. The like honour and happiness I shall ever pray may once happen in your Lordship's days; that so conscience prevailing, wrangling suits may have an end. And herewith, continuing my prayers also for your Lordship's prosperity, together with the peace of a good conscience; I humbly take my leave.  
Your Honour's devoted in all service, HENRY MASON.   

THE TRIBUNAL OF THE CONSCIENCE: OR A Treatise of Examination; Showing why and how a Christian should examine his conscience, and take an account of his life.  
IN the History of the Creation, it is said, that at the day's end GOD looked upon the work that he had made, and he 
(a) Gen. 1.4, 10, 12, 18, 21, 25.  saw that it was good: and at the end of the week, taking a view of all his works together, 
(b) Gen. 1.31  he saw every thing that he had made, and behold it was very good. Which showeth, that after God had done his works, he did reflect upon them, and considered the quality and the condition of them. In imitation hereof, or in conformity hereunto, wise men do wish us, that at every day's end we should reflect upon our works, and take a view of what we have done that day; and at the week's end, take account of all our doings for that space of time; and so further, as further occasion shall require. And this Enquirie or account-taking of our works, they call the Examination of our souls or conscience. And surely, if we did observe this rule, still to reflect upon ourselves after our works are done, though we could not find them to be like unto God's works, good and very good; nay we should rather find than naught & very naught: yet by this viewing and searching into our works, if it be rightly and diligently performed, we may, without all doubt, make our works much better than they are. In regard whereof, I have assayed, whether by my poor labours this way, I may propound something to the Christian Reader, that may incite him to undertake this work willingly, or that may direct him how to perform it aright, and to the profit and spiritual good of his soul. And for this purpose, I have thought these six Points worthy of consideration: 

1. What general Inducements there are, that may animate a Christian to undertake the search and practice of this work.  
2. Wherein the performance of this work doth consist, and what actions or performances it doth include and contain.  
3. What the Matter is, about which Examination is to be exercised.  
4. In what Manner and order it may and aught to be performed.  
5. What be the Times, in which it is most fit to be used.  
6. What fruit or spiritual good a man may get by this Exercise, when it is rightly and carefully performed.    

CHAP. I. What general inducements there are, that may animate a Christian to go about and undertake this work.  
NO man undertaketh any work, 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 convertuntur; that which a man propoundeth to himself for his end, is the good which he hopeth to gain. This is generally true in all actions of any value, but most especially in such as be either difficult or distasteful to our nature: for men are hardly drawn to undergo such, but upon good hopes that may recompense their labours; but without some reasonable inducements, no man would ever yield to take pains in difficult businesses. And upon this consideration, being about an exercise that is somewhat laborious in itself, and very tedious to our untoward nature, I have thought it necessary in the very entrance, and as it were by way of Preface, to consider what Inducements a reasonable man may have to bestow his pains both in learning and in practising of this duty.  
And for the inducements, (beside the special uses and benefits that may be reaped by it, whereof I shall have fit occasion to speak hereafter, when the nature and conditions of it be first laid down and declared;) it will be sufficient, I suppose, for this place, to consider of some general motives: and they be these two especially, first Precept, and secondly Practice. By Precept I mean such commands as God hath imposed upon us in Scripture, for the doing of this work: and by Practice I mean the examples of wise men, who have gone before us in the use of it, together with the exhortations and encouragements, by which they animate and provoke themselves 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 work, that may stead us in the wel-ordering of our life: and by both these, any reasonable man, but especially every wise Christian may be induced to undergo this work, not doubting but that he is in a good way, in which so many wise and good men have gone before him, and assuring himself of comfort and success in that business, which God hath enjoined him. To come then to the Point.  
I. The first inducement to this work is God's Precept or Commandment: such as that is, 
(a) 1 Cor. 11.28.  Let a man examine himself, and so let him eat of this bread, and drink of this cup. And that of the same Apostle; 
(b) 2 Cor. 13.5.  Examine yourselves, whether ye be in the faith; prove your own selves. And that again; 
(c) Gal. 6.4.  Let every man (saith he) prove his own work; or examine his own work: for the 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  same word is used in this place and the former. And such also is that rule of David; 
(e) Psal. 4.4.  Commune with your own heart upon your bed, and be still. Upon which words Saint Chrysostom commenteth to this purpose; What is this, that he saith, [Commune with your own heart, & c?] Why? David (saith he) speaketh to this effect; After supper, when ye are going to sleep,— 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  set up the judgement seat of the conscience, and of it require an account: and what evil counsel ye have taken in the day time, either devising deceit, or circumventing your neighbour, or entertaining of any corrupt lusts; those, when ye have produced and broughs them forth,— and have set your conscience as the judge to these wicked thoughts, strike them thorough, and 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. Exp. in Ps. 4. pag. 26, C.  take revenge upon them.  
II. The second inducement, is the practice of good men, mingled with their exhortations and encouragements to this work. In which kind, and for which purpose,  
1. We first read in Scriptures, of David, that he practised himself, what he preached to others. He that said unto others, Commune with your own heart, etc. saith of himself, 
(h) Psal. 77.6.  I call to remembrance my song in the night; I commune with mine own heart, and my spirit made diligent search. And in another place, 
(i) Psal. 119.59.  I thought on my ways, (saith he) and turned my feet unto thy testimonies. In which words we may by the way note two things: First, the acts that David did do, and they were, he thought on [or considered] his ways, and he turned his feet unto God's Commandments, i he did go on in the way of God's Commandments, doing what God did command him. Secondly, we may note the order that David observed in the doing of these acts, and that was, he first thought on his own ways, and then he walked on in God's Laws: that is, first he examined, and then he reform his life. And herein he hath left us a pattern for our practice, that if we mean to amend our lives, we also must first begin with the examination of our ways. And the like both practice and pattern we have in the afflicted Church in the Lamentations of jeremy. For there the Church, taught by the Prophet, thus encourageth each other, 
(a) Lam. 3.40.  Let us search (say they) and try our ways, and turn again to the Lord: implying, that examination is the ready way to conversion and amendment.  
2. We read in the writings of the Ancients, that religious people have been accustomed to keep a daybook of their actions, and out of that to take an account of their life. 
b Ad cuius latus quum appensum cingulo brevem 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 book tied at his girdle, in which he wrote all his thoughts; that keeping a memorial of them, he might (besides his own care) show them to his spiritual Father. 
c Non solum autem illum, sed et alios quàm plures id facere ibidem prospexi. Clima, ibid.  Nor was it this man alone that did use this course, but I found (saith he) very many others to do the like. And in the process of the same discourse, he adviseth men who are careful of their salvation, to observe the like order, telling us, 
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 every day in the evening taketha perfect account of his gains and his losses. Which a man can no way know better, then if every hour he note all things down in his tables. And to like purpose, 
(b) Chr. in Ps. 4. pa. 26. & in Mat. Hom. 43. pag. 397, 398.] prope finem.  S. Chrysostom, 
(c) Serm. Commonitor. de Abdicatione rerum, in fine. pag. 246. B. & de Instit. Mon. in fine. pa. 396. C.  S. Basil, 
(d) Moral. lib. 25. cap. 6.  S. Gregory, 
(e) De vita solitar. ad fratres de Monte Dei. pag 1026, & 1029.  S. Bernard, and others more of those ancient Worthies, do advice and encourage religious Christians of their time, to a daily examination of their consciences, that in the morning they should think how they have passed the night, and in the evening, how they have spent the day. And this daily care, and continual accounting with their souls, was (as we may well suppose) one chief reason, why those times did so fare outgo and exceed ours in zeal and devotion. But certain it is, that the practice of this exercise in those days, was very frequent and usual with all them that made any profession of Religion; insomuch as that 
(f) Debet [uniuscuiusque, mens] caute penfare, vel quae ab eo [Domino] bona perceperit, vel quae mala bonis illius perversè vivendo 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 means cease every day heedfully to weigh, either what good things they have received from God, or what evil things they have returned him for his good, by their naughty living. He addeth further, that it is usually a property of reprobates, always to do evil, and never to recount what they have done:— and contrariwise, that it is the property of the Elect to discuss their deeds every day from the very thought, which is the spring of all; and whatsoever they find to be miry or muddy, to dry that up to the very bottom. And hereby we may see what the practice & opinion of the ancient Doctors of the Church, and other religious men of those days was concerning this duty of Examination. I proceed further to consider what wise and virtuous men among the Heathen have thought and said of it.  
Thirdly then, we may read in good Authors among the Heathens, that their best and wisest men were wont every day to take an account of themselves. Sextius the Roman Philosopher 
a Faciebat hoc Sextius, ut 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 custom, that at the end of the day, when he betook himself to his night's rest, he would question his soul, What malady of thine haste thou this day cured? What vice hast thou stood out against? In what respect art thou better than thou wast before? And Seneca, who reporteth this of Sextius, did practise the like himself. 
b Quotidie apud me causam dico. Quum sublatum e conspectu lumen est, et conticuit uxer, 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.  Every day (saith he) I plead my cause with myself. When the candle is removed from mine eyes, and my wife, who is privy to my custom, keepeth silence, I examine the whole day with myself, I go over again, and weigh my deeds and my words. I hide nothing from myself, I pass nothing over untouched. For what need I to be afraid of my 'scapes, seeing I may say to myself; See thou do it no more hereafter; for this time I forgive thee, etc. The like was the practice of Pythagoras and his scholars, 
(a) Fer tur discipules admonere solitus, ut ista quotidie quum domum ingrederentur, dicerent, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Diogen. Laert, in vita Pythagorae, pa. 581.  who had this rule given them from their Master, that enery day when they came home, they should demand each man of himself, Wherein have I transgressed? What good have I done? and what duty have I left undone? And 
(b) De Curiositate. p. 515. f.  Plutarch commendeth the same rule to them that would busy themselves in that which may avail them. Nor was the custom of Plato much different from this practice, 
(c) Plato, quoties interfuisset hominibus contra decorum agentibus, digressus solebat it a seipsum alloqui; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de utilit. capiend. ex hostib. pag. 88 D.  who, as often as he was among men that mis-behaved themselves, was accustomed in private to question with himself, AND AM NOT I SUCH A ONE? or, Have not I done the like? And in a word, so general and common is this practice among all men, to examine or take accounts of their state in all businesses of moment, whether temporal or spiritual, as that our Saviour asketh of the multitudes about him; 
(d) Luk. 14.28, 29, 30, 31, 32, 33.  Which of you intending to build a Tower, sitteth not down first & counteth the cost, whether he have sufficient to finish it etc. or what King going to make war against another King, sitteth not down first & consulteth whether he be able with ten thousand to meet him that comes against him with twenty thousand? Or else, while the other is yet a great way off, he sendeth an Ambassage, and desireth conditions of peace. He meaneth, that there is no man of any ordinary capacity and wit, but if he be to build, will first take account of his ability to perfect the work; or if he be to make war, will first take a view of his strength to go thorough with the victory, that either he may provide that which is sufficient for the success, or else he may leave off his intention. on. And then he applieth this practice in matters of the world, to a like care in matters of a man's soul; So (saith he) whosoever he be of you that forsaketh not all that he hath, he cannot be my Disciple. The meaning is as if he should say, So every one of you, that meaneth to be my Disciple, should first sit you down, and cast with yourselves, what it will cost you to be a Christian; and that is the renouncing of all the world, and the forsaking of all that you have in the world. And therefore you should resolve in the beginning, either to leave all, if need be, for Christ's sake, or else never undertake to be Christians.  
And these things laid together, that all wise men, whether Christian or Heathen, have thought this course of Examination to be necessary, both in things of the world, and in things of God; yea, and that our blessed Saviour, and the holy Ghost speaking in the Scriptures, have commended this practice unto us: these, I say, may be strong inducements to make us well-affected to the work, before we know in particular what is required in the undertaking of it, or what may be expected by the performing of it.   

CHAP. II. Wherein the performance of this work doth consist, and what actions or performances it doth require.  
Having hitherto prepared the Readers mind to have a good opinion of this work, I now go on to consider, wherein it doth consilt. And for conceiving hereof, we must consider, that Examination is a kind of judiciary proceeding, in which a man keepeth private Sessions at home, passing sentence of all his works and actions, as God's Law doth require. This the Apostle implieth, when having first said, 
(a) 1 Cor. 11.28.  Let a man examine himself, & so let him eat, etc. he addeth by way of confirmation, to prove the necessity or profitableness of this work, 
(b) vers. 31.  For if we would judge ourselves, we should not be judged; that is, if we would censure and pass sentence on ourselves, by a diligent performance of this work of Examination; God would spare us, or he would not censure us the second time, after we had done it ourselves already. To this purpose 
(c) Exposit. in Psal. 4.  S. Chrysostom calleth it an erecting of a Tribunal for the conscience; and S. Gregory, 
(d) Nec deest in hoc judicio ment concepto, omne ministerium, quod punire reo● suos pleniùs debeat. Nam Conscientia accusat, Ratio iudicat, Tiraor ligat, Dolour excruciate. Greg. Moral. l. 25. cap. 6.  that in this private iudgèment there wanteth no Officer that is usual for punishing of guilty persons: for the Conscience (saith he) is the Accuser; Reason is the judge; Feareus the Gaeler, and Sorr●● is the Executioner. And therefore look, what the proceeding is, and what actions are usual in public judgements, where men are questioned and sentenced according to Law: and the like course is here to be held, and the same actions are to be performed in the examination of a man's soul & conscience. For as in those legal proceed, there is first an enquiry into the facts, what hath been done, which by the Law deserveth censure. Secondly, there is sentence pronounced, according to the nature of the crimes, and the proof 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 party accused be cleared by the jury, he is acquitted and set free by the judge. So in this Court of private Sessions, first, there is an enquiry or search, to find out the transgressions or offences of the soul. Secondly, there is sentence to be pronounced, according as the nature of the facts doth require. Thirdly, if the sentence be condemnatory, punishment is to be inflicted by the offender's conscience upon himself; that by taking a holy revenge upon his own folly, he may be made more careful of offending afterward. Or if a man shall be so happy, as after enquiry to find nothing by himself; he may cheer his soul with an Euge serue bone etc. 
(a) Mat. 25.21.  Well done thou good and faithful servant. And hereby the sincere Christian may be encouraged in God's service, and animated to proceed in those holy courses, in which he hath found so much comfort already. And because there is no man that doth faithfully perform this service of examining his soul, but he shall be sure to find something, wherein he hath sinned, and something wherein he hath served God aright; therefore he shall never want matter either to condemn, or in some part to absolve himself, more or less, according as his life hath been in times past, and according as he hath made use of this and such other exercises of Religion. And consequently in every Examination, if it be throughly performed, a man will lightly gain two helps toward Heaven. First, by condemning of himself, he will conceive fear of relapsing into sin: and secondly, by acquitting himself, he will gain more comfort to proceed in well-doing.  
By this it may appear in part, what the nature of this work 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 employed in this word Examination, and in some sort included in it: some are essential, and contained in the nature of it; and some are accidental, and to be conjoined with it, and indeed are presupposed to accompany it, when it is rightly undertaken.  
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 heap where before they lay confused and unseen, and by which we set every fact of ours in the open view, that they may be scanned and seen by themselves what they are.  
Application is a laying of these acts thus searched and found out, to the rule of God's Law, which is the touchstone of all our doings, and according to which God will judge us at the last day: that so it may appear how and wherein we have swarned from God's Law, or have observed it.  
Lastly, Censure is the judgement that our minds and consciences do give upon our deeds according to the rule of the Law; both for the quality of them, whether they be righteous or sinful; and for the quantity of the offence, whether it be great or small; whether a sin of ignorance, or a sin against conscience; and whether of humane frailty, or of obdurate contumacy.  
The first act serveth to show what we have done: the second, what we should have done: and the third, what the doom is that we have deserved either by well or ill doing. And these three laid together, do (as I take it) make up the nature of this work of Examination; so that we may not unfitly describe it out of its own principles, in some such manner as this; Examination is a discussion of a man's life, that his works may be seen and censured according to the rule of Gods Law.  
Secondly, for the second sort of acts, which are employed in this word, and aught to be joined with this work, they are two especially, the one going before the proper acts of Examination, and that is a purpose to better a man's spiritual estate, by correcting what is amiss, and confirming what is sound and upright. And the other is an act that followeth after Examination, & that is an effectual practice or execution of such rules and orders as may back our examination, and make it more effectual & useful. For which purpose, these rules following may perhaps be not impertinent nor unfit: every wise Christian may, as his experience shall give him further occasion, add, and use more of his own or other men's observation.  
1. Rule. Rule. 1 That after we have examined our soul, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. de Abdicatione rerum in fine. p. 246.  we do then compare our present with our precedent state, and consider whether we have amended indeed, what we blamed ourselves for in our former examinations; and how we have either increased or decreased in grace and goodness: that if we have been slothful and unprofitable servants, we may snubbe and shame ourselves for it before God and our own consciences, in some such manner as our Lord snubbed the evil servant in the Gospel, 
(b) Matt. 25.26.  Thou wicked and slothful servant, etc. and if we have been diligent, and in some measure have increased our Lords talents, that then we may cheer our souls out of the comfort of our welldoing, and praise our God, that hath both given us talents to trade with, and grace to use them to his glory. For this practice will whet our diligence for time to come.  
2. Rule. 2 That every morning before we begin our work, we consider what we are going about, what occasions of doing good either to ourselves or others, we may meet with, and what tentations may assault us in the businesses of that day; that so we may lay hold upon all occasions of doing good, and prepare ourselves to stand out with courage against all oppositions and tentations that may hinder us in our duties, or draw us into sin. For by this means, occasions of doing well shall not overslip us un-espied, nor will tentations surprise us at unawares.  
3. Rule. 3 That if we have profited in grace, and have taken occasions of doing good, we consider at fit times, by what means we have profited and have been enabled to do well; that so we may make more constant use of such means, by which we have found so much sensible good already. And if we have decayed, or forslowed our opportunities, or have run into any sin, than we should observe, what it was that did mislead us, and by what tentations we were overcome, that our former errors may make us more wary and more resolute against cases of danger, for the time to come. For by this means we shall every day gain some experience, how to behave ourselves in the daily conflicts of our Christian warfare.  
4. Rule. 4 That we recall home our thoughts, as we meet with any occasions of moment, or light upon any such business, as concerning which we have formerly conceived a purpose of wary and religious behaviour: that while we are in doing of the work, we may remember to make use of our former resolution, and now practise what before we did purpose. For by this means we shall be sure that our good purposes shall not be idle and without fruit; as in many men it falleth out, who are like sluggish people, that overnight appoint to rise early, but when the morning cometh, cannot abide to leave their warm beds.  
These Rules I have thought on, as being in mine opinion fit to back our examination, and to make it more powerful for an holy life: Others, as I said before, may in their daily observation add more, and perhaps find out some better than these. And as in the ordering of our bodily health, Physicians advice their Patients to follow that whereof they find good, and to avoid that which doth not agree with their temper: so it is good counsel in the ordering of our souls, to make daily use of that which by experience we find either to strengthen grace, or to weaken sin in us: and contrariwise to flee from all such occasions and usages, as we see or have found to hurt or endanger us. I only add thus much more; That these later sort of acts, whereof now I have been speaking, though in themselves simply considered they be but Adjuncts and Attendants on Examination, without which it may subsist in its bare nature; and therefore are not necessary ad esse; as the Schools do speak: yet in the use of the word, and in the intendment of the Scripture they are employed, included, and presupposed to go with it and attend it, as being necessary ad bene esse, to the well doing of this work: as may appear by these reasons.  
1. Reason. 2 It is the use and custom of Scripture, under words of knowledge belonging to the understanding, to comprehend affections and practice. As when Saint john faith, 
joh. 2.4.  He that saith I know God, and keepeth not his Commandments, is a liar, and the truth is not in him: he meaneth not by the word [know] a bare and simple knowing and apprehending, which the learned call cognitio apprehensina; but he meaneth an effectual 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 affectiva.] And so in this case, Examination is properly a work of the understanding, fingling things out of the confused heap, that they may appear what they are: but by way of consequent it doth imply such affections and actions, as this work of the understanding is intended for, which is the bettering and a heading of our spiritual estates, and of ordering every thing for the best advantage of our souls and salvations.  
2. Reason. 2 Secondly, that thus much is employed and intended by this word, may hereby appear, that the Apostle speaking of the danger of unworthy receiving of the Lords Supper, and prescribing means to correct all abuse that way, 
1 Cor. 11.23.  saith; Let a man examine himself, and so let him eat of this Bread, and drink of this Cup. For if by the word [examine] he meant nothing but discussing and sifting without correcting and amending; he should allow men to go to the Communion with the conscience of sin, and without reformation of life. And which is yet worse, should approve of a man as a worthy guest at the Lords Table, only because he hath learned to know his estate, though he no way mean to amend it; whereas this knowledge of a man's self would increase his sin, and make him the less welcome unto God; according to that rule of our Saviour, 
Luk. 12.47.  That servant which knew his Lords will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. And therefore when the Apostle saith, Let a man examine, and so let him eat, etc. he meaneth, that after he hath examined, he should amend whatsoever is amiss, and perso●●●e whatsoever upon examination he shall finds, necessary or fit to be done. And hence it followeth, that a purpose to amend our life, and to do what upon our examining shall appear necessary for our souls, is a necessary duty, as an antecedent act that should go before Examination; and that a practice of such things, as by trial shall appear useful 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 especial acts required for the right performance of this work: 1, a constant resolution to amend and better the estate of the soul, 〈◊〉, a diligent search, thereby to gain the right knowledge of it: and 3, an effectual performance of all such things, as are available 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 man's life, for finding out the true estate of a man's soul toward God; accompanied with a purpose and endeavour to do whatsoever upon trial shall appear requisite for salvation and the good of a man's soul.   

CHAP. III. Of the Object of this work, or the matter about which it is to be exercised.  
HItherto we have spoken of the acts, now we are to consider of the Object, or matter about which they are to be bestowed and employed. And it may be considered two ways; either generally and such as it is in the largest extent, which we may call the adequate object; or specially, and such as is in more principal manner to be respected and looked to, which may be called the Principal or special object.  
I. And first for the adequate object, including every thing that ought to be examined, or about which a Christian should examine himself; it is whatsoever either thought word or deed, which carrieth any respect either of righteousness or sinfulness in it, or all both our good and our evil deeds. For Examination being (as before was noted) a kind of judiciary proceeding with our own souls, in which we keep Sessions at home, that we may prepare for the great judgement: it hath for its object the same matter, that shall be discussed and sentenced at the day of the last judgement. And that is, (as Solomon telleth us) every work whether good or evil. For 
(a) Eccles. 11.14.  GOD (saith he) shall bring every work into judgement, with every secret thing, whether it be good or evil: that is, every thing that is morally evil or morally good, or which is either sinful or righteous. And therefore in imitation of Gods proceeding in his judgement, we also should proceed in our judging of ourselves; which is to consider of every thing, which is either good or evil, sinful or righteous, a breach of God's Law or a performance of it.  
But for our more distinct understanding, and our better direction herein, it will not be amiss to consider our good and our evil works, each apart by themselves.  
And first for our evil deeds or our sins, we may note these rules following.  
1. We must consider and examine our schies, as well concerning our omissions of duties, as commissions of evils. For in the last judgement, our Lord the judge of quick and dead, he will not only give sentence against murders and oppressions and robberies, and such like, but 
(b) Matth. 25.41, 42, 43.  against unmercifulness 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 sick, etc. And so when we are to judge ourselves, we must censure not only our hurting of our neighbour, but our not helping of him; nor only our backbiting of our neighbour, but our not defending of his good name; nor only our persecuting of God's Word, but our not profiting by it; nor only our robbing of the poor, but our not relieving of them: and so in all other the like cases, our not doing of that which is good, when duty doth require it of us, is culpable before God, and is part of that matter about which our Examination ought to be exercised.  
2. We must consider not only the substance of our sins, but the circumstances of them also; such as are the persons, the time, the place, the fashion or manner of doing, etc. for all these may either aggravate or mitigate the sin. So we see that the treason of judas is counted the more grievous, 
Psal. 41.9. & joh. 13.18.  because he was one of Christ's familiar friends, which did eate of his bread; and Ma●asses his idolatry was the more heinous, because he 
(a) 2 Chron. 33.7.  set his idol in the House of God, of which GOD had said to David, and to Solomon his Son; In this House and in ●erusalem which I have chosen before all the tribes of Israel, will I put my name for ever. And so, the cruel dealing of the jews was the more heinous, because 
(b) Isa. 58.3, 4.  in the day of their fast, they did exact all their labours, and did smite with the fist of wickedness. And Solomon's idolatry did anger & offend God the more, because 
(a) 1 King. 11.9, 10.  his heart was turned from the Lord, which had appeared unto him twice, and had commanded him concerning this thing, that he should not go after other Gods. And so our sins will be the more grievous, if we wrong them who have helped us, or if in the Church of God, and in the time of his service, our hearts do meditate revenge, or forecast unjust devices, or take pleasure to think on our fleshly lusts, etc. And therefore these circumstances are to come into the account together with the main sins.  
3. Thirdly, not only the sin, but the occasion of it is to be considered: for this may either increase or diminish the guiltiness of it. As the rich man that had many sheep of his own, and yet took away the poor man's lamb, 
2 Sam. 12.1. etc.  to make his friend welcome with, was the more grievous offender by much, because having no need, he did rob the poor man. And against, the consideration of the occasion or provocation by which we were led into sin, may teach us wiscome, by shunning such occasions to escape from the sins.  
4. Fourthly, we are to reckon among our sins, that must be accounted for, not only our commissions of evil deeds, and omissions of good duties, but even our unperfect and defective performances. For of these the Church of God doth accuse themselves; 
(b) Isa. 64.6.  All our righteousnesses are as filthy rags: and in respect of these it was, that the High Priest was by the Law 
(c) Exod. 28.38.  to carry the iniquity of the holy things, which the children of Israel should hollow, in all their holy gifts: For that doth imply, that the services of God's people had their imperfections and errors, which because they were failings in duties, were to be borne by jesus our High Priest, as our other sins were. And therefore we must reckon with ourselves not only for omitting or neglecting the exercises of Religion, but for our distractions, our wand'ring thoughts, and our cold and dull affections, while we did perform them.  
Thus our evil deeds or sins may be considered: our good works and holy duties may not be neglected neither; and that for these reasons.  
1. Because we are many times deceived with shows; thinking that to be good which is evil, and that to be some great good, which is but a poor service in comparison. Thus 
(a) Philip. 3.6.  Paul thought he shown much zeal, when be persecuted the Church of Christ: and 
(b) judg. 17.13.  Micah thought he had highly demerited God's favour, when he kept a Priest for idolatrous service: and jehu boasted of his kill of Ahabs' children; 
(c) 2 King. 10.16.  Come with me, (saith he) and see my zeal for the Lord: when as God censured it for unjust shedding of blood; 
(d) Hos. 1.4.  Yet a little while (saith God) and I will avenge the blood of jezreel upon the house of jehu. And so we are too apt to overween ourselves and our own works; and think that we are zealous for God, when we are envious against men, or ambitious for ourselves. And for discerning of this corruption, examination is necessary to be used about those works which we esteem to be righteous and holy, lest we deceive ourselves by over-partiall judgement.  
2. Because in the very works which are truly good, we do many times intermingle corruptions of our own: As sometimes there are ill ends in our good deeds, as 
(a) 1 King. 21.9.  jezebel proclaimed a fast to cloak her murder withal, and 
(b) Mat. 6.2, 5, 16.  the Pharises fasted and prayed and gave alms, for gaining of vain praises. And sometimes our good duties are performed in an evil manner; as the 
(c) Exod. 1.17, 19  Midwives saved the children's lives, by telling of a lie; and 
(d) Exod. 4.25.  Zipporah circumcised her son, in a pettish humour; and 
(e) 1 Chron. 13.9. compared with cap. 15.12, 13.  Vzzah stayed the Ark from falling, without sufficient warrant for such a work. But most times there are distractions, and worldly or perhaps wicked thoughts in the midst of our best devotions: and always there are defects and imperfections and failings when we are most fervent and best affected. And for discerning of these, our best works deserve a strict account, that we may learn to separate the precious from the vile: and neither be too highly conceited of our weak performances, nor too little affected with our corruptions and infirmities.  
3. Our good works are to be considered in our Examinations, that by those things which are able to abide the touchstone, we may gain courage against oppositions of men, and comfort against the tentations of Satan, and a settled resolution to proceed and go on in a daily practice of good works; always praising God for these mercies; because it is he that worketh in us both the will and the deed. And in these respects, the consideration of our good works is not without good use. And this may suffice for the adequate object, or the matter of Examination in general and in the largeness of it.  
II. Secondly for the principal Object, or the special matter which is to come into Examination, it is every such sin as is likely to breed us some especial danger. For if a City be besieged, wise Governors will take care of every postern door, and of every part of the Walls, to repair what is decayed, and to keep all safe from the Enemy: but if one Gate be more likely to be entered than other, or if any part of the Wall be weaker or more easily to be broken down, 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 every one of them: but if some special disease be more dangerous to the sick 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 us in respect of our souls: We have here a Fort to keep, which is every day assaulted by our Enemies; and we have a diseased foul of our own, distempered with many spiritual maladies: but some maladies are worse than other; and some parts of this Fort are weaker or more in danger than others are: I mean, there are some sins, by which the Devil may more easily surprise and captivated our souls. And therefore, as we should keep diligent watch against them all; so we should especially bend our forces against those that do or may more especially breed us harm, and hinder our salvation. And consequently, Examination being an approved means for grubbing up of sin, we should apply this exercise against all sins in general; but more especially against those, from which we may in reason fear the greatest danger. And these are either such sins as are easily contracted, or such as are hardly recovered. For into the one sort men fall often, and out of other they do seldomer recover, if they once fall into them: and so the one sort will endanger us by the frequency of our falls, and the other by the difficulty of our rising after we be down. But for better and more distinct understanding of this point, we may in a more particular manner consider the several sorts of sin, which in either of these two respects may breed some especial danger. And of this kind I take these sins following to be.  
1. Those that be great and reigning sins: such as the Apostle saith do exclude a man out of God's Kingdom. And in this kind he reckoneth, 
(a) 1 Cor. 6.9. Galat. 5.19, 20, 21.  fornication, idolatry, adultery, effeminateness, sodomy, theft, covetousness, drunkenness, revile, extortion. Of which sins, and such like, he saith, that they that are guilty of them, shall not inherit the Kingdom of God. And he meaneth, that while they are such, or till by repentance and forsaking of them, they have obtained pardon, they shall never come into God's Kingdom. Against these David prayeth, 
(a) Psal. 19.13.  Keep back thy servant from presumptuous sins, let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression. And against these we should watch and pray, that we may avoid them; or if we have fall'n into them, we should by examination learn to conceive the danger, that by repentance we may gain pardon. For whereas lesser sins, such as David calleth 
(b) Psal. 19.12.  errors and secret faults, i sins, which in regard of their fineness, and our frailty, do escape us through ignorance, unwariness, or common and humane infirmity; 
1 joh. 1.8.  whereas, I say, these sins are in the best of God's children; (for even they say, If we say that we have no sin, we deceive ourselves, and the truth is not in us:) one of these other gross sins, being such as cannot be committed, but with conscience and purpose of sin in the offender, doth bereave men for the present of grace, and all title and interest to the Kingdom of Heaven. And therefore we should have an especial care to examine our souls concerning these grosser sins, that we do not suffer ourselves to live and lie in any of them.  
2. Sins of recidivation and relapse, when we fall back into the former sin, after our repentance and vows of a better life. For relapses into sickness are dangerous for the body; and relapses into sin are no less dangerous for the soul. And therefore our Saviour said to the man whom he had cured of his lameness, 
joh. 5.14.  Sin no more, lest a worse thing come unto thee: and that if the unclean spirit, which hath been cast out of a man, 
Luk. 11.24.  do return and find the house swept and garnished, that is, made fit for the habitation of such a guest, than he goeth and taketh with him seven other spirits more wicked than himself, and they enter in and dwell there; and the last state of that man is worse than the first. By this it appeareth, that these kind of sins, into which we have fall'n before, if after our recoverio we relapse into them again, are most dangerous and prejudicial to a man's soul. And therefore when we call our souls to account, we should more especially examine them concerning the former sins which we committed before time; that we may see how well or how ill we have continued the course of our repentance and amendment.  
3. Sinnes that ●●●e with our own dispositions, such, I mean, as we are inclined unto, either through temper of nature or custom of life. For these sins may breed special danger, because we are ready to drop into them, when no other Tempter driveth us, beside our own corruption. Of such David seemeth to speak, when he saith; I kept myself from mine iniquity. 
Psal. 18.23.  And of such we also should beware. And therefore in the daily care of our souls, we should more especially question and examine them concerning those sins, to which we are addicted or disposed, either by nature or by custom.  
4. The sins of each man's particular calling or trade, may especially endanger him, because he hath by his very course of life, so many and so usual occasions to be tempted by them. Never a day, nor scarce an hour of a day, but some business will come in his way, either in dealing with others, or in deliberating by himself, by which he may be occasioned either to omit some duty, or to do some wrong, or to follow some nearer way of thriving than GOD doth allow him. And amidst so many and frequent occasions, it will be hard to stand upright, without much care and watchfulness. And therefore as S. Paul prescribeth unto several men, the duties that belong to their several states and conditions; as to him that hath the gift of prophecy, 
Rom. 12.6.  that he prophesy according to the proportion of faith; and to him that hath an office, that he wait upon his office; and so he that teacheth, on teaching, &c: so, if we desire to look into the state of our souls, and to learn from our own hearts, how well or how ill we have done our duties, we should have an especial eye to such things as appertain to our particular places and callings.  
5. The sins of the time, place, and company in which we live, have special danger in them. For first they will draw us by their very example to partake with them; in so much, as that men who at the beginning do abhor them, yet by continuance of time, are insensibly carried with them, before themselves can tell how. And secondly, evil men do desire company in their sin, and do usually strive by all persuasions to win over to their side those that are better affected. And therefore Solomon saith; 
(a) Prou. 1.10, etc.  My son, if sinners entice thee, consent thou not. If they say, Come with us, let us lay wait for blood, &c. we shall find all precious substance, we shall fill our houses with spoil; cast in thy lot among us, let us all have one purse: My son, walk not thou in the way with them, etc. In which words, Solomon first supposeth that sinners will entice, and use all plausible allurements to persuade others to their society; and then he adviseth the righteous to take heed of them and their sugared baits. And so, if we live amongst such men, we must expect provocation from them; and therefore should use all providence for freeing of ourselves of them. Thirdly, wicked men, if they cannot win others to take part with them, yet they will molest them, because their contrary life is an open shame to these men's dealings. And therefore the Wise man bringeth in the wicked, thus deliberating or rather resolving with themselves; 
(b) Wisd. 2.12, etc.  Let us lie in wait for the righteous, because he is not for our turn, and he is clean contrary to our doings: be upbraideth us with our offeding the Law, & objecteth to our infamy the transgressings of our education.— He was made to reprove our thoughts: he is grienous to us, even to behold: for his life is not like other men's, his ways are of another fashion. etc. And this daily moult station from the wicked, will make good men afraid to do well, for fear of giving offence, or incurring danger: which made David to say, that 
(c) Psal. 12●. 3●.  the rod of the wicked should not rest upon the lot of the righteous: lest the righteous put forth their hands unto iniquity: implying, that if the wicked were suffered still to scourge & molest God's people, it might be a means to make them forsake their integrity, either by seeking to pacify the wicked, or to protect themselves. By these considerations it appeareth, that in the company of evil men are many provocations to sin, partly by their bare example, partly by their evil counsel, and most of all by derision and reproaches, or by oppression and injuries. 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 always in danger. And therefore such sins do require special care and watchfulness.  
These and such like sins as these, because they breed the greatest danger, are to be sifted and censured with the greatest care. And so we see that wise men have held the like course in matters of this life, and have found good success by it. When the King of Syria was to sight with Israel, he commanded his Captains, 
(a) 1 King. 22.31.  Fight neither with small nor great, save only with the King of Israel. And the event showeth that the course was good: for when the King was slain, 
(b) Ver. 36.  a Proclamation then went throughout the Host, Every man to his City, and every man to his own Country. And in like sort Agesilaus 
(c) In pugna ad Mantinéam bortatus est Lacedaemonios', ut omissis reliquis, in solum pugnarent Epaminondam; solos inquiens prudentes esse fortes, et illo necato, facilem fore de reliquis victoriam: id quod etiam evenit. Plut. Apophth. in Agesil. pag. ●●4. C.  gave advice to the Lacedæmonians in a certain battle against the Thebans, that they should omit all others, and fight only against Epaminondas, who was the Leader of the Field and a man of as great wisdom as courage: and he gave this reason for it, because he being killed, it would be easy to conquer all the rest: which (as my Author saith) fell out accordingly. And so, when Goliath was slain, 
1 Sam. 17.51.  the Philistines seeing that their Champion was dead, fled before Israel. And so in like manner in our conflicts with sin, it will be good counsel, that sometimes omitting all other vices, we bend ourselves wholly against that sin which troubleth us most: because, if once we have quelled our master-sinnes, the Devil's great Leaders and Champions, it will be the more easy to chase away the rest. And for this cause, in the performance of this work of Examination, a special care must be had against these great Commanders, that they scape not away in the throng.   

CHAP. FOUR Of the manner to be observed in this work, or how a Christian should proceed in examining of himself.  
THe matter being declared, the next thing to be considered, is the manner: for direction wherein, two things are in the beginning to be noted:  
1. That in all works of this kind, Note. 1 the manner is much-what to be regulated by the matter and the end. For Examination, in what kind soever it be, being a searching or enquiry after something that we desire to know, is always to be so performed, as may best serve for the bolting out of that truth which we search for. And as the matter, whereof the question is, and the end for which the enquiry is made, and the discovery which is desired in this work, do differ and disagree; so the manner of proceeding in making the search, will be different and unlike itself, as the things whereto it is applied do require. As for example, if the Goldsmith be to try his metal, he useth the touchstone and the furnace; because these are the proper means which his art doth teach for finding out that which he desireth to know. And if the Carpenter be to try his work that he hath framed, whether it be agreeable to art, & fit for use, he useth his squire and line and compass; because they being applied to his work, will show how well it is fitted for the purpose. And so in like manner, if a Physician be to try the state of his Patient, he looketh upon the urine, feeleth the pulse, and observeth the symptoms. And if a judge be to examine a suspected person, he questioneth him about circumstances, and examineth him upon such interrogatories, as may entangle any man, that meaneth by glozing shifts to obscure the truth. Thus in examinations, men follow that course which is suitable to the matter, and peculiar for that end whereto it is referred.  
2. That Examination, Note. 2 as here it is intended, being a discussion of a man's life, for discerning his spiritual state, is a kind of indiciarie proceeding, as hath been showed 
(a) Cap. 2.  already. And therefore look what course judges do hold in their Sessions, or at their Assizes, the like course will be fit to be held in this work. Now in their Sessions, this is the course: They first inquire into the facts of men, and that enquiry is made by the testimony of witnesses, and other proofs that may show what their deeds have been: and secondly, when they have found out the truth of the fact, than they go to the rule of the Law, and that being laid to the fact, directeth the judge to give sentence according unto right. And so in these Sessions kept in the conscience, and held for the ordering of our souls, we have two things to inquire after; the one what our actions and facts have been, so fare forth as they concern our spiritual life. And for finding out thereof, our best proof is the testimony of our own conscience: which is as good as a thousand witnesses, if ourselves corrupt it not. And the other is, how well these actions do agree with God's Law, (which is the Law that bindeth the conscience, and concerneth the soul;) that thence we may learn what to judge of our life, how fare forth it agreeth with God's Law, or swerveth from it.  
These two things being first noted in general; for more particular direction it must be further considered, that this comparing of our life with God's Law, may be done two ways: we may either begin with God's Law, and first see what it doth requite at our hands, and thence proceed to ourselves, and question with our souls, how and wherein we have observed or transgressed those rules. Or secondly, we may begin with ourselves, and inquire what our doings are; and then go to God's Law, that we may learn what to judge of such works.  
If we begin with God's Law, than we must do two things.  
First, we must get a competent knowledge of God's Law, that we may know in some measure what each precept doth require of us, and what the meaning is of all such Commandments as concern our practice, the sum whereof is contained in the Decalogue or ten Commandments. For as an unskilful man is never the nearer for a line or rule, if he have not been taught the Carpenter's trade, nor knoweth not the use of these things; no more can a Christian be any whit the better for hearing or having of God's Law to direct him, unless he know the meaning of it, and can tell what vices are forbidden, and what virtues are commanded in every Precept. Whence it followeth, that they which have never been trained up in the grounds of Religion, nor have not the knowledge of their Catechism, cannot possibly go about this so necessary a work with any dexterity or profit to their souls.  
Secondly, when a man hath learned in some good sort the meaning of the Commandments, then in the second place he is to go through these Commandments one by one, and in each of them to consider what sins are there condemned, and what duties are there enjoined, and hereupon still to question with his own heart, And have I committed this sin? or, Have I neglected that duty? or, If I have kept the precept, for the matter, yet have I not broken it in the manner of performance, or in the intention of my mind? And thus we may proceed, when we begin with Gods Law.  
But if we begin first with ourselves, than we may hold this course: first, (after some competent knowledge of the Law, which is ever presupposed in this work,) we must take a view of our life, or of so much of it, as than we are occasioned and purposed to examine, and consider from time to time, and from one moment to another, how we have been busied, in what sort we behaved ourselves in it, and what have been our deeds, words, and thoughts, that deserve scanning: and hereupon still to question with ourselves, upon every work that admitteth such a question, what therein hath been done amiss, or how we have transgressed in the matter, or in the manner, or in the end, or in any circumstance. In which kind, that we may proceed the more orderly, and understand ourselves and our estate the more distinctly, we must not pass over things in the gross, and lap up too much of our life in a general and indistinct consideration; but rather labour to part and divide our time by smaller parcels, that so we may see every thing apart and by itself. For which purpose, those who have not better directions already, may be pleased to make use of these.  
1. If we be to take a general account of our whole life, and to examine ourselves from our beginning to the present time; we may divide our life several ways. As first, by the times of our age, how we were busied, and in what manner we carried ourselves towards God, when we were boys, and when afterward we were young men, and when men of middle age; and so on to our present time. Secondly, we may divide our life by the several callings and conditions of life, in which we have spent our time: as what we did when we were scholars at the Grammar school; what, when we were servants, or Aprentices, or under Tutors and Guardians; what, when we became freemen, or householders, or at our own liberty and disposing; and what in the exercising of our particular trade or profession or course of life; as Clergy men in their exercise of the Ministry, Magistrates in their places of government, Merchants in their trafficking, Craftsmen in their occupations, and every man in that vocation whereunto he is called, and in that profession which he doth exercise and bestow his life in. Thirdly, we may again part and (as it were) subdivide the time of our special Calling, by the special businesses which we have gone thorough, while we have lived in it; as a Merchant may consider of his dealing, how just or unjust it hath been in the commodities which he hath carried forth into the Indies, into the Eastern Countries, and into other Kingdoms abroad; and how he behaved himself in fetching this or that commodity from such and such parts, and in venting his wares abroad after they were come home, etc. And so may other men do in the like cases, concerning the principal businesses and occasions, that occur or happen in their several professions or callings.  
2. If we be to consider of some lesser portion of our life, (as religious men have been accustomed to do, by considering that time which hath passed them since their last either ordinary or more solemn examination,) than we may part our months by weeks, and our weeks by days, and each day by his several hours; that our task for the present being the less, our care and labour about each particular may be the greater.  
These directions for the manner of proceeding, I have represented to such as shall vouchsafe to read this schedule; leaving them notwithstanding to their own choice, which of these ways they will follow, or whether they will follow any of them at all. For those who are accustomed to these asceticall exercises of devotion, may perhaps device other more fitting courses or ways of proceeding then these are: and it is reason, yea and a point of wisdom too, for every man to make use of those rules, which in his own experience he findeth most proper to his own nature, and most powerful for his reformation and amendment. I will only add thus much more for the last clause of this point; that the more kinds and ways of proceeding that every man useth, the more knowledge he will gain of high 〈…〉 ne estate, and the more will he be enabled to resist sin, and to reform his life and behaviour: for that which escapeth him in one manner and course of proceeding, may meet him in another; and what one course leaveth unperfect, that the next may supply.   

CHAP. V Of the times of Examination, in which it is to be exercised.  
THe next thing to be considered, is, what may be the fittest times for this exercise. And the times to be considered are two; When and how often it is to be used. For answer whereto, the Scriptures, for aught that I know or can observe, have determined no set or precise time, which is necessary always to be observed in the performance of this work. Notwithstanding some rules there are, partly pointed at in the Scripture, and partly prescribed by holy men, which we may make use of for our good. And they, so fare as I can gather and observe, be these and such like.  
1. There is no danger of surfeiting upon too much, nor need we fear lest we do perform it too often. For first, the oftener we reckon with our souls, the fewer new things we shall have at every time to reckon for; and the fewer the things be, the more readily will they be called to mind, and they may be scanned the more exactly: whereas multitude of things, if they come together, will hide one another, and take time one from another, and hinder the notice each of other; and still it may be expected, that where many businesses are tumbled in together, some will escape away in the throng. And secondly, the oftener we take account, the fresher will our deeds and actions be in remembrance; because being lately done, they have not had space to slip out of our minds. And therefore the oftener the better: nor can there lightly be any danger in being too diligent. The consideration whereof made St. Bernard say of this work, 
(a) Bern. in Cantic. Serm. 58. in fine. pag. 742.  Si semper hoc quum opus est, facis, semper facis; If ye will do this as often as there is need of it, you must do it always. And it may be thought, that in respect hereof, the Prophet, speaking of this work, did double his words, 
(b) Lam. 3.40.  Let us (saith he) search and try our ways: implying, that as he doth double his words, so we should double the work, and after we have done it once, do it yet over again.  
2. The time that learned and devout men have been accustomed to observe, and do think most convenient for an ordinary practice of this duty is, that once every day at least, every man should consider of all such things as have passed since his last reckoning. So saith S. Chrysostom, 
(c) Hoc siat singulis diobus:— Et quod facis in pecunia, nee sinis ut duo dies praetereant, quin cum famulo rationem incas, ne confusionem inducat oblivie. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. Exp. in psal. 4. pag. 27. A.  Hoc fiat singulis diebus; Let this account be kept enerie day: and That which thou dost in a matter of money, which is, that thou sufferest not two days to overpass thee without reckoning with thy servant, lest forgetfulness should breed confusion in the reckoning; do the same also in matters of thy soul, and actions of thy life, every day. And the same Father, preaching upon that Text, 
(a) Psal. 51.3.  My sin is ever before me, noteth, that the Saints in old time 
(b) Virtutum suarum obliti, peccata sola memoriâ retinebant: non, ut huius tempestatis homines, qui peccatorum suorum memoriam exuunt, Chr. hom. 2. in psal. 50. pag. 1003. D.  were used to forget their virtues, and remember their sins; not as men now a days (saith he) do use to do, who put their sins out of their remembrance. And hereupon he adviseth us not long after, in the same Sermon; 
(c) Anon codicem domi habes, in quo quotidianas rationes scribas? Habe item codicem in conscientia, et quotidiana peccata scribe. etc. Chrysost. ibid. p. 1004. D.  Hast thou not a Book in thine house, (saith he) wherein thou writest thy daily accounts? Have also a like book in thy conscience, and write therein thy daily transgressions. I mean, (saith he) when thou layest thee down upon thy bed,— bring forth thy book, and take an account of thy sins. And to like purpose speak many others, as may further be seen in the next rule following.  
3. The time which learned and wise men have allotted for this work, is especially in the evening, or at night: because that time is a time of vacation and leisure. For in the day time we have our trades to follow, and our markets to make, and our Law-suites to attend on, and our friends to talk with, and our families to provide for; and one business or other will ever be coming in the way, and interrupt us: but the night is a time of privatenes and retiredness, when occasions of the world being overpassed, we have the more freedom to confer with our souls. To this purpose it is, that David took the night time to meditate in; 
(a) Psal. 119.55.  I have remembered thy name, O Lord, in the night, and have kept thy Law. And that time he took to lament his sins; 
(b) Psal. 6.6.  Every night (saith he) I make my bed to swim, and water my couch with my tears. And that time he took also to examine his soul in; 
(c) Psal. 77.6.  I call to remembrance my song in the night; I commune with mine own heart. etc. And that time he biddeth us also take for the like purpose; 
(d) Psal. 4.4.  Commune with your own heart upon your bed, and be still. Upon which words of the Prophet, we have this note given us by St. Chrysostom: 
(e) Post coenom inquit, quande ilis dormilum, quande estis decubituri, et nullo praesonte, multae quies et silentium, et nen in interturbante profunda tranquillitas; excita iudicium conscientiae.— Quande neque amicus interturbat, nec famulus irritat, nec turba negotiorum urget tunc vitae interdiu astae rationem exigite. Chryso. Expos. in Psal. 4.4. pag. 26. C, D.  What meaneth this (saith he) that he saith, Commune with your bearts upon your beds? etc. And he answereth, It is this; After supper time, when ye are going to sleep, and are ready to lie down on bed, and have great quietness and silence, without the presence or disturbance of any, then erect a Tribunal for the conscience. And a little after; When neither friend doth disturb thee, nor servants provoke thee, nor multitude of businesses doth press thee, then take account of thy life, what thou hast done in the day time before. And the same Father in another place, 
(f) Quum in lecte tuo iaces, nec quisquam est, quam tibi negotium facessas, antequam somnus irrepat, libellum in medium produc, et peccatae tua teeum reputa, dicens apud teipsum, Numquid hodier no die, vel sermone vel opere peecavi? Chrysost. Hom. 2. in Psal. 50. pag. 1004, 1005.  When thou layest thee down upon thy bed, and no man is by to disturb thee, before sleep come on, bring forth the book of thy conscience, and recount thy sins with thyself, saying to thyself, HAVE I THIS DAY OFFENDED IN WORD OR DEED? He addeth; 
(g) Viurne tempore id faciend● spacium non habes; verum et Praesectorum metus, et sodalium collequia, at negatiorum eura, et alendae prolis fludium, et uxoris procuratio, as parandae mensae sollicitucle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. Idem Ibid. pag. 1005.  In the day thou hast not time for this work; but fear of Superiors, & conference with friends, and care of businesses, and forecasting for education of children, and provision for wife, and preparation for diet, and a thousand things beside do distract thee. And to like purpose S. Basil, 
(a) Complete iam die, ommique opere cùm corporis, tum spiritus etiam absoluto, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Basil. to. 2. de Instit. Monarc. in fine, pag. 396. C.  When the day (saith he) is ended, and businesses are past, before rest or sleep, it is expedient that every man's conscience should be judged of his own heart. etc. And Dorotheus saith, 
(b) Docuerunt nos saepe patres nostri, qúe pacto purgemus nosipsos per fingulos dies, ut scilicet in vesperam perscrutemur nobiscum, quomedo transactam diem exegerimus, et rursum manè quomodo nocten, etc. Doroth. to. 1. Biblio. Patrun, edit. Graecol. Doctrina 11. pag. 814.  that it was a rule from their forefathers, how men ought to cleanse themselves, that in the evening they should question themselves, how they had passed the day, and again in the morning, how they had passed the night. And Bernard; 
(c) Sedeat iudicaus iustitia, stet rea et seipsum accusans conscientia. Neme te plus deligit; neme te fideliùs iudicabit. Manè praeteritae noctis fac a teipso exactionem, et venturae diei tu tibi indicito cautionem. Vespere diei praeteritae rationemexige, et superuenientis noctis fac indictionem. Bernard. de vita solitar. ad fratres de Monte Dei. pag. 1029. D.  Let justice sit and judge, let the conscience stand impleaded and accusing itself. No man loveth thee more, nor no man will judge thee better. In the morning exact an account of the night past, and impose upon thyself watchfulness for the day to come. In the evening require a reckoning of the day past, and lay an injunction for the night coming. And in like manner speak other spiritual Masters, who undertake to prescribe rules of a religious life: whereby it may be seen, how they do generally agree upon it, as a received Principle, that every night men should take accounts and examine themselves for the day past: but in the two last authorities we may further note, that besides the accounting at night for the day past, they require also a reckoning each morning for the former night. And surely that is not to no purpose: for even in the night reserved for rest, there do many times pass thoughts, affections, purposes, yea and some actions also, which as they do well deserve censure, so may easily be forgotten, if they be deferred till multitude of businesses the day following have bred a confusion in the memory.  
4. It is a very fit time for this work, when we have been about some important business, in which there may be occasion either of doing good, or of offending in some special manner. Thus job, 
(a) job. 1.4, 5.  when his sons had been feasting, because great cheer and much merriment are most times occasions of some sin; therefore at their return home, he called them together, and sanctified them, and offered burnt offerings according to the number of them all. For job said, It may be my sons have sinned, and cursed God in their heart. Thus did job continually. And thus Christians should do, when they return from making purchases, or striking of bargains, or following of Law-suites, or feasting with their friends, or debating of controversies, or any other the like works and employments of moment, they should call together their thoughts, and examine their hearts concerning all the former passages, and sanctify their souls by lamenting their sin, and purposing a better life.  
5. It is a fit time also to examine our consciences, when we have some special occasion to prepare ourselves for God, or to entreat his favour in some special sort. Thus the Church of Israel, when thy were in distress, and sighed to God for relief, 
Lam. 3.40.  they encourage each other, Let us search and try our ways, and turn again to the Lord. And S. Paul, when the Lords Supper was to be administered, because it was a matter of great weight, and might breed much harm to the unworthy Receiver, therefore prescribeth this rule of preparation to all that mind to partake of that Sacrament; 
1 Cor. 11.28.  Let a man examine himself: and so let him eat of this bread, and drink of this cup. And so in like manner, if we be in any distress or danger by reason of our sins, that is a fit time to examine ourselves, that by serious repentance we may go to beg pardon. And if we be to receive the blessed Supper of our Lord, than we should examine also; lest being unprepared for so holy a work, we prove unworthy partakers of Christ's body. And if we keep a fasting day, for the humiliation of our souls, that is a fit time; that by taking a view of our sins, we may be the more dejected with sorrow. And if we keep a Sabbath day, or some great day of festivity unto the Lord, that also is a fit time; that our souls having by examination been purged from our sins, we may be prepared to hear and pray and praise God with attention and zeal. But especially if we be cast upon our sick beds, in danger of death, and in expectation of our dissolution, then is a most urgent time to take accounts of our souls, that our reckonings may be made even before we be called to account at God's Tribunal seat. For as the tree falleth, so it lieth: and if we die unprepared, we shall be unable to answer him who is the judge of quick and dead. In these therefore, and all other cases of like moment and consequence, there is great cause to use this work.  
Lastly, besides those daily and casual times, it is a convenient time also, after some good space passed in this manner, to examine ourselves over again; as for example, after a month or after a year to consider ourselves for the month or year last passed, that thereby we may see, how we have profited, or how we have decayed for that space of time. For 
(a) Sicut non sentimus quo modo crescunt membra, proficit corpus, mutatur species, nigredo capillorum albescit in canis; Haec quippe omnia, nobis nescientibus, aguntur in nobis: ita mens nostra per momenta vivendi ipso curarā usu à semetipsa permutatur. etc. Greg. Moral. lib. 25. cap. 6.  as our members grow, and our shape every day changeth, and our black hairs turn grey, while we perceive it not, nor can tell when and how these changes come; yet after some space of time we may easily discern, that so we are changed: so it is in the state of our souls; besides the manifest changes of it, which do appear while they are in doing, there are certain insensible alterations, which are not to be discerned, but after some continuance of time. And for the rectifying of these, it is necessary to take a more general view of our souls, then in every day's examination we can do; that we may see wherein we are better or worse, or how our zeal is increased or decayed, over that which it was a month, or half a year, or a year, or longer time before. For by this means we shall not only see our grosser and more apparent faults, but even our decay of fervour and religion, which creepeth upon us unawares, and so learn to blow the coals of zeal, and to stir up the grace of God that is in us, that we may 
(b) Apoc. 3.2.  strengthen the things which remain, and are ready to dye. For which purpose the Ancients have been accustomed to use the time of Lent, as I have showed in an 
(a) Treatise of Fasting, chap. 10. pag. 129, & 131.  other place more fully.   

CHAP. VI Of the benefits of this work, or what good use it may serve a Christian for.  
Having hitherto in some measure declared the nature of Examination, with the adjuncts appertaining thereto, I come now in the last place to consider the benefits that we may reap by it: the consideration whereof may animate us to abound in this work of the Lord, when we shall know that our labour is not in vain in the Lord. And for that purpose I have gathered and observed these uses following.  
I. 
Examination is a good means for Repentance. 1. Reason.  It will be a good means to fit and lead us to repentance and amendment: and that in two respects.  
1. Because it will serve to discover unto us our sins, and make us see our wretched and miserable condition. For we (such is our frailty and corruption) do daily, yea hourly commit many sins, which through heedlessenes or unskilfulness, or strength of passion, or because we are intent upon some other business which then taketh up all our thoughts; we observe not, or discern not for the present. But businesses ended, and the occasions and tentations passed, when we are more free both from distraction and passion; if then we take a time to bethink ourselves, and to recall all that is past; then our thoughts will be our own, and we shall in cold blood be able to see many things, which before went unespied. Then, for example, we shall be able to tell our own souls, Such a time I met with a bon-companion, and over-shot myself with excess of drink; and such a time I met with a wanton Minion, who inveigled me with her looks, and I was ensnared with her love; and such a time I met with a crosse-neighbour, and my heart did rise against him at the very sight of him; and at such a time I met with some merry mates, and in our idle chat I disgraced my neighbour behind his back; and such a time, when I was in praying to my God, my heart was wand'ring about the vanities of the world, or myself fell asleep while God was admonishing me of things belonging to my soul: and many times in one day I have sinned against God by unjust dealing with my neighbour. One I deceived by a lie, and another by unsound commodities, and a third by counterfeit and base money, and a fourth by fair promises and protestations which I never meant to perform. And an hundred other such sins as these, we might discover in ourselves within a short time, if we did take accounts of ourselves at convenient times. And if our sins were once in this sort set before our face, they would make us tremble for fear, and blush for shame, and give no rest to our heads, nor slumber to our eyes, till by sorrow and repentance, we had made our peace with our God.  
2. Examination rightly performed, Reason. 2 will be a means to lead us to repentance, because it will show us with what patience and long-suffering God hath borne with us, and in what desperate case our souls stood, but that God in mercy spared us beyond our deserving. For it will appear, that he might have stricken us dead many a time, while we were provoking him by our sins. For example, while we were drunk, and could not speak a ready word; or while we were satisfying our unclean lusts in the Harlot's bed; or while we were abusing God's name by profane oaths and execrations; or while we were taking a bribe to pervert justice; or while we were telling a lie to undermine our neighbours; then and at such an instant God might have cut us off, and have drawn us to the judgement with a harlot in our arms, or a blasphemous oath in our mouths, or a bribe of oppression in our hands, or a murderous and malicious thought in our hearts: and if then God had taken us away, as he took away 
(a) 1 King. 16.9  Elah in his drunkenness, and 
(b) Dan. 5.2, 3, etc. with ver. 30.  Belshazzar in his profaneness, and 
(c) Act. 12.21, 22, 23.  Herod in his haughtiness, and 
(d) Num. 25.6, 7, 8.  Zimri and Cosbi in their uncleanness. etc. Lord, what might have become of my poor soul? Or, what could I have expected, but to have died in sin without repentance, and to have lived ever after in torment without hope? But he hath spared me, and it is his mercy, thus by his patience to bring me to repentance, that I might be saved. Now what Christian heart would not tremble to think what great danger he hath escaped; and would not melt into tears to remember what great merey he hath received? And what soul would not be moved hereby to hasten his repentance, either that he might prevent all such danger hereafter to himself, or that he might show a thankful heart to God, that hath spared him in such manner?  
And in this sort will Examination lead us to repentance and amendment, if we use it diligently and in due order. And that is the first use for which this work doth serve.  
II. Secondly, 
Examination a means to prevent sin. 1. Reason.  it will be a good means to prevent future sins; and that in two respects also.  
1. Reason. 1 Because the finding out of our former errors, and the sins that be past, will lay before our eyes our special infirmities, and will make us see both the corruptions that cleave closest unto us, and the tentations that oftenest prevail with us. For if the accounts be diligently made, one will find, that he is soon overcome with pride; and another, that he is oftenest taken with lust; and another with vainglory; and another with revengeful thoughts; and every one with somewhat, to which he is inclined by nature or custom, or to which he is alured by ill company and daily tentations, or to which he is forced by threatenings or fear of offending. And when once we see how we were misled, and what it was that deceived or overcame us; we shall hereby learn how to discover the danger, and how to arm ourselves against the assault, and how to handle our weapons when occasion shall require: & every former error will make us more wise and more wary against the next onset. For as among men, he that findeth himself to have been deceived with fair words, will never trust that party any more; and as he that hath been cozened by counterfeit wares, will learn by that error to judge better of the like commodities for afterward: so in the case of our souls, a wise Christian, by every error that he hath committed and discovered, will learn more wisdom to prevent the like danger.  
2. Examination will be a means to prevent sin, Reason 2 because having humbled us with sorrow, it will make us afraid of the like smart, and resolute to stand out against all tentations. For we usually say, that the child that hath been once burned in the flame, will fear to come near the fire any more: and so when by discussing our conscience, we have learned to condemn ourselves, as wrete head. caitiffs unworthy of any mercy, the sma●● of that which is past will make us afraid to come 〈◊〉 the like danger for ener after. Nor will any men be so prone to offend, if he know that once within 24 hours he most come to correction, and be censured by the just sentence of his own conscience. So St. Chrysostem, 
(a) Anima hesternum verita ●udicium, ne candem rursus subeat sententiam, et torqueatur et flagelletur, reddetur ad peccatum tardior. Chrysost. in Psal. 4. pag. 27. C.  The soul, (saith he) being afraid of the sentence that passed on him the day before, will be more slow to offend, lest he do again incur the same censure, and be lashed and beaten as before he was. And S. Ambrose, 
(a) Dum dolemus admissa, admittenda excludimus; et fit quaedam de condemnatione culpae, disciplina innocentiae. Ambros. tom. 4. de. Poenit. lib. 2. cap. 10. pag. 413.  While we bewail sins past, we exclude sins to come: and the censuring of our evil doings, is a disciplinating of us to innocence of life. And Seneca, bending himself against the vice of immoderate anger, for the moderating or rather abolishing of it, thinketh this work of Examination, in which we pass censure upon ourselves, will be most effectual. For, 
(b) Desinet ira, et erit moderatior, quae seiet sibi qu●tidie ad judicem esse veniondum. Seneca de Ira, lib. 3. cap. 36. p. 599.  Anger (saith he) will cease, and become more cool, when it knoweth it must come every day before a judge that will not spare it. But surely, no man will either shame himself every day before God and his own conscience, nor judge and condemn himself for his misdoings, unless he both mean to amend them, and find some sweetness and comfort in the practice of this ungrateful work: in regard whereof, I may truly say, (and that shall be the clause of this point,) Either examining will make a man leave his sinning, or sinning will make him leave off examining.  
III. Thirdly, 
Examination maketh us indifferent judges between others and ourselves.  the due performance of this work, will make us more indifferent and more equal in judging of our neighbours and brethren: For if a man do not sift his soul, and distover his own corruption; self love and pride, br●● in man's nature ever since Adam's fall, will make him to overween himself, and undervalue others. And this is the chief reason why men are so favourable in their own causes, and so peremptory in other men's. But if men by sifting their souls, have discovered their sins, the sense of their own wants, will make them more pitiful towards others: as St. Paul implieth, when he exhorteth men to meekness towards other men from this consideration, because 
(a) Tit. 3.2, 3.  themselves were sometimes unwise, disobedient, etc. And from this, 
(b) Gal. 6.1.  Lest themselves also be tempted. And where St. Paul saith of himself, 
(c) 1 Tim. 1.15.  that he was chief of sinners, S. Bernard noteth, 
(d) Neque buc dicebat Paulus mentiendi praecipitatia●e, sed aestimandi affectione. Qui enim persectè exammando seipsum intelligit, suo peccato nullius peccatum par esse existima●, quod non sicut suum intelligit. Bern. de vita solitar. ad fratres de Monte Dei. pag. 1020. I.  that he spoke this not falsely, out of rashness and temerity, but feelingly, and out of the sense and esteem that he had of his sins. For he that by examining himself, doth throughly understand himself, thinketh no man's sin to be equal to his own, which he knoweth not so well as his own. And therefore, if men would carefully perform this work in examining themselves, they would not rashly condemn others without cause.  
FOUR 
* Examination comforteth against despair.  This daily reckoning with ourselves, will be a means to strengthen us against despair, and to comfort us in a time of tentation and fear. For if the Devil shall present our sins before our face, and aggravate them, that he may drive us to despair; then our former practice of this duty will be a help to support us two ways.  
1. Because by often reckoning with our souls, we have gotten the true knowledge of our states; we have found out our sins, both which they be, and of what quality they are: and therefore we shall not so easily be deceived by Satan, if he press them beyond their pitch, and aggravate them beyond their condition, as in times of distress he usually doth.  
2. Because by this daily reckoning and judging of ourselves, we have made all even between God and our souls. For having confessed our sins, and censured ourselves, and fled to God for forgiveness, we have his promise of remission and pardon. And than whatsoever our sins be, (as certainly they are both the fewer and the lesser for the performance of this work, but whatsoever they be) we know they cannot hurt us, because God hath forgiven them. And these things will be unto us matter of great comfort in a time of conflict and distress; at which time a little peace of conscience will be worth all the world. For whereas men that have lived securely, without casting up of their accounts, are in times of tentation overwhelmed with horror, being neither able to give comfort to themselves, nor to receive it from others: he that hath used a daily reckoning with his soul, will be moved at the sight of his sins, rather to bless God for his mercy, because he hath pardoned them, than to despair of his mercy, for fear that he will not pardon them.  
V. Fiftly and lastly, 
Examination is a means to prevent God's judgement.  our judging of ourselves in this sort, will be a means to prevent Gods heavier judgement afterward. For God will have our sins to be discovered one way or other, and will have us to be convicted and judged for them: and if ourselves do 
(a) Prou. 28.13. Psal. 32.5. 1 Cor. 11.31. 1 joh. 1.9.  bolt them out, and produce them, he will cover them; and if we accuse and condemn ourselves, he will absolve and acquit us; and if we punish our offences, he will forgive them. Whereupon St. Chrysostom concludeth, that 
(a) Lectum atque quietem petiturus, hoc iudicium ineas: idoneum enim ad hanc rem hoc tempus est, etc. Id si quotidie diligenter facies, terribili futuri juditis Tribunali laetus assistes. Chysost. Hom. 43. in Matth. pag. 398. B.  if a man do diligently every day perfor me this work of examination, he may stand with comfort before the dreadful Bar of the great judge. But if we neglect this duty, or slubber it over without care, he will take it into his own hands, and will perform it to the purpose: he 
(b) Zeph. 1.12.  will search jerusalem with candles; and he 
(c) Psal. 50.21.  will reprove the , and set his sins in order before his eyes: and he will 
(d) Eccles. 12. vlt.  bring every work into judgement, whether it be good or evil: and nothing shall go for nought, that hath been done against his Law. For, [aut homine puniente, aut Deo iudicante plectentur;] they must be punished either by our own censure, or by the sentence of God, who is the great judge of all the world. And in this sort, our reckoning with ourselves will prevent Gods judging of us at the last day.  
These and such like be the benefits which we may reap by this exercise.  
Out of the consideration of all which, I think I may justly apply to this work of Examination, that which Moses spoke of God's Word delivered to the Israelites; 
(e) Deut. 32.47.  It is no vain thing concerning us; because it is our life, and through this thing we may prolong our days, in a blessed and happy state for evermore. And this bare consideration is argument enough, both to commend the necessity of the work, and to command our diligence and care for the practice of it. But yet to set a little more edge upon our affections, we may hence deduce three considerations, applicable to our practice and state of life.  
1. We may hereeby see what the cause is, why most of us, notwithstanding our hearing and reading and praying and communicating, yet do rather decay than thrive in grace. For though I will not deny, but this defect may be ascribed to some other causes also; yet seeing Examination is so useful for repentance, and so powerful for amendment and reformation, the neglect of this must needs breed a great defect of grace: even as the absence of the sun, which is the fountain of heat, maketh way for frost and snow in the world. Nor is it any marvel that negligence in accounting produceth such decay in our souls; for even the like negligence in taking of accounts in our Trades, doth breed an evident decay in our worldly estates. For if we should pass days and weeks and months, without accounting our receipts and expenses, every cunning Chapman abroad would overreach us, & every false servant at home might rob us, while we thought on no harm, nor perceived how or wherein we were wronged. Now there is no chapman so crafty to deceive, as the Devil is; nor any servant so false to his master, as our own hearts are to us: and therefore if we pass days and weeks and months, yea and years too, without examining our consciences, and calling our hearts to account, as most of us do; it is no marvel if we decay in goodness every day, till at length we prove Bankrupts: nay rather it were a wonder if we should long subsist, without being utterly undone. Cease then to marvel that there is so little conscience in the world, so long as we know that there is no more examining of the conscience among men.  
2. We may observe here a reason, why God doth many times lay crosses upon us; and though we pray and fast and call for mercy, yet find not that ease nor that deliverance which we expect. For if Examination be so effectual for removing of GOD'S judgements, as hath been shown; then certainly if God's anger do continue upon us, and his hand be stretched out still; it is an evident sign, that we have not judged ourselves, nor erected a Tribunal for the conscience within us, as in duty and in wisdom we should have done. Thus the Prophet threateneth the jews with judgements, because no man repent him of his wickedness, 
jerem. 8.6.  saying What have I done? implying, that as pardon cannot be expected without repentance, so repentance cannot be hoped for without examination and questioning with our souls. And therefore we need not marvel that God's judgements are continued upon us, seeing we never take care to pass judgement upon ourselves.  
3. We may hereby see, how it cometh to pass that many men have gross and conspicuous faults, which themselves discern not, though every child abroad can point at them and display them. For if Examination be so good a means to represent our sins, as in a glass, unto us; then they which see not their open sins, are not accustomed to make use of this means. And therefore, as when we see a man come abroad with some notable deformity about his face, we may conelude that that man hath not lately looked himself in his glass: so if we see a man blind in judging of his own sins, which are to others as conspicuous as the spots in a man's face, we may build upon it, that man doth not use to look himself in the glass of his conscience, and by Examination to take a view what his deformities are.  
4. We may hence gather matter of encouragement, to break thorough all difficulties, and to shake off our wont drowsiness, that we may with alacrity and perseverance go thorough with this work. For if Examination be so necessary for repentance & reformation: and so effectual to breed us comfort in our greatest agony, & to avert God's judgements for our sins: then every wise man will conclude, that this is a work as necessary as his daily food. For say that a man cared not for grace and amendment, (which were a most desperate and graceless resolution, yet say a man cared not for these:) is there any man living, that would not be glad of some comfort when he lieth a dying, or would not labour to be freed from the plagues that God poureth upon unrepentant sinners? Let us then but serilously mind these gracious effects of a strict accounting with our souls, and I hope we shall not prove so graceless, as to refuse our own mercy, and wilfully to cast away those precious souls, which Christ hath purchased at so dear a rate. I beseech then every Christian, that either desireth heaven, or feareth hell, that if he have been negligent in this duty heretofore, he now at length begin a due and serious performance of it; and even double his future care, that he may redeem his former negligence: remembering withal, if still he go on notwithstanding all admonitions, that Sextius and Seneca and Plato and Pythagoras, heathen men, that were wont to examine themselves every day, will rise up in judgement against slothful Christians, that pass on day by day, without ever taking account of their doings. Yea we may consider further, that even ourselves shall rise up against ourselves at the last judgement; and by our care for our states in the world, condemn our carelessness for the states of our souls. For if we know it to be so needful for our worldly states, to keep an account of our expenses and receipts; what excuse can we have for ourselves, that we have for many days and weeks, never taken any account of our lives and consciences? Methinketh, every such thought should pierce the heart of any Christian: and therefore have I touched them, that we may be at last inwardly touched with a feeling of our own want; and desire of God that he will open our eyes, that we may see what is behooveful for us; and inflame our hearts, that we may follow after it.  
FINIS.