PARAPHRASTICALL AND DEVOVT DISCOVRSES VPON THE PSALME MISERERE COMPOSED BY CH. M. Rent your heartes and not your garments and turne to the Lord your God because he is benigne and mercifull patient and of much mercie and readie to be gracious vpon the malice Ioel 2. ANNO M.DC.XXXV TO THE READER DIVERS of the learned Catholiques of our natiō Gentle Reader haue writtē sundrie bookes in our vulgar language to informe and instruct thy vnderstanding in matters of faith and Religion and I also according to my little abilitie and slender Talentes haue not beene wanting in that kinde And diuers also haue either translated other mens bookes or published their owne to mooue and stirre vp thy vvill to pietie and deuotion vvhom I desiring to imitate haue compiled for thee these Paraphrasticall discourses vpon the Psalme Miserere In which I bring in the Royall Prophet Dauid much lamenting bewailing and ruing his two great sinnes the murder of Vrias and his adulterie with his wife Bersabee thereby I endeauour to mooue the willes of all sinners to sorrovv repentance of their sinnes and amendement of their liues These discourses I intend principallie for great sinners vvho also still persist in their sinfull state of life though I exclude not other sinners vvhose sinnes are not so great as Dauids sinnes vvere no not any the least sinners because though some sinnes be mortall some veniall some greate some lesser yet if they be compared to the Diuine Maiestie vvhich they offend no sinnes are to be esteemed litle be they in themselues neuer so litle and so they also may take benefite by these my discourses I haue liued long out of my Countrie and so knovv not vvho are the greater vvho the lesser sinners yet this I knovv in generall that there must needs be many great sinners in England because vvhere there are ill-beleeuers there ordinarilie are ill liuers and vvhere there are many beleeuers as there are in England there are many ill beleeuers true faith and beleefe being but one and consequentlie many ill liuers true faith being the rule square of good life For although sometimes true and good beleeuers are not good liuers because they liue not according to the rule of their faith and Religion and sometimes ill beleeuers doe liue vvell morallie because guided by God his grace vvhich is vvanting to none they follovv naturall reason and their ovvne vertuous inclination and disposition not the preceptes of their Religion yet ordinarilie ill beleeuers are not good liuers at least amongest good beleeuers you shall finde moe good liuers then amongest ill beleeuers Wherefore these my Paraphrasticall Discourses and pitifull lamentations of King Dauid who was a true beleeuer and yet some times an ill liuer but in this psalme sheweth himselfe a true penitent I entend for all sinners as well Catholiques as not Catholiques and of what so euer Religiō I beeing debtour to all because I would haue them all to peruse these discourses Rom. 1. I abstaine from Controuersies in Religion least I should auert any from the reading of them onelie in paraphrasing the last two verses of this psalme occasion beeing offered I speake of the vnbloodie and daylie sacrifice of the Altar but so that I rather touch it then handle it mention it then treat of it suppose it then prooue it in that manner as I might hoping that this doctrine now will not be distastfull for seeing that now in Englād in very many churches Altars which heretofore were throwne downe are againe erected according to the laudable exāple and pious vse and custome of the Catholique euē primitiue Church to auerre a true sacrifice will not be ill taken because to allow of Altars is to allovv of a true sacrifice which vseth to be offered on them an Altar and a true proper sacrifice beeing correlatiues of which th' one inferreth the other and so the one can not be auerred vvithout the other nor th' one denied vvithout the other And although as I sayd there vvāt not bookes of pietie deuotion in Englād to mooue the good to deuotion pietie and good life sinners also to repentance the beginning after faith of all good life yet I vvould not therefore be silent rather by the exāple of other vvriters I was encouraged to offer my myte my small endeauours also for the cōuersion of sinners to follow therein not onelie their examples but the exāple also of my Sauiour IESVS CHRIST his Apostles For he dyed for sinners and came not to call the iuste but sinners to pennance and he left nintie nine in the desert Luc. 5 to seeke out one sheepe that vvas last and he and his Angels reioice more vpon one sinner that doth penance Luc. 15 then vpon nintie nine iuste that neede no penance And his Apostles trauersed the world through many stormes of persecution to gaine the soules of sinners and to gaine them thought it no losse to loose their ovvne liues And as sinne through humaine frayltie doth so domineere in this life that as the Prophet Dauid saith Psal 13 All haue sinned and transgressed all haue declined there is not one that doth good no not one to vvitt so as not sometime to sinne so nothing is more necessarie in this life then penance it being the onelie remedie against sinne and the ground of Iustification and saluation In Paradise there vvas no penance because there vvas no sinne that place being à place of innocēcie In Heauen there is no penance because sinne being à miserie can not haue accesse to that place of felicitie In Hell there is no true penance because though there be sinne yet that place is a place of obstinacie and sinne there is not pardonable But in this life and vvorld penance is necessarie because this life is subiect to sinne and in this life sinne is also pardonable vvhilest the sinner liueth And therefore Holie scripture inculcateth nothing more then penance and repentance Ezech. 18. Math. 3. Luc. 13. Act. 2. Hieron epist 8. ad Demetr cap. 6. Penance as S. Hierom telleth vs is a second table after Shipvvracke by which vve may escape drovvning and svvimme out of the sea of sinne to the hauer and hauen of of grace Penance is a salue against all the vvounds of the soule it is a plaster against all her sores of sinne it is a soueraigne receite against all her spirituall diseases And vvhereas many vvoundes and diseases corporall are incurable by corporall physicke no disease of sinne in this life is incurable but onely finall impenitence because it excludeth pennance And vvhereas no corporall physicke can of old make vs young or of dead liuing againe pennāce will make the soule after she is old and decrepite by sinne younge againe by grace and newnes of lyfe 2. Co. 4 Eph. 4. 4. Collos 3. Epla ad Tit. c. 3. 1. Pet. 1. 1. Rom. 6. 12. Gal. 6. It maketh vs
of the world who hath nuÌ„bred so may I say my sinnes of mouth harte deed my many sinnes of my fiue senses of the bodie of the faculties powers of my soule vvhich I committed euery day and night euerie hovver and moment in this place in that place and in all places who can recken they are so many that I my selfe can not number them thou onelie ô Lord hast theÌ„ all in thy couÌ„t-booke which one day will be produced against me if in the meane time by my sorrow with thy grace they be not caÌ„celled And whilest I thus multiplied my sinnes vvhat patience vvhat mercie ô Lord didst thou shevv vnto me when I prouoked on my part more and more by often sinning thy wrath and indignation thou extendedst thy patience and mercie for when thou mighst haue iustly takeÌ„ me in my sinnes for theÌ„ by sudden death mighst haue sent me presently to hell there to receaue my iust punishment as thou hast dealt with many no greater yea lesser sinners then I yet thou grauÌ„tedst me lesure and grace to repent and whilest I contemned thy goodnes patieÌ„ce and longanimitie thy benignitie expected me to penance wherfore resoluing by thy grace to multiplie my sinnes no more yea neuer to adde any one mortall sinne to my former I desire thee to pardon my former sinnes and because they are very many to haue mercie on me According to the multitude of thy commiserations and mercies 2. And thou ô Christian who hast multiplied sinnes vpon sinnes vvith Dauid peraduenture more then he desire God vvith him to haue mercie on thee according to the multitude of his mercies 2. Reg. 12. Say vvith him Thou forgauest penitent Dauid penitent Ezechias and penitent Manasses thou pardoneâ—st S. Peter S. Paul S. Matthew S. Marie Magdalene and thousands other great sinners pardon me also ô sweete Lord accordinge to these thy so many mercies Psal 88 commiseratioÌ„s Where are thyne old mercies ô Lord which thou shewedst heretofore to sinners Psal 21 In thee our forefathers though sinners as we haue hoped they haue hoped thou didst deliuer theÌ„ They ried to thee were saued they hoped were not coÌ„founded I cry ô Lord with them heare me as thou didst them I hope with them for mercie let me finde mercie at thy hands as they did and let not me be confounded Are all thy mercies spent are none left for me May I say vnto thee as Esau sayd to his Father Isaac Genes 27. Hast thou not reserued me also a blessing a mercie Hast thou one onelie blessing Father Hast thou no moe blessings nor mercies left for me no I can not say so Thou art ô Lord infinitelie more rich in mercies then Isaac vvas in blessings Thou hast bestowed thousands millions of mercies on sinners and yet thou hast infinite mercies reserued for other sinners that cry vnto thee for mercie Thy mercies are infinite and an infinite number can not be exhausted thy mercies are aboue the sandes of the sea Thy mercie is a sea which can not want the cooling waters of mercies sooner may the sea be dryed vp then the Ocean of thy mercies drawn drye Wherefore I cry with Dauid Haue mercie on me ô God according to thy great mercie because my sinnes are great and according to the multitude of thy commiserations and mercies because my sinnes are many as he cryed peccaui for his sinnes so vvill I send forth from hart and tongue many a peccaui and day and night and howerlie and whensoeuer my sinnes occurre to my memorie I vvill cry peccaui 3. And because I can not safely enough rely in my opinion on my peccauies not knowing whether they proceede from a truly coÌ„trite heart or no I vvill haue recourse to thy infinite mercies ô Sonne of God which are merites in respect of thee as which deserued of thy Father our redemption but in respect of me vvho deserued them not they are mercies And I shall offer vnto thee all the steppes thou vvalkedst on earth for me all the howers thou liuedst for me all the wordes thou spakest all the praiers and exhortations thou madst all thy Theandricke or humane-diuine workes and operations all thy miracles all the drops of sweate thou swetst for me in the garden all those lashes thou enduredst for me at the Piller all the prickes thou feltst in thy coronatioÌ„ with thornes all the pearsinges of the nayles all the panges on the crosse all that shower of bloud which rained froÌ„ the heauenly cloude of thy sacred humanitie yea all the drops of that shower of which euery one vvas a mercie to me of which euery one was such a merit in respect of thee that the least vvould haue been sufficieÌ„t to redeeme a thousaÌ„d worlds And according to this multitude of thy commiserations and mercies take away myne iniquitie And take our all the staynes and blottes which sinne hath left in my soule and crosse and cancell by thy death and passioÌ„ out of thy booke of accountes all the Items and debtes I owe take away my sinnes from my soule from thy eyes from thy memorie that they may not onelie be forgiuen but also forgotten and so buried in perpetuall obliuion 4. For although thou canst not forget any sinnes coÌ„mitted against thee no not S. Marie Magdalens sinnes which were vvashed avvay with many teares of eyes and harte yet when sinnes by true repentaÌ„ce and hartie sorrowe are remitted quite effaced and taken away thou doest no more impute them nor doest thou punish them at least with eternall payne as if thou hadst forgotten them therefore thou hast promised and this promise is my comfort that vvhensoeuer a sinner shall repent himselfe of his sinnes Thou wilt not remember them Ezech. 18. that is so as to punish them or to be offended vvith the sinner for them because by contrition and the grace thereof they are taken away as if they neuer had beene Amplius laua me ab iniquitate mea à peccato meo munda me Wash me more amplie from myne iniquitie and cleanse me from my sinne 1. A Fowle cloth and especiallie if it be also stained requireth much washing and no lesse rubbing and a soule that hath much sinned requireth much washinge by the teares of contrition and much rubbing by the austere workes of pennance King Dauid hauing cried peccaui Domino 2. Reg. 1â— I haue sinned to our Lord for his great and manifold sinnes deserued to heare from Nathan the Prophets mouth Dominus quoque transtulit peccatum tuuÌ„ our Lord also hath taken away thy sinne and so by that peccaui spoken vvith sorrow of heart the malice of his mortall sinnes was washed away yet he not attending so much to Nathans reuelation as to the greatnes of his sinne coÌ„mitted desireth to be more amplie washed to vvitt not onelie from the malice of his mortall sinnes of vvhich he vvill not be secure and of vvhich one can not by grace and contrition be remitted vvithout the rest grace being equallie opposite to all but also from his veniall sinnes and
vipers to make me cry ofteÌ„ to thee for mercie to make me lament my miserie to endeuour alwaies to pacifie thee for my offence and to satisfie thee by vvorkes of penance for the iniuries I haue done against thee Tibi soli peccaui malum coram te feci vt iustificeris in sermonibus tuis vincas cuâ— iudicaris To thee onelie haue I sinned and haue done euill before thee that thou maist be iustified in thy wordes and maist ouercome when thou art iudged 1. I am an absolute King and soueraigne Prince made so by thee ô Lord and by thy goodnes authoritie so I haue no iudge nor superiour on earthe vvhome I need to feare or vvho can call me to an account or punish or pardon me and so in this sence I haue sinned against thee onelie because none but thou can call me to an account none but thou can Iudge punish or pardon me and therefore to thee onelie I confesse my sinne and cry peccaui and of thee onelie I craue pardon 2. I confesse I haue offended against Vrias in causing him to be murdered and against him and his Wife in violating her yea and against Ioab also in coÌ„manding him to expose Vrias to dauÌ„ger 2. Reg. 11. yet thee onelie I haue offended principallie because I haue transgressed thy lawe vvhich forbiddeth murder adulterie all sinne yet thee onelie I haue offeÌ„ded principallie because that which most aggrauateth my sinne is thy diuine maiestie vvhich I haue not feared thy diuine goodnes which I haue not regarded thy infinite power vvhich I haue contemned though thou onelie couldst by thy omnipotencie annihilate me by thy Iustice punish me euen vvith hell fier and by thy goodnes and mercie pardon me And so although I haue sinned against men yet my sinne especially shewed its malice in that by it I haue offended thee so great and so good a God who hast created me and all men who hast redeemed me and all men and vvho hast made me in particular King of thy people and hast taken the crowne froÌ„ Saul his head to put it on myne hast depriued his familie of the scepter to bestowe it on myne 3. To thee onelie haue I sinned because Vrias knew not of the wrong I did him Bersabee vvas consenting and not offended my sinne vvas done secretelie in my secret chamber none but thou ô Lord didst knowe of it and so in this sense also I offended thee onelie But ô inconsiderat vvretch that I vvas vvho chose to coÌ„mit this sinne because men saw me not vvheras I should haue feared to commit it because thou sawest me should haue more feared to commit it before thyne eyes then in the sight of all the vvorld But thou hast dealt Iustly vvith me because the sinne vvhich I thought to conceale from the vvorld thou hast diuulged to all the vvorld according as thou toldst me by the Prophete Nathan Thou hast done this secretlie 2 Reg. 12. but I will doe this word in the sight of Israël and in the sight of the sunne 4. And thou Christian vvho hast sinned with Dauid say also vvith him To thee onelie I haue sinned and doâ—â— euill before thee That is to thee onelie I haue sinned principallie for although I haue sinned against men as against my superiours by disobedience and breach of their commandements against my neigbour by detracting from his good name stealing his goods or killing or wounding his bodie and against myne owne body also by carnall sinnes in vvhich as S. Paules saith wee sinne against our bodie 1. Cor. 6. yea and against myne owne soule also in killing it spirituallie by mortall sinne vvhich depriueth it of the life of grace because as the vviseman saith Sap. 1. the mouth that lyeth to vvitt perniciously and to the notable dommage of an other killeth the soule Yet in all these sinnes I sinned principallie against thee vvho forbadst these thinges and my sinne is much more aggrauated in that it is against thee and thy infinite maiestie then in that it is against men of vvhatsoeuer dignitie they be the circomstance of the person against vvhom vve sinne aggrauating the sinne Say also ô Christian soule vnto thy God To the onelie I haue sinned and done euill before thee WheÌ„ in my secret chamber or in the darke night I sinned and hid my sinnes from the sight of men but not frou thy all-seeing eyes To thee onelie I sinned when in the secrete cabinet of my hart by thought consent resolution or vvill to sinne I offended thy diuine Maiestie for voluntas reputatur pro facto the vvill before God is reputed for the deed To thee onelie I then sinned because thou onelie vvast conscious of these my sinnes vvhich I could coÌ„ceale from men but could not hide them from thy all-pearcing eyes 5. But seeing that ô Lord in all my sinnes euen those that I committed against men I haue principally offended against thy diuine Maiestie hovv shall I dare to appeare before thee and thy dreadfull Tribunall vvho as thou art the partie cheeflie of 〈◊〉 so thou art the Iudge and vvitnes and accuser of all Thou art the supreme Iudge euen of Kinges and Emperours because thou art the soueraigne Lord and King euen of Kinges How shall I auoide such a Iudge vvho is so vvyse that he can not be deceaued so vpright that he vvill not be corrupted how shall I defend my selfe against such a witnes vvho knoweth the truth and neuer saieth but the truth how shall I excuse my selfe against such an accuser vvho because he knoweth all can prooue all he saieth I vvill therefor coÌ„fesse all so auoid all because confession of the fault is a vomit vvhich maketh the sinner cast vp all the fylth of sinne it is a lancing of the sore of sinne vvhich maketh the filthie matter runne out confesse before men and thou art condemned but coÌ„fesse before God and thou shalt be repriued yea quite pardoned 6. I will lay open my faultes that by thee ô Lord they may be couered I vvill confesse all that thou maist pardon all I vvill accuse my selfe that thou maist excuse me I vvill Judge condemne my selfe that thou maist not condeÌ„ne me according to the promise made by thine Apostle 1. Cor. 11. If vve did Iudge our selues we should not be Iudged that is condemned 7. I vvill make myne owne processe against my selfe that shall be to accuse my selfe to beare vvitnes against my selfe and to condemne my selfe and for my selfe I will pleade onelie Miscrere haue mercie vvash me more amplie from myne iniquitie that thou maist be iustified in thy vvords and maist ouercome vvhen thou are Iudged That is that thou hauing promised mercie forgiuenes to all repentant sinners maist iustifie and shew thy selfe to keepe thy promise in forgiuinge me vvho do so hartelie repent my selfe of my sinnes that I rue the tyme and moment that euer I sinned and so maist
theÌ„ not to be any more displeased with me for theÌ„ nor to thinke of punishing me at least eternallie for theÌ„ but to be haue thy selfe towards me hereafter as though thou diddest no more remeÌ„ber theÌ„ as though thy face eyes wese turned froÌ„ them and so to loue me hereafter so to behold me and with such a mild aspect countenaÌ„ce as though I had neuer sinned for so thou beholdest all truly penitent sinners and turning away thy angrie face from me behoulding me with a mild countenance wype away all my iniquities 3. Thou promisedst ô sweete Lord Ezech. 18. by the Prophet Ezechiel that if the impious shall doe pennance of all his sinnes c. ehou wilt not remember them that is so as to punish them at least eternallie Forget ô Lord my sinnes also in the same manner Thou promisedst by thy Prophet Micheas Michea 7. that thou wilt cast our sinnes into the bottome of the sea that is of the sea of thy mercie that they may be seene no more cast my sinnes into this sea that they may be drowned hidden from thy face Thou dist cast all the sinnes of Ezechias behind thy back Isai 38 cast also myne and turne thy face from them 4. I also ô Lord say so ô penitent sinner haue sinned with Dauid and I feare with him to appeare before thy face or to come in thy sight or presence And therefore as my first Parentes Adam and Eue did Gen. 3. I desire to hyde my selfe from thee if it might be in some bush or thicket Gen. 4. and as Cain had no sooner sinned but his countenance was abated and fallen so I guiltie of many and greeuous sinnes dare not looke thee in the face I count my selfe with Manasses vnworthie to looke vp to the height of Heauen Orat. Manaes Lucae 18. and with the penitent Publican I dare not so much as to lifte vp my eyes tovvards Heauen where thou art Wherefore ô Lord I cry to thee with Dauid to turne thy face from my sinnes It is not conuenient that thy Diuine eyes should cast their light and beames on so vile obiectes It is not conuenient they should looke on such filthines least they prouoke thee to disdaine to Indignation and anger remember them no more so as to be displeased with me for them remember them no more so as to punish me at least eternallie for them but as thou remembrest S. Marie Magdalenes sinnes and yet since her repentaÌ„ce art not depleased with her nor doest punish her for them so deale with me and in this sence turne thy face from my sinnes and behaue thy selfe towards me 5. But let myne owne eyes ô Lord and cogitations be euer fixed on my sinnes not to approue theÌ„ not to take delight in them nor yet thereby to dispaire of thy mercie towards me but as oft as I thinke of them to deteste and abhorre them to humble my selfe and to take notice of myne owne frayltie by theÌ„ to thinke into what danger of damnation they brought me how gratefull I should be to thee who hast deliuered me from this daunger To take heed hereafter least I fall againe into them to weepe for them and to crye thee mercie for them so oft as I thinke on them and by so fixing myne eyes and cogitations on them to cause thee to turne thy face and Diuine eyes from them and by thy grace and mercie to vvipe avvaye all myne iniquities Cor mundum crea in me Deus Spiritum rectum innoua in visceribus meis Create a cleane heart in me ô God and renevv a right Spirit in my bovvels 1. THere is no merit or desert in me ô Lord sayth Dauid on which as on a subiect thou maist worke my Iustification from sinne and cleanenesse of heart but as thou createdst the whole world of nothing so thou must create a cleane right and iust heart in me of nothing that is myne that is of no precedent merite of myne because the grace of iustification by which my heart is to be cleaÌ„sed from sinne is not giuen for any precedent good worke or deserte of myne For if by grace Rom. 11 I be Iustified then not by vvorkes othervvise grace vvere not grace no free guift but a reward 2. The almes I gaue to the poore the fasting wherewith I chastised my bodie my many prayers then made to thee ô Lord and whatsoeuer good worke I did whilest I was in the state of mortall sinne were dead workes the workes of a dead man dead in soule by sinne and so could not merite my Iustification and therefore hauing nothing in me which could merite my Iustification cleanenesse of heart thou ô Lord out of thy mercie for the merite of thy sacred passion must iustifie me and not for any thing in me and so thou must create my heart thou must create me a new creature of nothing of myne but onelie of thine that is of thy grace and mercie A sinner as a sinner is no creature of God and therefore in the Canticle Benedicite where all creatures euen to windes tempests dew snow yea and brute beastes are inuited to prayse blesse God the sinner is not inuited because he as a sinner is no creature of God but a moÌ„ster of his owne peruerse will yea a nothing sinne being no reall thing if it be true as it is most true which the wiseman saieth feare God and obserue his commandementes â—cclesiastes 12. for this is euery man then a sinner who is not this because he nether feareth God nor obserueth his commaundementes must be no man nothing and consequentlie if God will make him of a sinner iust and an obseruer of his commaundementes he must make him of nothing and therefore Dauid vseth the vvord create which signifieth a productioÌ„ of nothing as when God created the world of nothing And seeing that as cold is not expelled but by heate nor darkenes but by light nor any contrarie but by its contrarie my heart sayth Dauid can not be freed from the darkenes of sinne but by the light of grace nor from the filth of sinne but by the cleane and cleansing qualitie of grace and therefore I desire thee ô Lord sayth he to create in me this grace of nothing of myne that thereby my heart may be muÌ„dified and renewed 3. A peruerse heart is abominable to our Lord saith the vviseman Prou. 11. and therefore ô Lord create in me a new heart which shall be cleane and pleasing vnto thee my old heart was become by sinne old was clothed in the old habit of the old man the first Adam and the first sinner of meÌ„ take this oldnesse of sinne from me and from my heart and create in me a new heart a cleane heart 4. O Lord thou promisedst that thou wouldst giue to thy people a new heart Ezech. 36. and wouldst put a new spirit in the middest of them
me did crooken my soule made it looke dovvne to the earthlie pleasurs not vpward to thee and to the blisse of Heauen Giue me therefore ô Lord the former seuen Spirites and guiftes of the Holie Ghost vvhich are right Spirites and vvhich doe put my soule in a right posture tovvards thee Heauen and doe make my soule in all her actions to ayme principallie at thee and thy honour and doe eleuate her to Heauen by contemplation by which shee conuerseth in Heauen with thee and thy-Angelles and Saints Engraft this Spirit in me ô Lord and then as the graft of a peare tree grafted on a thorne tree beareth not thornes but peares so this spirit grafted on the thorne of my carnall and corrupte nature vvill make me henceforth to beare not the fruites of the flesh but of the spirit This is the right spirit I desire to haue for my guide and conductour and directour in all my actions In this thy spirit now is all my delight not in the spirit of the vvord or flesh and how good and sweete is this thy spirit Sap. 12. ô Lord in all 10. And I beseech thee sweet Lord to renew and innouate this spirit this right spirit in my bowels Permit not the spirit of Hypocrisie to dominere in me because that spirit doth all to the outward shewe and hath a faire outside but a fowle and filthie inside That spirit mooueth to fast to seeme holy to pray to seeme deuout to giue almes to seeme charitable but I desire a spirit which may worke inwardlie vvhat it sheweth outwardlie and therefore I desire it maybe innouated in my entralls in my heart that vvhen I pray it may not be with lippes onelie but vvith heart also vvhē I giue almes it may not be out of a desire to please men but out of charitie and compassion to please God O Lord giue me this right heart this right and invvard spirit for if the spirit of my heart be right all my actions vvill be vpright not crooked nor bēding to the world If my heart be cleane all my cogitations purposes and euen my outvvard actiōs will be cleane but if the hearte be crooked or vncleane all my actions vvill be crooked and vncleane because if the fountayne be muddie the riuer can not runne cleare if the roote be poysoned the bowes and fruites vvill be infected will infect If my heart be dead all my actions euen the best vvill be dead and not meritorious of life euerlasting but if my heart be liuing by the life of grace all my good vvorkes vvill be liuing and meritorious And seeing my former heart ô Lord was vncleane by sinne crooked by a crooked spirit tending to earthlie thinges yea vvas dead by mortall sinne which depriued it of the life of grace giue me a cleane heart fit for thee to dvvell in giue me a right heart vvhich may allvvaies ayme at thy glorie giue me a liuing heart vvhich liuing here by grace may liue in Heauen by glorie the fruite and haruest of the seed of grace Ne proijcias me à facie tua Spiritum Sanctum tuum ne auferas à me Cast me not avvay from thy face and thy holy Spirit take not from me Aug. l. 1. de libero ar cap. 16. lib. 2. c. 19. lib. contra Socundinum Manich c. 15. 1. SInne if it be mortall is an auersion of our vvill from God the Creatour and an inordnate conuersion of the same to the Creature it is a scornefull turning of the backe to God and a loving turning of the face to the creature it is a disdainfull farewell to the creatour a freindlie vvellcome to the creature And this vvere enough to cause God to turne his face from vs because vve by sinne doe turne our faces from him and our backes to him I ô Lord saith Dauid in a former verse desired thee to turne thy face from my sinnes that is so as not to be displeased with them novv I desire thee not to turne thy face from my selfe my person My sinnes are no creatures of thine but vglie monsters of my peruerse vvill and therefore thou hast cause to turne thy face from them and not to daine these viperous broods thy good looke or fauorable countenance but I my selfe though I be a sinner by myne owne malice yet I am thy creature by thy goodnes and seeing Thou louest all thinges that are Sap. 11. hatest nothing of those thinges which thou hast made yea thou sparest all because they are thine And especially thou louest soules reasonable creatures I hope thou vvilt not turne thy face from me but looke on me vvith a louinge aspect Thou hatest not the Diuell but for his sinne and vvere it not for that thou vvouldst loue him Hate then ô Lord my sinnes for I also doe hate and detest them with thee auert thy fauorable countenāce from them for I also through thy grace can not afford them a good looke But hate not me I am thy handworke and thy master-peece after the Angells hate not me I beare thy liuelie image which thou canst not hate it so liuelie representing thy selfe Hate then my creature my sinne but not thy creature auert thy face from my sinnes but cast me not from thy face conuert thy selfe to me that I may be conuerted to thee I could of my selfe auert my selfe from thee but I can not conuert my selfe to thee vnlesse thou by thy grace conuert me 2. Heretofore it vvas a pleasure to me but ô the novv displeasing pleasure to be auerted from thee and conuerted to thy creatures vvhich I loued in ordinatlie because aboue thee aboue thee because against thy commaundements but novv thy grace hath made a great mutatiō in me Psa 76 this is mutatio dexterae excelsi the change of the right hand of the Highest novv it is the greatest corrosiue to my heart to be auerted from thy face in vvhich the Angells take delight and it will be my greatest comfort if thou vouchsafe to turne thy benigne countenance to me and not to cast me away from thy face The aspect of thy countenance the verie turning and cōuersion of thy glorious face to me is a torch and light vvhich illuminateth my way and keepeth me from stumbling and falling it is the sea starre which directeth my nauigation it is the piller of fire vvhich leadeth me by night the cloud vvhich guideth me by day through the desertes of this life Gen. 13 to Heauen the land of promise 3. I heretofore vvhich now I rue tooke a fall by sinne from thee ô God from thy grace fauour frō Heauen into the depth of sinne and if thy mercifull hand had not holden me into the pit of Hell but now that by thy grace the effect of thy benigne coūtenance I am risen let me not fall againe now that by the light of thy face which is thy grace I am directed
in the right way let me not range out of it any more novv that by the same grace I am vvashed from my sinnes let me not defile my selfe againe now that I am by this grace cured of my disease of sinne let me not fall into it againe novv that my mortall wouÌ„des are healed by this grace let me not renew them For vvhat vvould it auaile to be risen vp if I fall againe the after fall vvould make my rising more difficult What to haue vvalked in the vvayes of thy commaundementes if I loose this vvay againe I shall the more hardlie finde it What to haue been vvashed cleane in the lauer of penance and by thy grace if like a swine I vvallovv my selfe againe in the puddle of sinne the stayne vvill more hardlie be gotten out better it is for me to say vvith the Spouse Cant. 5 I haue washed my feete hovv shall I defile them What vvill it auaile to haue beene cured of the ague of sinne if I admitte an other accesse of it Recidiuation is more dangerous then the former sicknes What to haue been healed of so many mortall vvoundes as mortall sinnes if I renevv them againe the renevving makes them harder to be cured then before Wherefore turne not thy face froÌ„ me by vvithdrawing thy grace for then I shall fall againe into all those miseries to haue vvell begun is a small thing how many good beginners are novv in Hell perseuerance is that vvhich maketh vs goe on to the end and the end crowneth the vvorke And therefore ô Lord take not thy holy spirit from me Take not from me the create spirit of grace by vertue of vvhich I may perseuer to the end yea ô Eternall Father ô Eternall Sonne giue me your increate spirit the holy Ghost vvho proceedeth from you both and vvho is equall coequall and consubstantiall to you both and who is your mutuall loue and eternall knotte of freindship take not froÌ„ me this your increate Spirit So long as this Spirit supporteth me I can not fall Heauen vvill sooner fall then I so supported can fall 4. And thou ô penitent Christian desire almightie God to turne his face from thy sinne but not from thee it being thy onelie comfort in this life to haue its benigne aspect and the light of grace which proceedeth from it and vvhich illuminateth thy vvay vvhich thou art to vvalke Desire him also not to take avvay his holy Spirit from thee vvithout vvhich liuing thou art dead liuing in bodie dead in soule vvhich if thou fall will raise thee if thou stand vvill so direct thy steppes as thou shalt neuer fall againe Ioan. 1. This Spirit houered ouer the waters in the first creation gaue them fecunditie to bring forth fish and fowle The same spirit houered ouer the waters of Baptisme when thou vvast regenerated of water and the holy Ghost Ioan. 3. and gaue it force to this day to bring forth Spirituall fishes to vvitt Christâ—ans who are spawnes and young fishes of the great fish CHRIST IESVS Tertul. lib. de Baptismo Aug li de Ciuit ca. 18. stiled by the Sybille in the first letters of her Greeke verses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a fish because in the riuer of Iordan vvhere he was Baptized by S. Iohn Baptist he like a fish did as it vvere swimme and thereby gaue vertue to the water of baptisme to regenerat ChristiaÌ„s whereas ChristiaÌ„s haue their origin froÌ„ the water as fishes haue This Spirit againe houered ouer the vvaters of contritioÌ„ the SacrameÌ„t also of penaÌ„ce wheÌ„ it inspired into me the Spirit of coÌ„punction and contrition by which from my sinnes committed after Baptisme I vvas againe vvashed and rose againe from sinne to iustifying grace Let it giue me also ô most mercifull Lord the grace and guift of perseuerance vvhich is all in all and without vvhich all is nothing Do not take this Holie Spirit from me and I shall perseuer to the end against all tentations maugre all the Deuills in Hell 5. S. Peter before he vvas fortified by this Spirit vvas so frayle fearfull and cowardlie that he denied his Master at the voice of a Maide-seruaunt a woeman dashed him out of countenance but after he vvas armed fortified by this Holy Spirit he feared not the Tyrants of the vvorld nor all the tormentes that cruell heartes could deuise but like a rocke vvithstood the boisterous windes of their persecutions vvhich did but breake wast themselues mooued not him And he the rest of the Apostles vvho fled vvhen their Master vvas taken and vvho eueÌ„ after his death and resurrection assembled themselues together and shutte the doores Propter metum Iudaeorum for feare of the Ievves Ioan. 20. after they had receaued this Holy Spirit they feared not the Tyrants of earth nor all the Deuills in Hell Yea they but twelue set vpon all the vvorld and not iointly neither but singlie and made a conquest of a greater world then euer Alexander the Great did subdued not onelie their bodies as he did but their vvilles and vnderstanding subiected the Empire to the Churche the Scepter to the crosse made philosophie stoupe to Christes doctrine Matth. 10. and Idolatrie to Christian religion And whereas they were sent as sheepe amongest vvolues yet these sheepe strengthened by this Holy Spirit were to hard for the wolues and as fire coÌ„uerteth all into it so they inflamed vvith this HeaueÌ„lie fire consumed sinne and Idolatrie and like so many walking fiers set all the world on fire conuerted all to Christ and made all like themselues that is Christians 6. I ô Lord request at thy bountifull handes with Dauid a guift of this Holy Spirit Act. 20 and this Heauenlie fire which descended on the first Christians in the forme of fierie tongues corroborate and encourage me by this Holy Spirit inflame me with this heauenlie fire and harden me with it that no assaults of the Deuill world or flesh may be able to ouerthrowe me that for feare of persecution I may not deny thee but as now as I hope I am risen by thy Holy Spirit and grace of iustification so by thy guifte and grace of perseuerance the proper effect of it I may neuer fall againe by mortall sinne from thy grace fauour face and eternall vision the blisse of the blessed which is onelie graunted to them who perseuer to the end Redde mihi letitiam salutaris tui Et spiritu principali confirma me Render vnto me the ioy of thy Saluation and confirme me with thy principall Spirit 1. I Remember ô Lord saith Dauid say the same ô penitent soule with him what ioye peace of conscience and comfort I enioyed in thee and in thy seruice before my sinne and when I was enriched with thy grace the fountaine of true peace and ioye Then I tasted and sawe how sweet thou art then I experienced Psal 33 how great is the multitude of thy
te Thou hast made vs ô Lord to thee and our heart is neuer quiet till it rest in thee Seeke then ô my soule for true riches true beautie true pleasure true contentement but seeke for them in God where they are not in creatures where they are not seeke for vvhat thou seekest but not where thou seekest If thou seeke still for thē in the creatures thou shalt alvvaies seeke and neuer finde if thou seeke for thē in God there thou shalt finde them for that there they are in their prime cause and fountaine there they are in their prime perfection 7. Returne then ô my soule to thy Lord God and remember vvhat ioye and solide consolation thou enioyedst when thou louedst and seruedst him Thē thou spakest not but of him thoughtst not but of him dreamedst not but of him louedst nothing but him or for him reioicedst in nothing but in him or for him this brought thee such ioy and consolation that thou enioyedst a kind of Heauen in earth and hadst a tast feeling of the ioyes of Heauen vvhich there are laid vp in store for them that feare God loue him and serue him 8. This a wordling vvill not easelie conceaue for he hauing or esteeming no other Heauen but this vvorld and proposing to him selfe no beautie but corporall beautie no riches but vvordlie riches no pleasure but carnall pleasure is a sensuall man 1. Cor. 2. which perceaueth not those thinges that are of the spirit of God But a spirituall man vnderstandeth vvhat I saye knoweth by experience that it is true For if the bodie as it is animated by the sensuall parte of the soule hath its delights if corporall beautie please the eyes of the body if musicke of mens voices or instrumēts please thr eares if worldlie riches content in some sorte for a tyme vvhat delight hath the soule according to her reasonable and superiour parte vvhich is more noble and hath more pure noble obiectes what delight taketh the deuoute soule in the contemplation of Heauenlie thinges in the exercise of morall and supernaturall vertues If vertue could be seene sayth one as to the spirituall mans eye it is seene mirabiles excitaret amores it would straūglie enamour vs If a beautifull creature draweth and as it vvere enchanteth our affections vvhat delight taketh the deuout and contemplatiue man in the loue and cōtemplation of God the creatour fountaine of all beautie riches pleasure perfection if the good vve find in creatures though finit and imperfect not pure but mixt with something that is displeasing in it doth so allure vs hovv doth the goodnes of God in vvhom God and good is all one vvhose goodnes is the fountaine of all that is good in creatures rauish and transport the deuout and spirituall man 9. O sweet Lord render me this ioy of thy saluation so called because it is the effect of iustifying grace caused by the merite of thy sacred passion our redemption and saluation If thou now render it to me againe it vvill be after my disgust discontentement taken in sinne and in the seruice of the vvorld as a greate benefite so far more gratefull and pleasing then it vvas before my sinne For euen as the good cheare the Prodigall sonne made after his returne to his Father and after the huskes he had eaten Lucae 15. seemed more delicious then euer it did before Or as peace is more vvellcome after vvarre sweet more pleasing after sower and heate after cold light after darkenes sight after blindnes health after sicknes libertie after seruitude rest after labour is more gratlull so the manna of spirituall consolations vvherewith novv I shall be feasted vvill seeme more delicious after my hoggish fare in sinne and the peace of conscience after vvarre vvaged against God by sinne the sweetnes of vertue after the sower tast of sinne the heate of grace charitie after the nipping cold of sinne the light of grace after the darkenes and blindnes I endured in sinne my spirituall health receaued by grace after the mortall sicknes of sinne my libertie of spirit and grace after the slauerie of sinne the rest and quietnes of minde after my drudgerie in sinne will be more pleasing gratefull and delightfull then euer they vvere before my sinne 10. Render me then ô Lord this ioy of thy saluation and doe not onelie render it but conserue it to my dying daye that I may carrie it vvith me to the eternall ioyes of Heauen and that it may be thus conserued in me I beseech thee to confirme me with thy principall Spirit the holie Ghost the principall Spirit and fountaine from vvhich all create spirits of grace doe flowe let this Spirit conserue this ioy of my saluation so constantly that I may neuer loose it so pure that it may neuer be mixed vvith any ioy of thy creatures which is not pleasing to thee let this Spirit be my guide my directour my conductour my protectour in all my vvayes actiōs and proceedinges that I may neuer loose againe by sinne thy iustifying grace purchassed by penance and consequently may euer conserue this ioy of thy saluation this ioy of conscience the effect of this grace 11. The Apostles and Martyrs by this principall Spirit and the spirit of grace vvhich it giueth vvere so confirmed and hartned that all the tormentes vvhich they suffered of the cruell Tyrants and persecutors could not daunt them but they so ioyed in their persecutions and tormentes that either they felt them not or they ioyed in feeling them for thy sake Their persecutions were of themselues the bitter vvaters of Mara Exod. 15 but by the vvood of the Crosse dipped in them that is by consideration of thy passion suffered on it they became sweet They vvere of themselues bitter pills but being wrapped in the sugar of this ioie of saluation they seemed not bitter but pleasing to the taste of the soule this thy principall Spirit did so fill their heartes with ioye that there was no place for greefe or sorrow but vvhen they vvere scourged persecuted they wēt frō the sight of the Councell reioicing because they were accounted worthie to suffer reproch for the name of IESVS Act. 5. And if thou vouchsafe ô Lord to confirme me vvith this principall Spirit by the grace it giueth I shall neuer be separated againe from thee by sinne I shall neuer forsake so good a God as thou hast beene vnto me either for feare of persecutiō or death it selfe or for loue of whatsoeuer the world cā afford but rather shall so ioy in all temporall sufferances and losses for thee here on earth that I shall be made worthie to ioy and reioice vvith thy Angells and saintes by thy cleare vision and fruition for all eternitie Docebo iniquos vias tuas impij ad te conuertentur I will teach the vniust thy wayes and the impious shall be conuerted 1. A Scarr spott or blott in the
put of the old man and put on the new it regenerateth vs and maketh vs new creatures and after vve are dead in soule by sinne it restoreth vs to the life of grace yea glorie also if vve perseuer in grace For these causes I haue made these Paraphrasticall Discourses to allure sinners to repentance knowing hovv miserable a thing it is to liue in sinne hovv dangerous to deferre repentance and hovv hopelesse to dye in sinne without it And if by these my small labours I shall be so happie as to conuert any sinners yea but one sinner I shall esteeme it no small benefite not onely to the sinner conuerted but also to myselfe because S. Iames assureth me that he that maketh a sinner to be conuerted from the errour of his wayes Iacobi 5. shall saue his soule from death and couer a multitude of sinnes not onelie of the sinner vvhom he conuerteth but also of his ovvne because the conuersion of a sinners soule is a sacrifice for the conuerters soule more pleasing to God then if he had offered an hecatombe yea a world to God for his owne sinnes For as S. Chrysostome saith Chrysost ho 3. in 1. ad Corinth nullius rei pretiū est cū anima conferendū ne totus quidem mundus quare etiamsi diuitias innumeras dederis pauperibus nihil tale efficies quale is qui conuertit animam The price of nothing no not of the vvhole vvorld is to be cōpared to a soule Wherefore although thou shalt giue innumerable riches to the poore thou shalt not doe so great a worke as he that conuerteth a soule But of penance and the effectes of it I shall not need in this Epistle to vse moe words it being the principall subiect of my ensuing Paraphrasticall Discourses and therefore here I shall take my leaue of my Reader and desire him vvhether he be Catholicque or not Catholicque to take in good parte this my litle labour intended and taken for th' one as vvell as for the other and if he take profit by it let him thanke God th' Authour of all that is good if through my default it moue him not to that repentance and amendement of life vvhich I entended I must desire him to pardon me I vvas not so able as vvilling APPROBATIO POEnitentiae coronam hanc in qu◠nihil quod fidei Catholicae splendori morumue sanctorum integritati non sit consentaneum de speciosissimis Psalmi quinquagefimi floribus Poenitentium Principis memoriae scitè contexuit pius hic Paraphrastes Ita sentio Ed. St. S. T. D. APPROBATIO NIhil est in hac Paraphrasi Psalmi quinquagesimi fidei Catholicae aut bonis moribus contrarium sed plurima ad poenitentiam excitandam iuuandam conducēntia qua propter vtiliter excudi poterit Actum Duaci die 30. Martij 1635. Georgius Colvenerius Sacrae Theol. Doctor Regius ordinariusque Professor Duacensis Academiae Cancellarius librorum Censor PARAPHRASTICAL AND DEVOVT DISCOVRSES VPON THE FIFTITH PSALME MISERERE Miserere mei Deus Haue mercie on me ô God THE Royal Prophet Dauid hauing through humaine frayltie cōmitted twoe greate offences against the diuine Maiestie 2 Reg. 1◠12. no lesse then adalterie vvith BERSABEE and murder of her husband Vrias and beeing reprooued thereof by the Prophet Nathan accused by his own conscience and mooued by the diuine grace hee conceiueth such a detestation and horrour of those his sinnes and is so ashamed and confounded with the horride aspect of them that he falleth down prostrate at the feete of his GOD whom he had thus offended And at the first sorrow hindred his tongue from crauing pardon but his eyes vndertook the office of the mouth and tongue and pleaded better for the delinquent by teares then the mouth could haue donne by tongue and wordes teares being the best oratours At length his speeche comming to him he singeth or rather sobbeth forth this his dolefull Psalme and sonnette and peraduenture he playeth to it with his harpe but assuredlie with his harte and so maketh a sweete consort of his harte by sorrow of his eyes by teares of his voice by a lamentable tune And fearing God his Iustice he flyeth to his mercie and beginneth with that dolefull note miserere haue mereie As if he had sayd 1. THOV art iust ô Lord Psal 118. and thy Iudgement is right Ioel 2. but thou art also benigne and mercifull patient and of much mercie and readie to be gracious vpon the malice If thou wert iust onelie I should despaire knowing my two so great offences which now especiallie I lament If thou wert mercifull onelie I should presume but because thou art iust and mercifull my feare is mixt with hope and my hope with feare and I so feare thy iustice as I hope in thy mercie Thou art ô Lord I confesse so iust that thou art iustice it self and this maketh me feare but thou art also so mercifull that thou art mercie it selfe and this maketh me hope that discourageth me verie much this as much encourageth and giueth me the hart to saye Miserere mei Deus Haue mercie on me ô God If I were ô Lord as iuste and holy as a Sainte yet durst I not appeare before the eyes of thy iustice Iob 4. Iob 25. which in the Angelles found wickednes and in whose sight the moone doth not shine and the starres are not cleane but seeing that I am noe Sainte but a wretched sinner conceiued in sinne borne in sinne brought vp in sinne and guiltie of the twoe mentioned and many other sinnes how shall I dare to appeare before thy iustice For if the iust man trembleth before the Tribunal of thy Iustice how shall the sinner stand before it 2. But I appeale ô Lord sayth Dauid from thy iustice to thy mercie not as to an higher Tribunal for thy iustice and mercie are both infinite and so equall but as to a Tribunal more benigne more clement and gentle And although I be guiltie of greeuous and enormous sinnes and those so greate that if I regard them only and their ill disertes Gen. 4. I may say with Cain myne iniquitie is greater then that I may deserue pardon Yet they are not so greate but thy mercie is infinitelie greater soe compared to it they are not so greate but they may deserue pardon for if thou please ô Lord to put not only my sinnes but also all the sinnes of all men in one scale of thy diuine balance and thy mercie in the other thy mercie wold out waye and ouersway them and as the sands of the sea Iob 6. thy mercie wold appeare heauier 3. Wherfore ô mercifull Lord not daring to appeare before thee as a iust Iudge I present my selfe before thee as a mercifull and louing Father He that is presented as guiltie before a Iudge vseth to deny or diminish or excuse the fault but I presēting my selfe before thee ô Lord as
any thing from thy all seeing eyes That I could Imagin or could behaue my selfe as though Thy eyes were not brighter then the sunne Ecclesiastici 23. beholding round about all the vvayes of men and the bottome of the depth the hartes of men Or if I did know or thinke that thou didst see the sinnes which I committed in the darke or in the secret closet of my harte how impudent and shameles vvas I Who feared not to doe that before thy diuine eyes and in thy diuine presence vvhich I should haue shamed and blushed to doe in the presēce of the poorest begger howe couldst thou ô God endure this impudencie of so vile a sinner O yee blessed Angelles who carrie the sword of God his iustice how could you hold your hands seeing your Lord Prince so contemned by so vile malapert and saucie a varlet But vvhat shall I doe ô Lord If my sinnes past could so be recalled as not to haue been I vvould reuoke and recall all my offences But seeing I can no more recall my former euill actions then the daye or hower paste I can onelie vvish that I had neuer sinned and be hartily sorrie that I haue sinned and that I doe and so doing I can not but hope that thou vvilt forgiue and forget my sinnes for so thou hast promised by thy Prophet Ezechiel I take thee at thy word And this is thy promise Ezech. 18. But if the impious shall doe penaunce from all his sinnes which he hath wrought c. liuing he shall liue and shal not dye All his iniquities vvhich he hath vvrought I vvill not remember them In this thy promise I will hope because I know thou art veritie it selfe and so canst not deceiue or be deceiued thou art goodnes it selfe so vvilt not deceiue On this promise I will relye because I know thou art able and willing to forgiue their sinnes who are penitēt for them If thou wert able onlie but not vvilling I could not easilie hope nor could I if thou wert willing onelie and not able but seeing that thou art both able and vvilling I vvill hope for pardō for my sinnes and I vvill neuer let my hold goe of this hope it being grounded in thy promise but as Iob sayd Iob 13. Although thou shalt kill me I will trust in thee and animated and encouraged by this hope though I be a greeuous sinner and a great offendour I dare craue mercie vvith Dauid and crye Miserere mei Deus Haue mercie on me ô God 9. I intend ô Lord to leaue the state of sinne and to amend my life for hereafter and seeing that thy mercie is the source beginning of all thy workes I desire that by thy mercie this vvorke of myne amendement may be begunne Mercie vvas the beginning of creation for vvhen vve vvere nothing we could not deserue any thing and so it was thy mercie of nothing to make vs something and thy great mercie to make vs the greatest and noblest thing after the Angels Mercie is the beginning of the greate grace of predestination vvhich distinguisheth the elect from the reprobate as appeareth by those thy vvords to Moyses alleadged by thy Apostle Exod. 33. Rom. 9. See S. Aug. ep 105. ad Sixtum I will haue mercie on vvhom I vvill haue mercie and I vvill shevve mercie to vvhom I vvill shevv mercie Whence S. Paule inferreth That it is not of the vviller nor the runner but of God that sheweth mercie And a litle after therefore on vvhom he vvill he hath mercie and vvhom he vvill he doth indurate to vvitt permissiuelie And so it is not to be imputed to any merit of ours that vve are predestinated but to the onelie mercie of God Though to the reprobate also he giueth grace sufficiēt to be saued Mercie vvas the beginning of the Incarnation vvhich is the ground of all mans grace merit and glorie because it vvas decreed and effected by God S. Th. 3. p. q. 1. ◠3. not for mās merit but out of God his mercie and compassiō he tooke on mans miserie into vvhich by Adams sinne he vvas fallen and it being the beginning of all grace and merit could not be preuented by the merit of man but onelie by the mercie of God Mercie is the beginning of our redemption for although to Christ his passion and its value and merit our redemption vvas due by right of iustice yet that he did suffer for vs and suffring redeemed vs it was his mercie not our merit Mercie is the beginning of our Iustification and remission of sinnes because vve are iustified gratis Rom. 3. by his grace and grace is giuen gratis for no merit of ours but onelie for God his mercie for as S. Paule sayth Rom. 11. If by grace not for vvorkes or merits othervvise grace vvere not grace Mercie also is the beginning of our glorification for although glory be giuē for our merits and so in that respect be a reward Vide Aug. ep 105. ad Sixtum Rom. 6. yet our merits would not be merits if they proceeded not from grace which is giuē gratis therefore S. Paule sayth The grace of God life euerlasting And so I vvith Dauid desiring iustificatiō frō my sinnes and after it glorie and life euerlasting doe humblie craue thy mercie the ground of both saying vvith Dauid Miserere mei Deus Haue mercie on me ô God Secundum magnam misericordiam tuam According to thy greate mercie 1. IT is not so proper to the sunne ô Lord to illuminate and giue light nor to the fier to vvarme and giue heate as it is to thee to haue mercie because it is but an accidentall proprietie to the sunne to illuminate as it is also for the fire to heate but thou ô Lord art essentiallie mercifull and mercie it selfe therefore if thou wilt shew thy selfe to be thyselfe haue mercie on my sinfull soule and because thy mercie is infinite Haue mercie on me according to this thy greate mercie Litle miseries as sicknesses and diseases of the body require but litle mercie and may often tymes be healed cured by Physitians but sinne if it be mortall is a greate miserie as vvhich depriueth the soule of her life of grace makes her odious and deformed in the sight of God makes her an enemie to God and his Saintes and a freind onelie to the deuill depriueth her of life euerlasting and of the cleare vision and fruition of God if she repent not in tyme tumbleth her headlong into hel and into that inextinguible fier for euer where the damned shall euer burn neuer be consumed where they shall be dying and neuer dead where tormēts shall be without ease miseries without end and therefore requireth a greate and an infinite mercie and can not be pardoned but by God or by special power and authoritie from him which he onelie graunted to his Apostles their lawfull successours Mar.
2. for to them onelie Christ sayd Ioan. 20. Whose sinnes you shal forgiue they are forgiuen them And therefore Dauid whose consciēce accused him of mortall sinnes which he knew to be greate miseries desired God to haue mercie on him according to his greate mercie 2. Reg. 11. 12. Hee had committed two greate and heinous sinnes for he had committed adulterie vvith Bersabee and to couer it he had killed Vrias her husband and so he stoode in neede of a great mercie 2. O Dauid although thou hadst formerlie been a good King Act. 13. and a man according to God his hart yet I can not excuse thee now from greate sinne and great ingratitude and this thou thy selfe seest and confessest Thow didst violate the wife of Vrias thy faithfull seruant and valiant soldiour and to couer this fault thou addest an other to vvitt the death of this thy innocēt and faithfull soldiour O Dauid doth not the zeale of Vrias thy soldiour confound thee he would not lye vvith his owne wife whilest 2. Reg. 11. 12. The Arke of God and Israel and Iuda dvvelt in pauilions and his Lord Ioab and the seruants of his Lord aboade vpon the face of the earth thou at that tyme lyest with his wife in a soft bed takest thy vnlawfull pleasure with her He exposed his life for thee thy kingdome and the cause of God and thou causest him to be vniustly cruellie murdered and to be sure to kill him thou exposest to danger of death many other soldiours thereby giuest occasiō to the Infidelles to insult ouer the armie of God and to blaspheme the name of God who had eleuated to the dignitie of a King thee who now dealest more traitrously then many of them would haue done 3. And this treacherie crueltie iniustice and ingratitude thou cōmittest ô Dauid after many guiftes of grace nature which God had hestowed on thee Psalm 77. after he had chosen thee and taken thee from the flockes of sheepe from after the ewes with young had made thee of a shephearde a King and of a gouernour of a flocke of sheepe a King Pastour of the people of God after he had honored thee with so many victories first ouer Golias and then ouer the Philistians and Assyrians after he had deliuered thee so often from the hatred enuie and malice of Saul after he had indued thee with the light of prophecie and knowledge of diuine mysteries yea and and with great sanctitie also after he had promised to establish the scepter of Iuda in thy familie Psalm 88. and had begun to fullfill his promise Thou ô Dauid for one filthie and short pleasure ô inconstancie ô leuitie ô ingratitude forgetting all these graces fauours couldst find in thy hart to forsake so good a God and so great a benefactour for so short and so brutish a pleasure and to offend him so greeuouslie who had beene so beneficiall to thee But this thy great fault ô Dauid I need not to aggrauate thou knowest it better then any man else and thou acknowledgest it and therefore for so great a sinne and miserie thou desirest not whatsoeuer but a great mercie 4. God almightie his mercie in it selfe is alwaies great and so great that it is God him selfe for whatsoeuer is in God is God and so infinite as he is but yet this diuine attribute of mercie in its effectes is greater and lesser greater in those to whome many and greate sinnes are forgiuen lesse in those to whom lesser and fewer sinnes are pardoned Dauid therefore desireth God to shew mercie vnto him in effect according as he had shewed to the greater sinners 5. And I ô Lord say so ô sinfull Cstristiā acknowledging my selfe with Dauid a great sinner and if not in the same kind of sinne at least in some other kind as greate or greater and if not in carnall S. Tho. 1.2 q. 73. art 5. at least in spirituall sinnes which are of themselues greater then carnall sinnes as in Schisme Heresie enuy pride ambition hatred of my neighbour and the like doe desire thee to haue mercie on me according to thy great mercie in effect according to that mercie which thou shewedst to Dauid Manasses and other great sinners in the old lawe according to that great mercie thou shewedst to S. Peter S. Mathew S. Paule and S. Marie Magdalen in the new lawe for my sinnes being great doe require a greate mercie Or haue mercie on me according to that great worke of mercie the Incarnatiō to which peraduēture Dauid alluded for out of thy mercie onely not for our merit thou wast incarnate Or haue mercie on me according to that great worke of mercie thy painfull death and Passion which out of mercie and compassiō thou sufferdst for mās redemption And if ô heauenly father out of thy mercie and compassion towards vs thou sparedst not thy owne sonne Rom. 8. though equall consubstātiall vnto thee but for vs all deliueredst him vnto death no doubt thou art readie on thy part for this so extraordinary work of mercie to haue mercie on the greatest sinners Or else thou whosoeuer hast sinned with Dauid say with him haue mercie on me ô God according to thy greate infinite attribute of mercie which is as great as thy selfe who are essentiallie mercie and is so infinite that all the sinnes of the world are but litle drops in regarde of that sea of mercie In this mercie ô Lord that is in thy selfe who art this mercie I principallie hope and next in that great effecte worke of mercie thy Incarnation and bitter passion And if in the Ocean sea I can not want water to wash and coole me If in the sunne I can not want light to illuminate me nor in the fier heate to vvarme me much lesse can I vvant mercie in this Ocean of mercie or light of grace in this sunne of mercie vvhich shineth on the good and the badde or can my cold sinnes make me shiuer for want of heate of charitie in this infinite fier of mercie vvhich consumeth sinnes but saueth soules Et secundum multitudinem miserationum tuarum dele iniquitatem meam And according to the multitude of thy commiserations take away myne iniquitie 1. MY sinnes ô mercifull God sayth Dauid are not onelie great but also many Prou. 24. for if the Iust finneth seuen tymes in a day venially I who haue of long tyme ledd a sinfull life vvho seldome resisted tentations and as seldome flyed the occasions of sinnes but rather sought for them who haue sinned so often that I may say with Manasses Orat. Manas 2. Par. 33 Peccaui super numerum arenae maris I haue sinned aboue the number of the sand of the sea And as Ecclesiasticus sayd Eccles c. 10. Arenam maris pluuiae guttas dies saeculi quis dinumerauit The sand of the sea and the droppes of rayne and the dayes
the temporall payne due to mortall sinne remitted For although the eternall payne due to mortall sinne be alwaies remitted with the sinne yet not the tēporall payne vnlesse the contrition be extraordinarie as it vvas in S. Marie Magdalene And therefore after that Nathan had tould Dauid 2 Reg. 12. that our Lord had taken away his sinne he tould him also that because by his sinne he had made the enemies of our Lord to blaspheme for this thiag the sonne that is born to thee dying shall die Yea Nathan tould Dauid that the sword should not depart from his house 2. Reg. 13. 2. Reg. 18. 3. Reg. 1 2. Par. 21.24.25.35 As indeed three of his owne sonnes Ammon Absalon and Adonias were slaine as vvere also many others of Dauids race and familie Finally Dauid in desiering to be more amplie washed desired to be cleansed from all the reliques of sinne 2. But thou ô sinfull Christian because thou hast not that reuelation which Dauid had to witt that our Lord hath takē away thy sinne 2. Reg. 12. Desire him to vvash thee cleane euen from the malice of sinne yea and to wash thee more amply that is frō the payne and reliques of sinne Say vnto thy mercifull God ô Lord how often haue I wallowed in my filthie pleasures and in the fowle puddle of sinne by which I haue polluted body and soule yea the earth on which I haue vvalked and the ayre in which I haue breathed in so much that I haue defiled by sinne the Image of God engrauen in my soule and haue caused my soule to sauour so ill to thy diuine senses and to seeme so vglie to thy diuine eyes that thou hast turned thy face from me 3. And if it seeme strange to any that sinne should pollute the soule which is of a spirituall immortall incorruptible substance he must know that then a thing is polluted or defiled vvhen it is vnited or mixed with a baser thing then it selfe See S. Tho. 2.2 q 7. ar 2. in corp then graced or embellished vvhen it is mixed vvith a thinge more noble then it selfe And so siluer is defiled vvhen it falleth in the durt or into moltē leade but when a siluer ring falleth into molten gold it is guilded and graced And seeing that by sinne our soule auerteth it selfe from God and conuerteth and vniteth and as it were mingleth it selfe by inordinate affection with creatures as corporall and beastly pleasures of the body the trash and pelfe of the world baser then she and inferiour to her she is contaminated and defiled but when she conuerteth her selfe to God the creatour by charitie and loue then is she graced and adorned because then she is vnited to a more noble substance then her selfe And therefore as one can not touch pitch Eccl. 13 coales or other filthy thinges but he shall file his hands so a sinner can not touch creatures by inordinate affection but he shall be defiled in soule 4. S. Tho. 1.2 qu. 86. ar 1. 2. Hence it is that Diuines doe affirme that euery mortall sinne leaueth behind it maculam a spott or blott which blurreth staineth and defileth the soule and maketh her odious in the sight of God Wherefore God by Hieremie the Prophet telleth the Iewish Synagogue which had defiled her selfe by many sinnes and euen by Idolatrie Hier. 2. If thou shouldst wash thy selfe with nitre and multiply to thy selfe the hearbe borith thou art spotted in thine iniquitie before me And of our Blessed Ladie because she vvas free from all sinne at least actuall Cant. 4 the Spouse saith in the Canticles Thou art all fayre my loue and there is not a spott in thee Ephes 5 And S. Paule saith that Christ so loued the Church that he deliuered him selfe to death for it that he might sanctify it and cleanse it by the lauer of water in the word that he might present to him selfe à glorious Church not hauing spott or vvrinkle 5. And this spott and filth of sinne is the filthiest of all filthes for corporall filthes doe onelie pollute and defile bodies and cannot defile any spirituall substance And therefore if an Angell or a mans soule should paste through the most filthie puddle that is it would not be defiled and hence it is that in a lepours body the soule of man is not a vvhitt contaminated but sinne is so fowle and filthie that it defiled Lucifer the Angells that followed him in his rebelliō against God and it blurreth spotteth and polluteth our soules as I haue shewed And therefore God vvho hath created all thinges euen those which seeme to vs foule and vncleane and yet neuer defiled his handes and who is in all thinges by essence power and presence S. Tho. 1 pa q. 8. ar 3. and yet is no more contaminated by them then the sunne is when he shineth on the puddle or dunghill yet if he could create or be Authour of sinne he should be contaminated and therefore he can not be Authour of it because he can not be contaminated 6. From this filth Dauid cryeth to be washed cleansed But what water ô penitent Dauid wouldst thou haue to wash cleanse thee from this filth the filth of sinne is so abominable that neither the water of the Cistern of Bethleem which thou once so greedilie desiredst nor the Probatica Pond 1. Para. 11. Ioan. 5.4 Reg. 5. Luc. 4. which being stirred by an Angell cured the corporall lame and blind nor the riuer of Iordan in which Naaman was cleansed frō his leprosie can wash away this filth of sinne or take out the stayne thereof And therefore most wiselie ô Royall Prophet thou specifiest none of these vvaters but onelie demādest that vvater and lauer vvhich hath force to wash out the filth of sinne and leauest to God to fynd out the vvater at vvhich also by faith thou thy selfe aymedst 7. And vvhat is this lauer it is the bloud of the Lambe CHRIST IESVS vvhich he shedd for all sinners Apoc. 1 1. Ioan. 1. and in which he hath washed vs from our sinnes By vertue of this Bloud all the sinnes that were euer remitted from the fall of Adam haue been vvashed and our soules haue been cleansed frō them And therefore this lambe of God is sayd to haue been killed from the beginninge of the world Apoc. 13. Not onelie because he vvas in figure killed in Abel but also because all vvho haue had remission of their sinnes from the beginninge of the world haue had it by faith in Christ and by vertue of his sacred bloud which was shed for vs. O Lord sayth Dauid wash me and rinse me in this holy bathe and lauer of thy bloud that I may be cleansed from all fylth of sinne and appeare gratefull hereafter to thy
onelie for spirituall losses for hauing offended thee by sinne for hauing by sinne lost thy grace thy fauour yea life euerlasting because teares shed for sinne and spirituall losses are neuer in vaine are neuer frustrated because teares to obtaine those fauours are better oratours then wordes and the eyes by teares doe sooner persuade then the mouth by vvordes vvherefore Hieremie the Prophet in his Threnes or Lamentations vvisheth Hierusalem then captiuated and desolate and in her he speaketh to euerie sinfull soule to shed teares as a torrent by daye and night Hierâ—e â—am 2. sâ—u Thren 2. to giue no rest to her selfe neither to let the aple of her eye be silent I desier of thee ô Lord this torreÌ„t yea fouÌ„taine of teares which from the heart vseth to falle in to the eyes that I may shedde for my sinnes not a fevve drops but a torrent and not a torreÌ„t onelie which ruÌ„neth for a tyme but a fountaine also vvhich runneth perpetually that I may crye as Dauid did not onelie vvith mouth and tongue but vvith harte and eyes also not onelie vvith vvords but also vvith teares Washe me more amelie from my iniquitie and clense me from my sinne Quoniam iniquitatem meam ego cognosco peccatum meum contra me est semper Because I doe knovve myne iniquitie and my sinne is before me alvvayes 1. BEfore that I vvashed my selfe saith Dauid in the vvater of coÌ„trition I vvas a greate sinner but did not knovve nor acknovvledge as I ought to haue done the greatenes of my sinne I vvas defiled yet savve not my ovvne filthynes but since I haue beholden and looked my selfe in this vvater I see my sinnes and I knovve myne iniquitie and my sinne is before me alvvaies No meruayle then that God did not pardoÌ„ Dauid before he acknowledged his fault and no meruayle that before his contrition of harte he did not acknowledge it because his eyes vvere bleared and blinded vvith carnall luste and so he did not see nor knovv his sinne but after the teares of contrition his eyes vvere cleared and then in this vvater he savve his sinne and seeing it he acknovvledged it and acknovvledging it he asked pardon asking pardon he deserued it and deseruing it he obtained it 2. The vulgar Latine text hath Et peccatum meum contra me est semper which may be traÌ„slated not onelie and my sinne is before me alvvayes but also and my sinne is alvvayes against me as is vvere accusing me yea and tormenting me vvith the remorse and gnavving vvorme of conscieÌ„ce vvhich it engendreth And indeed God hath engrauen in our hartes and soules a conscience of sinne vvhich like a lavve dictateth vnto vs vvhat is lawfull what vnlawfull and telleth the theefe murderer that they sinne against Iustice the fornicatour that he offendeth against Chastitie the lyer that he contradicteth the truth The conscience is also a vvitnesse vvhich accuseth the sinner before God euen of his most secret sinnes and whether he be in bed or at borde at home or abroad alone or in companie it still crieth against him guiltie And like a Iudge it coÌ„demneth him and like an executioner by remorse it tormenteth the delinquent by day and by night and in the night vexeth him vvith fearfull dreames in the daye crosseth his recreations and pastimes vvith melancholicke dumpes and mixeth his vvyne with vvater that is his ioye vvith sorrowe So that as the murderer hath alwayes his murder and the Iudge and executioner before his eyes or imagination so a sinner hath no sooner committed his sinne but conscieÌ„ce putteth it before his eyes and placeth it also as an enemie against him So that sinne is at it vvere alwaies in armes against vs terrifying and threatning and therefore the sinner should alvvaies be in armes against it detesting it vvishing he had neuer coÌ„mitted it punnishing it by vvorkes of pennance and satisfaction 3. And here I note that Dauid saith myne iniquitie my sinne signifying by the Pronownes possessiue my and myne that sinne is the sinners possession so vve say my land my house my gold my siluer But ô the vnhappie possession by possessing temporall goods and riches vve are rich and happie for this world but by possessing sinne vve are poore not rich beinge depriued of grace all spirituall riches of the soule vve are miserable not happie Sinne being the greatest miserie that is Wee possesse sinne as a snake or viper in our bosome or as a plague or mortall sicknes And whereas we may leaue or giue avvay our temporall lands mony other thinges at our owne pleasure vve can not be ridde of sinne without Gods grace and our much sorrovv and as vve take possession of it vvith pleasure vve can not be dispossessed of it but by sorrovve and contrition of harte and manie austerities of pennance 4. As Dauid said that his sinne was alwaies before him and against him so may euery sinner say Cain had no sooner killed his brother Abel but his conscience presented vnto him his sinne in that heinous manner that he hung dovvn the head like a sheepe byter and to vse the phrase of the Scripture his countenance was fallen Gen. 4. and goe he vvhere he vvould he could not put from his eyes the sight of his sinne but it scarred him so that he feared that euerie one he mette would kill him The sonnes of Iacob after they had vnnaturally sould their Brother Ioseph to the Ismaelites Gen. 37 this their sinne still crossed their sight and vvhensoeuer any aduersitie happened to them they imputed it to this their sinne Gen. 42 saying Worthily doe vve suffer these thinges because we haue sinned against our Brother 5. And some sinners when their sinnes present themselues before their eyes Gen. 5. despaire as Cain did but others so soone as their sinnes shewe themselues in their vgly hewe doe acknowledge them and acknovvledginge them doe crye to God for mercie knowing that his mercie is greater then all the sinnes of the vvorld So Dauid did 2. Reg. 12. vvho not onelie vvhen Nathan the Prophete checked him for his murder of Vrias and adulterie vvith Bersabee his vvife but in this psalme in euerie verse almost and in all his life time cried peccaui and euen in the night vvhen his eyes should haue slepte he made them avvake to gush forth teares and to vvater his bed vvith them 6. So S. Peters denyall of his Master came often into his mynd Niceph. lib. 2. c. 37. Baron anno Christi 69. especially vvheÌ„ the cock crowed and moued him to such teares that it is vvritten of him that his eyes vvere redde vvith often vveeping and his face furrovved vvith the trickling dovvn of his teares And so ô Mercifull God let my sinnes be alvvayes before myne eyes to humiliat me and to make me knovve myne ovvne frayltie to make me take heed for hereafter to make me abhorre these moÌ„sters to make me deteste these
ouercome vvhen thou art presumptuously Iudged not to haue kept this promise Or vvhen thou art Iudged to be so iust in punishing sinners as that thou are not also mercifull in pardoning them vvhen from the harte the sinner crieth for mercie thou maist ouercome Or els vvhich perhaps vvas also Dauids meaning pardō me ô Lord and doe not forsake me and my familie for this sinne as thou forsookest Saul and his familie for his disobedience that if any presume to Iudge that thou vvilt also forsake and cast me of as thou didst him not vvithstanding that thou hast promised to establish the Kingdome of Iuda and Israel in my familie thou by pardoning this my fault maist prooue thy selfe true in thy promise and so maist ouercome Psal 88 those rash Iudges Thou hast svvorne to Dauid thy seruant Ibidem for euer will I prepare thy seed Thou hast said I vvill put his seed for euer and euer Ibidem and his Throne as the dayes of heauen Ibidem And againe once haue I svvorne to my holy if I lye to Dauid his seed shall continue for euer And againe Our Lord hath svvorne trueth to Dauid he will not disappoint it of the frute of thy vvōbe I vvill set vpon thy seate Keepe these promises ô Lord notvvithstanding my sinne that thou maist ouercome those vvho thinke that for my sinne thou vvilt forsake me my familie Or lastly vvhen any doe rashly Iudge that thou sometimes punishest sinners in this lyfe to rigorously as thou punishedst Dauid seuerly partly in him selfe permitting his sōne Absalon to rebell against him and to abuse his wiues and concubines partly in his children Royall issue Thou maist ouercome vvhen thou art so Iudged thy iudgmēts being often secret neuer vniust 8. And saye thou ô Christian sinner vnto thy God I for my part ô Lord doe confesse that thou art Lord of life and death and maist vvithout any iniustice punish or annihilate euen the Innocēt at thy pleasure and no man can iustly saye vvhy didst thou so For Sap. 12. as the wiseman saith Who shall impute it to thee if the nations perish vvhich thou hast made much more maist thou punish those vvho dare offēd thy so great maiestie One mortall sinne deserueth an eternall Hell much more doth it deserue all temporall punishment of this lyfe and therefore ô Lord say what temporall punishment thou vvilt on me I shall neuer complaine of thy iustice but shall thinke thou dealest fauorably with me so thou sparest me eternally Hic vre hic seca vt in aternum parcas Here burn me here cutt and lance me that thou maist spare me eternallie 9. I desire thee Sweete Lord to giue me true pennance vvhich may quite vvash away my mortall sinnes change the eternall paine due to them into tēporall paine although temporallie thou punish me for it as thou punishedst Dauid yea though thou shouldst chastice me all my lyfe tyme I shall crie Psalm 118. Iustus es Domine rectum iudicium tuum Thou art iuste ó Lord and thy iudgment is right And seeing I haue begun to speake vnto thee Gen. 18 though I be but dust and ashes haue aduētured to begge of thee that repentance vvhich may wash avvay the malice of my mortall sinnes the eternall paine due vnto them I vvill not be affrayd to aske of thee also thou being so liberall a Lord such a repentance such a floud of teares as thou gauest to that penitēt sinner Marie Magdalen by which I may not onelie vvash away all the malice of my sinnes but also all the paine euē temporall due vnto thē And if after both my sinne and paine due to it be quite abolished thou shalt think it good to punish me for that I haue sinned I shall not complaine of thy seueritie but shall kisse thy rodde as being layd on by a louing Father for that will be for my greater caueat and better warning for my encrease of grace merite and vertue as also for my greater securitie Yea I will be content to vveepe daylie for my sinnes forgiuen and to exercise my selfe in workes of pennance and satisfactiō as fasting prayers and almesdeedes and according to the counsaile of the wiseman Eccl. 50. of sinne forgiuen I vvill not be vvithout feare But following the example of S. Peter S. Marie Magdalene other penitent sinners and conforming my selfe to my Sauiour IESVS-CHRIST vvho though he neuer did nor could committ the least sinne yet ledde a most austere life I will spēd the rest of my dayes in weeping and satisfying for my sinne past though peraduenture quite pardoned Ecce enim in iniquitatibus conceptus sum in peccatis concepit me mater mea For behold I was conceiued in iniquities and my Mother conceiued me in sinnes 1. THat I may the better facilitate my pardon ô Lord and induce thee the more easelie to mercie I desire thee sayth Dauid to consider of vvhat stocke and and race I am descended If the roote of the tree be infected sound fruite can not be expected of it if the sowne seed be tainted the corne must needs tast of it if the fountaine be muddie the riuer can not runne cleare if the foundatiō be ill layed the howse builded vpon it can not chuse but totter with euery blast of winde and if one be borne lame he can not but halt or goe awrye all his life time So it is with me ô my mercifull God the verie roote and beginning of my life was infected vvith originall sinne in the vvhich I vvas conceiued pardō me then if my vvorkes vvhich are my fruites be sower infected vvith sinne they proceeding from this infected and infecting roote Quis potest facere mundum de immundo conceptum semine Iob 14. Who can make cleane him that is conceiued of vncleane seed The foundatiō of my life ô Lord vvas ill layde not by thee for thou laydst a fundation of an innocent and happie life in Paradise by originall iustice but by Adams sinne who being our head infected all his members being our first parent transfused his sinne and the infection vvith it to all his posteritie Pardon me then ô mercifull God if I shake at euerie tentation of the world flesh and deuill yea if I fall at the puffes and blastes of these vvyndes my foundatiō being not firmly layed And seeing I vvas borne yea cōceiud lame crooked euen in soule not through thy default for thou createdst Adam and vs in him right vpright in soule and bodie in so much that by originall iustice his bodie was subiecte and obedient to his soule his sensualitie to reason and the inferiour part of his soule to the superiour but through Adams sinne vvho brake this goodlie frame made the first discorde in this heauenlie harmonie And vvheras thou madst man the first man right he hath intangled him selfe with infinite questions and oppositions betwixt
reason and sensualitie out of vvhich we his children can not extricate our selues How then ô Lord canst thou expecte of me that am borne lame and crooked to walke so right in the waye of thy cōmandemēts as neuer to halt neuer to stumble neuer to goe awrye neuer to swarue from the rule of reason and thy eternall Lawe Consider ô Lord that this originall sinne by dispoiling me of originall iustice which was the bridle and curbe of sensualitie and which in Adam before his sinne was prepared for me hath caused in me a great pronenesse propension to sensualitie to sinne and vice which being hard to resiste may make some excuse for my manifold sinne 2. And thou ô Christian penitēt sinner alleage also with Dauid thy pronenesse to sinne for thou wast conceiued in sinne as deeplie as he and consequentlie hast contracted thereby the like propēsiō to sinne For this may induce thy mercifull God in that respecte to be the more forward to pardon thee The Angels that fell by sinne could not alleadge this excuse because they had not this pronenesse to sinne so deserued not mercie but seeing thou art conceiued and borne in sinne and hast contracted this propensiō to sinne which is called fomes peccati and which stirreth vp to sinne cry vnto thy Lord Haue mercie on me ô God for behold I am conceiued in sinne and thereby I haue contracted a great pronenesse to sinne which with thy ordinarie grace I can hardlie resiste and without it not at all Haue mercie then vpon me ô mercifull Father excuse thy childes sinne to which he was so much inclined 3. I haue I confesse so much yeelded to this my propension that vvhereas thou hast giuen me reason and grace also sufficient to resiste this propensiō yet I yeelding to it did like the prodigall sonne lauish out prodigally my childs portion both of reason and grace and gaue my selfe to all licentiousnes But thou ô mercifull God art not lesse louing thē vvas that Father I as I hope no lesse penitēt then that his sonne Luc. 15 For as he did so doe I confesse that I haue sinned against heauen and earth and am not vvorthie to be called thy sonne And as he did so doe I return vnto thee againe by sorrow and repentance Embrace me then ô Lord and receaue me in to grace as that Father did his sonne and be not thou ô Eternall Father inferiour to that Temporall Father in mercie and compassion and shew thy selfe as thou art more prone to mercie then I am to sinne more prone to pardon then I vvas to offend Ecce enim veritatem dilexisti incerta occulta sapientiaetuae manifestasti mihi For behold thou hast loued truth the vncertaine and hidden thinges of thy wisdome thou hast made manifest vnto me 1. THou hast ô Lord loued veritie truth and sinceritie of hart in me and that before my falle I was a sincere and true louer of thee and thy lawe no double dealer in any my wordes or actiōs thou hast liked in me and for that cause thou hast reuealed vnto me manie thinges vncertaine to men though not to thee yea altogether hidden to them to witt the mysterie of the Incarnation thy lyfe and death Resurrectiō and Ascension which are the verities of the figures of the old lawe vnder which I liue and which verities thou louest ô Lord before all those shadowes figures for partly by faith partly by spirite of prophecie and reuelation I haue had such knowledge of future thinges that there is almost no mysterie of the new lawe no promise made vnto it vvhich thou hast not reuealed vnto me and which I haue not forseene and fortold also in my psalmes And so thou who hast done me so many fauours vvilt not I hope deny me that grace without vvhich all the reste of thy benefites vvill be cast away and vvill not any vvhitt pleasure me but vvill rather be to my greater damnation And vvhat is that it is remission of my sinnes without the which to haue been good vvill not benefit me without the which the guifte of prophecie and miracles and all other guiftes will not saue me but rather aggrauate my sinnes augment my dānatiō Wherefore ô Lord knowing my selfe to be a great sinner I still crye vnto thee as I did in the beginninge of this my penitentiall psalme Haue mercie on me ô God according to thy great mercie 2. Or saith this Royall Prophet and penitent sinner I might ó Lord in some sorte couer my fault extenuate and excuse my sinnes because as I haue saide in the precedent verse I was conceiued in iniquities and in a greate pronenesse propensiō to sinne but I know thou louest truth that is a sincere harte a true tongue that confesseth the truth And therfore I sincerlye cōfesse that this pronenesse to sinne doth not quite excuse me frō sinne because it could not enforce me against my will I by faith in the Messias who is the waye veritie and lyfe and by his life and death which was reuealed to me and by grace from his death and passion which was not wāting to me hauing had grace sufficiēt by which maugre this pronenesse to sinne I might haue resisted ouercome all tentation to sinne And therefore I will not excuse my selfe by my pronenesse to sinne but ingenuouslie sincerlie and in veritie confessing it I flye onelie to thy goodnes pronenesse to mercie 3. And ó Christian soule say thou also vvith Dauid vnto thy Lord I acknowledge that I haue receaued many benefites and fauours at thy handes Thou hast created me of nothing and made me of nothing something and not what thing soeuer but a reasonable creature resembling thee by the image of thy selfe which thou hast drawne and engraued in me I by sinne as I confesse haue marred what thou hast made and haue blurred slurred blotted and defaced this thy so glorious image But what ô Lord wilt thou therefore abādon thy creature thy owne handworke To haue created me is a great benefit but if thou leaue me to my selfe and in the miserie into which sinne hath plunged me this thy benefite of creation vvill be to me no benefite because better it is not to haue been then to be miserable as sinne maketh me now and vvill make me more miserable herafter in hell into vvhich it will tumbleme vnlesse thou first forgiuest and remittest it Thou then ô Lord who hast done so much for me as to make me vouchsafe to renewe me and to sette a new glosse and hewe on me by thy grace which may vvash avvay my sinne and ridde me of this miserie 4. Thou hast not onelie created me but also conserued me in the being thou gauest me by creation yea thou hast preserued me from manie corporall dangers And great are these benefites in thēselues but vnlesse thou remitte my sinne vvhich maketh me miserable better had it been for me that thou shouldst
not haue conserued me but rather annihilated me and so preuēted this my miserie better had it been for me that thou hadst not preserued me from corporall dangers of fire vvater and the like then to preserue and conserue me so giue me the tyme to fall in to a greater domage to vvitt of sinne vvhich offendeth thee maketh me miserable and exposeth me to hazard of hell it selfe 5. Thou hast heretofore iustified me and cleansed me from originall sinne by Baptisme from Actuall sinne by contrition the Sacrament of penance and other sacramentes Great are these benefites but if thou doe not againe iustifie me by thy grace and remitte these my last sinnes it vvill be little benefite to me rather thy former grace of iustification vvill aggrauate my sinnes committed after it and these my sinnes hauing depriued me of the grace of iustification haue mortified also my former merites done in grace so all will be lost vnlesse thou againe take mercie on me and againe remitte my sinnes 6. Thou hast redeemed me and didst bind thy selfe to thy eternall Father to pay no lesse ó the deare bargaine for my ransom then thy precious bloud and death And wilt thou now cast me of who cost thee so dearlie Trulie all this is lost in me I vvith it vnlesse thou againe forgiue me by thy grace apply this price paid for me vnto me and so againe pardon me 7. Thou hast called me to be a Christian and hast reuealed vnto me as thou didst to Dauid many hidden mysteries as the sacred Trinitie the sōne of God incarnate his life death Resurrection and Ascension and many other mysteries the secrets of thy wisdome vvhich thou didst hide from the Philosophers Sages of the world And hast thou done all this for me and vvilt not doe this one thing for me to vvitt pardon my sinnes without vvhich all the rest vvill not profite me but rather will augmēt my damnation Thou saidst ó Lord Matth. ◠Luc. 5. that thou camst not to call the iuste but sinners to penance And behold I confesse my selfe a greate and grieuous sinner and I harken to thy call desiring thee to harken to my petition vvhich is haue mercie on me according to thy greate mercie which I hope thou vviltt not deny thou hauing bestowed so many other benefites on me vvhich yet are all lost vnlesse thou adde this also vnto them 8. Or else I also ó Lord might aleadge with Dauid that I vvas conceiued borne in sinne thereby contracted a propension to sinne And I might adde therevnto my corrupt nature myne euill complexion and disposition my euill customes and ill companie vvhich haue allured me to sinne but because I know thou louest truth and sinceritie of harte I confesse ingenuouslie and I truly acknovvledge that notwithstanding all this I might with thy grace which is neuer wanting to them that demaunde it or vvill accept and vse it haue resisted all these alluremēts and incitements to sinne therefore I vvill not vse any such excuse for these might excuse as diuines say A tanto non à toto from parte but not from all but plainlie trulie and sincerlie confessing my greeuous sinne I fly onelie to thy mercie and vnder the shadovv or winges of that I desire onelie to shroude my selfe All I haue to say is peccaui as Dauid said and I beseech thee to speake those comfortable words to me which thou vtteredst to him 2. Reg 12. And our Lord hath taken away thy sinne Asperges me Hyssopo mundabor lauabis me super niuem dealbabor Thou shalt sprinckle me with hyssope and I shall be cleansed thou shalt wash me and I shall be whiter then snowe 1. I Cry not saith Dauid to Moyses nor Aaron nor the Preistes of the old lavv vnder vvhich I liue but to thee ô Eternall sonne of God God and man the Messias and Redeemer of the vvorld to sprinkle and washe me and cleanse me from the fylthe of my sinnes They could vvash the bodie from legall immundicities but not from the fylthe of sinne from vvhich I desire to be cleansed nay they could not cure the corporall leprosie but onely could pronoūce a declaratiue sentence Leuit. 14. vvhen it vvas healed but thou canst euen heale and cleanse my soule from the leprosie fylthe of sinne and therefore my hope is that thou vvilst sprinkle me not with the Cedar wood Leuit. 14. scarlet Num. 19. Vide Augu. to 4. q. 33. super Numer and hyssope dipped in the blood of the immolated sparow nor vvith the ashes of the redde cowe but vvith the blood of thy sacred humaine nature ruddie by its passion and prefigured by those figures by this blood shed in thy passion and sprinkled by the meanes of the humble hyssope of the crosse I hope thou shalt sprinkle me and I shall be whiter then the snowe 2. In this bloud is my hope because this onelie can take out the staine of sinne this onelie can wash away the fylthe of sinne wherewith my soule is defiled The blood of goates and oxen and such like sacrifices sprinkled saith Dauid can vvash avvay legall immundicities but it can not vvash avvaye the fylthe of sinnes but thy blood ô Blessed Sauiour can sanctifie and mundifie our soules from all filth of sinne 3. I forsee saith Dauid by faith in Christ that by the Sacraments of Baptisme and penāce in the new lavve and by cōtrition in all lawes soules are vvashed from the filthinesse of sinne but yet by the bloud also of the lambe Christ Iesus from vvhich they take their vertue Thy bloud ô Blessed Sauiour is the generall cause they are particular causes appointed to applie that thy bloud and passion is the principall morall cause of grace and remissiō of sinnes they are but instrumētall causes vvhich vvorke in vertue of that principall 4. And although now by wallovving my selfe in the puddle of sinne I am in soule more foule then the hogge that vvalloweth himselfe in the mire yet this lauer of thy bloud ô Lord vvill vvash me so cleane that I shall be whiter then driuen snowe And although my sinnes vvere as scarlet Isa 1. they shall be made vvhite as snovve And if they be redde as vermilion they shall be white as vvooll and my soule vvatred vvith this bloud and heauenlie rayne vvhich rayned out of the cloude of thy sacred humaine nature shall be made fertile and apte to bring forth the greene plantes sweete hearbes and flovvers of all manner of vertue and bathed in this bathe it shall recouer its former lustre beautie of grace vvhich it had lost by sinne and of a vessel of base seruice which it yelded to the vvorld flesh and Diuell it shall be a vessell of honour Because take avvay the rust from siluer Prou. 25. and there shall come forth a moste pure vessell a goodlie piece of plate fit to be set on thy cup-boord
ô Lord and to be serued in at that table in Heauen where the Angels are vvaiters and the blessed are commensalls and thy diuinitie is the viande on vvhich they feede by cleare vision and fruition for all eternitie 5. And thou ô penitent Christian confesse vvith Dauid that by sinne thou art slurredd and defiled more then the sovve vvashed in volutabro luti 2 Pet. 2. in the wallowing of mire so as thou needest to cry with Dauid to be sprinkled vvith the blood of the immaculate lambe Christ Iesus by the meanes of the humble and contemptible hyssope of the crosse The blood of Goates and oxen and the ashes of an heifer being sprinkled sanctifyeth the polluted to the cleansing of the fleshe hovv much more hath the blood of Christ Heb. 9. vvho by the Holy Ghost offered himselfe vnspotted vnto God cleansed our conscience from dead workes to serue the liuing God This lauer of this bloud I desire because it cleÌ„aseth the soule from dead workes that is deadlie sinnes vvhich bring death to the soule Sprinkle then and vvash me ô Lord vvith this bloud Apoc. 7. that I maybe on of those happy ones who haue washed their robes and made them vvhite in the bloud of the lambe For vvhereas my soule by sinne is vglie in thy sight and therefore forsaken of thee and diuorced from thee and betrothed to the Diuell after she shall be vvashed in this lauer and restored to her former beautie vvhich she receaued by baptisme she may breake vvith the Diuell and vvith all that is contrarie to thy vvill and pleasure and may be made againe a gratefull spouse vnto thee vvorthie thy loue in this life and thy eternall imbracementes in the next Auditui meo dabis gaudium latitiam exultabunt ossa humiliata To my hearing thou shalt giue ioy and gladnes and the bones humbled shall reioice 1. ANd vvhen thou hast forgiueÌ„ me my sinnes and cleansed my soule from the fylth of them then shall the remorse and worme of conscience the brood of sinne be killed and my conscience no more gnawed vvith it but insteed of it a great calmenes quietnes yea a gladnes of harte shall followe vvhich shall be a coÌ„tinuall banquet to my soule because as the wiseman saith A secure mind Prou. 15. is as it vvere a continuall feaste and the eares of my soule shall alvvayes heare those comfortable wordes vvhich by thy Prophet NathaÌ„ thou vtterdst vnto me â— Reg. 12. And our Lord hath taken avvay thy sinne then to the eares of my vnderstanding thou shalt giue ioy and gladnes then to them nothing shall souÌ„d not melodious nothing not gratefull nothing not coÌ„fortable vvhich shall so comfort my soule that my bones humbled that is the forces and powers of my soule vvhich vvere debilitated and deiected and which were euen faynte vvith feare of thy iudgements shall reioyce and shall recouer their spirituall forces and strength againe by vvhich I shall be made constant couragious to resiste all tentations and to persiste for euer hereafter in thy seruice and so euer enioy the ioye and gladnes of harte vvith which thou feedest and refreshest all thy deuoted freinds and seruantes 2. Demaund thou also ô penitent sinner vvith Dauid the ioye and gladnes of harte and conscience in lieu of the remorse gnawing vvorme bredde by sinne vvhich continually tormenteth the conscience For if euer thou possesse this calme of conscience ioy of harte vvhich God his Spirit imparteth vvhen it giueth testimonie that is a morall certitude to our spirit and conscience that vve are the sonnes of God if sonnes heyres also Rom. 8. heyres trulie of God and coheyâ—es of Christ then the yoke of CHRIST vvill seeme sweete and the burden of his lawe easie and his seruice honour and pleasure then fasting vvill seeme feasting prayer vvill neuer seeme long In almes-deeds we shall seeme rather to receiue then to giue at least it vvill seeme beatius â—are quam accipere a more blessed thinge to giue Act. 20 then to take Then vertue vvill appeare in its owne lustre amiable and vice though seasoned vvith neuer so much corporall pleasure vvill seeme brutish vglie beastlie O Lord let me neuer loose this ioy and gladnes by vertue of vvhich my bones spirituall forces of my soule humbled and vveakned by sinne may reioyce and receaue their forces againe and I thereby may vvalke cherfullie in the vvaies of thy commandements and so vvalking may carrie this ioy and gladnes of harte grounded in grace and the obseruations of thy commandements vvith me to Heauen and euen to those eternall ioyes vvhich there are layde vp in store for all those that departe heÌ„ce with Ioy and gladnes of conscience deuoid of all sinne Auerte faciem tuam à peccatis meis omnes iniquitates meas dele Turne away thy face from my sinnes and wipe away all myne iniquities 1. ANd after my conscience shall haue enioyed this calme quietnes after the storme of sinne shall be appeased vvhich made debate betwixt thee and me and incensed me against thee by malice and prouoked thee against me by anger I beseech thee ô Lord saith Dauid to turne away for hereafter thy face froÌ„ my sinnes There is no child that hath committed a fault but feareth the eyes and face of his Father there is no scholler that hath played the trewant vvho dreadeth not the sight of his Master no theefe that quaketh not at the sight of the Iudge no marueill then if Dauid feared the sterne countenance of God he being his Father vvhom he disobeyed his Master vvhom he had neglected his Iudge vvhom he had slighted and therefore he had reason to desire God to turne avvay his face from his sinnes 2. I know saith Dauid my sinnes can not be hidden from thy all-seeing eyes vvhich reach to the sight of all thinges past present future But yet I desire thee to turne away thy frowning angrie couÌ„tenance from them and not to be displeased any more vvith me for them and to laye aside all cogitation of punishing me for them Thou still remembrest the moste penitent sinners sinnes and offences but yet since they were washed avvay by the teares of contrition and remitted and pardoned by thy grace mercie thou doest not remember theÌ„ so as to be displeased with the penitent sinner for theÌ„ or so as to haue the thought of punishing him at least eternallie Thou seest still the peniteÌ„t sinners sinnes though longe since remitted but thou art no more displeased vvith him for theÌ„ nor doest thou think of punishing him at least eternally for theÌ„ Thou lookest on him still his sinnes past but thou lookest not on him with an angrie but with an amiable looke And in this sence saith Dauid I desire thee after my sinnes are forgiueÌ„ after the ioye of coÌ„science which followeth their forgiuenesse to turne away thyne angrie countenance froÌ„ me
and wouldst take away the stony heart out of their flesh and giue them a fleshy heart This promise I challenge ô Lord and this heart I desire myne old heart hetherto was by sinne fowle and vncleane giue me a cleane heart It was by sinne become as hard as a stone not apte to receaue thy good inspirations nor plyable to any good giue me for hereafter a fleshie heart a softe heart mollified by thy bloud and by the waters of contrition an heart as softe as waxe easie to be formed and figured by thy Diuine hand and to be framed to what thou wilt apt to receaue thy Diuine inspirations apt to melte in thy loue apt to be mooued passionatlie for myne owne sinnes and compassionatlie for the sinnes miseries of others Giue me a new heart a cleane heart cleane washed from the abominable filth of sinne by the water of grace which floweth from thy holie passio through the channelles of the Sacramentes 5. Demaund thou also with Dauid ô penitent sinner a cleane a new heart Say vnto thy God Thou commandest me ô mercifull God by the vvise Salomon Prou. 4 with all garde to keepe my heart because life proceedeth from it but because I haue not well looked to it nor haue set a watch or garde ouer it by continuall vigilancie I desire thee to take it to thy care Psalm 126. for vnlesse thou keepest this Citie he watcheth in vaine that keepeth it not to permit any vncleane thing to enter into it It hath hetherto lodged the world the flesh and the Deuil by inordinate affection expelle them I beseech thee out of it It is or ought to be thy mansion place thy cabinet thy Temple let none else enter into it Giue me grace to adorne this Temple with chast and holie cogitations that thou onelie in it maist be loued thou onelie worshiped thy prayses onelie may be daylie sung in it to thee onelie the sacrifice of a contrite harte of prayse and thankesgiuing may be offered And seeing my old vncleane heart is not fit for this create in me a cleane and a new heart 6. Thou commandest me to giue my heart vnto thee and thou beggest it of me in those enchanting wordes Praebe filâ—mi Prou. 23. cortuum mihi my sonne giue me thy heart And if thou please to create it new for else it is not worth the giuing nor vvorthie the acceptance I giue it thee frankelie and freelie and in so doeing I shall but giue thee that vvhich is thyne ovvne by creatioÌ„ redemption for to redeeme this heart thou dyedst sanctification I doe not onelie lend it thee for a tyme as I did heretefore when I liued well for a tyme but after by sinne vvrested this my heart out of thy possession and gaue the Deuill the keyes of this Citie but I giue it thee for euer neuer intending by thy grace to take it from thee againe 7. O Eternall Father thou gauest vnto me by Incarnation thy litle one Isaie 9. so stiled by the Prophet Esaie litle in his temporall birth and as litle as a sucking babe but greate in his eternall natiuitie litle in his humane nature greate and immense in his Diuinitie vveake as a child in his litle bodie but omnipotent and of infinite povver in his Diuinitie contained and restrained in a narrovv crib in respecte of his bodie but filling Heauen and earth containing all thinges contained of nothing in regard of his Diuine nature I giue also vnto thee my litle one my heart one of the least members of my bodie in quantitie greatest in vigour force and vertue as vvhich is the fountaine of life imparting motion life ad vitall spirites to the rest of the membres Thou gauest vnto me by Incarnation thy sonne the middle personne in Trinitie I giue vnto thee my heart vvhich is my middle because it is placed in the middest of my bodie that it may the better imparte heate life to all the other partes thereof Thou gauest vnto me by Incarnation thy first and onelie begotten sonne I giue vnto thee my first borne that is my heart which is the first liuing and last dying in me And this I hope vvill be pleasing vnto thee thou like the Eagle desiring to feed on the heart by a complacence vvhich thou takest in it and thou esteeming the heart if it be cleane and Sanctified aboue all the mansion places in earth and desiring rather to dvvell in it by charitie 1. Ioan. 4. for God is charitie he that abydeth in charitie abydeth in God and God in him then in the richest Pallace on earth yea then in Salomons Temple 8. And hauing giuen this my heart vnto thee henceforth it shall not be myne but thine thou shalt possesse it thou shalt gouerne it thou onelie shalt rule it I vvill not meddle with the gouernemeÌ„t of it but vnder thee according to thy commaundements counsell and direction And although this heart heretofore hath beene the rendeuous and Receptacle of the Deuill the world flesh thy svvorn enemies yet if thou please by thy grace to cleanse it and adorne it they shall be sent packing thou onelie shalt be entertained and it shall be at thy disposition readie to beleeue in thee to hope in thee and to loue thee aboue all thinges and to doe thy will and pleasure in all thinges For all this my old harte was altogether vnapt create then in me a new heart by the nevvnes of grace 9. To this nevv heart sayth Dauid giue for hereafter a new spirit renew a right spirit in my bowelles After the earth and vvorld vvas drovvned and ouerflovved vvith that Deluge and generall inundation of Noes fludde Gen. 2. thou broughtst a Spirit or winde vpon the earth to drye it Giue to the litle vvorld and land of my soule and heart a spirit of grace vvhich may dry it from all concupiscence and from the Deluge of sinne for that Osea 4. 5. this is a right Spirit Ridde me of the vvrong spirit of fornication and of all carnall delightes free me from the vncleane spirit of lust from the spirit of lying and dissembling from the Spirit of pride and enuie for that these are not right spirites and renevv in me the right spirit of charitie chastitie humilitie pouertie renevv in me and create a nevv those seuen graces and spirites of the Holie Ghost the spirit of wisedome and vnderstanding the spirit of counsell and strengh Isa 11. the spirit of knovvledge and pietie the spirit of the feare of our Lord of vvhich euerie one is a right Spirit is thy good spirit Psalm 142. which will conduct me into the right vvay to saluation The former spirit wherewith I was lead heretofore was not a right spirit because it ledde me out of the way it was a crooked spirit because though my bodie be made to looke vp to heauen yet the euill spirit vvhich before ruled
sweetnes ô Lord which thou hast hidd for them that feare thee and hast hidden from the worldlings vvho feare thee not Sap. 12. O hovv good and sweet is thy spirit ô Lord in all Math. 11. Thy seruice is à yoke but sweet it is a burden but light And ô my infelicitie who when I sinned left thee and all this true ioye and consolation When by Iustifying grace I liued in thy house I aboūded with this bread of consolation but whē by my sinne I left the house of thee my eternall father followed the seruice of the world vvith the Prodigall sonne Luc. 15 then instead of this bread of true consolation I vvas fedd as he vvas after he left his fathers house with the huskes of worldlie consolation with carnall and brutish pleasures the hoggish fare of sinners vvhich neuer quencheth thirst neuer slaketh or assuageth hunger neuer giueth contentement 2. When I serued thee ô Lord J drank of the fountaine of liuing waters and true pleasures Ioh. 4. whilst I drank those waters I neuer thirsted after any other but vvhen I forsooke thee the Creatour and fountaine of liuing water Hierem 24. and digged to my selfe cisternes broken cisternes which are not able to hold water that is whē I thought to extinguish my thirst by my loue of creatures or create riches or pleasures I found thē to be broken cisternes which doe not containe the water of solid comfort pleasure or contētement When I serued thee I was fedd vvith Manna Num. 21. the bread of Angels which containeth in it selfe all delight but vvhen by sinne I loathed and left this foode of Angels and sought to satisfie myne appetite with worldly and carnall pleasures ô what an ill exchange I made I then sold vvith Esau my spirituall first birth-right Gen. 25 vvhich grace gaue vnto me for a messe of potage Exod. 25. I exchanged Manna for the flesh pottes yea onions and garlick of Egipt I left thee ô Lord the Creatour in whom I had true contentement for thy creatures which by reason of their insufficiencie can not content 3. Thou hast created vs ô Lord to thy selfe and for thy selfe and hast made vs capable of thy selfe by thy cleare vision and fruition and thou being rich eminēt in excellēcie aboue all beautifull most good yea a sea of goodnes hast made vs capable of all these thy Diuine attributes and perfections But because we seeke for these thinges not in thee where they are where onely they content but in thy creatures where is but a shadow of them and vvhere they doe not content we by abuse haue made this our capacitie of fruition of thee thy Diuine perfections which onely can satisfie and fill vs the cause of all our discontentement yea our vices and disorders For whereas thou hast made vs capable of thy Diuine excellencie to vvhich supreame honour is due we by abuse seeke for this excellencie and honour not in thee but in our selues desiring too much to excell others and to be esteemed aboue them this is pride ambition which is neuer satisfied Others giue this excellencie and supreame honour to creatures as to the sunne moone starres and this is Idolatrie vvhereas thou hast made vs capable of thy beautie which is the cause and fountaine of of all beautie we leauing thee doe seeke for it in thy creatures where is but a shadow of that thy beautie and this is carnall concupiscence which is neuer filled Whereas thou hast made vs capable of thy riches and aboundance vvhich comprehendeth all the riches and varieties of Sea and Land that also most eminentlie vve by abuse seeke this aboundance and varietie of all thinges in thy creatures and trouble Sea Land to procure it this is riotte and auarice vvhich is neuer contented whereas thou hast created vs capable of thy bountie liberalitie by vvhich thou shinest raynest by thy guiftes and fauours on the good and badde and castest a largesse of thy infinite guiftes and benefites on all thy creatures euē to the young rauens and crawling wormes we by abuse seeke for this bountie out of thee would be liberall not out of thy aboundance but out of our owne store and this is lauishing prodigalitie vvhich spendeth till it hath ruined the spender and his familie and aftervvard stealeth to spend more more and so findeth no end nor content in spending 4. And the reason vvhy these creatures and create perfections can not content our will or appetite is because thou ô Lord hast giuen to our vvill an infinite capacitie capable of thy selfe who art an infinite sea of all goodnes and perfection whereas thy creatures are finite and limited in perfection an so can not fill a vessell as our vvill is of infinit capacitie and thy creatures are also imperfect so doe not onelie not satisfie and fill vs but doe also by reasō of this imperfection and disproportion cause in vs a spirituall thirst and hungre vvhich vexeth and tormēteth vs. One vvorld was not great enough to content Alexander the Great nor would many worlds haue satisfied him though thy had beene as many as Democritus imagined what rich man was euer satisfied vvith riches vvhat ambitious mā vvith honours what luxurious mā vvith carnall pleasures And no maruayle no create thing is proportionat to mans infinit capacitie All create perfections are defectiue insufficient and vayne like to painted grapes and so can giue no solid satietie or consolation 5. For vvhat are the gold and syluer landes and liuinges and all the riches of the vvorld vvhich are gotten with labour kept with care and lost with sorrow but pelfe and trash and fruites of the earth and so earthlie and consequentlie improportionate to our soules appetite vvhich is spirituall what are the pleasures of the bodie but gay stinking flowers thornie roses sweet poysons delights of brute beastes in vvhich we agree vvith them vvhich so are the pleasures of the bodie that they are the greatest displeasures of the soule what are the honours and estimations of the vvorld which so daste wordlings eyes but blastes of mens mouthes or the transitory conceites of mens mindes which often are erroneous alwaies inconstant and more changable thē the vvinde passing more swiftly them the waues of the running water And as yet the man vvas neuer found which vvas satisfied vvith these painted gugawes 6. Thou onelie ô my Lord and God vvho art infinit in all perfection and goodnes canst fill the infinit capacitie of our soule Thou onelie art the center of our desires in vvhom onelie they rest The stone vvill sooner rest in the ayre before it come to the center then the soule of man in creatures before it come to thee her creatour her first efficient and last end Fecisti nos Domine ad te saith S. Austin inquietum est cor nostrum Aug. lib. 1. Confes cap. 1. donec requiescat in
face or forepart of the head can not be hidden but is exposed to the sight of all though in the inferiour members of the body it be seldome marked Euen so the faultes or euill examples of Princes or Superiours vvho are the heades of their subiectes are by by noted vvhen their subiectes faultes are not regarded and therefore it is sayd that Princes faultes are vvritten in their foreheades I saith Dauid am the Heade of my People King of my Kingdome so my faultes of murder against Vrias and adulterie with his vvife are so well knovvne to all my subiectes that they haue not onelie offended thee ô Lord but haue also scandalized them from vvhom they could not be hidden and haue giuen them the euill example to follovv me in my euill vvayes because the People follovveth the example of the King and thinketh they may doe that securelie which they see the Prince doe before them 2. Yea I haue not onely by these my greate sinnes scandalized the Ievvs my subiectes but also the Gentils 2. Reg. 12. and haue caused the enemies of thee my Lord to blaspheme thy name vvherefore hereafter for satisfaction of thee ô Lord and of the vvorld I will teache the vniust thy vvayes the impious by my meanes shall be conuerted to thee For as I haue heretofore accompanied the Ark which was thy mānour house with nables harpes cymbals trumpets and all musicall instruments Yea and haue daunced before it to honour and praise thy name 1. Par. 15. vvhich novv by my sinnes I haue caused to be blasphemed of thy enemies so I vvill again resume this my deuotion and although thou hast forbiddē me to build thy Temple because I haue beene a vvarriour so hauing defiled my hands with bloud am not fit to build it 2. Reg. 7.1 Paral 28. yet I vvill giue the charges of it and of gold I vvill giue a hundred thousand talentes and of syluer a thousand thousand talentes 1. Par. 22. But of brasse and iron there is no vveight for the number is surpassed with the greatnes timber and stones I haue prepared to all the charges I vvill dispose of the offices of the Temple Musicians and their instruments and psalmes and songes 1. Par. 23.24 25. 2. Par. 28. I vvill giue to my sonne Salomon a description of the porche and of the Temple and of the cellers and of the vpper loft and of the chambers in the inner roomes and of the house of the proposition c. And this sayth Dauid I will doe for satisfaction of my sinnes and for the glorie and prayse of thy name vvhich shall be praysed and honoured in this Temple till the Messias shall come And vvhereas I haue scādalized the Gentils they vvhen they shall be conuerted to Christian Religion shall in their churches sing day and night and I in them by the psalmes vvhich I haue composed prayses laudes vnto thee euen to the end of the vvorld Ps 56. I will confesse to thee amongest peoples ô Lord and I vvill say a psalme to thee among the Gentils And I shall teach the vniust amongest Iewes and Gentils thy vvayes vvhich if they follovv they shall attaine to life euerlasting the impious amongest them shall be conuerted vnto thee And this I will doe partlie by my psalmes in vvhich I teach thē to knowe thee to loue thee to feare thee to serue thee In vvhich I shall teach both Ievve and Gentill Christian Religion for I shall treate in them of thy povver Maiestie Iustice mercie and of all thy Diuine attributes yea in them I shall discouer vnto them the Incarnation of the Sonne of God his Conception Esa 11. Esa 9. Natiuitie life and death Resurrection and Ascension and partlie also I shall doe this by the exāples of my good life vvhich hereafter I vvill leade For as Iob vvas an example of patience and vvill be to the end of the vvorld to all that are in affliction So will I be an exāple of penance to all sinners I vvill by my example make them to hope in thy mercie neuer to dispaire of it For if I after so greate sinnes and so many haue found mercie at God his hands vvhat sinner may not hope to finde the like mercie if he be sorrie for thē as I haue beene If I a King would detracte so much tyme from the publique affayres of my Kingdome as seauen tymes in the day to praye and sing laudes vnto God Ps 118 If I vvould rise at middnight to Confesse to God vvhat shall other sinners doe vvho haue no such incumbrances If I a King haue laboured in much sighing If I euery night haue vvashed my bedd and haue vvatered my couch with teares Psal 6. If my eyes haue gushed forth issues of teares will other sinners thinke without teares and sorrow to get remission of their sinnes I Dauid crye then vnto you all who are sinners you who haue followed Dauid in his sinnes follovv him in his repentance and you will find mercie as he hath done 3. O Dauid I must needs confesse that as thou hast sinned greeuouslie so thy sorrovv and satisfaction for thy sinne hath been great as thou hast by thy euill vvorkes dishonoured God his name so by thy good vvorkes alleadged thou hast glorified God and by thy example hast caused also others to glorifie his name as by thy euill exāple thou hast peruerted many so by thy Heauenlie psalmes and wholesome documents in thē thou hast conuerted thousands shalt by them conuerte sinners to the end of the vvorld O great King Prophet thy sinnes indeede haue beene great but thy repentance also and satisfaction through Gods grace hath beene greate so great that J can not easelie say vvhether thou vvast more vnhappie in sinning then thou hast beene happie in repenting yea thy repentance hath beene so greate so honorable to God so beneficiall and exemplare to all the vvorld that I can scarce hold my selfe frō saying ô happie sinne of Dauid See the like speech in the benediction of the paschall candle O foelix culpa que talem at tantum meruit habere Redemptorem which vvas seconded by so rare and so exemplare a repentance and satisfaction 4. Graunte vnto me ô Lord saye so ô repentant sinner that as I haue imitated Dauid in his sinnes so I may follovv him in his repentance and satisfaction I haue by my euill examples yea persuasions allured others to sinne but graunt me ô Lord thy grace and in vertue of it I shall endeauour vvith Dauid to teach by vvord of mouth or by bookes or example the vniust thy wayes the impious thereby shall be conuerted to thee To sollicitate others by persuasion or euill exāple vnto sinne is the office of the Deuill vvho in all his tentations intendeth nothing else but to draw vs to sinne and not onelie to spirituall sinnes as pride enuy and
hatred vvhich he committeth him selfe but also to carnall sinnes vvhich he can not coÌ„mitt though he be guiltie of them in inticing vs. And I ô Lord doe ingeniouslie confesse that I haue beene the Deuills Agent in prouoking others to sinne either by persuasion or euill example by vvhich I haue offended thee ruined them and by the same sinne haue runne myne ovvne soule through to vvound them In this Kind preachers of false doctrine and Princes and superiours vvho coÌ„mand or persuade their subiectes to sinne doe offend and vvho not by euill example 5. Wherefore I ô Lord as heretofore I haue cooperated vvith thy professed enemie the Deuill to peruert others thereby to ruine their soules so hereafter I will serue no such master I will be no instrumeÌ„t nor AgeÌ„t nor factour for him but as I am sorrie for the sinnes past by which I haue offeÌ„ded thee and cooperated with him to the spirituall ruine of my neighbours soule so hereafter if it may please thee to giue me the grace I will be thy instrument thy factour and coadiutour will labour with thee and vnder thee for the conuersion of soules 1. Cor. 3 6. It is a greate sinne by persuasion or ill example to peruert others it is to cooperate vvith the Deuill it is worse then Dauids murder of Vrias because that killed the body this the soule And contrariewise to cooperate vvith God as his instrument and Minister to the conuersioÌ„ of sinners is the noblest office imploiment that can be It is the verie office of CHRIST IESVS the sonne of God who came not to call the Iuste but sinners to penance Mat. 9. Luc. 5. 1. Tim. 1. and as S Paule saith came into this world to saue sinners and therefore he was Incarnate borne liued 33. yeares amongest vs taught vs exhorted vs by wordes and deedes wrought miracles to confirme what he sayd and at length suffered and dyed for sinners and had not beene man S. Tho. 3 pâ—â— 4.1 art 3. nor had desceÌ„ded from Heauen to earth but to saue sinners For as S. Augustin saith nulla fuit causa veniendi Christo Domino Aug. 〈◊〉 9. de verbis Apost nisi peccatores saluos facere tolle morbos tolle vulnera nulla est causa medicinae There was no cause of Christ his comming but to saue sinners take away diseases take away wounds of sinne and there will be no cause of a medicine In this we doe Gods will and pleasure who of him selfe will all men to be saued 1. Tim. 2. and to come to the knowledge of the truth For saith he by his Prophet Ezechiel why is the death of a sinner my will Ezech. 18. and not that he conuert from his wayes and liue 7. This worke of the conuersion and Iustification of a sinner Aug. tract 72. in Ioan. to 9. S. Th. 1. 2. q. 113 art 9. is greater then the creation of the world because creation had for its effect this world which is a thing naturall Iustification of a Sinner hath for its effect grace which is a thing supernaturall that is nature this aboue nature that is temporall for Heauen and Earth shall passe in respect of their state qualitie Matth. 24. this of it selfe eternall because it is the seede of glorie which is eternall that is a participatioÌ„ of God as he is Authour of nature this as he is Authour of grace that ordaineth vs to God as he is our naturall end this as he is our supernaturall end and as creatioÌ„ is of nothing so the iustification of a sinner is of no merit of his And although glorie glorification be absolutlie greater theÌ„ the IustificatioÌ„ of a sinner because glorie is greater then grace yet glorie is giuen to the iust vho deserue it by their merites the grace of iustification of a sinner is giueÌ„ to him that deserueth it not and so is a greater guifte fauour because not deserued And although creation iustification glorification be all great workes and doe argue Gods infinite power yet the Iustification of a sinner is a worke of greater yea greatest mercie It is a greater worke to coÌ„uert a sinner theÌ„ to raise a dead man to life because by that miracle a dead body is raised to a teÌ„porall life onely by the conuersion of a sinner the soule is raised from the death of sinne to the life of grace which causeth life euerlasting if by our fault we doe not loose it 8. Seeing then ô God thou hast wrought so great a worke as is the conuersion of a sinner not onely in Dauid but as I hope in me also I will hereafter say so ô penitent sinner to shew my selfe gratefull for so greate a benefite teach with Dauid the vniust thy wayes and I will endeauour to conuert the impious vnto thee They that haue liued in captiuitie doe most coÌ„miserat captiues and prisoners they that haue liued long in banishement take greatest compassion on the banished they that haue beene greeueouslie sicke doe take most pittie on the sicke And I who haue beene a great sinner who haue experieÌ„ced the miserie and dauÌ„ger sinne bringeth with it will hereafter take compassion on sinners I will enflame my selfe with Dauids zeale of soules Ps 68. 3. Reg. 19. This zeale of soules did eate Dauid and coÌ„sumed Elias it shall consume me for I will employ my selfe my taleÌ„tes my labours my endeauours and all I am and haue for the conuersion of sinners 9. This zeale of soules Greg. Hom. 12. super Ezech. as S. Gregorie saith is a most pleasing sacrifice to God it is an holocaust because it consumeth all we are and haue to gaine soules It is Dionys lib. de Eccles Hier. as S. Dionysius the Areopagite saith Diuinorum operum diuinissimum of all the Diuine workes the most Diuine The coÌ„uersion of soules was the office of the sonne of God of his Apostles and all Apostolicall men who haue consecrated themselues to the conuersion of Countries it shall be my office whilst I liue for if I can not cooperate to the conuersion of sinners vvith CHRIST IESVS the principall Sauiour and conuertour of them by preaching teaching or writing of bookes as the Apostles did and as Doctours Pastours the learned ought to doe I will at least doe my indeauour herein by my couÌ„sell good examples knovving that he which maketh a sinner to be conuerted from the errour of his waye Iacobi 5. shall saue his soule from death and couereth a multitude ofo his owne sinnes Dan. 12. Knowing that they who instruct others to iustice shall shine as starres vnto perpetuall eternities This is now my mynd this mind by Gods grace I will carrie to my dying day Libera me de sanguinibus Deus Deus salutis meae exultabit lingua mea iustitiam tuam Deliuer me from bloodes ô God the God of my saluation and my tongue shall
exulte for thy Iustice 1. THe afflicted person whose heart is seased with greefe sorrow for any great losse sicknes or aduersitie thinkes it not sufficieÌ„t to crye once or twice for ayde helpe or succour but often reiterateth the same crye complaint or petition and neuer resteth crying for helpe till he finde helpe And the reason is because the miserie it selfe still prompteth and suggesteth and putteth him in minde to cry and call for helpe till he be ridde of it By vvhich we may easilie gather how great the greefe and sorrow of our penitent Dauid was for his sinnes since it made him so often to cry for mercie so often to demand to be ridd of his miserie of sinne He had cryed Haue mercie on me ó God according to thy greate mercie for my sinne is greate according to the multitude of thy commiserations take away myne iniquitie for my sinnes are many He had cryed Wash me more amplie from myne iniquitie and cleanse me from my sinne And not content with this he againe singeth the same dolefull songe saying Turne away thy face from my sinnes wipe away all myne iniquties as though he had neuer cryed enough he cryeth now againe for the same remissioÌ„ of his sinnes saying Deliuer me from blouds ó God the God of my saluation He imitateth herein the young sparrowes or swallowes which being destitute of meate when their damme is abseÌ„t doe fill the aire with their cryes for so Dauid left of God because by sinne he had left him and now by sinne spoiled of God his grace and fauour and of the birthright of life euerlasting plunged also in the miserie of sinne and by it exposed to daunger of Hell what should he doe but crye to God who onelie can helpe what should he doe but fill Heauen and earth with his cryes thereby to mooue God to take compassion 2. And what meaneth he by bloods but the bloodie murder of Vrias and many other Soldiours with him and his adulterie with Bersabee his wife which was a sinne of bloud proceeding from the ardour of bloud which inflamed his concupiscence and made it breake forth into that adulterie O Dauid vvhat doest thou meane novv in crying to be deliuered froÌ„ bloodes Didst thou not euen in the first wordes of this psalme make the same petitioÌ„ wheÌ„ thou cryedst Haue mercie on me ô God according to thy greate mercie were not these the sinnes for which thou cryedst God mercie hast thou then neuer done crying for mercie for these thy tvvo sinnes Ps 68. No sayth he I haue laboured crying my iawes are made hoarse vvith crying and although I hope those tvvo sinnes are forgiuen me yet of sinne forgiuen I will not be without feare Eccl. 5. and therefore so long as I liue and can crye I vvill crye for forgiuenes of them Deliuer then me ô Lord from all sinne and especiallie from the blouds of murder adulterie And although thy Prophet Nathan hath told me that my sinnes are forgiuen 2. Reg. 12. yet I feare the paine due to them knowing that thou vsest to punish those sinnes euen in this life most seuerelie 3. And as for murder Gen. 4. I knowe that Abels blood vnnaturallie shed by Cain his brother had a voice to crye for vengeance vpon him for so God tould Cain saying the voice of thy brothers blood cryeth to me out of the earth Wherefore fearing the crye of Vrias his blood vvhich I caused to be shed I desire thee ô God the God of saluation to deliure me from the hidious crye of Vrias his blood and to defend me from it by the sheild of thy mercie Mat. 23 The bloud of the iust shed by the Iewes and their predecessors whom they imitated from Abel to Zacharie fell vpon them S. Ihon Baptiste blood vvhich Herod shed cried more terriblie against him before God then the voice of his mouth did vvhen he told him that it was not lawfull for him to haue the wife of his brother Mar. 6. And vvith what a lovvde voice did the Innocentes most holie blood of CHRIST IESVS crye against the Iewes it is true it cryed for our redemption Heb. 12 by a sprinkling of it which spake better then Abel but it cryed for such vengeance against the Iewes vvho vniustlie shedd it that to this daye they feele it in the destruction of their temple and Citie in the abrogation of their lawe and Preesthood and in their vvandering about the world which if they had foreknowne they would neuer haue cryed as they did His blood be vpon vs and vpon our children â—…h The martyrs of the primitiue church are brought in by S. Ihon crying after death Apoc. 6. to God to reuenge their blood And their blood also cryed and obtained the ruine of the Roman Empire as then it vvas the extirpation of Idolatrie the planting of Christ his church and the propagation of Christian faith and religion 2. Macab 8. Wherefore Iudas Machabeus knowing that blood vniustlie shed cryed vengeaÌ„ee against the shedder desired God to heare the voice of the blood of the then innocent Iewes shed by the infidells crying to him And it is noted that wheÌ„ the murderer is brought neere to him vvhom he killed the blood floweth from the dead body as crying for reuenge 4. Dauid then fearing the crye of the blood of Vrias vvhich he had shed cryeth to God to deliuer him from bloods And indeed he had already in part felt the reuenge of Vrias blood for after he had caused Vrias to be slaine that he might enioy his wife the child which was the vnfortunate brood of his murder and adulterie dyed and Dauid could not with all his praying 2. Reg. 12. fasting and lying on the ground impetrate his life And this was not enough to silence Vrias his blood nor to cause it to leaue crying for after this it cryed for reuenge against Dauid his familie 2. Reg. 13.15.16.18 3. Reg. 2. in the death of his sonne Ammon and after in the rebellion and death of his sonne Absalom whom he loued so dearlie as also in the violating of his concubines by his sayde sonne Absalom in the death of his sonne Adonias killed by Salomon and in the miserable ending of many Kinges of his blood and race 5. And because Dauid knevv that God vseth to punish adulterie also very seuerely he desireth also to be deliuered froÌ„ this blood or sinne vvhich proceedeth from the heate of blood concupisceÌ„ce In the old lavv much more in the nevv this sinne was euer counted most greeuous before God and man and therefore by that lavv it vvas punished vvith death euen with stoning to death And vvhen the Husband vvas iealous of his vvife Deut. 22. Leuit. 20. Ioan. 8 Num. 5 she was brought before the Priest and after some ceremonies vsed if she prooued guiltie of adulterie her thighe rotted and her vvombe
svvelling burst as we read in the bookes of numbers And good reason because besides the offence committed against God and the vvrong done to her Husband this sinne maketh issues and successions to inheritance vncertaine and disturbeth families And therefore Dauid fearing least this sinne of blood should also crye vengeance against him he desireth to be deliured froÌ„ it saying in the plurall number Deliuer me from bloods that is not onelie from the bloodie murder of Vrias and his soldiours but also froÌ„ the adulterie vvith Bersabee this sinne also proceeding originallie from the heate of blood And saith Dauid Jf thou vvilt ô Lord deliuer me from these bloods as I hope thou vvilt thou being the God of my saluatioÌ„ my toÌ„gue shall exalte thy iustice that is shall reioice in this iustice and praise thee for it For although the remissioÌ„ of my sinne in respect of my vnworthines be mercie yet it is iustice in respect of CHRISTS passion vvhich I foresee behold because that did merit in rigour of iustice this remission and this iustice I shall praise for euer 6. Say thou also vvith Dauid ô penitent sinner I ô Lord am also guiltie of bloods and therefore I desire thee to deliuer me from bloods for if I be not guiltie of murder adulterie at least I am guiltie of many other sinnes vvhich all may be called bloods or sinnes proceeding from flesh and blood vvhich nourish and pamper coÌ„cupiscence the fountaine of all our sinnes for as S. Iohn telleth vs 1. Ioan. 2. all that is in the world is the concupiscence of the flesh the concupiscence of the eyes the pride of life These be the sources rootes and fountaines from vvhich all our sinnes doe proceede and so all our sinnes are bloods because they flow from concupiscence vvhich is inflamed by the heate of bloud Deliuer me therefore froÌ„ these rootes and I shall be free froÌ„ the braÌ„ches deliuer me from the fountaines and I shall be free froÌ„ the riuers deliuer me froÌ„ concupiscence of the flesh make that chast 1. Cor. 9. or giue me grace to chastise it with S. Paul that it may be chast take froÌ„ me concupisceÌ„ce of eyes huddwincke theÌ„ vvith thy grace that by them no sinne enter into my soule as a glance onelie of the eye caused Dauids adulterie Take from me pride of life giue me an humble heart represse aspiring thoughtes so shall I be free from pride ambition enuye and all other spirituall sinnes vvhich are bloods because they proceede from concupiscence vvhich is kindled by the heate of blood 2. Cor. 2 are the vvorkes of a sensuall man who perceiueth not the thinges which are of the Spirit of God Deliuer me then froÌ„ bloods that is from all sinnes O God the God of saluation because it is beseeming the God of saluation to saue and to haue mercie on sinners Which if thou doest ô Lord I promise with Dauid that my tongue shall exult in the praise of thy iustice for although in respect of vs sinners it be a great grace mercie to deliuer vs from sinne vve hauing nothing to deserue it yet in respect of CHRIST IESVS our God of saluation and Sauiour it is great iustice because he by his death and passion did merit this for vs and if for this his sacred death and passion the more then iust price of our Redemption thou please to deliuer me from bloods and sinnes I shall praise and exalt this thy iustice for euer and my tongue shall neuer be silent in the commeÌ„dation of it Domine labia mea aperies os meum annunciabit laudem tuam Lord thou wilt open my lippes and my mouth shall shew forth thy prayse 1. SInne ô Lord saith Dauid say so vvith him ô penitent sinner had stopped my mouth and made me dumme in thy prayses for vvhâ—lst I vvas in sinne I praised this vvorld but cared not for Heauen I praised the beautie of thy creatures but cared not for the beautie of thee their Creatour who art the fountaine of all beautie and beautie by essence they onelie by participatioÌ„ I coÌ„mended the pleasures of the bodie as the onelie pleasure as though there had beene no pleasure but in eating drinking and such like but cared not for the pleasures which the godlie take in contemplating thy goodnes in louing and seruing thee I praysed the Kinges Princes and Potentats of the earth and I admired their greatnes power spleÌ„dour and riches but in thy praises I vvas altogether mute though thou beest the King of Kinges and Lord of Lords Apoâ—â— 19. to vvhom the greatest Monarches are but Vice-Royes Lieutenantes and tenantes at vvill And so Psal 11 â— I who before my sinne did singe praise to thee seuen times a day vvas by sinne become dumme mute and tongue-tyed in thy praises But if thou deliuer me froÌ„ bloods that is froÌ„ sinne theÌ„ sinne the couer of my mouth and tye of my tongue being taken avvay thou wilt open my lippes and loose my tongue by thy grace my mouth shall shew forth thy praise Psal 33 Then I will blesse thee our Lord at all times thy praise shall be alwayes in my mouth 2. And thou ô penitent sinner desire God as Dauid did to open thy lippes which now are shutt by sinne and confessing the truth say thus vnto him Sinne ô Lord hath made me like an Infant in a spirituall life not able to forme any vvords in thy praise So that I may say vvith Hieremie Hier. c. 1. A a a ô Lord behold I can not speake because I am a child Wherefore ô Lord doe me the like fauour thou didst to this Prophet though I much lesse deserue it then he did Hier. c. 1. put forth thy hand touch my mouth and thereby put the vvords into my mouth vvhich I shall speake for then assuredlie my mouth shall shew forth thy praise Nay coÌ„fesse vnto thy God and say vnto him Sinne ô Lord hath not onelie stopped my mouth but hath also so polluted my lippes Isa c. 6. that I may saie vvith the Prophet Isaie I am a man of polluted lippes And greater cause haue I to saie so then he had for he esteemed his lippes polluted because he vvas silent vvhen he should haue spoken and therefore cryed Woe is me Isa c. â— because I haue held my peace But I haue spoken in detracting lying callumniating swearing the like vvheÌ„ I should haue beene silent and so I haue offended not onelie in omission as he did but also in commission and so haue much more polluted my lippes Send therefore ô Lord vnto me as thou didst to thy Prophet Isaie pardon me sweet Lord if I farr vnworthier then he presume to begge the same fauour at thy handes vvhich he did because it is not any myne owne merit but thy onelie mercie vvhich thus imboldeneth me one of thy Seraphins so called because as he is
inflamed with charitie so he inflameth that he with an hot cole taken from the Altar may touch my mouth Isa c. 6 and purge my lippes from all filth of sinne See S. Thom. Lyra. Hector Pintus and SaÌ„ctius on the sixt chap. of Isaiâ— that is that he vvith the burning cole of charitie taken from the Altar of the crosse or CHRIST his passion endured on the crosse for that is the source of all grace and charitie may purge my hart and lippes as gold in the fornace from all drosse of sinne that my hart may thinke nothing my mouth and lippes may speake nothing which is not pure chast and holie For then my mouth vvill be apt to shew forth thy praise Or else send ô Lord one of thy Priestes who by office is a Seraphin instituted and ordained to illuminate and inflame the heartes of the people by preaching and administration of the Sacramentes And let him either by the burning cole of thy word for thy word is fired exceedinglie or by that sacred burning cole of CHRISTS holie bodie in the Eucharist burning continuallie vvith the Diuinitie Ps 118. yet not consumed taken from the holie Altar vvhere it is offered daylie in the Church of God may inflame my heart purge first it and then my lippes vvhich are the interpreters of the heart from all filth of sinne Or else ô my svveet God send vnto me one of thy Seraphins one of thy Priests vvho ministeriallie by meanes of the SacrameÌ„ts vvhich he ministreth giueth the Holie Ghost that he by the hot cole of this holie Spirit proceeding as ardent loue from God the father and God the sonne coequall and consubstantiall vnto them vvho in the day of Pentecoste descending fom heauen in the forme of fierie tongues inflamed purged th' Apostles and first Christians may inflame purge my heart lippes from all filth of sinne and so may make me fitt to shew forth thy praise for vntill I be purged from sinne Ps 49. I am a sinner to the sinner thou sayst why doest thou declare my iustices and takst my Testament by thy mouth And Ecclesiasticus telleth me Eccleisastici 15. that praise is not comelie in the mouth of a sinner 3. But open my mouth ô Lord stopped by sinne and purge my lippes polluted by sinne and then not onelie my mouth shall be the trumpet to sound forth thy prayses vvhich thou ô penitent sinner must say after him but my soule shall say to her selfe Ps 102. My soule blesse thou our Lord and all the thinges that are within me my vnderstanding my vvill my memorie my heart and all that is in me shall blesse and prayse God yea my body and all the senses and partes of it as myne eyes myne eares the rest of my senses my heade my haÌ„des my feete in imploying theÌ„selues in thy seruice shall be so many trumpets to sound forth thy praise 4. And not onelie vvith bodie and soule I vvill praise thee but I vvill coniure all people and natioÌ„s to ioyne vvith me in thy praise for I vvill crye vnto them Ps 1â—6 Praise our Lord all the Gentiles praise him all the peoples yea I vvill coniure all thy creatures asvvell reasonable as vnreasonable sensible as vnsensible to praise thee and confesse thee to be their Creatour and to say as they doe say euerie day to those that haue intelligence He made vs Psa 99. and not we our selues I vvil vvith Sidrach Dan. 3. Misach Abdenago call vpon all creatures to praise thee I will sing daylie their Canticle and Benedicite All workes of our Lord blesse our Lord ye Angels of our Lord praise and superexalt him for euer ye Heauens blesse our Lord praise and superexalt him for euer All waters that are aboue the heauens blesse ye our Lord praise and superexalt him for euer Sunne and Moone blesse ye our Lord praise and superexalt him for euer In the like manner I vvill inuite the starres planets the showers and dewes the vvindes and tempests fire heate frost and cold yce and snovv and the rest vvhich are inuited to the praise of God in this Canticle for that all those creatures though many of them be deuoide of reason many also of sense doe praise God in exciting men by consideration and contemplation of these admirable vvorkes of God to the praise of him 5. For as vvhen vve see a picture vvell dravvne or a statue cunninglie carued we by and by commend not onelie the picture statue but also and especiallie the painter and Caruer so vvhen vve looke vpon the Heauens and those euer shining lights vvhich may be ouershadovved but neuer are put out and the goodlie order and disposition of the Heauens elemeÌ„tes and creatures in theÌ„ vve praise not onelie them but much more the Creatour And in this fence the HeaueÌ„s though they haue neither reason nor sence are sayd to shew forth the glorie of God Ps 18. vvherefore hence forth with thy grace ô Lord all my actions shall be directed to thy honour glorie euerie morning so soone as I rise or awake both they and all I am haue shall be offered designed for thy honour and so by vvord and worke I will euer shew forth thy praise and I vvill neuer cease froÌ„ singing praises vnto thee till I come to sing Sanctus Sanctus Sanctus Holie Holie Holie vvith the quire of thy Heauenlie musicians thy Saintes and Angels Quoniam si voluisses sacrificium dedissem vtique Holocaustis non delectaberis Because if thou wouldest haue had sacrifice I had verilie giuen it with holocaustes thou wilt not be pleased 1. I Promised thee ô Lord saith Dauid that my mouth should shew forth thy praise Ps 4â— because I take the sacrifice of praise to be more pleasing vnto thee otherwise if thou wouldst haue had sacrifice to vvit the materiall corporall sacrifice of brute beastes I would verilie haue giuen it And thou knovvest ô Lord that in such sacrifices I haue not beene vvanting but I know they are not pleasing to thee nay vvith Holocaustes vvhich were the best kind of externall sacrifices as being wholie burnt and consumed to thy honour thou art not delighted as they are taken in themselues vvithout the internall sacrifice of the minde Salomon in the dedication of the Temple 3. Reg. 2. offered of oxen tvvo tvventie thousand of sheepe an hundred tvventie thousand and yet all these sacrifices taken nakedlie in theÌ„selues without the inward sacrifices of the minde were not pleasing to God Mich. 6. For as Micheas sayth Nunquid placaripotest Dominus in millibus arietum can our Lord be pacified with thousaÌ„ds of Rammes Or as thou ô Lord thy selfe sayst will I eate the flesh of oxeÌ„ Ps 49. ibid. or will I drinke the blood of buckgoats Immolate to God the sacrifice of praise and pay thy vovve to the highest 2. And vvhat
the spirituall and inward sacrifice is more pleasing to God then are externall sacrifices yea in respect and comparisons of the inward sacrifice God as it were dispiseth the externall sacrifices as we haue seene aboue 7. And hence it is that in the nevv lavv vvhich is of Christ all those externall sacrifices of the Jewes are abrogated vvith their lavv now there is no proper externall sacrifice but the bloodie sacrifice of christ offered on the crosse for our Redemption and the vnbloodie sacrifice of the same christ which he offered at his last supper for applicatiō of that Matth. 26. and vvhich is repeated daylie in the office of the church and at the Altar of vvhich also Malachie prophecied vvhen he saith that instead of the sacrifice of the Ievves a cleane oblation should be offered in all places Malac. 1. vvhich prophecie can not be vnderstood of the sacrifice of the Crosse that beeing offered but once and in one place nor of anie externall sacrifice of the Iewes such sacrifices beeing in that place of Malachie reiected nor of improper sacrifices of prayer good vvorkes c. they being many this sacrifice mētioned by Malachie being one and they being improper sacrifices this of which Malachie speaketh being proper as vvhich is by him opposed to the Ievves proper sacrifices but of the sacrifice vnbloodie offered at the Altar which is a cleane oblation vnbloodie whether we regard the externall signes the accidentes of bread and wine or that vvhich they cōtaine which is the bodie blood of Christ offered in them by the Priest in an vnbloody manner and vvhich by ancient fathers councelles is called a sacrifice and euer in the church hath beene esteemed and offered on an Altar as a sacrifice 8. Wherefore now we are not to sacrifice oxen and calues or lambes as the Iewes did now we are sayde to immolat the calfe whē we sacrifice by austeritie our ovvne flesh now we sacrifice the lambe when we suppresse our ovvne furie and anger and shevv our selues meeke gentle to those who haue wronged or offended vs novv vve sacrifice the goate vvhen vve represse lasciuiousnes now the turtle vvhen vve keepe our chastite vndefiled novv the young pigeon vvhen vve liue in charitie vvith all God novv vvill not haue vs sacrifice brute beastes but our brutish passions and sensualities not other liuing creatures but our selues so that God novv taketh no pleasure in the externall and carnall Iewish sacrifice but in the inward and spirituall sacrifices of Christians and as I sayd in the externall sacrifice of his sonnes sacred bodie and blood on the Altar 9. And amongest all the inward and spirituall sacrifices the afflicted spirit a contrit humbled heart is that which especiallie pleaseth God When Dauid considered his sinnes against God his heart vvas contrit that is rent broken with sorrowe and vvhen he considered that his sinne vvas not onelie an offence of God but also a miserie to himselfe vvhich made him more odious to God his Angells then the vilest toade or serpent then it humbled his heart and at the same time made it Cor contritum humiliatum a contrit or broken and humbled heart His heart vvas broken with sorrow vvhen he considered how good a God how clement a Prince how tender a Father hovv great a benefactour hovv louing a friend he had offended it humbled his heart vvhen by his sinne he experienced his ovvne frayltie savv into vvhat danger of eternall damnation he was fallen it brake his heart whē he considered that sinne is the greatest disease that is greater then any ague palsey or leprosie for that these are but diseases of the body sinne of the soule And it humiliated his heart to see himselfe become by sinne a Lazar and a foule leper it brake his heart when he considered that sinne is the greatest wound that is greater then a stabb through the bovvelles of the body for that onelie woundeth killeth the bodie sinne stobbeth vvoundeth yea killeth the soule by depriuing it of the life of grace therefore the vviseman biddeth vs to flye from sinne as from the face of a serpent Eccl. 21. because saith he the teeth of a Lion are his teeth killing the soules of mē It humiliated him to see himselfe thus vvounded and by so base a thing as his sinne vvas a filthie brutish pleasure and a traiterous murder It brake his heart vvith sorrovv vvhen he considered that sinne especiallie if it be mortall is a greater euill then Hell it selfe for that hell is onelie malum paenae the euill of payne sinne is malum culpae the euill of fault offence of God vvhich is the greatest euill Hell is but malum poenae an euill of paine it is an effect of God his iustice inflicted by God sinne is no effect of God nor creature of God but onelie a bastardly Impe of the sinners peruerse vvill It humiliated him vvhen he considered that he vvas oppressed vvith the greatest euill that is that God could not lay so great an euill on him though he should heape vpon him all the paynes in Hell as he layde on himselfe by his sinne It brake his heart to consider that he had sinned it humbled his heart in that he vvas sure he had sinned and had wepte for his sinnes and yet vvithout reuelation he could not tell whether his sinne was forgiuen or no Eccl. 9. whether he was worthie hatred or loue and though it was reuealed to him that his sinne vvas forgiuen 2. Reg. 12. by Nathan the Prophet yet it was sufficient matter of humilitie to haue sinned and therefore S. Paule though he vvas sure his sinne of persecuting the first Christians vvas forgiuen him 1. Tim. 1. and that he had obtayned the mercie of God because he did it beeing ignorant in incredulitie yet because he had persecuted the church of God he thought it a sufficiēt matter of humilitie 1. Co. 15 and a motiue euer after to thinke himselfe an Abortiue and the least of the Apostles not worthy to be called an Apostle onelie because he had heretofore persecuted the church of God And therefore Dauid not content that the Prophet Nathan told him 2. Reg. 12. that God had taken away his sinne weepeth still bevvayleth and lamēteth that he did sinne breaketh his heart with sorrovv humbleth it knowing that a contrite and humbled heart God vvill not despise 10. O Dauid vvho art thou vvho thus filleth the aire with cryes throbbes sobbes and lamētations vvho art thou vvho fetchest from thy heart so deepe and so dolefull sighes vvherevvith thy heart is broken rent and humbled I am a criminall saith he and a guiltie person condemned by God and by his Prophet Nathan yea and by myne owne conscience vvhich forceth me to crye peccaui of no lesse sinnes then murder and adulterie vvhat meruaile then if my heart breake vvith sorrovv my mouth sound it out
in cryes and my eyes vvitnesse it vvith flouddes of teares O Dauid vvho art thou vvho novv art so humble euen in heart vvast not thou elected by God and anointed by Samuel the Prophet King of the Ievves vvas it not thou 2. Reg. 10. vvho killedst a lion and a beare 1. Reg. 17. foyledst at thy feete the great Giant Golias vvho braued the hostes of God made them all to quake Art not thou he of vvhom the yonge maydes virgins sange 1. Reg. 18. Saul stroke a thousand and Dauid ten thousand It is true I am he that did all this but I vvho killed the lion 1. Reg. 17. the beare and the Giant Golias am now slaine by an homebred yet more cruell beast concupiscence vvhich pretending to doe me a pleasure hath giuen me my deadlie vvound and like a trayterous Ioab seeming to offer me a kisse 2. Reg. 20. 1. Reg. 18. Psa 88 gaue me the stabb O Dauid art not thou he to whom God promised the Kingdome of Israel to continue in thy race for euer of vvhich race the Messias was to descende vvhy then art thou so deiected and humbled in heart I am he but I am now a greeuous sinner and those great titles prerogatiues and priuileges vvherevvith God heretofore honoured me doe now but aggrauat my sinnes and therefore not vvithstanding the aforesaid titles I am afflicted in spirit my heart is contrite broken vvith sorrovv and humbled 11. And yet ô Lord saith he I vvill not dispaire knowing thee to be mercifull and mercie it selfe Psa 21. Ps 70 ibid. Thou art my hope from the breastes of my mother thou art my hope from my youth In thee Lord I haue hoped let me not be confounded for euer Ps 131. Remember Dauid ô Lord and all his meeknes Remember vvhat I vvas heretofore Act. 13. a man according to thy heart consider not vvhat I am but pardon vvhat I am restore me to what I was to my former vertue grace and fauout and for my sinnes past I vvill offer thee a sacrifice not of oxen or sheepe but of my selfe of an afflicted spirit of a cōtrite humbled heart vvhich is more agreable to thee thē hecatombes of brute beastes I ô Lord vvill be my selfe the Priest my Altar shall be my soule my sacrifice my heart vvhich by contrition I shall breake and bruse by charitie I vvill burne vnto thy honour as a most gratefull holocauste knowing that a contrite heart and humbled thou wilt not despise 13. O the noble sacrifice of a contrite heart This sacrifice in all lavves be it the lavv of Nature before Moyses or the lavv vvritten before CHRIST or the nevv law since the comming of Christ is auaylable alwayes gratefull neuer abrogated as the old sacrifices are I neede not seeke farre countries for it it is vvithin me I neede not lay out mony to buy it it is myne CHRIST IESVS by his passion bought it and gaue it to me if I vvill I neede not begge it of any but CHRIST IESVS it is in my povver with his grace it is a sacrifice which euerie one may offer aswell the poore as the rich aswell the subiect as the King aswell the seruant as the Master it maybe offred asvvell in the night as the daye aswell in the field as the Church no time no place no person no hovver no moment vnfit for this sacrifice 14. I ô Lod remembring with Dauid my many greeuous sinnes am desirous with him to offer a sacrifice to appease thy anger cōceaued against me for them and because the sacrifices of brute beastes which were offered in the old lavv are not now pleasing vnto thee nor neuer vvere for themselues vnlesse they proceeded frō the invvard sacrifice of the heart I offer vnto thee the invvard sacrifice vvhich Dauid offered thee to wit a contrite and humbled heart beaten to povvder with contrition burned to ashes by loue of thee and charitie The zealous Moyses vvhen he saw that the Iewes had adored the golden calfe instead of God Exod. 32. vvas transported with such an holie rage furie that in this zeale he slew the Idolaters and caused the golden calfe their Idoll to be beaten to powder and mingling the powder with water caused the children of Israel to drinke it If Moyses was so angrie vvith that Idole which committed no Idolatrie but vvas onely the obiect of the Iewes Idolatrie to vvhich also it could not consent How should I detest my heart in what a rage should I be against it vvhy should I not beat it to povvder by contritiō it hauing committed a kinde of Idolatrie so often as it sinned mortallie in preferring the creature before the Creatour his cōmaundements and why should not I mingle this powder with the teares of contrition and drinke daylie this potion and make it my meate and drinke Psa 41. as he did vvho sayd Fuerunt mihi lachrymae meae panes die ac nocte My teares haue beene breads vnto me day and night 15. O sweet Iesus our true Moyses the veritie of the Ievves Moyses a tipe figure of thee who gauest vs the law writtē in heartes not in tables as he did vvho deliueredst vs not from a temporall captiuitie of Pharao as he did Exod. 17. but from an eternall thraldome of the Deuill strike vvith the rodd of thy crosse and consideration of thy passion suffred for our sinnes on it the rocke of my stonie heart that the teares of contrition may gushe forth and flow from it by my eyes as they did frō Dauids S. Peters S. Marie Magdalenes eyes O sweet Iesus resolue by the blood of thy passion my hard heart into the riuers of teares in vvhich Dauid Manasses S. Peter S. Marie Magdalene vvashed their soules frō the filth of sinne In this Iordā of teares vvash me ô Lord 4. Reg. 5. Luc. 4. from my leprosie of sinne vvith Naaman Syrus In this poole of Siloe vvash myne eyes vvith the blind-borne Ioan. 9 Ioan. 5. In this Probatica heale me and cure me of all my infirmities Ioan. 4. Wash me in this fountaine of liuing water which springeth vp to life euerlasting In this second baptisme called Baptismus flaminis regenerat me a new creature 2. Par. 33. Ionae 3. 4. Reg. 20. 1. Reg. 2 Psa 50. Luc. 7. Math. 26. These teares restored Manasses to his kingdome deliuerd Niniue from destruction prolonged Ezechias life fifteen yeares procured to Anna a Samuel to Dauid S. Peter S. Marie Magdalene and thousand other sinners remission of their sinnes And if in Noë his tyme the vvorld had beene vvashed in this water it had neuer beene drovvned in the Deluge In this vvater the ship of my soule shall sayle to the hauen of heauen securely because in this sea of teares there is no storme to shake it no surging vvaues to tosse it no rock to shiuer it in peeces or on which
it running it selfe may suffer shipvvrack nor Pirates to bord it and spoile it And to this port hauen of Heauen eternall blisse felicitie bring me ô Lord through the vvaters of contrition and if it shall so please thee through the vvaters also of tribulation and aduersitie vvhatsouer Benignè fac Domine in bona voluntate tua Sion vt aedificentur muri Hierusalem Deale fauourablie ô Lord in thy good will with Sion that the walles of Hierusalem may be built vp Tunc acceptabis sacrificium iustitiae oblationes holocausta tunc imponent super altare tuum vitulos Then shalt thou accept sacrifice of iustice oblations and holocaustes then shall they lay calues vpon thyne Altars These tvvo verses are explicated to gether by reason of their connexion the second yeelding a reason of the first 1. THe first thing that a sinner must aske of God Almightie is pardon for his sinnes committed and by it God his grace fauour for till that be obtained the sinner is an enemie to God and odious to his sight so not like to be heard but pardon for his sinnes and consequentlie grace and fauour beeing once purchased then he may be bold to be a suter and a begger for other benefites Dauid as we haue seene in the former verses of this Psalme hath oftē prayed for mercie forgiuenes for his sinnes now hoping yea knowing by reuelatiō from the Prophet Nathan that by his pennance remissiō of his sinnes is obtayned and he now in grace and fauour he taketh the heart to pray to God for other benefits and because the common good is to be preferred before ones priuate commoditie he asketh God neither health nor wealth nor lōg life nor any such priuat benefite but being zealous of the common good and especially of the publique worship and honour of God which bringeth with it many blessings to a countrie he desireth God to deale fauorablie with Sion that the walles of Hierusalem may be built vp 2. He alwayes shewed a great zeale for Hierusalem because it vvas the Metropolitan and head Citie as also because there God was religiouslie serued and vvas afterwards whē the Temple should be built much more to be honoured by the many sacrifices which there were to be offered and especiallie because the Messias CHRIST IESVS was to teach preach and worke miracles in that Citie and Temple and was to sanctifie and honour both by his sacred presence all vvhich he forsaw in spirit by faith and the guift of Prophecie Psalm 136. 3. And therefore saith he If I shall forgeth thee ô Hierusalem let my right hand be forgotten let my tōgue cleaue to my iawes if I doe not remember thee if I shall not set Hierusalsm in the beginning of my ioye The like or greater zeale shevved tovvards the Arke and temple though this as then vvas not bult Behold 1. Par. 17. saith he I dwell in an house of Cedar and the arke of the couenant of our Lord is vnder skinnes that is vnder a tabernacle or pauillon And againe If I shall enter into the tabernacle of my house If I shall ascend into the bed of my couch Psal 131. If I shall giue sleepe to myne eyes and slumbring to myne eye liddes rest to my tēples vntill I find a place for our Lord a tabernacle for the God of Iacob O the zeale of Dauid He would not he could not sleepe nor rest till an house and temple for God vvas built he had rather to haue lyen out of the doores then that God should want his temple and house of prayer and sacrifice wherein to dwell therefore he would haue built the temple in his owne dayes if that God had not tould him by Nathan the Prophet that not he 2. Reg. 7. but his sonne Salomon should build it 4. But although he built not the Temple yet such vvas his zeale that he prouided the materialles and almost all that vvas necessarie for the building of it and besides stones tymber brasse iron such like 2. Paral 29. he gaue three thousand talentes of Gold of Ophir and seuen thousand talentes of Siluer tovvards the building of it and besides all this he gaue vnto Salomon a description of the temple and tould him the order of the Musicians and Leuites vvhich were to sing and serue in the tēple and he composed the psalmes and sonnettes and prouided the musicall instrumentēs which were to be vsed in it as aboue vve haue seene and so it maybe called in a manner asvvell Dauids as Salomons temple 5. He desireth then that Hierusalem may be builded that is accōplished for although he speaketh onelie of the walles of Hierusalem yet he taketh the parte for the whole and by the vvalles of Hierusalem he vnderstandeth Hierusalem And although the citie of Hierusalem for the greatest part vvas then built yet he desireth that it may be augmented and perfected especiallie vvith the addition of the Temple the greatest strength and ornament of the Citie beeing the house of God in vvhich he dwelling the Citie could not be vvithout defence or guard 6. And although he knevv by reuelation frō God that this temple would infalliblie be builded by Salomon yet partlie to shevv his zeale and desire partlie because he foresavve that this temple vvas to be one of the cheefe wonders and miracles of the vvorld and therefore could not be brought to passe without God his cooperation nor succeede prosperouslie vnlesse God as it vvere did lay the first stone second this statelie building and Master-peece of masonrie he prayeth to God for the building hastening of it 7. And why ô Royall Prophet doest thou so earnestlie desire that Hierusalem should be built That it may be an honour to thee and thy sonne Salomon the principall Authours of it or that it may be a perpetuall monument of thy riches or magnificence or that it may be an ornament to the Citie and a vvonder to the vvorld No no thy thoughts vvere leuelled to an higher marke Thou desiredst that God thereby might be glorified that his name might thereby be honoured praysed for thou foresavvest by the guift of Prophecie the light of faith that the holie Arke vvith great pompe and solēnitie to the great glorie of God should be transported and translated in to the temple Thou knewest that in that temple God should be highlie praysed by Hymnes Psalmes Canticles and all manner of musicall instrumētes Thou didst foresee the great goodlie sacrifices vvhich by liuelie faith deuotiō of the Priestes should be offered to God his honour thou didst foresee that after this temple should be sacked by Nabuchodonosor raised and reared vp again Nehē 3. Agg. 2. as it vvas in the time of Nehemias and after by Herode the Messias should honour it by his sacred presence preaching teaching and miracles Whereby as Aggeus prophecied Agg. 2. Great should be the glorie
Church of Christ more then of the first 10. Dauid therefore fore-seeing by faith the glorie of this temple Hierusalem and Church of Christ desireth almightie God that it may be built And why Dauid ô saith he then and not before thou shalt accept the sacrifice of iustice And what is that the sacrifice of the Crosse to wit of Christ Iesus offered by death on the crosse This sacrifice is the fountaine of all grace receiued euer since Adams fall this sacrifice appeaseth God his wrath and satisfieth his iustice in paying the great price of our Redemption by this sacrifice God vvas more honoured then by all the sacrifices that euer before were offered by this sacrifice vve were reconciled to God and his Angels By this sinne vvas cancelled the Deuill vanquished Hell that is limhus Patrum was ransacked and all those prisonners enioyed a iayle deliuerie death vvas despoiled of his sting yea vvas put to death finallie by which onelie hoste once onelie offered our redemption was consummated Hebr. 9 10. for as S. Paul saith by one oblation hath he consummated for euer them that are sanctifyed 11. And peraduenture Dauid beeing a Prophet and hauing a more explicite faith then the other Ievves had Matth. 26. alludeth also to the sacrifice which Christ instituted and offered at his last supper which is repeated by the Priest daylie in the Church And this in respect of the thing offered which is Christ differeth not from the sacrifice of the crosse because in both sacrifices the same Christ the same bodie and blood of his is offered though in other respectes they differ because that of the crosse was a bloodie sacrifice this vnbloodie that was offered in it's owne forme this in the likenes of bread wine that was a reall mactation and killing of Christ this mysticall onelie that was our Redemption this an application onelie of it that was an vniuersall cause of all grace and remissiō of sinnes this is a particular cause as Baptisme is vvhich determineth the vniuersall cause to determinate effectes that impetrated grace by its ovvne vertue this by vertue from that that because it vvas a bloodie sacrifice and contained the full price of our Redemption vvas offered but once because a bloodie sacrifice is but once killed a ransome or Redemption is but once payed this because it is a mysticall mactation and an application onelie of that price of our Redemption is oftentimes offered That vvas offered immediatlie by Christ this novv immediatlie by his Priest at the holy Altar 12. This veritie of the vnbloodie sacrifice Catholique vvriters doe prooue by all those kind of arguments as I my selfe haue in some bookes of myne by vvhich the greatest mysteries and articles of our faith are prooued as by Scriptures Councels fathers and practice of the Church but because I intend in this my Paraphrase to abstaine from controuersies and onelie to stirre vp sinners to repentance I vvill omit all such argumentes and vvill returne to our penitent king and Prophet And vvhy Dauid doest thou so much desire that the vvalles of this Hierusalem and the temple of the Church of Christ should be built out of my zeale saith he of God his greater glorie and saluation of others for then saith he shalt thou accept sacrifice of iustice then and not before shalt thou accept the bloodie and vnbloodie sacrifices of the sonne of God the true sacrifices of iustice because the bloodie sacrifice satisfied thy iustice in paying the price of our redēption the vnbloodie applieth the price then by these sacrifices thou shalt be infinitlie more honoured then by all the sacrifices of the old lawe then thousands more both of Ievves and Gētils shall be saued then vvere in the old lavv then shall be layd on thy Altar not calues and oxen but the sacrifices of thy sacred bodie and blood the verities of those figures 13. In a tropicall or morall sēse Hierusalem the temple doe signifie the soule of man and in this sence Dauid desireth that the walles of his Hierusalem the forces of his soule lost by sinne may by grace be repaired Desire thou also ô penitent sinner vvith this penitent king and Prophet that the forces of thy ruinous Hierusalem of thy soule cast downe by sinne may be repayred that faith the foundatiō of this spirituall temple may be renewed if it be lost or strengthned if it be not lost that the walles of thy hopes by which this Hierusalem and tēple riseth and is raised may be erected fortified that Charitie the toppe and roofe may couer it that this temple may be cleansed from all sinne and that by all Christian vertues it may be adorned by God his grace and guiftes of the holie Ghost embellished and that in it daylie spirituall sacrifices of prayer praise thankesgiuing of a contrite heart of all good workes may be offered to God his honour glorie 14. Lastlie in the Anagogicall sense Dauid desireth that the walles of the celestiall Hierusalem may be built that is that the Heauēlie Hierusalē ruined in part by the falle of Lucifer and his rebellious followers may be repayred and their seates filled For he knew by faith that there vvas a Hierusalem in Heauen farre more glorious then that in earth Apoc. 21. and vvhich by S Iohn his description is built of no vvorse materialls then pearles gold and pretious stones thereby signifying the splendour riches and maiestie of it S. Paul calleth it a mount Sion Heb. 12. the Citie of the liuing God Heauenlie Hierusalem and the assemblie of many thousand Angels the Church of the first borne vvhich are vvritten in the Heauēs This is the true Hierusalem that is the true vision of peace vvhere all seeing God face to face doe all peaceablie aggre in louing praising honouring and seruing him 15. In this Hierusalem euerie Saint and Angell is a liuing stone which cōposeth buildeth vp this Citie euerie Saint and Angell is a courtier of this Court euerie Saint and Angell is a miniō and fauorit of the Heauenlie king euerie Saint and Angell is a Quirester of God his Chappell euerie Saint Angell is a king of a kingdome of no lesse extent then the Kingdome of Heauen 16. In this Heauenlie Hierusalem there is peace vvithout vvarre securitie vvithout feare contentement vvithout disgust satietie without glutting ioy vvithout sorrow rest with without labour light vvithout darkenes morning without euening day vvithout night spring without the falle of the leafe summer vvithout vvinter youth vvithout old age health vvithout sicknes life without death happines vvithout miserie and one happier then an other vvithout all enuie because euery one reioyceth in an others happines as if it vvere his ovvne no sinne against God all iointlie louing him no falling out vvith one an other because all in God doe loue one another and no end of this felicitie but a perseuerance in all this for all eternitie O vvorld
diuine sight 8. But although this sacred bloud and passion of Christ be the generall cause of all remission of sinnes yet there are many other particular causes which in vertue of that doe also remitte sinnes as Baptisme and other Sacraments in the new Lawe and the water of contrition in all Lawes And this lauer of Christs bloud Dauid by faith forsawe and desired to be washed and bathed in it and to be cleansed frō the filth of sinne by it 9. We are defyled in generall by twoe sinnes to witt originall and Actuall or personall sinne and because originall sinne is contracted not by our owne personall acte or will but by the will of our first parent Adam Rom. 5. in whome as S. Paule saith All haue sinned therefore to wash out the fylth of this sinne no personall acte of ours is required as children are not capable of any such acte but in the Lawe of nature the faith of the parents manifested by some externall signe was sufficient in the Lawe of Moyses circumcision and in the new Lawe Baptisme doth suffice But because our actuall sinnes are committed by our owne proper Willes a lauer and Baptisme of contrition called by the Diuines Baptismus flaminis baptisme of the Spirit was euer in all Lawes necessarie And for this water Dauid cryed when he sayd Wash me more amply from myne iniquitie 10. And almightie God out of compassion of the thirst Dauid suffered in this kind stroke the rocke of his stony hart hardened by sinne and made the waters of contrition to gush forth in that aboundance and with that impetuositie that he saith in an other place Psal 118. myne eyes haue gushed forth issues of waters and he will not weepe once onelie for his sinnes he will weepe day night and this lauer of teares where in he desireth to wash his soule shall not be a torrent which runneth impetuously but for a tyme it shall be an euer running fountaine Psal 6. for saith he I will euery night wash my bed I will water my couche with teares See Genebrard on this Psalme And the Hebrew text by an hyperboly explicateth yet more the aboundance of his teares for whereas our vulgar Latin text hath Lauabo per singulas noctes lectū meū I will euery night wash my bed The Hebrew hath natare faciam I vvill make my bed swimme with the floudes of my teares S. Marie Magdalen though beautifull in body by sinne vvas become so lothsome a creature in soule and in the sight of God that she durst not looke Christ in the face but Standing behind besides his feete Luc. 7. began to vvater his feete vvith teares yet being bathed in this water she became as white as driuen snowe S. Peter what a sinne did he wash away by this lauer He had denied his master Christ Iesus three tymes and not at the threatning of a Tyrant but at the voice of a wooman and she a wench an hand-maid and he had also abiured him Mat. 26 Mar. 14 Luc. 2. with oathes curses most vnworthely and vngratfully considering his masters loue vnto him and yet goeing forth and weeping bitterly this great sinne vvas vvashed so cleane avvay as if it had neuer been 11. Say then ô sinfull Wighte vnto thy mercifull God If Dauid Manasses Marie Magdalene other great sinners haue been vvashed cleane frō their sinnes why should I dispare to be vvashed from the filth of my sinnes I Confesse that I am a great sinner and cōsequently defiled and polluted from top to toe but I desire thee ô Lord to vvash me in the vvater of contrition vvhich hath vertue from thy bloud for then I make no doubt to be cleansed I cry ô Lord vvith Hieremie the Prophete Who vvill giue vvater to my heade Hier. 9 and to myne eyes a fountaine of this vvater that I may vveepe day and night For lesse vvill not serue to vvash my defiled soule 1. Par. 11. I cry vvith Dauid ô that some man Christ Iesus God and man vvould giue me vvater of this cisterne of Bethleem Gen. 6. This vvater of contrition is an other Noes floud vvhich drowneth sinnes and saueth soules to vvhich vvater if the sinners of the world at that tyme had had recourse they had neuer beene drowned in the deluge It is an other redde sea Exod. 14. redde vvith the bloud of Christ from vvhich it hath its vertue which drowneth the Egyptiās the deuill all his hellish troupes of sinnes but saues soules and the true Israëlites by vvhich out of Egipte that is out of the state of sinne vve passe to the land of promise heauen the home of our soule and the land of the liuing and blessed This vvater is distilled in the limbecke of our hart by the Holy Ghost the fyer of charitie vvhich maketh it to ascende to the eyes and thence to Heauen because it is Ioan. 4. Aqua saliens in vitam aeternam vvater vvhich stringeth to life euerlasting 12. O Lord I demaund not vvith thy blessed virgin-mother for wine for the Bride I cry onelie for this vvater that vvasheth away the fylthe of sinne cooleth the heate of concupiscence mollifieth our stony hartes and like an heauenly raine maketh fertille the soyle of our soule and causeth it to bring forth the florishing plantes and sweete herbes and flowers of all māner of vertues which setteth a new glosse on our soule and maketh the Image of God therein engrauen to appeare most amiable to God and his Angels and Saintes asswageth God his ire indignation and extinguisheth the fyre of hell Giue me this vvater ô Lord and I shall esteeme it aboue the most precious vvines It shall be meate and drinke vnto me and I shall say vvith our Royall Prophet Fuerunt mibi lacrymae mea panes die ac nocte Psal 41. my teares haue been breads vnto me day and night the gratefull refection of my soule 13. And giue me ô sweete God a vvaterie ground aboue and a vvaterie beneath Iudie 1 as Axa asked of Caleb Water I beseech thee vvith this water of contrition not onelie the eyes of my bodie but also the eyes of my foule and not onelie the inferiour parte of my soule but also the superiour If the eyes of my soule superiour part be vvatered vvith this heauenlie vvater it is sufficiēt although the eyes of my body should be drye but I desier thee to vvater both that not onelie my hart and eyes of my soule may weepe but that also the eyes of my bodie may gush forth vvith teares for that one helpeth the other many tymes the sorrovv of the superiour part redounds to the inferiour and vvhen the hart sorroweth the eyes shed forth teares I desier not teares for temporall losses I defier to behold them vvith drye eyes and if I should vveepe neuer so much for such losses vveeping would not helpe me giue me grace to weepe