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 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
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
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
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
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
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
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