AMong the so troublesome multitude of Books, and the no less troublesome scarcity of good ones, I have no reason to think this little Piece will much increase the number of the one, or not serve to balance the trouble of the other: but I rather hope it may be acceptable and usefull, if either the great Eminence of the Author, or the Argument it self, or else the small bulk, which are things that use to render works of this kind considerable, be sufficient either to recommend or excuse it. For the necessity of the argument may recommend it not to most Readers onely, but very many Writers too. And without doubt many of those who have been ambitious to put themselves into the number of Authors by publishing their abortive labours will need the Rules and Offices of this Manual, when their Conscience shall cite them to Repentance, and to ask God forgiveness for nourishing Faction, and sowing the seeds of Discord, and venting their crude Notions to others trouble and their own shame. For such men in the use of this little Enchiridion may finde more comfort, and doe themselves and the Age more right, then in that small harvest of reputation their own voluminous labours could bring in, which are now very fitly preferred from the Closet to the more worthy ministeries of the Shop and Kitchin. But the most Reverend Author, to whose learned Piety thou owest these following assistences, who in the sweetness and mildness of these lines has expressed the features and lineaments of his own candid, serene Soul, did not address them for his own use in that kind. For that he was of the Highest Order of our Church, he did not owe to his Interest, which advances some, nor to his Money, which preferrs commonly too many, but wholly to his Vertues and his Learning, and those other eminent Graces, that made his Example as great in the Church as was his Dignity. And this little Book is a great instance of his Humility and Charity, which he does in some kinde still exercise, though he be now gone to receive his reward for them; and as he used to look into the necessities of indigent persons to relieve them with his hand, so in this Portuise he descends to converse with the weaknesses and solitariness of humble Penitents, directing and improving their Devotions, and instigating their Repentance, and preparing a constant store-house of relief for them by his Pen. And now if a Person so eminent in Grace, so innocent in Life, needed such Exercises as this, (for what thou receivest here, know, Courteous Reader, it comes from his Counsel and from his daily Experience and Practice too) consider whether thou thy self art not concerned to bring thy actions and life to as severe a scrutiny and a Repentance as operative. If thou joynest with me in Opinion, here is a Directory ready at hand: but if not, thou needest it so much the more. For our Sins, the less impression they make on our memory, the deeper they make on our Conscience; and he is in some cases the most guilty who presumes he is wholly innocent. Retract therefore that conceit, and betake thy self to thy Closet and the practice of this Book, and God bless it to thy benefit and his own glory.

YOu are to consider the Necessity of this Duty. For if we take care that the Rooms which we eat or sleep in should be kept clean, you cannot but think that the cleansing of the Soul is a Concernment infinitely beyond it: and for doing this there is no other way left but to search out every corner of it, and to cast out every Sin with every unclean thought that hath defiled it.

You are to remember, that there is a great Measure of Discretion to be used in the Performance of this: so that you may neither omit it, when your own heart may tell you that there is something amiss in you, which must be look'd after; nor on the other side over-scrupulously pursue it when you are not conscious to your self of any notable Failings but such as are incident to humane frailty: for if you do not wilfully pass over any of your greater Offences, but confess particularly, and repent seriously of them, God will more easily pass by your lesser Infirmities, being such as the Holy Prophet despaired of finding out, when he so sadly complained, Who can tell how oft he offendeth?

That though it may not only seem, but be impossible to you to recollect every failing, and that your scrupulous endeavouring of it may rather prove a Torture to the Conscience then an Ease to it; yet you are so far to exercise an Inquisition upon your self, as by observing these lesser particulars (though it be but in gross) you may the better discover what the corruption of your Nature sways you to; and having discovered it, you are bound to strive to subdue it by degrees, and what you cannot for the present overcome, humbly to ask pardon for.

That though it be the Duty of every day not to let the Sun go down upon any Sin that you have committed, without examining of the Merits of it; yet there are Times when this ought to be more punctually and solemnly done, especially at such times as you set apart for humbling your Soul with Fasting, or for preparing your self for the devout Receiving of the Sacrament.

For the Manner of Ordering this Examination several Methods have been prescribed: some by dividing the subject Matter of it into Thoughts, Words and Deeds; others as sins are differenced by their several Objects, either as being immediately sins against God, or against your Neighbour, or against your own Soul: Others advise to set God's Holy Commandments before you, and to examine by that Rule what you have done amiss. But in the choice of this you may free your self from all Perplexity by taking his Advice whom you shall chuse to be your Spiritual Guide. And the Duty it self being once resolved upon, the Mode of doing may easily be found out.

THat besides this Examination of your Conscience, (which may be done in secret between God and your own Soul) there is great use of Holy Confession: which though it be not generally in all Cases and peremptorily commanded, as if without it no Salvation could possibly be had; yet you are advised by the Church under whose discipline you live, that before you are to receive the Holy Sacrament, or when you are visited with any dangerous sickness, if you find any one particular sin or more that lies, heavy upon you, to disburthen your self of it into the Bosom of your Confessour, who not onely stands between God and you to pray for you, but hath the power of the Keys committed to him, upon your true Repentance to Absolve you in Christ's Name from those sins which you have confessed to him.

You are to remember that you bring along with you to Confession not onely unfeigned Sorrow and Remorse of Conscience for sins past, but setled Resolutions for the time to come never to offend in the same kinde again: for without this, Confession is but a mere Pageant, and rather a mockery of God, then any effectual means to reconcile you to him.

That having made choice of such a Confessor who is every way qualified that you may trust your Soul with him, you are advised plainly and sincerely to open your heart to him; and that laying aside all consideration of any personal weakness in him, you are to look upon him onely as he is a Trustee from God, and commissioned by him as his Ministerial Deputy to hear, and judge, and absolve you.

That the Manner of your Confession be in an humble posture on your knees, as being made to God rather then man: and for the Matter of it, let it be severe and serious; but yet so as it may be without any inordinate Anxiety and unnecessary Scruples, which serve onely to entangle the Soul, and in stead of setting you free (which is the benefit to be looked for by Confession) perplex you the more.

That for the frequency of doing this, you are to consult with your own necessities: and as your Physician is not sent for upon every small distemper, which your own care may rectifie; so neither are you obliged upon every failing to be overscrupulous, or to think it a point of Necessity presently to confess it: For the Confessor cannot be always present, but your God is, to whom if you apply your self with Praiers and Penitence, confessing in his ears alone what-ever you have done amiss, and stedfastly believing that through the merits of your Saviour they shall never be imputed to you, you may be confident that your Absolution is at that time sealed in Heaven, but the comfortable Declaration of it you are to look for from the Priest.

YOu are first to consider seriously the Infinite Love of your Saviour, who not onely offered himself for you as a Sacrifice upon the Cross, but that this might never be forgotten by you, left the blessed memory of it in his Holy Sacrament, which as often as you devoutly and faithfully receive, you are effectually made Partaker of all the Merits of his precious Death and Passion.

That for the frequency of doing this (if your own Conscience doth not speak home to you) you refer your self to your Spiritual Guide, who knowing the Temper of your Soul, and how you stand disposed, may best direct you. Onely I shall adde this, that the oftner you apply your self to doe it, your life will be the purer, your heart the chearfuller, and the better armed against all Temptations.

III.

That three times in the year at least, especially on those solemn Festivals observed by all Christians, who have not utterly cast off Obedience to the Church, and order in their Devotions, you lay aside all, excuses, and every Sin that then besets you, and seriously prepare your self for so great a Blessing.

IV.

That as soon as you wake that Morning, (and the sooner you awake the better sign it is that your minde is set upon it) you rouse your self up with a fervent expectation of Receiving that day the Bread that came from Heaven, which whosoever is rightly partaker of, shall not perish, but have life everlasting.

V.

As for the precedent daies of Preparation, how many they should be, or how they should be employed, you are to refer your self to your Guide, who may advise you not to be over-scrupulous of the Time, (for the Primitive Christians communicated every day;) and if your life be innocent from great offences, your Preparation need not be long. Onely be sure you bring with you Faith and Charity, clean hands and a penitent heart: which if you do, be confident the Master of the Feast will not finde fault with you for want of a wedding-Garment.

VI.

That upon the blessed day of your Receiving you do more vigorously prepare your self, by lifting up your Heart and Hands to God, and offering up your private Praiers (fitted for that purpose with all possible Devotion.) And that being done, you may compose your self in quiet and in silence, till the time of the Morning-Sacrifice be come; when being called to a more Publick Oratory, you may be the fitter to goe with an humble Confidence to meet your Saviour, and with that Ardour and Affection as a chast Virgin goes to an holy Marriage.

VII.

That during the Celebration of this Holy Sacrament you attend earnestly to what is done by the Priest. When he breaks the Bread, imagine to your self that you see the Body of your dear Saviour torn and crucified: and when he pours out the Wine, consider that his Bloud was thus poured out upon the Altar of the Cross: and last of all, when he that consecrates shall stand before you ready in particular to apply it, you may then think that you see Christ himself reaching out his own body and bloud to you, to feed your Soul unto Eternal Life.

VIII.

That farther you are really to believe the words as they are spoken; This is my Body, This is my Bloud: and not to doubt but that it is effectually made good to you in the Receiving, without any dispute at all, or scrupulous inquiring into the manner of it, which neither Christ hath revealed, and neither Men nor Angels are able to pry into.

IX.

That the Celebration of these Holy Mysteries being ended, you are to retire with all Thankfulness of heart for having been admitted to that Heavenly Feast, wherein your Saviour, who gave himself for you on the Cross, hath now more particularly given himself to you in the Sacrament, never to depart from you, unless you again wilfully offend him; which you are the more earnestly to beware, left by frequent Relapses the Sacrament it self prove not onely useless but dangerous to you, and your latter end prove worse then your beginning.

YOu are to consider Fasting either as a Duty enjoyned by the Church, or as a voluntary undertaking of your own. Your Obedience is required to the former in every particular as far as it is enjoyned, unless the want of Health or some other Accidents may unavoidably hinder you, wherein not onely the Bishop may dispense with you, but he that hath the charge of your Soul, especially if the Necessity be evident.

Besides the ordinary Fasts prescribed by the Church, you are advised to set aside some Day, either Weekly or (at least) Monthly, wherein you may mourn in private, not onely for your own sins and personal calamities, but for those publick Judgments now fallen on the whole Church and Nation, and those crying sins which have occasioned them; offering up your earnest praiers to God for the removing of them, which, when they come from a mortified Body and a contrite Heart, are such a Sacrifice that God, (who deceives no man) being true to his Promises, cannot possibly despise.

That the Fast for the time designed be such as may in some measure be afflictive to you, abstaining totally that day from all manner of food, if the condition of your health will bear it; or if that cannot be, that you be so moderate in your feeding, that it may appear that you rather serve your Necessities in eating then satisfie your Appetite.

That you employ this Day (or such a part of it (at least) as you may keep free to your self) as a Retreat from the world, the businesses and the pleasures of it, that so you may with the more freedom make up the Accounts between God and your own Soul, and by Praier and Penitence reconcile your self to him; for without this, Fasting is of no use.

RIghteousness, O Lord, belongs unto thee; but unto me confusion of face, the vainest, the vilest, the sinfullest of all the children of men.

Lord, I am vile in mine own eyes, and I will be yet more vile, because my sins have made me vile in thine.

I am not worthy of the Air I breath, of the Earth I tread upon, or of the Sun that shines upon me; much less worthy to lift up either hands or eyes to Heaven.

For thou hast said that no unclean thing shall come within thy fight: and how then shall I appear, who am so miserably defiled?

If the Man according to thine own heart could say that he was a Worm, and no Man, O what am I?

If Abraham, who had the honour to be called thy Friend, could say that he was but Dust and Ashes, O what am I?

O my God, thou madest me of nothing; and thou seest how I have spoiled this work of thine, for I have made my self worse then nothing.

For I am still in my Sins, and what to doe I know not.

But this I will doe;

I Will confess my wickedness, and be sorry for my sins.

I will stand aloof with the Publican, and smite my breast, and say, Lord, be mercifull to me a sinner.

I will return with the Prodigal, and say, Father, I am not worthy to be called thy Child; make me as one of thine hired Servants.

I will not suffer mine eyes to sleep, nor mine eye-lids to slumber, till I have by the mediation of thy dear Son obtained my pardon.

And what shall I say more? I will pour out my praiers in the bitterness of my Spirit; and if my dry eyes want Tears, I will call unto my heart for Tears of Bloud, wherewith I may supply them.

And therefore now, Lord, call my sins to my remembrance: and when thou hast done so, blot them out of thy remembrance, and pardon me.

A Litany of Confession to be made use of by the Penitent Soul that finds it self burthened with a true sense of Sin.

WO, Wo unto me, O God, that being a Creature of thine, and made by thee capable of enjoying everlasting felicity, I have lived so wickedly and leudly, that, unless thy mercy prevent it, I shall utterly forfeit the very End of my Creation.

But I Repent, O my God, I Repent.
I am utterly ashamed of it.
Lord, be thou mercifull to me a Sinner.

II.

Wo unto me, O God, that I have trifled away so many of my Youngest daies without knowing thee, or taking any notice of those strict duties which I did owe unto thee; that I was so long a Child in all things, excepting Innocence, and that onely by an over-hasty Spring of early Wickedness I was more then a Child.

But I Repent, O my God, I Repent.
I Accuse, and Judge, and Condemn my self for it.
Lord, be thou mercifull to me a Sinner.

III.

Wo, Wo unto me; O God, that as I grew up, the seeds of Corruption which I brought with me into the world grew up along with me, and by insensible degrees (which I observed not) Pride and Folly and Lust took possession of me, and Sin hath reigned in my mortal Body.

But I Repent, O my God, I Repent.
I am infinitely confounded at it.
Lord, be thou mercifull to me a Sinner.

IV.

Wo, Wo unto me, O God, that being washed in the Waters of Baptism from the guilt of that Original Corruption which I brought with me into the World, I have since that time so many waies actually defiled my self, that I can no longer pretend by any former contract with: thee, that I am either a Child of thine, a member of thy Christ, or an heir of the Kingdom of Heaven.

But I Repent, O my God, I Repent.
I am utterly confounded at it.
Lord, be thou mercifull to me a Sinner.

V.

Wo unto me, O God, that having been received into the Bosom of thy Church (which so many millions of Souls have not had the happiness to be so) I have ingratefully dishonoured thy holy Faith by an unholy Life; and having so often confessed thee with my tongue, I have denied thee in my life and actions.

But I Repent, O my God, I Repent.
I Accuse, and Judge, and Condemn my self for it.
Lord, be thou mercifull to me a Sinner.

VI.

Wo, Wo unto me, O God, that having abjured the Devil and all his works, and given up my name to Christ, to fight under the Banner of his Cross, I have on the contrary treacherously complied with his Enemy in many things, and shall be found (I fear) to have been more diligent in serving him, then I have been in serving thee.

But I Repent, O my God, I Repent.
I am confounded and astonished at it.
Lord, be thou mercifull to me a Sinner.

VII.

Wo, Wo unto me, O God, that being obliged by that high calling of being a Christian, to renounce the Pomps and Vanities of the World, I have so infinitely failed in this, that I have doted on nothing more: for those very Vanities have been my Idols, and my seduced Heart hath gone a-Whoring after them.

But I Repent, O my God, I Repent.
I am ashamed and confounded at it.
Lord, be thou mercifull to me a Sinner.

VIII.

Wo, Wo unto me, O God, that being farther bound by that most Solemn Vow, utterly to forsake the sinfull Lusts of the Flesh, I have, in stead of forsaking them, pursued and hunted after them, and when other temptations have failed, have been apt enough to kindle my own Fire, and to be a Tempter to my self.

But I Repent, O my God, I Repent.
I bate, and loath, and abhor my self for it.
Lord, be thou mercifull to me a Sinner.

IX.

Wo, Wo unto me, O God, that knowing thy revealed Will to be the Law to which I was bound in all obedience to submit my self, I, like an Insolent Rebel, have not onely set up my own Will in opposition to thine, but many times preferred it before thine, and have listned more to the false Oracles of Flesh and Bloud then to all thy Holy Commandments.

But I Repent, O my God, I Repent.
I Accuse, and Judge, and Condemn my self for it.
Lord, be thou mercifull to me a Sinner.

X.

Wo, Wo unto me, O God, that being made according to thine Image (the greatest honour that could be done thy Creature) I have dashed so many blurs and spots and foul sins upon it, so defaced all the lines and features of it, that unless the Holy Spirit please to renew that Image in me again, I tremble to think what I must one day hear, Depart from me, I know you not.

But I Repent, O my God, I Repent.
I am ashamed and confounded at it.
Lord, be thou mercifull to me a Sinner.

XI.

Wo, Wo unto me, O God, that having received a Rational Soul from thee, to be a Moral Light and guide unto my actions, I have been so brutish as to follow my sensual appetite in stead of it, and have made no farther use of Reason then to find out vain excuses to cozen my own Soul into all the by-waies of Sin and Error.

But I Repent, O my God, I Repent.
I Accuse, and Judge, and Condemn my self for it.
Lord, be thou mercifull to me a Sinner.

XII.

Wo, Wo unto me, O God, that being endowed with Memory to serve as a Magazine to treasure up thy Precepts and holy Counsels in, I have stuft it so miserably full with the Ideas of former Vanities and Sin, that I have left no room for thee at all.

But I Repent, O my God, I Repent.
I infinitely condemn my self for it.
Lord, be thou mercifull to me a Sinner.

XIII.

Wo, Wo unto me, O God, that having received a Heart from thee to be the seat of clean and holy affections, and the onely Temple for thy holy Spirit to dwell in, I have so unworthily abused and altered the property of it, that it is now become a Den of Thieves, and an unhandsome receptacle of all uncleanness.

But I Repent, O my God, I Repent.
I bate, and loath, and abhor my self for it.
Lord, be thou mercifull to me a Sinner.

XIV.

Wo, Wo unto me, O God, that my wretched Heart being corrupted, my Imagination hath run wildly after with a swarm of vain and sinfull Thoughts, which, like importunate Flies, being driven away light again and again upon my distracted Soul, and intermingle with the best of my Devotions.

But I Repent, O my God, I Repent.
I am infinitely troubled & grieved for it.
Lord, be thou mercifull to me a Sinner.

XV.

Wo, Wo unto me, O God, that mine Eyes being greedy after Vanity, have been upon all occasions as open windows to let in Sin; but when by the same way they should have issued out Penitential Tears, to wash away the stains those Sins had made, there hath been no passage found for them.

But I Repent, O my God, I Repent.
I am inwardly grieved and deplore my self for it.
Lord, be thou mercifull to me a Sinner.

XVI.

Wo, Wo unto me, O my God, that for the entertaining of vain conversation, I have left mine Ears too often open to light and vain and sinfull discourses, and in all my inquiries have hearkened more to what the world saith abroad, then to what thy holy Spirit and my own Conscience saith within me.

But I Repent, O my God, I Repent.
I Accuse, and Judge, and Condemn my self for it.
Lord, be thou mercifull to me a Sinner.

XVII.

Wo, Wo unto me, O God, that I have not resolved, with thy servant David, to take care of my waies, that I offend not in my Tongue, but have many times vainly and inconsiderately let it loose, and, either to please the Company or my self, I have spoken words which might unhappily prove occasions of sin both to them and me, without regard, or remembring how great Flames such little Sparks might kindle.

But I Repent, O my God, I Repent.
I do infinitely condemn my self for it.
Lord, be thou mercifull to me a Sinner.

XVIII.

Wo, Wo unto me, O God, that all the parts and faculties of my Soul and Body have been abused, and have not served the Laws of their Creator, but have so eagerly and constantly pursued the corrupt desires of a seduced Heart, that I have cause to fear that either my whole life may be looked upon as one continued sin, or at least as having admitted so few inconsiderable Pauses, that if thou shouldest enter into strict Judgment with me, I should not have the confidence to say when, or where, or wherein I have been innocent.

But I Repent, O my God, I Repent.
I am confounded and astonished at it.
Lord, be thou mercifull to me a Sinner.

XIX.

Wo unto me, O God, that I have wretchedly failed even in my best endeavours, that I have been cold in my Devotions, weary of my Praiers, inconstant to good purposes, dull and heavy in the way to Heaven, but quick and active in all the waies of sin, having made it the whole business of my life, rather to seem to be Religious, then really to be so.

But I Repent, O my God, I Repent.
I Accuse, and Judge, and Condemn my self for it:
Lord, be thou mercifull to me a Sinner.

XX.

Wo, Wo unto me, O God, that I have not washed mine hands in Innocency, when I have gone unto thine Altar, nor made mine heart ready to receive the bread that came from Heaven, but have failed in my Preparations, and have not sufficiently considered either mine own unworthiness, or the high secrets of so great a Mystery.

But I Repent, O my God, I Repent.
I am grieved and troubled at it.
Lord, be thou mercifull to me a Sinner.

XXI.

Wo, Wo unto me, O God, that having so often received those inestimable Pledges of thy love, the precious Body and Bloud of thy dear Son in the Holy Sacrament, I have been so unwary as to admit my former sins under the same roof with thee, and have unhappily done what lay in me to drive thee from me.

But I Repent, O my God, I Repent.
I am infinitely ashamed at it.
Lord, be thou mercifull to me a Sinner.

XXII.

Wo, Wo unto me, O God, that my Repentance, the onely plank left me in the Shipwreck of my Soul, hath been so weak, so slight, and so unsteady, that every small blast of a new Temptation hath been able to drive me from it, and by frequent Relapses into sin, gives me cause enough to repent, even of my vain repentance.

But I Repent again, O God, again I Repent.
I hate, and loath, and abhor my self for it.
Lord, be thou mercifull to me a Sinner.

XXIII.

Wo, Wo unto me, O God, that having received my Life and Being and Preservation from thee, with so many advantages to have made me happy in this world, and blessed in the next, I have been so abominably unthankfull, that I have cast all these thy Blessings behind me, and returned thee nothing back for all thy favours, but affronts, and injuries, and sins.

But I Repent, O my God, I Repent.
I am confounded and astonished at it.
Lord, be thou mercifull to me a Sinner.

XXIV.

Wo, Wo unto me, O God, that being Redeemed by the Death and Passion of thy dear and onely Son, I have not laid his bitter Agonies to heart, nor made right use of the precious Ransome which was laid down for me: That I have not yet sued out my Pardon with such Penitent Tears as thou requirest, nor laid hold of the benefits of it by a lively Faith; but have chosen rather stupidly to continue in my Sins, and to neglect the Bloud of the Covenant as an unholy thing.

But I Repent, O my God, I Repent.
I hate, and loath, and abhor my self for it.
Lord, be thou mercifull to me a Sinner.

XXV.

Wo, Wo unto me, O God, that thy Holy Spirit I have grieved, thy Counsels I have rejected, thy Motions I have quenched, and have entertained the Lusts and Vanities of this life with far more earnest and passionate affections then all thy Holy Inspirations.

But I Repent, O my God, I Repent.
I am utterly ashamed and confounded at it.
Lord, be thou mercifull to me a Sinner.

XXVI.

Wo, Wo unto me, O God, that having thus far opened my guilty heart before thee, I have left so many Sins behind that I cannot number them; some that I have really forgot, some that I would forget, if my Conscience would give me leave; Sins known, that I cannot conceal, and sins secret, such as I have taken so much care to hide from others, that they are now become hidden from my self.

But whatsoever they are, or wheresoever they are Registred, whether in my own Conscience or in any other Record, that may be proved against me in the day of Judgement,

I call the whole Court of Heaven to witness,
That I do sadly Repent my self of them all;
That I do abhor my self for them all;
That I resolve stedfastly to renounce them all.
Lord, be thou mercifull to me a Sinner.

Amen. Amen.

The Penitent Soul having made this or the like Confession, prepares and stirs up it self to true Contrition.

WHat shall I say more unto thee. O thou that art the Judge of the whole Earth? or what shall I doe more? I have ransacked my breast and laid it open; I have spread it before thee, as Hezekiah the blaspheming Letter of his Enemy. I do not desire that there should be so much as any fold, or pleight, or corner of it hidden from thee.

Or if this be not enough to transact this great business of my Soul between me and thee alone, and that possibly I may flatter my self in the several acts of my intended Penitence, I am ready to goe farther, and (to make my self the more ashamed of sinning) with all humility to confess these sins of mine to some of those servants of thine whom thou hast placed between me and thee, and to whom alone under thee thou hast so clearly given the power of Absolution.

O deal with me then as thou didst with thy servant David, who no sooner confessed his sins, but thou forgavest him all his iniquities.

But are there not they who confess their sins, and have the impudence to glory in them, or at least pass them over without any act of real Contrition, or any remorse at all?

But, O my God, (if my heart deceive me not) I am none of those; for I can neither glory in my shame, nor can I be satisfied with my self when I appear with dry eyes before thee.

FOR I am grieved, O my God, I am grieved passionately, heartily grieved that ever I offended thee.

That I, the work of thy hands, have sinned against thee my Maker.

That I, the price of thy Bloud, have sinned against thee my Jesus, who hadst so much love for me as to be content to die for me.

That I, the chosen Temple of thy Holy Spirit, have sinned against him who sanctified me.

For this I grieve, and mourn, and my heart is wounded within me.

And having done all this, yet I have not done; for still I am grieved: grieved that I can grieve no more, that my Head is not a continual Spring, and mine Eyes Fountains of Tears.

Wo is me, wretch as I am, that I who have been so easie, so forward, so eager to sin, should be now so untoward, so heavy, so unable to repent.

Wo is me, that I should be still so drowsie, so dead asleep in sin, that I should not be yet awake, and sensible of the condition I am in.

O that I had died before my unworthy Soul had given way to those first sins, which have drawn so foul a Train after them.

But, O my God, though I cannot wait on thee among the Innocent, yet deny me not a room among the Penitent.

Remember, O my God, that though Ahab had sold himself to work wickedness, yet because he Praied, and Fasted, and humbled himself before thee, thou hadst so much regard even of this outward Penitence of his, as to promise not to bring the evil upon him in his daies.

But, Lord, if my heart deceive me not, I do not only outwardly and seemingly, but really and cordially Repent.

And therefore for the evil that I have deserved, O my God, rather let the punishment light upon me in this world then in the next.

Rather let me perform the Penance of my Tears here, then reserve it for that sad time, when a whole Sea of Tears will doe no good.

And having said all this, if my Repentance be yet imperfect, (as I know it cannot but want many grains, if weighed in this just balance) let the bitter Sufferings of thy dear Son Jesus be cast into the Scale, and then I shall not fear if thou enter into Judgment with me.

But of my self, O God, I am utterly unable, and which way to satisfie thee I know not.

I dare not say so much as the Servant in the Gospel did, Master, have patience with me, and I will pay thee all. But rather, Master, have patience with me, for I can pay thee nothing at all, unless thy bounty be so great as to give it me to pay thee.

I can Fast from a meal sometimes, (though it be with much a doe) and I can Pray, though coldly enough; and if the fit and qualm of my Devotion holds out longer, I can strain for a Tear or two to sprinkle upon my dry Devotions.

But should I fast my self into Air and Emptiness, and weep my self into Water; should I tear the skin from this sinfull Flesh of mine, I should never be able to satisfie for the least of those Millions of Millions of sins which, through the several moments of my life, either ignorantly or knowingly, weakly or wilfully, I have sinned against thee.

What I have transgressed against others, I am not onely sorry for, but ready, as far as my power will reach, to satisfie. But for my sins against thee, my God, I must lay my hand upon my mouth for ever, for I have nothing to return or answer.

But the comfort is (and blessed shall be my Soul, if rightly I lay hold on it) that it is thou, O my blessed Jesu, who hast satisfied for me, one drop of whose bloud is enough to satisfie for the sins of a thousand worlds.

And this being so, will thy offended Father be so rigorous as to require the same paiment again? Especially will he require it of me, a poor, a broken, and a bankrupt Sinner?

Canst thou exact the utmost farthing of him who hath not a mite of his own to pay thee?

The Transition which the Penitent makes from the Acts of Contrition to the Acts of Resolution for amendment of life, without which all sorrow for sin is in vain.

BUT because by thy infinite Mercy, O my God, thou hast satisfied for me already, shall I therefore fold my Arms, and sit down and doe nothing towards it? Or, which is worse, shall I goe on? Shall I continue in my Sins that Grace may abound.

Now God forbid.

No, I here resolve rather to die the Death, then ever wilfully to sin against thee more.

I do here resolve utterly to avoid the temptations and approaches towards those former sins, which have hitherto so miserably betraied me.

I do here resolve (thy holy Spirit assisting me) upon all the duties of a new life; to be hereafter more wary in my waies, and more constant to good resolutions, to love thee above all the pleasures and interests of this life, and sadly to consider what an infinite loser I should be, if to gain all that my corrupt heart desires I should lose thee:

If after all this I should be so miserably forgetfull both of my self and thee, as shamefully to relapse into any of those sins which I have now repented of.

I do here once more resolve to abhor and loath my self for it, and not to let my Conscience sleep, or admit of any rest, till I have with bitter Tears and a sharp reiterated Repentance obtained my pardon.

AND now, O thou great searcher of all Hearts, who seest that I am of my self weak and mutable, and no better then a Reed shaken with the winde, O shew thy strength in my weakness: fasten and confirm me in these good purposes, and so binde them with Cords unto thine Altar, that I may never start from thee more, or be any longer of that Herd, whose good resolutions are as a dream in the night; or if they last longer, they are but as the next morning dew, and as soon vanish away.

O give me the Resolution of thy Servant Joshua; I and my house will serve the Lord.

O give me the Heart of thy Servant David, who so passionately makes his Protestations:

I will take no wicked thing in hand, I hate the sins of unfaithfulness, there shall no such cleave unto me.

I will walk in my house with a perfect heart.

I have sworn, and am stedfastly purposed to keep thy righteous Judgments.

Lord, I am not able to think one of these good thoughts without thee, much less to resolve upon them.

But I, who without thee am able to doe nothing, may venture to say as thine Apostle did, that in thee I am able to doe all things.

Lord, give me the strength to doe what thou requirest, and then require of me what thou pleasest. Amen.

After these Resolutions the Penitent prepares himself with an humble Soul and bended knees to beg Pardon.

O The God of my life, and the unexhausted Fountain of Mercy which can never be drawn dry, I have now by the assistence of thy holy Spirit gone through (though with weak and trembling steps) the whole exercise of Repentance: for I have confessed my sins, and thou hast promised (upon my confession of them) not to impute them to me; I have gone one step farther, for I have repented of my sins, and thou hast promised again that upon my repentance thou wilt remember them no more; and because thy Holy Word hath taught me that a new life is the onely life of a true Repentance, I have this day in thy fight, and in the presence of all the holy Angels that attend thee in the Conversion of a Sinner, made my firm resolution never to fall again into the sins which I have repented of.

And now what remains for a poor Penitent to doe more, but humbly and earnestly to beg thy Pardon?

O God the Father, who canst not be thought so cruell as to make me onely to destroy me,

Have mercy on me.

O God the Son, who knowing thy Father's Will, didst make it thy business to come into the world to save me,

Have mercy on me.

O God the Holy Ghost, who to the same end didst sanctifie me in my Baptism, and haft so often since breathed holy thoughts and motions on me,

Have mercy on me.

O Holy and Blessed and Glorious Trinity, whom in three Persons I adore as my one and onely true God.

Have mercy on me.

Hear me, O Lord.
Help me, O Lord.
Save me, or else I perish.

Lord, carest thou not that I perish? Thou that wouldest have all men saved? Thou who wouldest have none to perish?

And wilt thou now shew thine anger against a Worm, against a Leaf, against a Vapour that vanisheth before thee?

O remember how short my time is, and deliver not my Soul into the Power of Hell.

For, alas! what profit is there in my Bloud? or who shall ever give thee thanks in that bottomless pit?

No, let me live in thy sight; let me live, O my God, that my Soul may praise thee.

Forget me as I have been disobedient, provoking thee to anger; and regard me as I am distressed, crying out to thee for help.

Look not upon me as I am a Sinner, but consider me as I am thy Creature.

A Sinner I am, I confess, a Sinner of no ordinary strain; but let not this hinder thee, O my God, for upon such Sinners thou gettest the greatest glory.

O remember for whose sake it was that thou camest from the bosome of thy Father, and didst let thy self down so low as to be content to be born of thine own humble handmaid.

Remember for whom it was that thy tender Body was Torn, and Scourged, and Crucified, and thy precious Bloud shed.

Was it not for the sins of the whole world? and shall I be so narrow-hearted to my own Soul, or so injurious to thy Glory, as to think that in all this crowd thou hast particularly excepted me?

Or, which is as great a dishonour to thee, can I possibly imagine that thou diedst onely for Sinners of a lower kinde, and leftest such as I am without remedy?

What had become then of him who filled Jerusalem with Bloud? What of the noted Woman who had lived in a trade of Sin? Nay, what had become of thine own Disciple who with Oaths and Curses thrice denied thee?

O how easie is it for thee to forgive? for it is thy Nature.

How proper is it for thee to save? for it is thy Name.

How suitable is it to thy onely End of coming into the World? for it is thy Business.

And when I consider that I am the chief of Sinners, may I not urge the Father, and say, Shall the very chief of thy business be left undone?

Mercy, Mercy, good Lord.

I ask not of thee any longer the things of this world; neither Power, nor Honours, nor Riches, nor Pleasures. No, my God, dispose of them to whom thou pleasest, so that thou givest me Mercy.

O that I could hear thee once say, as thou didst to him in the Gospel, My Son, be of good chear, thy Sins are forgiven thee.

How would my drooping Spirits revive at such a Sound? and my now wounded Soul break forth into Hymns and Praises and Hallelujahs for a Mercy so utterly undeserved of me, and which the Angels which fell could never hear of?

But, O my weak Soul, what dost thou fear? or what dost thou scruple at? For thou art not yet in such a desperate condition, but thou maist expect that what was said to him may possibly be said to thee.

Nay, be confident (though it be with a mixture of fear and trembling) that if thou dost not act the part of an Hypocrite all this while, thy Saviour stands ready at the very doors of thy Heart, to breath the very same words in a heavenly whisper to thee; Be of good chear, thy Sins are forgiven thee.

Return then unto thy rest, O my Soul, for thy Sins are forgiven thee.

Onely take this Counsel along with thee, Sin no more, lest a worse thing fall unto thee.

O that I could never sin against thee more; never purposely, deliberately, wilfully sin against thee more.

And for those sins of daily Incursion, those over-familiar corruptions of my nature, which thou hast not yet given me strength enough to conquer; Lord, either subdue them to me by degrees, or lay them not to my charge.

But wherein soever my Conscience most accuseth me, therein, O my God, be thou most mercifull unto me.

Save me, O God, as a Brand snatched out of the Fire.

Receive me, O my Jesu, as a Sheep that hath wandred, but is now returned to the great Shepherd and Bishop of my Soul.

REjoice over me, O God the Father, that this thy Child was lost, but is found was dead, but is alive again.

Rejoice over me, O God the Son, that thy loud Cries and Tears, and bitter Agonies which for my sake thou enduredst upon the Cross, were not so unhappily lost, as to be cast away in vain upon me.

Rejoice over me, O God the Holy Ghost, that thy so many secret and powerfull touches have at last got the upper hand of me.

Rejoice over me, O ye holy Angels, a great part of whose Ministery it is, to rejoice at the Conversion of a Sinner.

Rejoice over thy self, O my Soul, that thou hast received so much grace from Heaven this day, as sadly to confess thy Sins, seriously to repent of them, and stedfastly to resolve never to be guilty more of so much brutishness, as to be likened to the Dog that returns to his Vomit, or to the Swine wallowing in the Mire.

LEt this day, O my God, be noted in thy Book.

Do not thou forget my Praiers, nor suffer me to forget my Resolutions.

For though I am weak, though I am unworthy, though I am unprofitable, yet I am thy Servant.

And here upon my bended Knees I humbly beg of thee, that I may live and die so.

Lord, hear my Praiers, and let my cry come unto thee.

Lord, pardon my Praiers, and let not my coldness and wandrings and infinite unworthiness turn them into Sin.

Lord, hear my Praiers, and let my cry come unto thee.

Amen, Amen.

FINIS.

Project Canterbury