MEDITATIONS AND DISQUISITIONS UPON The one and fiftieth Psalm of DAVID.  
Miserere mei Deus.  
By Sr. RICHARD BAKER, Knight.  
LONDON, Printed by Edward Griffin, for Anne Bowler, and are to be sold at the Marigold, in Paul's Churchyard. 1638.   

TO THE RIGHT HONOURABLE EDWARD, Earl of DORSET, of His Majesty's most Honourable Privy Counsel; Lord Chamberlain to the Queen; and Knight of the most Noble Order of the GARTER.  
MOST Honoured Lord, I know, you neither like, nor have leisure, to look upon trifles; but I know also, you account not discourses of Piety, in the number of trifles: This makes me bold to present your Lordship, with this short Treatise of Meditations; that being short, it may not divert you long; being Pious, not divert you at all. I so much honour your Lordship, for your public virtues; so much am bound to you, for your private; that I cannot forbear to present you with something, as a testimony of my service in both: and a richer present I could not think of, than Meditations upon this Psalm of David; which is indeed, the Masterpiece of his Repentance, as his Repentance the Masterpiece of all his Virtues. The Jewel itself is from David, only the Case from me; and though the Jewel deserve a more Illustrious Case; and your Person a more Jllustrious present; yet there is colour to hope I may be pardoned in both; seeing, the Jewels splendour, gives a lustre to any case; and your Nobleness, to any present. And though it might be presented with a better hand; yet it cannot with a better heart; seeing he presents it, that is  
Your Lordship's humble and devoted servant,  
RICHARD BAKER.   

Perlegi librum hunc cui Titulum est (Meditations upon the 51. Psalm) eumque tipis mandari permitto.  
SAMVEL BAKER. Ex aedib. Londin. junii 21. 1637.   

MEDITATIONS AND DISQUISITIONS upon the 51. Psalm of DAVID.  
O LORD our GOD, how Excellent is thy Name, in all 
Verse 1.  the World! Thy glorious Majesty is Excellent; but that brings nothing to me; Thy Justice is Excellent, but That brings me to Nothing: It is thy Mercy, that must do me good: and therefore, thy other Excellencies I Adore; but This I Invocate. To Invocate thy Justice, I dare not; Thy Glory, I cannot: but thy Mercy, I both Dare, and Can: For, why should I not Dare; when Fear gives me Boldness? How should I not be able, when weakness gives me strength? Why should I not Dare, when Thou Invitest me to it? How should I not be able, when Thou Drawest me to it? Dost Thou Invite me, and shall I not Come? Dost Thou Draw me, and shall I draw back? Can there be a Patron so powerful as Thou? Can there be a Suppliant, so dejected as myself? Of whom then, is it fitter, to ask for Mercy; than of Thee, O God, who art the God of Mercy? and for whom, Is it fitter, to ask for Mercy, than for me, who am a creature of Misery? If I were not so miserable; Thou couldst not be to me so Merciful: and have I not reason then to ask that of Thee which thou couldst not have so much occasion, to manifest to me, as by me? If it were not for sin; there should be no Misery; and if no Misery; no exercise for thy Mercy: and wilt thou let it stand Idle, where it hath so foul sins; for so fair Fields, to walk in? Hast thou Mercy, and wilt thou not show it? Or wilt thou show it to others, and not to me? To say, I have not deserved it, were to make it no Mercy; for, if I deserved it; it were Justice, and not Mercy. Is not thy Mercy over all thy Works; and am not I the work of thy Hands? The more Mercy thou showest, the more is thine Honour; and wilt thou not do that which is most for thine Honour? Thou didst show Mercy to Adam; who was the first sinner: and thou didst show Mercy to the Thief on the Cross; who was the longest sinner: and wilt thou not show Mercy to me, who am not the first; and hope, not to be the longest? Hast thou showed Mercy to so many, that thou hast not Mercy left for me also? If thy Mercy were finite, and could be exhausted; It were no charity to ask it, lest others might want it; but seeing it is Infinite, and can never be spent; why should I be sparing to ask it, or Thou to bestow it? Thy Mercy is Infinite, or none at all; for all thou art is Infinite; and wilt thou by showing thy Mercy, less; show thyself to be Merciless? If thy Mercy be Infinite, it must extend to all; and how extends it to all, if not to me? Thou hast as much Mercy for me, as if thou hadst none to have Mercy on but me: and can it be, thou shouldst have so much for me, and let me have none of it? Can my daily Infirmities alien thy Love? This were to think, thou didst not love me, but for my goodness: and alas! what goodness is there? What goodness ever was there in me, that thou shouldst love me? Can thy Love aliened, turn away thy Mercy? This were to think, thy Mercy did reach no further than thy Love; and so, because I know, thou lovest not sin, I might justly fear, thou wouldst never have Mercy upon sinners. But, O gracious God, Thou lovest for thy love's sake; and Thou hast Mercy for thy Mercies sake; and seeing thy Love, which is thyself, can never leave Thee; It makes me assured, thy Mercy, which is thy Nature, will never leave me. If I refused thy Mercy, thou mightst justly withhold it: but now, Behold, I hold my Breast open to receive it; Or if I did not ask thy Mercy, thou mightst forbear to show it; but now Behold; I beg it upon my knees. I am none of Zebedees' sons, that ask to sit at thy right hand, and at thy left; I desire not Exaltation, but Absolution; It is not thy Bounty I ask, but only thy Mercy; Have mercy upon me, O God, according to thy loving kindness; and according to the multitude of thy tender Mercies, do away mine offences.  
It may be thought severity in God, to cast 
20.  Adam out of Paradise, for only One sin: But was Adam's sin, but only One? but One perhaps in Action, but a Million in Affection. For, say It was Pride? hath not Pride more branches than a Tree hath? Say it was Gluttony? hath not Gluttony more dishes than Dives had? Say it was Curiosity; hath not Curiosity, more Eyes than Argus had? Say it was Disobedience? hath not Disobedience, more faults than Absalon had? For how else could Manasses sins come to be more than the sands of the Sea, if it be not, that a sin, though but in Thought, may justly be thought a Million of sins? And as it is said in the Gospel, that a man was possessed with an unclean Spirit; but that unclean Spirit was a Legion: So we may say of every sin; It is but One sin; but that One sin is a Legion. Here therefore, O my soul, take heed thou mistake not thyself, in casting up the Audit of thy sins; and think, thou hast perhaps but One or Two sins, to answer for to God; when in God's sight, every sin thou committest is a Legion; and for a Legion of sins thou must make thy account, thou shalt make account. And now, seeing my sins are in number so many, and so great in measure; have I not reason to ask for mercies, of equal proportion? although therefore I ask not thy Bounty, but thy Mercy; yet the Bounty of thy Mercy I ask; to ask less than would serve, would prejudice my wants, and not relieve them; and how then can I ask less than a multitude of great Mercies, to do away my offences; who have a multude of great offences, to be done away? But hath God then, a multitude of Mercies, whereof some be greater, and some be lesser? Is not his Mercv, as himself is, only One and simplicissimus? No doubt, It is so in itself; One and single as himself; but yet in relation to us, and to our understanding; It is said to be, as it is applied: To every sin, a Mercy; to great sins great mercies; to a multitude of sins, a multitude of Mercies. But is not this, a Disorder in praying; to pray for that, for which we should rather give thanks? to pray for a multitude of great mercies, as though we had them not already? When we should rather give thanks for them, which we have so continually? For is it not Gods great mercy to us all, that we be not all consumed? and this great mercy multiplied unto us; when thousands fall on our right hand; and ten thousands on our left; yet we in the midst of these dangers, are kept safe from danger? Is it not his great mercy, that he gives Riches and Plenty; and this mercy multiplied unto us, when so many are pined away with penury; yet our Land floweth, with Milk and Honey? Is it not his great mercy, that the light of the Gospel shines upon us; and this mercy multiplied unto us, when so many live in darkness; and in the shadow of death? These indeed are great Mercies; yet they are but the mercies of his Patience: or of his general Goodness and Bounty; and of these mercies, we may justly be afraid: as it is said; There is mercy with thee, that thou mayest be feared: but it is the mercies of his special Love, that I desire; and of these mercies, there can be no fear; for, Love casteth out Fear. The mercies of his Patience, and of his Bounty; are not his tender mercies; we may have them, perhaps, and to our hurt: as long Life; but to heap up wrath against the day of wrath; Riches and Honours, but to make our Camel the greater; and the unfitter to pass thorough a Needle's Eye; The light of the Gospel; but to make us the more guilty, and subject to be beaten with more stripes: but his tender mercies, are the mercies of his Love; and can never be had, but for our good; for, Love covers the multitude of sinne●; and this covering of our sins is the 〈◊〉 recovering of Paradise; and su●ers not the Angel, with the flaming sword, to find any thing in us, to keep us out. O therefore, how ever it pleaseth thee, O God, to deal with me, in the mercies of thy Patience; by length of days: or in the mercies of thy Bounty, by Riches and Honours; be pleased at least, to grant me the mercies of thy Love, to cover my sins; and according to the multitude of thy tender mercies, Do away mine offences. It was a great mercy, even of thy Love; that with great miracles, thou didst bring the Israelites out of Egypt; but, that thou didst endure to be grieved with that Generation, forty years together; and yet bring them at last, into the Land of Canaan; this was a multitude of great mercies. And yet more than this: It was a great mercy, that thou didst suffer our first Parents, after their great sin, to live; and to propagate their sinful Race; but, that thou didst send, thine only Son, to Expiate their sin; and to make satisfaction for it, with infinite Indignities, in Life and Death; this was a multitude of great and tender mercies. And now, that I have the multitude of God's tender mercies at the height; what would I have it to do? Even to do away mine offences: For this is a work, for a multitude of mercies; and of mercy only. Thy Power O God, is Almighty, and yet cannot; Thy Justice most perfect, and yet will not; Thy Wisdom Infinite, and yet knows not, how to do away offences, without thy Mercy; but thy Mercy alone, and of itself, both Can, and May, and Will; and therefore, thy Mercy is the Sanctuary that I fly unto; and seeing thou delightest, in showing of mercy, Behold, I show thee a large Field here, wherein thou mayst show it; a Multitude of my great sins, for a Multitude of thy great mercies. And because sins are Pollutions; and no way to do away Pollutions so well as by washing; Therefore wash me thoroughly from mine 
Verse 2.  Inquitie, and cleanse me from my sins;  
I must confess, I was at first afraid of thy washing; for thou didst once wash the whole World; and then, thou didst wash away the sinners, but not the sins; and if thou shouldst wash me so; It were as good for me, to be unwashed; but I consider, that washing was in thy justice: the washing I desire, is in thy Mercy; and I should not have dared to pray thee to wash me: if I had not prayed thee first, to have mercy upon me; for it is thy washing in mercy only, that washes clean; thy washing in justice, washeth clean away. But why is David so preposterous in making his suit? To pray God, to wash away his sins; before he make his confession, and tell what his sins be? As a man, that should require his Physician to cure his disease; without telling what he ails; and what his disease is. But is it not, that the ardour and burning heat, which David felt of his sins; made him, as it were, to leap into the water, at the very first; crying out to be washed; quite forgetting all order, through the violence of his ardour? much like to Saint Peter; who through heat of desire, to be instantly with Christ whom he saw upon the water; never stayed, but gird his coat about him, and leapt into the water, clothes and all. Or is it, that David might well require to be cured of his disease, without telling it; being come to a Physician, who knew his disease better than himself? Or is it indeed, that to tell our disease, is part of our curing; to confess our sins, is an act of our washing, and therefore no preposterous course in David, to pray for washing, before confessing; seeing no confessing is truly sound; which hath not its beginning, and is not proceeding from Gods washing?  
But how can we answer this to God? He saith unto us by Esay; Wash you, Make you clean; meaning, it seems, we should wash ourselves; and now we come to him to wash us; as though we should say; If you will have us be washed, you must come and do it yourself? Indeed, both must be done; God must wash us, and we must wash ourselves: but Gods washing, is not like our washing; Gods washing is by the fire of his Spirit; our washing is by the water of contrition: Gods washing is by pardoning; our washing by repenting. Peter washed himself, when having denied his Master, he went out, and wept bitterly: Christ washed him, when he prayed for him, that his faith might not fail. David washed himself, when for grief of his sins, he watered his bed with tears; God washed him, when he sent him word by the Prophet Nathan, that his sin was forgiven. And indeed, if God wash us not with his water of pardon; the water of our own tears, will do no great good: It may wet, but not wash; or wash, but not cleanse, if God put not our tears into his bottle, which only can give them the power of cleansing. For Esau had a flood of tears to wash himself withal; but God never put them into his bottle: they were tears for his punishment, but not for his sins; and therefore they might wet, perhaps, but they never cleansed. Oh then, Put my tears into thy bottle, O God: for they are tears for my sins, and not for my punishment; and then wash me with them, and I shall be clean. My tears, God knows, are of themselves too cold, unless they be warmed by the fire of God's Spirit; but if we bring the water, and God bring the fire: then indeed a fit Lexative will be made to make us clean. O then, warm the cold tears of my repentance with the fire of thy Spirit, O God; and then wash me with them; that my repentance itself being first cleansed, may be made effectual to cleanse me from my sin. Our own washing is of itself imperfect; and makes us ne'er a whit the cleaner: because we mistake the water, as Pilate did; who washed his hands from Christ's blood, where he should have washed them in Christ's blood; but thy washing, O God, is never without cleansing; for thou canst not mistake the water, who art the water thyself; and not in a Cistern, but the Fountain itself. We wash ourselves commonly, but as the Pharisees wash their cups; only the outside; and this makes us but Hypocrites: but thy washing. O God, is always inward; for, Thou searchest the hearts and reins; and this is the washing that makes the true Israelite, in whom there is no guile. When Naaman was cured of his leprosy, by washing in jordan; did God then wash him; or did Naaman wash himself? Indeed both; Naaman washed himself, by obedience and confidence in God's power; God washed him by giving power to the water, and confidence to Naaman. But this power, was but a personal estate to jordan; it hath no such power in cleansing of me: the water that must cleanse me, is the water that flowed out of my Saviour's side; and in confidence of the power of that water, I humbly prostrate myself before thee, O God, and say; Wash me thoroughly from mine iniquities, and cleanse me from my sins.  
But why should David speak so superfluously? Use two words, when one would serve? for, if we be cleansed, what matter is it, whether it be by washing or no? Yet David had great reason for using both words; for he requires not, that God would cleanse him by miracle, but by the ordinary way of cleansing; and this was washing; he names therefore, washing as the means; and cleansing as the end: he names washing, as the work a doing; and cleansing as the work done: he names washing, as considering the agent; and cleansing, as applying it to the patient: and indeed, as in the Figure of the Law there was not; so in the Verity of the Gospel, there is not any ordinary means of cleansing, but only by washing: and therefore out of Christ our Saviour's side, there flowed water and blood; water to wash us, and blood to cleanse us: water, to make the laver of our regeneration in Baptism; and blood, to make the laver of our expiation in Christ's sacrifice: but though the words seem here, to be thus distinguished; yet otherwhere, they are oftentimes promiscuously used; and as well cleansing, as washing referred to this water: as well washing as cleansing, referred to this blood.  
But what means David, to say, Wash me from mine iniquity, and cleanse me from my sin; as though he would be washed from one thing, and cleansed from another? and not be cleansed from that for which he is washed? But is it not, that iniquity and sin, though called by diverse names, are both the same thing; but called iniquity, as being a transgression of the Law; called sin, as being an offence against God? Or is it, that in sin there is both a stain, and a guilt?; and he prays to be washed from the stain, and cleansed from the guilt? Or is it indeed, that he useth diverse words, to show that he asks forgiveness for all his sins, by what name or title soever they be called?  
But is not this an indignity, to the great Majesty of God? we put our meanest servants to wash our clothes, and will we put God to so mean an office, to be a Launderer of sins? Yet see the humility of Majesty, an humility, even to ecstasy: he descends yet lower; not only to wash our sins, but to take our sins upon him. It seems Saint Peter indeed, was in this error, to think it an indignity: and therefore would not by any means suffer, that Christ should wash him; until he heard Christ say; unless I wash thee, thou canst have no part in me; and then he cried, Not my feet only, but my hands and my head: and is not this my case also; that unless God wash me, I can have no part in him? And will I lose my part in God, for want of washing? Oh therefore my soul, prepare thyself for this washing; put off thy clothes, and strip thyself stark naked; keep not so much as fig-leafes about thee, either to hide thy sins by contumacy, or to cover them by hypocrisy, or to slight them by indulgency; but lay them all open and bare before the face of God; that whilst nothing is interposed between God's water and thy sins; it may without impediment have full liberty to work upon thee.  
But what though God do wash us? are we 
20.  sure his washing will always cleanse us? Why is it then, that he saith; I have purged thee, and thou wast not purged: for may he not as well say; I have washed thee, and thou wast not cleansed? and if not cleansed, as good not washed. Oh therefore, Not wash me only; but cleanse me from my sins; that as in washing, thou showest thy Love: so by cleansing, thou mayest show thy Power; seeing it is an office, which as none will be willing to undertake, but he whose love is unspeakable: so none can b● able to discharge, but he whose power is uneffable. For, can washing be without touching? And would any man foul his fingers, to touch so foul a thing as my sin; if he did not love exceedingly? Can cleansing me, be without doing a Miracle? for seeing it cannot more truly be said, that I have sin, than that I am sin; what is it now to cleanse me, but even laterem lavare? which was never counted less, than either a labour lost, or a miracle wrought: and can any do mira●les, but he, whose power is unlimited? Oh then, Wash me from mine iniquity, that I may praise thee for thy Love; and cleanse me from my sin, that I may magnify thee for thy Power; which, as I shall do both, if once I be cleansed: so I am able to do neither; until I be washed. For alas! O Lord, what am I, but as a filthy rag before thee? Who am I, but the man by the high way side, lying bound and wounded? No means at all left me; to wash, much less to cleanse myself; They must be both thine own, thine only work, O God, both to wash me, by thy preventing grace; and by thy assisting grace to cleanse me: Oh then, cleanse me from my sins, O God; let not the foulness of my sins, make thee unwilling to wash me: Let not the reluctancy of my flesh, make thee unable to cleanse me; but make thy work of washing me, to prosper in thy hand. Oh wash me; but not as Simon Magus was washed; who came fouler out of the water, than he went in; but as the Eunuch was washed; who came so clean out of the water, that he was ready to run thorough fire and water, for thy name's sake: and by his washing, was made a fit Minister, for the washing of others. And now, O great God, since it hath pleased thee, to descend to so low a work as washing me; O wash me thoroughly; not rinse me only; as though I were but lightly stained; and had but some small spots upon me; but wash me thoroughly, as having a leprosy that over-spreads me; a foulness that is deeply engrained in me; so deeply, O God, that nothing but a washing by thine own hand can fetch it out. And yet stay; why should I put God to this trouble of washing me at all? seeing I have an easier way of cleansing, taught me by the Centurion in the Gospel; Speak the word only, and I shall be clean; or, if this be still too much; an easier way yet taught me by another; Si vis, potest me mundare; If thou wil●, thou canst make me clean. O gracious God; whether it be by washing; or, by speaking the word; or, by thy will only to have it so; whatsoever be the means, let this at least be the effect; that though I be not made bright, which is more than I can be, yet I may be made clean, which is no more than I must be; for I am not of the Pharsees mind, to think myself cle●ne enough already; But, 
Verse 3.   
I know mine iniquity, and my sin is ever before me; although, perhaps, it be a knowledge, I were better be without: For, Christ knew no sin; which we may be sure, he should have done, if it had been worth the knowing. Christ indeed knew no sin in himself; but he knew sin in itself; he knew no sin by committing it; but he knew sin by understanding it. My misery is not that I know sin; but that I know my sin; that I have sin of mine own to know. Christ knew no sin, because he could not say; I know my sin: but I know my sin, because I cannot say, I knew not sin: And yet who will believe, that a man knows sin, that will be meddling with it? We say, there are no miracles now adays in the world; and can there be a greater wonder than this; that a man should know sin, and yet commit it? should know the foulness of sin; and yet lie wallowing in it? should know the horror of sin; and yet run headlong into it? But is it not, that we are all in this, the children of Adam? Our eyes are not opened, till we have eaten of the forbidden fruit; we know not sin truly, till we have committed it; we see not the foulness, till we feel the guiltiness; and this makes me say now, which I could not so well say till now; I know mine iniquities, and my sin is ever before me: for, they were strangers to me before; and I knew not their conditions; but now I find what they are; and am sick of their company: They were indeed pleasing to me in the doing; but are now most loath some, being done: They stood behind me at first, as servants waiting upon me; but are now ever before me, astormenters seizing upon me; that if ever I loved them before; I hate them now a thousand times more.  
But why should David make it so great a matter, to say, I know my sin; as though a man could commit a sin, and not know it? as though Adam could eat of the forbidden fruit, and not know he had eaten it? Adam indeed knew his eating; yet he knew not his sinning; he knew his nakedness, but he knew not his guiltiness; if when he answered God; I know my nakedness, he had said, I know my sin; he might, perhaps, have tarried in Paradise still; that we may see, how hard a thing it is to say, I know my sin, which cost Adam no less than Paradise before he could say it. And how much easier came David to be able to say, I know my sin? For, do we think he could say it, as soon as he had committed it? No, nor almost a whole year after; that as we may say of Adam; it cost him a great place: so we may say of David, it cost him a long time, to learn to say, I know my sin.  
But how can David say, I know my sins; and yet in another place, said, Forgive me my secret sins? For, if he know them; how be they secret? and if they be secret, how doth he know them? Indeed, both David, and every one of us, hath sin enough to serve both turns; not only, because sin is of a greater size in God's sight, than it is in ours; and therefore leaves much for him to see, which to us is secret; but because also, there are many actions in our life; which we so lightly pass over, as if we thought them no sins; perhaps, thought them Virtues; when yet in God's sight, they are grievous sins. David had committed a great sin, which he could not choose, but know to be a sin; and therefore might justly say; I know my sin; but that his sin had caused God's Name to be blasphemed; this was a sin he knew not, till God himself did tell him: and from hence he might justly suspect he had cause enough in other sins, to say; Forgive me my secret sins. Saint james saith, In many things we offend all; this we all know; and gives us all just cause, to say; I know my sin; but what those many things are, in which we offend; and what those offences be, which in many things we commit; this, many times we know not: and gives us as just cause to say, Forgive me my secret sins.  
But alas! my soul, I must not stay here, only to know my sin; and keep it to myself, as though I thought it a Jewel, which none might know of, for fear of losing it; but in this, I acknowledge the great favour of God, that as I know my sin; so I acknowledge my sin: For, far be it from me, I should be found of Saul's disposition; to think to make God believe, that I saved the fat of the sheep for sacrifice; when I saved them for mine own profit; this hiding a sin, is a greater sin than the sin it hides: For, it is an affront to God's omnipotency; Adam's Fig-leafes proved as hurtful to him as the forbidden fruit; for nothing lays our sins so open to God, as our seeking to hide them; and although it be often times dangerous to acknowledge a fault to a civil Magistrate, who without our acknowledging could not know it; yet there can be no danger, to acknowledge our sins to God; who knows them already, whether we acknowledge them or no: Our acknowledging them to him, is not a discovery, but the first degree of recovery; and seeing I am now travelling to repentance; how is it possible, I should ever come at it, if I acknowledge not my sins; which is the first step to it? and therefore, howsoever I am guilty of many great and heinous sins; yet of this sin, of hiding my sin; thou canst clear me, O God; for, I acknowledge mine iniquity, and my sin is ever before me.  
But yet, what good will the knowing, or the 
20.  acknowledging my sin do me; if I let it slip from my heart, as soon as it is off my tongue? If having once acknowledged it, I cast it behind me, and think no more of it? Behold, therefore, O God, I set it before me, and am always beholding it: It is ever before me in Meditation; for I cannot but be thinking still, how foolish I have been, to procure thy displeasure, though it had been Regni causa; for the gaining of a Kingdom; how much more to provoke thine anger, for the pleasing only of some idle fancy? It is ever before me in remorse; for it is ever running, as a sore in my mind, that against thee only have I finned; againstwhom only, I should not have sinned; much like the fault of our first Parents; who seem to have eaten of that fruit only; of which fruit only, they should not have eaten. It is ever before me in prospect; for, looking earnestly upon sin; I can see nothing i● i●, that should make any man to love it: It is deformed and crooked; it is foul and ill-favoured; it is unsound and diseased; it is old and wrisled, that I wonder at myself, how I was ever gotten but once to embrace it; yet I see wittol, it paints and makes a fair show; it perfumes, and makes a sweet smell; it is in profession, an Angel of light, and carries Apples in its hand, of the tree of Good and Evil; that would entice any man. It is ever before me in terror; waking, me thinks I hear the Judge pronouncing sentence of condemnation against me; fleeping, I am frighted with dreams no less fearful; If a leaf do but wag, me thinks it threatens me; If a Bird do but chirp, it seems to accuse me; I am frighted with light; and jealous of darkness: For, how can I choose but fear, lest all thy creatures have set themselves against me; who have so unnaturally; so unloyally; so ungratefully for my sel● against thee? For, Against 
Verse 4.  thee, against thee only have I sinned; not against Heaven; not against Earth; not against Angels; not against men; for to these I never vowed allegiance; nor stand engaged: but against thee only; against thee my Father; and so have ●inned in disobedience: Against thee my sovereign Lord; and so have sinned in rebellion; against thee my Benefactor; and so have sinned in ungratefulness; that whil● no grace hath been found wanting in thee, that might have kept me from sinning; no grace hath been found in me, to keep me from sin.  
But i● there not matter here to make us at a stand? For, to say, against thee I have sianed; is most just and fit: but to say, Against thee only I have sinned; seems something hard. It had, perhaps, been a fit speech, in the mouth of our first Parent Adam; he might justly have said to God; Against thee only have I sinned; who never sinned against any other: but for us to say it, who commit sins daily against our neighbours; and specially for David to say it; who committed two notorious sins against his neighbour, and faithful friend Vriah, what unfitter speech could possibly be devised? But is it not that these actions of David, were great wrongs indeed, and enormous iniquities against Urias; but can we properly say, they were sins against Vriah? For, what is sin, but a transgression of God's Law? And how then can sin be committed against any, but against him only, whose Law we transgress? Or, is it, that it may justly be said; Against thee only have I sinned; because, against others, perhaps, in a base tenure; y● only against God in Capite? Or, is it, that David might justly to say to God; Against thee only have I sinned; because, from others he might appeal; as being a King, and having no superior; but no appealing from God; who is King of Kings; and supreme Lord over all? Or is it, that we may justly say? Against thee only I have sinned; seeing Christ hath taken; and still takes all our sins upon him; and every sin we commit, is as a new burden laid upon his back, and upon his back only? Or is it lastly, that I justly say, Against thee only have I sinned; because in thy sight only I have done it? For, from others I could hide it, and did conceal it; But what can be hidden from thy All-seeing Eye? And yet, if this had been the worst; that I had sinned only against thee; though this had been bad enough, and infinitely too much; yet it might, perhaps, have admitted reconcilement; but to do this evil in thy sight; as if I should say, I would do it, though thou stand thyself and look on; and as it were in defiance; what sin so formidable? what sin can be thought off; so unpardonable? A sin of infirmity may admit Apology; a sin of ignorance may find out excuse; but a sin of defiance can have no defence. But hath not David a defence for it here; and that a very just one? For, in saying, Against thee only I have sinned, that thou mightst be justified in thy saying; doth he not speak, as though he had sinned, to do God a pleasure? therefore sinned, that God might be justified? And what can be more said for justifying of a sin; then to say it was done for justifying of God? But far is it from David, to have any such meaning; his words import not, a lessening, but an aggravating of his sin; as spoken rather thus; because a Judge may justly be taxed of injustice, if he lay a greater punishment upon an offender, than the offence deserves; therefore to clear thee, O God, from all possibility of erring in this kind; I acknowledge my si●s to be so heinous; my offences so grievous, that thou canst never be unmerciful in punishing, though thy punishing should be never so unmerciful: For, how can a Judge pass the bounds of equity; where the delinquent hath passed all bounds of iniquity? and what error can there be, in thy being severe, when the greatness of my fault is a justification of severity? That thou canst not lay so heavy a doom upon me, which I have not deserved? Thou canst not pronounce so hard a sentence against me, which I am not worthy of: If thou judge me to torture; it is but mildness: If to die the death, it is but my due: If to die everlastingly, I cannot say, it were unjust. Yet in judgement, O Lord, remember mercy; consider not how foul I am become; but how I am become foul; for though my sin be great, yet I was not the beginner of it; for, Behold, I was borne in iniquity; and in sin hath my mother conceived me; 
Verse 5.  And seeing my birth did not amend my conception; how should my growth amend my birth? Did not sin, at least the Author of sin, hear thy voice, when thou saidst, Increase and multiply? Which, though not spoken to him, yet, as an Intruder, he claims to have a part; and seeing all the parts of my soul and body have increased and grown greater since my birth; will not he look, that si●ne also shall have a share in growing, as well as they? Doth any thing grow so fast as a weed? and is there any so very a weed as fin? hath it not been growing ever since I was borne; and can so fast growing, in so long growing, make less than a Monster? And am I a fit Champion to encounter Monsters? Indeed I encountered a Bear, and slew him; a Lion, and killed him; a Giant, and overcame him: but these were no Monsters, at lest no Monsters to be compared with sin. Oh the monstrousness of sin! far harder to be vanquished than all the Monsters that ever Nature made; for I could vanquish a Bear, a Lion, Giant, the greatest of Nature's Monsters; but with all my forces have not been able to vanquish this Monster Sinne.  
But why am I partial towards my Parents; and charge my poor Mother with conceiving me in sin; but let my Father pass without blame? Or, is it, that to say, I was borne in sin, is as much as to say, I was begotten i● sin; and so my Father hath a share of my sin in begetting me; as well as my Mother in conceiving me? Indeed, if Eve had only sinned, and not Adam; it might have been said, we were conceived in sin; but not, perhaps that we were begotten in sin; or if Adam had ●ly sinned, and not Eve; it might have been said, we were begotten in sin; but not, perhaps, that we were conceived in sin: but now that Adam & Eve, have both of them sinned; it is justly said: I was begotten in iniquity, and in sin ●ath my Mother conceived me; and so, we are all of us, sinners now of the whole blood; both by Father and Mother; and no Inheritance so sure to us from them, as this of sin; and in this Inheritance we are all great husbands; whatsoever becomes of Naboths' Vineyard, we commonly make sure work to improve this; and we seldom leave, till we can leave more of it to our children, than we received from our Parents: and seeing no diseases are so incurable as those which come Extraduce, from either of our Parents; how incurable must sin needs be, which is Extraduce, from them both? If I were only borne in sin; then all the time I lived in the little world of my Mother's womb, I must have been without sin; and so might hope, thou wouldst at least have some respect, to that time of Innocency I lived there: But now, that not only I was borne in sin, but my Mother also conceived me in sin; now I was a sinner as soon as a creature, and not one minutes time of Innocence to plead for myself. And now, alas! O Lord, What couldst thou ever look for at my hands, but only sin? The Leopard cannot change her spots; no more can I that am conceived in sin, conceive any thing but only sin: It is natural to me; and Nature will have her course. But though it be natural to me to sin; yet it is not natural to me, to sin so grievously as I have done; for then every one should be as great a sinner as myself; but now, that I must say with Saint Paul, Of all great sinners, I am the greatest; this is an estate of sin, which I have not by Inheritance, but by Purchase; and I cannot blame Nature, but myself for this: all the help is, that though I might be ashamed to do it; yet I am not ashamed to confess it; and is not a sincere confessing, in the balance of thy Mercv, O God, of even weight with the not doing? and therefore, although the sin I confess be great; and being great, must needs be greatly displeasing to thee; yet this confessing my sin to be great; cannot be displeasing: For, Thou lovest truth in the inward 
Verse 〈◊〉.  affections; and this my confession comes from thence: For, there is a truth in words, when it is without lying; as Saint Paul saith, I speak the truth; I lie not: but this truth reacheth not home to confessing of sins: and there is a truth in deeds, when it is without lying; as Christ said of Nathaniel; Behold a true reacheth, in whom there is ●o guile: but neither doth this truth rea●h home to confessing of sins; but there is a truth in heart, when it is in sincerity: as it is said here, Thou lovest truth in the inward affections, and this is the truth that carries home the confessing of sins, to its full period. For though thou lovest all truth, and every where; yet the truth of the inward affections, thou affectest most inwardly; for this is properly within thine own survey; soeing thou only art 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the trier and searcher of the heart and reins. Truth of words may have for its motive, vainglory and praise of men; truth of deeds, awe of the Law; but truth in the inward affections, can have no motive, but only the love of truth; which therefore must needs be pleasing to thee, who art thyself, both Love and Truth.  
Where thou lovest truth, thou teachest wisdom; 
20.  and because thou lovest truth in the inward affections; thou teachest wisdom, in the secret of the heart; and who can come to teach it there, but only thou? Superficial and external wisdom, is the gift ofttimes of Nature, sometimes of Art; but this wisdom in the secret of the heart, is only God's Advowson; none can give it; none bestow it; but God himself, and he alone. Wherefore, O God, though I have not hated that which thou hatest, the committing of sin; yet seeing I have loved that which thou lovest, the truth of heart; thou hast taught me wisdom in the secret of my heart; though thou didst not give me the grace to prevent sin; yet thou hast taught me the wisdom to repent sin; a wisdom which none can have, unless he be taught; and none can teach but only thyself; a wisdom which cannot be had, but in the heart; and no where in the heart, but in the secret of the heart. A man may have the wisdom to see his sin, by the outward eye of the heart; and he may have the wisdom to understand his sin, by the common sense of the heart; but he cannot have the wisdom to repent his sin; but only in the secret, and innermost of his heart. And we need not wonder, that God only is the Schoolmaster of this wisdom; seeing the wisdom of the world is not capable of it; it is a secret, hidden from carnal eyes: It is as hard a matter to feel the power of repentance, in the soul; as to believe the resurrection from the dead, in the body; both great secrets; but this, perhaps, the greater; as being indeed, the resurrection of the soul. There are wisdoms of diverse sorts in the heart of man; the voluptuous man hath a wisdom, to accomplish his desires; the worldly man hath a wisdom to gather riches; the Politician hath a wisdom, to compass his ends; but all these wisdoms are but floating in the heart; or rather but hover about the heart, as the Crow about the Ark; they enter not into the secret of it; not bring into the heart, as the Dove into the Ark, the Olive branch of peace: For when the mind bethinks itself, and dives into its own bottom; it finds no place for these distended and swelling wisdoms; which indeed, the secret of the heart h●th not room enough to receive; only the contracted wisdoms of Humility and Repentance, can find harbour and entertainment there.  
But though a little room will serve humility; yet as little as it is it must be clean; ●nd what one cleane● have I, in my whole heart; to give Humility or Repentance entertainment? O therefore; Purge me with Hyssop, and I shall be clean; Wash me, and I shall be whiter 
Verse 7.  than snow. But did not the washing I had before, make me clean; and what need then, of any more cleansing? It seems, that washing was but only for a preparative to purging; to make it work the better; at least it went not so far, as the secret of the heart: And seeing the foulness of my sin, hath pierced my heart to the very bottom; no remedy now, but I must be purged, if I will be cleansed. But do I well, to prescribe to God, with what he shall purge me; as though I knew, all God's Medicines as well as himself? and which is worse; I to prescribe, and he to minister? But excuse me, O my soul; it is not I that prescribe it to God; it is God, that prescribes it to me: for Hyssop is his own receipt; and one of the ingredients prescribed by himself, to make the water of separation for curing the leprosy. But why then with Hyssop; and not with Ellebor, or Scammony tather? For how else happens it, that Gods purging should not work; as he saith himself: I have purged thee, and thou wast not purged; but that he gives purges of too weak operation? for Hyssop, God knows, is but a weak purger; it searce reacheth to amend the errors of the first digestion; and how then is it possible, it should ever be able to purge away my sins; which have tainted my blood; and are grown, as it were, a part of my very substance? But is it not, that God's arm, is of a strange strength; and can put force into the weakest Instruments; and therefore, can do more with Hyssop, than all the world beside can do with E●lebore? But it is indeed the great Love, or rather indulgence of God; that he will never use Ellebore where Hyssop will serve; never use roughness and severity, where lenity & mildness may be effectual. Reserve then, O God, thy Ellebour and thy Scammony for more stubborn and reluctant humours; ` Purge me with Hyssop only, and I shall be clean. I must confess, I was glad at heart, when I first heard Hyssop spoken of; to think, I should be purged so gently; and with a thing, that may so easily be had; for Hyssop grows in every garden; and then I thought I might go fetch it thence; and purge myself; but now I perceive, this is not the Hyssop, of which Solomon writ, when he writ from the Cedar, to the Hyssop: but this Hyssop is rather the herb Grace; which never grew in garden, but in that of Paradise; and which none can fetch thence, unless God himself deliver it. The truth is; this Hyssop was sometimes a Cedar; the highest of all trees, became the lowest of all shrubs, only to be made this Hyssop for us: For, Christ indeed is the true Hyssop; and his blood, the juice of Hyssop that only can purge away my sins; that I need not now fear the weakness of Gods purge; seeing this Hyssop far exceeds, not only Ellebore and Scammony, but all the strongest drugs, that ever the earth brought forth. Purge me then, O God, with this true Hyssop, and I shall 
20.  be truly clean; Wash me, and I shall be whiter than snow. But how is this possible? All the Dyer's upon earth, cannot die a red into a white; and how then is it possible, that my sins which are as red as scarle●; should ever be made, as white as snow? Indeed, such retrogradation is no work of humane art; it must be only his doing, who brought the Sun ten degrees back, in the Dial of Ahaz: for God hath a Nitre of grace, that can bring, not only the redness of scarlet sins; but even the blackness of deadly sins, into its native purity and whiteness again.  
But say it be possible; yet what need is there of so great a whiteness, as to be whiter than snow? seeing snow, is not as paries dealbatus; a pained wall; white without, and foul within; but it is white, intus & in cute; within and without; throughout and all over: and what eye so curious, but such a whiteness may content? yet such a whiteness will not serve: for, I may be as white as snow, and yet continue a Leper still; as it is said of Gehezi; that he went out from Elisha, a Leper as white as snow: it must be therefore whiter than snow; and such a whiteness it is, that Gods washing, works upon us; makes within us: for no snow is so white in the eyes of men; as a soul cleansed from sin, is in the sight of God. And yet, a whiter whiteness than this, too; for being purged from sin, we shall endure stolam albam; put on the white robe; and this is a whiteness, as much whiter than snow; as Angelical whiteness is more than Elementar.  
But may we not conceive rather, that in saying, Purge me with Hyssop; it is not meant purgando; but aspergendo; that so, there may be two degrees expressed, of using the juice of this Hyssop: one when it is, but a sprinkling only; yet enough to take away the foulness of sin; another, when it is a full and thorough washing; which besides the cleanness, adds also a beauty; and that to admiration. Indeed, the least drop of Christ's blood, the true juice of this Hyssop; makes fit to stand in the congregation of the righteous; but a full bathe of it gives a high degree, in the Hierarchy of Saints and Angels. Howsoever, we may plainly see a great difference, between the washing that was spoken of before; and the washing that is spoken of here; as great a difference, as between cleanness and whiteness; for that washing was to cleanse us; but this washing is to whiten us; of that it was said; Wash me, and I shall be clean; but of this, it is said; Wash me, and I shall be whiter thau snow: and therefore upon this, it presently follows; 
Verse 8.  and very justly; Make me to hear of joy and gladness; that the bones which thou hast broken may rejoice. For, white is the Emblem of joy: and where the Emblem of whiteness is once had; the Motto of joy and gladness will not long be behind. But we must be whited first; for while the blackness of sin remains in the soul; there can be no Emblem of whiteness engraven upon it: but if once we be whited by Gods washing; and have the Emblem upon us; this Motto, we may be sure, will be added to the Emblem; He will make us hear of joy and gladness. And the like may be seen, in the kindly order of God's Physic: First, a Purge; and then, a Cordial; having purged us with Hyssop; he will make us to hear of joy and gladness; but we must be purged first: for while the peccant humours remain in the soul; there is no place fit for the Cordial of joy, but if the humours be purged by the Hyssop of repentance; then the heart will be lightened; and the spirits refreshed; and the Cordial of joy and gladness will have its full operation.  
But had David ever any return of this Petition? Did God ever hear it, or grant it? Oh, the wonderful graciousness of God he heard it, and granted it; made a return; and that presently; and by a sure mouth; the mouth of the Prophet Nathan; Behold, God hath forgiven thy si●; for this, no doubt, was the joy, which David here makes suit to hear of; for what joy of what Jubilee, can make the broken bones rejoice; but this only, that we be at peace with God, through the remission of our sins? David was happy, that had a Nathan by whom to hear it: but by whom may we have hope to hear it? Indeed, as happy in this, as David: for though we have not the same Nathan, in individno, yet we may truly say, we have him in specie; and the same message of joy, which that Nathan told to David; our nathan's tell us, when they say; He pardoneth and absolveth all them, which truly repent; and unfeignedly believe his holy Gospel: which though we hear, perhaps, as words of course; yet it is the very same joy, which David here, makes such earnest suit to hear of.  
But why should David pray to God; to make him hear of joy and gladness; and not rather do, as his son Solomon did afterward; gather Gold and Silver; get him men-singers, and women-singers; and so make joy and gladness to himself? Alas, my soul! these are joys to be repent of; and not joys to repentance; for, but for such delights as these, I had never fallen into these sorrows; they have been my snares, and cannot now be comforts; it is not all the delights and pleasures of the world, that can ease one pang of a penitent heart. The sorrows are spiritual, and must have spiritual joys; thou, O God, hast caused the sorrows, and thou only canst Minister the comforts; 
Qui Vulnera fecit  
Solus Achilleo tollere more potest.   
But say, O my soul; how came thy bones to be broken? hath this been the work of God's Hyssop? Is the breaking of bones, the gentle purging that was talked of? What could Ellebore or Scammony have done more? and yet thou canst not wonder so much, at the force of Gods purging, to break thy bones; as thou mayst wonder at the force of his Cordial, to make thy broken bones rejoice; and that which thou mayest wonder at more; the same Hyssop is both the Cordial and the Purge: wonderful indeed, that the same thing, should both break the bones; and make the broken bones rejoice: yet so it is; for this Hyssop, is not only a cleanser; but a knitter and binder together: and as by the force of cleansing, it breaks the bones; so by the virtue of knitting together, it makes the broken bones rejoice; for, what greater joy, to broken bones, than to be knit together; and made whole again? It was not I, God knows, that broke my bones; I could never have had the heart to do it: It is thou, O God, didst break them; and that, in Mercy; for thou knewst, that unless my bones were broken; my sin, that is bred in the bone, could never be thoroughly purged away. And now, O God; if I be not purged enough already; purge me yet more, and purge me still; until I be made more white than snow: but then, make me to hear of joy and gladness: for, without this Cordial, I shall faint in my purging; and shall never be able to go thorough, with thy course of Physic: For my bones are already broken; and I have scarce any blood left me in my veins; but if thou give me this Cordial of joy and gladness; my strength will return; and my broken bones will be made whole again.  
But why is it said; Make me to hear of joy and gladness; and not said rather; Make me to feel joy and gladness? For, were it not better to feel joy; than only to hear of joy? but indeed, we cannot feel this joy, unless we hear it first: and if once we hear it; it is then our own fault, if we do not feel it. For, what is this joy, but that, of which the Angels brought tidings to the Shepherds; Behold, I bring you tidings of great joy; This day is borne to you a Saviour; one that shall make whole again all broken bones; seeing he is one, of whom there shall not a bone be broken. But what is this to us, that, his bones be not broken, if ours be? Great good to us, if we be purged with this Hyssop; for than we shall be united, and knit unto him; made flesh of his Flesh; and bone of his Bone; that if his bones be sound, and not broken; our bones shall quickly withal, recocover soundness. And yet a greater joy, to be heard of, than this; for then indeed, we shall hear of our greatest joy; when we shall hear this voice: Arise, thou that sleepest, and stand up; and God shall give thee light; for at the hearing of this voice; all bones, though broken into a thousand pieces; though burnt, or beaten to dust and ashes; shall all come together, and be knit together; and shall be covered again with this very flesh; and in this flesh, I shall see my Redeemer. And now, O my soul, thou mayst comfort thyself in hope; that though thy bones be broken now, yet a time will come, when they shall rejoice; and should never indeed rejoice, if they were not now broken; for this is a world for breaking of ●ones; but we look for a new heaven, and a new earth; when for their breaking now, they shall have beauty for ashes; and a garment of gladness, for the spirit of heaviness. But, O merciful God, put me not off so long for my joy; my broken bones, will be in a worse case, than Lazarus body was after four days burying; if thou let me lie so long in the grave of thy displeasure; my case requires a present remedy; and a remedy may be applied, in the turning of a hand, at least with the turning of a face: 
Verse 9  only Turn away thy face from my sins; and my broken bones will quickly rejoice: For, to turn away thy face from my sins, is to turn away thine anger for my sins; and to turn away thine anger, is to receive me into grace; and if of this I might be once assured, it would make my broken bones more nimble to leap for joy, than Abraham was to see thy day; for, as it was the apprehension of thine anger, that broke my bones; so nothing can set them together, and put them in joint again; until I be secured of thy Grace and Favour.  
But am I well advised, in praying God, to turn away his face from my sins? For, am I not so wholly overspread with sin; that if he turn away his face from my sin; he must needs turn it away from me too? and then, in what horror of darkness should I be left? But is it not, that thy Wisdom, O God, is so transcendent, that thou canst easily abstract the sinner from the sin? and then the more thou turnest thy face from my sin; the more thou wilt turn thy face upon me; and the more I shall enjoy the light of thy countenance. If thou shouldst not turn away thy face from my sin; but stand looking upon it; alas, O God it would be a worse sight, than that which Cham saw in his father's nakedness; and a good son turned away his face from that; and canst thou be a good Father, and not turn away thy face from this? God forbid, thou shouldst ever say to me, as thou didst once to our first Parent; Adam, Where art thou? a question that was never asked, but when it was followed with a curse. For why shouldst thou ask, where I am; but that thou canst not see, where I am? and how can it be, thou shouldst not see, where I am, but that thou canst not see me, for sin? Use then, O God, the transcendency of thy Wisdom; abstract me from my sin; and make my sin and me, two several objects; that turning thy face from my sin, thou mayest turn it upon me; and not need to ask me where I am; but mayest see me where I am; and by seeing me, make me enjoy the light of thy countenance.  
But is my sin so pleasing a prospect; that I should need to fear, lest God should stand looking upon it? Indeed, after his first creation, he looked upon all his creatures; and saw them all exceeding good, and this was a prospect, worth his looking on; but my sins, O God, are none of thy creatures; there is no goodness at all, to be seen in them: therefore look not upon my sins; but upon my repentance; and in this thou shalt find, veter is vestigia formae; that thou needst not to alter thy style; but say still; It is exceeding good. But seeing, if thou turn away thy face from my sin; thou must needs turn it, upon something else; upon what is it indeed, I would have thee to turn it? Up on me? No. Upon my repentance? Neither; but though not upon my sins, yet upon him that hath taken my sins upon him; that as in him, thou art well pleased; so through him, thou mayest be well pleased with me; and with my repentance.  
But what safety is it to me, that God turn away his face; if his ears stand open? for my sins are crying sins; and it may be, as hurtful to me, that God hear their cry, as see their foulness: For, what brought Cain to all his misery, but that God heard the cry of his sin? but know, O my soul, that God consists not of parts; though our weak capacities express him so; and if we express him by parts; know also there is an absolute and sweet harmony between them, in God; that if his face be turned away from seeing the foulness of our sins; his ears shall never stand open, to let in their crying. But what am I the better, that thou turn away thy face from my sin; if my sin continue, and remain upon me still? For it is not the bold Nature of sin, to be always pressing into thy sight; and as it were, forcing thee to see it, whether thou wilt or no? Oh therefore, not only, turn away thy face from my sins; but blot my fins out; that as 
20.  by turning away thy face, thou mayest not see my sins: so by blotting them out, I may have no sins to be seen. But if God turn away his face from my sins; how shall he see, to blot them out? Not therefore, faciem cognitionis; faciem but indignationis, not his face with which, he sees all things: but his face, with which, he frowns upon evil things. But are not my sins themselves blots? and how can blots be blotted out? they are blots indeed upon my soul; but they are fair Characters in God's Book; and there is a relation, between God's Book and my soul; that if they be blotted out in his Book; they shall never be legible in my soul. But, O gracious God; I dare not trust to this neither: for though by blotting them out, they may be made not legible; yet the very blotting them out, will be a mark of remembrance, that they were once there; and is it not a fearful thing, to think, thou shouldst but once remember them? Oh therefore, not only blot my 
Verse 10.  sins out: but Create in me a clean heart; that as by blotting them out, they may be made not legible: so by creating in me a clean heart, there may be no mark of remembrance, that ever they were written. Indeed, this blotting out of sins; is but an Ablative case in the work of sanctification; the Dative is of much more use: for this Dative is the giving me a new hear●; and seeing the heart is the beginning of life; by having a new heart, I shall begin a new li●e: and the sins of my old heart, shall be no more remembered.  
O great God, into how many several forms of ossi●tance, do we miserable sinners, diversify thy glorious Majesty? We made thee first, our Launderer to wash us; then our Physician, to purge us: and now our Creator, to new make us; and indeed there was no staying, till we came hither: Our Dove can find no rest, for the sole of her foot, till she return into this Ark again; for if my sin were only a foulness; it might be helped with washing; or if only a steining; it might be helped with purging; but seeing it is a total and absolute corruption; now nothing can help it but a new Creation.  
But how should David come to be so foul? was it by conversing with Bathsheba? but what foulness could he take from her, who came but then, newly out of her bath? O my soul, it is not a Bath of Milk and Roses, that can make a cleanness in God's sight; God hath strange eyes; he can see foulness in Bathsheba, though coming out of a neat Bath; and can see cleanness in jeremy, though coming out of a dirty dungeon; he can see foulness upon Dives, for all his deliciousness and dainties; and can see cleanness upon Lazarus, for all his 〈◊〉 amongst the Dogs. This David knew 〈◊〉, and therefore all his suit is still for cleanness; Wash me, and cleanse me from my sins; Purge me with Hyssop, and I shall be clean; Create in me a clean heart, O God; All for cleanness still; for he knew, if he could get cleanness, he should have a Beauty which the Stars want: for the Stars are not clean in God's sight; he knew, that by having a clean heart, he should not only be fit for God to see; but fit to see God; as Christ said: Blessed are the clean of heart, for they shall see God: and then, if to be seen of God, be the greatest glory; and to see God the greatest happiness; O how glorious and happy, must a clean heart needs be, that is made capable to enjoy them both!  
O therefore, Create in me a clean heart, O God; and renew a right spirit within me: for thou hast not so finished thy work of creation; but that thou reteinest thy power of creating still: and wherein canst thou better employ that power, than in creating of clean hearts? It was a work of infinite glory, to be the Creator of Heaven and Earth; yet to be the Creator of clean hearts; is of all thy works of glory, the most glorious work. And indeed, were it not better for me, and more ease for God; to create in me a clean heart, once for all; than to be so troubled, with continual purge and washings, as now he is? as now I am? for alas, O Lord! thou mayst sooner purge my heart out of my body; than purge sin out of my heart; but that it will always, be returning to its vomit; and I shall break thy rest continually, with importuning thee to wash me.  
But why do I pray to God, for a clean heart; and not as well for clean eyes, and clean hands; seeing these also, have there share in foulness, as well as that? But is it not, that these are but the Emissaries of the heart; and do all they do, by the heart's direction; that if the heart be clean, these also will be clean of course; mine eyes will be clean; and never look more, after any more Bathshebaes'; my hands will be clean; and never be more imbrued in the blood of any Urias.  
But, did not God, create in me a clean heart once already? & yet how foul is it grown now? and what hope is there, if he create in me, a new clean heart; but that it will grow as foul, as this I now have? But can it properly be said, that God did ever create in me, a clean heart before? He made me one indeed, but he created me none; he only created Heaven and Earth: as it is said; In the Beginning, God created Heaven and Earth; and of that Earth, he made me a body; and in that body, a heart; so I had a made heart, before; but no created heart till now; for made, is of matter preaexistent; but created is of nothing: although therefore my made heart, being made of dust, hath always been apt to gather dust; yet my created heart, as made of nothing; will have nothing in it, from whence to gather foulness. But O my soul, trust not to this; for, though there should be no foulness in the heart itself; yet the stinch of the prison, in which it lies; will he always can●e enough to breed in fection: unless thou canst get ●ome such sove rain presume; that may keep out ill airs; and keep the place sweer: On therefore, n● only Create in me a clean heart; but 〈◊〉 a right 
20.  Spirit within me; for this 〈◊〉 spirit, makes a better perfume, than that of Tobies' fishy; to keep all unclean spirits, from commi●●eere the heart. As therefore Moses 〈◊〉, the Genesis of man; by saying, that God first made him a body; and then brea●hed a soul into him; so David describes here, the Palingenesis of man: by saying. Create in me a clean heart and renew a right spirit within me; that if Nicodemus had well understood this Psalm of David; he needed not to have made such a wonder at Christ's speech, when he said; Except a man be borne again; he cannot enter, into the Kingdom of Heaven: for what is it, to be regenerate and borne again; but to have a clean heart created; and a right spirit renewed in us? If only a clean heart be created; and not withal a right spirit renewed within me, this will be but Vehiculum sine Anriga; and I shall presently fall in oath mire of sin again; and grow as foul, as ever I was before: but if thou vouchsafe to add a right spirit to my clean heart; this will keep me right in the paths of righteousness; and then, as I now praise thee for making me clean; so I shall praise thee as much, or rather much more, for keeping me clean.  
Thou, O God, that art the Maker; art also the renner of all things; yet I ask thee for re● of nothing in me, but only a right spirit: my veeres are waxed old, and vanished away as a 〈◊〉; yet I require thee not to renew them my ●reneth is dried up like a potsherd; and my moisture is t●rned into the drought of summ●r; yet I require thee not to renew them: All my worldly friends, are either taken from me, or gone from me; yet I require thee not to renew them: all that I require thee to renew to me; is, only a right Spirit: for, so long as this right spirit remained with me, and was my guide; I walked b●tore thee in all uprightness; I durst then say; s●arch me, O God, and try me; Examine my heart and my reynes; but as soon as this spirit grew to decay, and waxed faint within me; I present lie begun to falter in my steps; my iniquities multiplied so fast, that they quickly grew to be m●han than the hairs of my head; every thing was a temptation unto me; and every temptation prevailed against me; but now, O God, Renew a right spirit within me; and this right spirit will s●t all right that is amiss in me, because it is a right spirit; will renew & quicken all that is dead and dull within me, because it is all spirit.  
But what more good will a right spirit do, when it is renewed; than it did before, when it was first given? If it prospered not at the first planting; what assurance of prospering at the second? but is it not, that a right spirit, in a created heart, may stand firm; though in a made heart, it gave ground and failed? and specially when it is a right spirit renewed; seeing renovation is always with addition of strength; and no part of a house, is commonly so strong, as that part is, which is newly repaired. Secundae cogitationes are sapientiores; and secundi conatus are fortiores. Though once going about Hiericho, did the walls no hurt; yet the going about them, again and again, made them fall to the ground: though one Cock crowing, wrought nothing upon Peter; yet the second times crowing, made him weep bitterly; Oh then, Renew in me a right spirit, O God; and the walls of my sinful Hiericho, will fall to the ground; the stupour of my dull brains, will resolve into tears.  
When sin seeks to enter, and to get entertainment with us; it makes us believe, we shall be like Gods; but when it is once entered, & hath gotten possession; it leaves us to find, we are not so much as fit for God's company. And it seems, as though we were put to our choice here; whether we will have sins company, or Gods? for both we cannot have: if entertain sin; then we must take our leave of God: if enjoy God's presence; then we must give no entertainment to sin: a hard choice to flesh and blood; but a right spirit resolves it presently: Cast me 
Verse 11.  not off from thy presence, O God; let me enjoy that; and as for sin, I utterly renounce it, though it should present itself to me, in greater pomp, than Solomon clothed, in all his royalty. I had rather live one day in thy courts, to enjoy thy presence; than to live accounted the son of Pharaohs daughter: and Methuselahs' age, in all the pleasures of the world. Do we see, how the presence of the Sun, cheers up the air; makes glad the earth; and enlightens the whole world: and can we not see, the wonderful effects of comfort, which are wrought in the soul, by the presence of God; in comparison of whom, the Sun is not so much as a moat in the Sun? If it be thy pleasure, O God; to withdraw thy presence from me, to make me sensible of my weakness; yet cast me not off from thy presence, in displeasure, to make me despair of thy Love. If thou wilt needs put a veil upon thy face, to keep mine eyes from seeing thee; yet let it be, but as the veil upon Moses face; to keep mine eyes from dazzling. It is potion bitter enough, to be deprived of thy presence, though done in never so fair a manner; but to be cast out of thy presence, as done in anger; what is this, but to give me gall and wormwood to drink? If I needs must die; let it be upon the top of Nebo; where I may see the land of Canaan before me; for there, thy presence is to comfort me; but let it not be in the valley; where there is no representation of thy glorious presence, to give me comfort. My sin, O God, I know is such, that may justly make me to fly from thy presence; as it once made Adam. when he hid himself from thee; yet in this case, I may hope thou wilt look after me; as thou didst then vouchsafe to look after him: but if thou cast me our of thy presence; and that it be done, by thine own hand; Alas, O Lord! what hope is there left me, of ever coming into thy presence again? As long as I am in thy presence, there is hope; I may entreat; and thou art apt to be entreated; I may fall down and humble myself; and thou givest grace to the humble: but if it should once come to this, that I were cast out of thy presence; alas, O God thou wouldst then be quite of sight; clean out of hearing; that no entreaty could be heard; no humbling, be seen; either to give me the comfort of hope; or to put me in hope of any comfort. If thou, O God, shouldst cast me off from thy presence; whom could I hope, to have present with me? The Angels would be my guardians no longer; for they would soon take notice of thy displeasure; and would never regard, whom thou rejectest. The Saints would be my Associates no longer: for if they found me not in thy presence; they would presently know, I were none of their society; and their communion extends no further. And what company then could I hope to have? Cain, perhaps, and Cham; the damned crew; miserable comforters; or rather no comfo●rs but augmenters of my misery. But yet, O God; if my sins unexpressable, have made thee unexorable; and that thou wilt needs cast me off, from thy 
20.  presence; at least, Take not thy holy Spirit from me: For, what were this, but to put me out of thy service; and then to take away thy Livery too? Yet as long as I have thy Livery on; it keeps me in credit; it gives me countenance; it leaves me hope, I may be entertained again; as long as thy holy Spirit stays with me; I have one to comfort me; one to put me in hope I may be received into favour again; in no worse case, than Pharaohs Butler was; who in disgrace for a time, was afterward restored to his former place; but if thou take thy Livery from me; if thou take thy holy Spirit from me; Alas, O Lord! I am then utterly undone; none left to comfort me; none, to speak for me: in as ill a case as Pharaohs Baker; nothing left me to hope in, but a dream; and that dream, nothing but of white Baskets; out of which, the Birds shall eat; but nothing that is good, for me to taste. If thy holy Spirit, should of himself depart from me; it would be a parting, exceeding grievous unto me; but for thee, O God, to take him from me; where the manner of losing, is as much as the loss; what grief can be spoken of, so unspeakable?  
But having said, Cast me not off from thy presence; it may seem superfluous to say; Take not thy holy Spirit from me; seeing, this of necessity follows upon that; for how can God's holy Spirit be, but where he is himself? and how can it tarry with me, if I tarry not with him? They both indeed, grow upon one tree; yet are several fruits; Gods presence brings with it, a passive influence; his holy Spirit an active; although therefore, O God; thou bar me of thy presence, and leave me inglorious; yet take not away thy holy Spirit from me, to leave me profane. Thy holy Spirit, is the sanctifier; and wilt thou leave me to impiety and profaneness? Thy holy Spirit is the Director; and wilt thou leave me, without a Guide, in the most dangerous passages of this wicked world? Thy holy Spirit is the Comforter; and wilt thou leave me Disconsolate, in my manifold miseries? If thou take thy holy Spirit from me; what spirit will be left me, but a spirit of error? a spirit of uncleanness? a spirit of despair? and canst thou for pity, leave me a prey, to such outrageous spirits? O Lord, though my sins be as great as cain's; yet suffer me not to despair like Cain; though my sins be greater than Saul's; yet suffer me not to distrust thee like Saul; but, as it is a benefit; so let it be a pledge of thy presence; and of thy holy Spirit; that I can pray unto thee for thy presence, and for the continuance of thy holy Spirit. When I remember, the sweet comforts, I have sometimes found in the motions of thy holy Spirit; and when I think of the joy, I have conceived of thy salvation; Oh, how my heart seems to leap within me; and how am I ravished, with ecstasies of delight? and now to think this comfort should be taken from me; this joy should be bereft me: Oh, what torment; what death; what hell can be so grievous!  
But how can God cast me off from his presence, though he would: Is not God, every where? and am not I somewhere? and must I not then, be needs where he is, and in his presence? God indeed hath a presence of Being; and this is every where; and he hath a presence of Power; and this is every where; but he hath a presence of Grace and favour; and this is not every where. His presence of Power, is as well in the Ant, as in the Elephant; yet it maketh not the Ant an Elephant; and therefore, this is not the presence, that I desire: his presence of Being is as well in hell, as in heaven; yet it makes not the hell a heaven; and therefore, neither is this the presence that I desire; but his presence of grace and favour, is not as well in the wicked, as in the penitent; for if it were, it would make the wicked penitent; and therefore, this is the presence, which I so much long to keep; which I so much fear to lose.  
But why should I fear, lest God should cast me off from his presence? Is not his delight amongst the children of men? and am not I, one of that Generation? And why should I fear, lest he should take his holy Spirit from me? was it not he, that gave it me at first? and is he one, that will give a thing, and then take it away again? Yet my sins make me, that I cannot but fear; for why should he not cast me out of his sight; who hath wrought so much wickedness in his sight? why should he let his holy Spirit stay there, where it is so much grieved? for, what do my grievous sins but grieve it? Oh vile sin; of what cause thou art the effect; I know not; but this I know, thou art the cause of most vile effects; for thou only art the cause, that God is like to cast me off from his presence; thou only the cause, that God is like to take his holy Spirit from me; and seeing in God's presence, there is fullness of joy for evermore; alas, in being cast out of his presence; what is left me, but the fullness of misery for ever more!  
But seeing thou hast not cast me off from thy presence; but only removed thy presence from me, because thy pure nature could not endure to stay in a polluted heart; yet now that I am new made; and that thou hast created a clean heart within me; Now thou mayest return; and restore to me the comfort of thy presence; the joy of thy salvation; and by this, thou shalt show thou didst not take it away, to keep it away, but to make it more precious in restoring; thou shalt show, thou didst not leave me, to forsake me; but to make thyself more welcome in returning. But though some things are of such condition, that we find their goodness, more by wanting, than by enjoying; as sickness makes us more sensible of health; yet this needed not, in the comfort of thy presence, seeing of this there can be no satiety; and we can never so well learn to desire thee by wanting thee; as we are taught to embrace thee by enjoying thee.  
Although the fuites I make to thee, O God, be many; yet they are all so subordinate to one another; that if thou deni'st me one; it were as good for me, thou shouldst deny them all: For what good will it do me, to have a clean heart created in me; and thy blessed presence removed from me? What good, to have a right spirit renewed; and thy holy Spiri● to be taken away? as if thou shouldst supply me with props, and take away foundations? The fear of this, lest thou shouldst cast me out of thy presence, and take thy holy Spirit from me; hath so deeply wrought upon me, and brought me so low; that I find no Physic now so necessary for me, as a Restorative: Oh therefore, Restore to me the joy of thy salvation; for this Restorative exceeds not only all the simples of 
Verse 12.  Nature; but all the compounds of art; for what Alchermes; what Jellies; what Aurum potabile can be comparable, to this Restorative; The joy of thy salvation? But had not this, been a fit suit for Nabuchodonofor; from whom, God took away at once, his Sense, Reason, and his Kingdom; than for David, from whom God never took any thing that we know of, but only his child begotten in adultery? yet David will hardly be drown to think so; for hear the moan be makes: Alas, O Lord! I live now, as it were, cast out of thy presence; which is more to me, than for Nabuchodonosor, to be cast out of his Kingdom; I feed now upon the bread of sorrow; which is more to me, than for Nabuchodonosor, to feed upon the grass of the earth: I sit now, as a Sparrow upon the house top; desolate and disconsolate; which is more to me, than for Nabuchodonosor, to have no compavions but the beasts of the field: and yet, O Lord, only Restore to me the joy of thy salvation; and it shall be more to me, than for Nabuchodonosor to be restored to his Sense; his Reason; his Kingdom again. This joy is to me, as Isaak was to Abraham; the whole comfort of my life; and thou restored'st him to his Father in great compassion; and wilt thou have no compassion on me; and not restore my Isaak to me again? O merciful God; take away my goods; take away my health; take away my life; but take not away this joy from me, unless thou mean to restore it again; for without this joy, my goods will do me no good; I shall be sick of my health; I shall be weary of my life; all joy without this joy, is but shadow of joy; no solidness; no substance in it; other joys I can want, and yet want no joy; but how can I want the joy of thy salvation; but I must needs fall into the hell of my own perdition?  
Indeed, all these graces, and specially these four, A right Spirit, and God's presence; his holy Spirit, and the joy of his salvation; are all, I may say, of a covey; like Partridges that always keep together: or if at any time, parted by violence; they never leave calling after one another, till they meet again: and thus, a right Spirit calls after God's presence; his presence, after his holy Spirit; his holy Spirit, after the joy of his salvation; and the joy of his salvation, calls after them all. O then, Restore to me the joy of thy salvation: that this covey of thy Graces may be kept together; and that the mournful voice of calling after one another, may no more be heard, to disquiet my soul.  
But how can God restore that, which he took not away? For, can I charge God, with the taking away the joy of his salvation from me? O gracious God; I charge not thee with taking it; but myself, with losing it; and such is the miserable condition, of us poor wretches; that if thou shouldest restore no more to us, than what thou takest from us; we should quickly be at a fault in our Estates; and our ruin would be as sudden, as inevitable.  
But why am I so ●arenest for restoring? for what good will restoring do me, if I cannot keep it, when I have it? and how shall I more keep it, being restored; than I kept it before, being enjoyed? and if I so enjoy it, as still fear to lose it; what joy can there be in such enjoying? O therefore, Not restore it only; but establish me with thy free Spirit: that as by thy restoring, 
20.  I may enjoy it entirely; so by thy establishing, I may enjoy it securely. Indeed, if thou shouldst only restore it; and then leave it for me to keep; I should presently run a hazard of losing it again: but when thou restorest it; and then confirmest it; and that with the seal of thy free Spirit; this gives me an indefeasible estate; and absolutely frees me from fear of losing it any more for ever. Alas my soul! what qualms have these been? what float between fear and hope? all the comfort is; that as Hope sets out first, and gets the start of Fear, so it keeps the field last; and gets the goal from Fear; For, Hope set●ing out by Gods renewing a right Spirit; and then disturbed by fear, lest he should take away his holy Spirit; gets the victory at last, by being established with God's free Spirit: for this establishing fixeth our floating; and frees us from having these qualms of fear and hope any more: Not, that we can ever be free where they are; but that they shall not be, where we are; not fear; because in a Haven; not hope; because in possession.  
But what mystery is it, that David intends here, by his triplicity of Spirits? A right Spirit; a holy Spirit, a free and principal Spirit? Are they not all one holy Ghost; but diverse operations? called therefore, the right Spirit; because it directeth us: the holy Spirit; because it sanctifieth us; the free and principal Spirit; because it governs us? And thus understood; we may see, from whence the Collect in our Liturgy was gathered; which saith: Direct, Sanctify, and govern us in the ways of thy Laws; and in the works of thy Commandments. Or is it, that he makes three suits for three spirits; as intending to every person, in the Deity, one? intimating the second person, by the right spirit; as being the way and the truth; the third person; by the holy Spirit; as being the Author of sanctification; the first person; by the free and principal Spirit; it being He, that must say, Fiat, to all that is done? And thus understood, we may see from whence is framed, that Versicle in our Litany, which saith: O Holy, Blessed, and glorious Trinity; three Persons, and one God; have mercy upon us miserable sinners.  
And now is David Monte potitus: gotten up, I may say, to the top of Mount Gerizim; after many wearisome and painful steps. He was indeed so oppressed with the burden; and so fettered with the chain of his sins; that he seemed as a man distracted; not knowing in the world what course to take: yet not willing to be wanting to himself; he tries all the ways; and useth all the means he can possibly devise or think of. First, he prays God, to wash him from his sins; and lest washing should not be sufficient; he prays next, to be purged from his sins; but not trusting to these outward means; he thinks upon a new course; and prays, to have his sins blotted out; as much as to have God's Debt-book crossed; yet not satisfied with this neither; he than flies to inward means; and prays, not only to have a clean heart created; but a right Spirit renewed in him; that so he may be Purus corpore & spiritu: and now one would think, he were certainly past all danger: yet even here he falls into the most dismal frights, that ever seized upon a perplexed soul; for he fears, lest God should cast him off from his Presence; and lest he should take his holy Spirit from him: most dismal frights indeed; yet recovering his spirits, he bethinks himself at last, of a way; that either will serve to make him a freeman; or he must never look to be: and that is, to be established with God's free Spirit; and this indeed strikes the stroke; and therefore this he makes his Murus Aheneus; for being now established with God's free Spirit; he finds himself so free; that he thinks himself, able to set up a Free-school; and is confident to say; Then will I teach thy ways to the wicked; and sinners 
Vers. 13.  shall be converted unto thee: Then if thou say unme; Et t● conversus, converte sratres; I shall do it, both boldly and effectually. Boldly; for I shall teach thy ways to the wicked; who are but unruly scholars: and effectually; for sinners shall be converted unto thee; which is the end of all schooling. And, then if the Angels give a Plaudite to their conversion; I doubt not, O God, but thou also wilt graciously accept the humble service, of the convertour; and even thyself shalt receive a benefit in thy glory; by the benefit which I receive by thy pardon; for, as there have been many scandalled by my sin; so there shall be many reclaimed by my repentonce; and they, who loved thee not for thy justice, shall fear thee for th● mercy; and the●, who feared thee not for thy mercy, shall love thee for thy justice; and thy Name shall be great, amongst all Nations. O happy conversion; that is not barren, and ends in itself; which was a curse in Israel; but as a fruitful mother, continues a race of conversions; and shall therefore make the Convertour ●hine in Heaven, as a Star of the greater Magnitude.  
But am I a fit man, to teach thy ways to the wicked; who have walked, all my life long, in the ways of wickedness? Am I likely to be a means for converting of sinners; who have hitherto been occasion of perverting the godly? Thou, O God, that tookest Amos from among the Herdsmen of tekoa, to make him a Prophet; thou also canst take me from among the wicked of the world, to make me, a converter of sinners. I take not upon me, to teach the godly, who may better teach me; I teach only the wicked; None but sinners, are for my School; I am not a Shepherd to tend the fold; but to fetch in, strayers: The title of my profession is Dux conversorum; A guide of converts; all my Doctrine, is only Repentance; and if any such be, that need no repenting; they need not my teaching; nor belong to my School. But if any man, think repentance, a lesson so easy, that he can take it out, and learn it, without a teacher; let him but hear the lesson read, which I have learned, and he must; if he will be a convert. Let him see my eyes swollen, with the floods of my tears; and so must his be: Let him see me lie grovelling under sackcloth and ashes; and so must he do: Let him see my knees brawned with kneeling at Prayer; and so must his be: Let him see me go fasting with bread and water; and so must he do: Let him see my back gored with stripes of contrition; and so must his be: Let him see my breast torn, with sigh and groan; and so must he do; and if all this be not enough, to make a hard lesson; let him see my heart broken, and shivered with sorrow; and so must his be. And now let flesh and blood tell me, if this be a lesson to be learned without a teacher?  
But if Repentance be so hard a lesson to learn; how can David be so confident of his teaching, to say, that sinners shall be converted by it? Indeed, when Kings become Schoolmasters, no marvel, if sinners become converts: For, who knows not the force of Regis ad exemplum? But is David then the only Phoenix in this kind? Have we not amongst us at this day; and long may we have, a King like David; who, though he teach not the same lesson that David did: (for his lesson was only Repentance) yet his whole life, is a Lecture of Piety and op●ghtnesse; a lesson so much better than David's; as to be in the first For me of Virtue, is far more worthy, than to be but in the second?  
But, Oh the the u●quier stare of a guilty conscience! David was much troubled at first, about procuring his cleanness: and now he seems as much troubled about 〈◊〉 his foulness: I● it, the Malus genius of sin, that is never without fear; and therefore creeps into all corners? Or is it, the Bonus genius of Repentance; that is never without care; and therefore searcheth all corners? David had asked God forgiveness, for his iniquity; his sin; his offences; his transgressions; corners enough to meet with any sin, of what kind soever; but is it enough to confess our sins; and to ask forgiveness, in general terms; and never to make mention of any sin in particular? Indeed, where sins be infinite; it were an infinite labour, to mention them all; and with all our labour, could never be done: but yet, where there are eminent sins; sins like Saul; higher than their fellows, by head and shoulders; not to mention such sins, were a kind of concealing them; as if we meant to hide them, in the throng; that they might pass unperceived; and there must be no concealing, if we look for cancelling. Behold then, O God; an eminent sin; a sin indeed, like Saul; so high above his fellows; that I dare not say what it is, without saying Deliver me first; Deliver me 
Verse 14.  from blood guiltiness, O God; thou God of my salvation: and blame me not, for doubling the Name of God here, seeing it is a deliverance, that requires a double proportion of God's assistance: For, though every sin may be said a sin of blood; as whereof, the wages is death; yet this actual shedding of blood, is a sin of the most scarlet-die; and stands in need of the greatest measure, of God free Spirit to free it.  
But what need David pray God, to deliver him from blood-guiltiness? For what blood had he shed? much, no doubt, in war; but, that was lawful; and left no guiltiness; and therefore needed no deliverance. But what blood did he shed unlawfully? No more did Ahab: No more did jezabel; yet as guilty of blood, as if they had shed it. When Magistrates command a thing to be done; they do it: When a malicious person, imprecates a mischief to be wrought; he works it: When a man plots a villainy to be acted; he acts it; and in all these ways, though David actually shed no blood; yet he was as guilty of blood, as if he had shed it. Peralium here, is as much as Perseus; and therefore David knew he had cause enough to say; Deliver me from blood guiltiness, O God.  
But is there any hope, that this sin of blood, may ever be remitted? seeing God hath spoken it peremptorily; he that sheddeth man's blood; by man, shall his blood be shed; and can I look, that God will break his Word, to do me a pleasure? But is it not that Gods threatening, is ever with condition? For, was it not so in Ninive? Forty days, and Ninive shall be destroyed: Yet forty days came; and Ninive was not destroyed. Was it not so to Hezekiah? Set thine house in order, for thou shalt die of this sickness: yet H●zekiah died not of that sickness; but lived fifteen years after. I know indeed, that the condition of Gods Will there, though no expressed, was yet intended: Unless they repented; but what may be the condition of his will here? No doubt, Repentance too; but with this Codicill annexed: His blood shall be shed, unless he can find some other, that will shed his blood for him. And alas! if this be the condition, What am I the near? For, where can I find out any, that will shed his blood for me? and if I could find one willing; where can I find one able? An eye for an eye; a tooth for a tooth; and yet a man may live; but blood for blood, and who can live, unless he be a God? An Angel cannot do it; for he hath no blood to shed. A man cannot do it; for he cannot lay down his life, and take it up again; Thou only canst do it, who art both God and man; Thou God of my salvation; for thou art the Lamb that was slain; and is alive; and I know, that my Redeemer liveth. And wilt thou shed thy blood for me; and not deliver me from b●d? Wilt thou pay a Ransom for me; and let me be a Captive still? Wilt thou pay so dear for a thing, and not take it, when thou hast done? Oh, Deliver me from blood-guiltiness, O God; and my tongue shall sing aloud of thy righteousness.  
But why should David pray to be delivered from bloods; as the words indeed are? For seeing he shed but the blood of Vriah only; the singular number might well enough have served Is it, that the plotting of Vriahs' death, drew with it the deaths of many others? and so, just cause of praying to be delivered from bloods? Or is it, that the several respects of relation in Vriah; made his blood, as so many several bloods, in God's account? One blood, as of the husband of Bathsheba; Another, as of David's own subject: another, as of an Innocent person: another, as of a faithful servant: another, as of a silly Lamb, that carried letters of his own death; and which is most of all, another, as of one that was venturing his life for David. But if these several respects, make so many several bloods; and every blood must have a deliverance; where shall we find a deliverer of so many respects, to make so many bloods, to serve for deliverance? Indeed, we may look all the world over; and find none such to be found; but only thou, O God, who art the God of my salvation: For, in thee alone, may all the like respects be found: To answer the blood, of the Husband of Bathsheba; here is the blood of the H●and of the Church: To answer the blood, of King David's subject; here is the blood, of the King of Heaven's subject: To answer the blood of an Innocent person; here is the blood of him, who only could say; Which of you could reprove me for sin? To answer the blood of a faithful servant; here is the blood, of him, who was in the House of God, more faithful, than his most faithful servant Moses: To answer the blood of a silly Lamb, that carried letters of his own death; here is the blood of him, who carried our flesh, of purpose to suffer death; and that which is most of all; to answer the blood of him, that was then venturing his life for David; here is the blood of him, that was then shedding his blood for them, that shed his blood. But seeing, by this account; we find six several bloods, in Vri●hs, shed by David; where find we six several bloods in Christ, shed by him? Indeed, just six, and no more, nor less: One blood, which he sweat in the Garden; another, which he shed with the stripes of the whips; another, drawn from him with the pricks of the thorns; another, which he shed on the Cross, with the nails in his feet; another, with the nails in his hands; and the sixth, which he shed out of his side, with the point of the Spear. And now, tha● we have bloods enough, to serve for deliverance; how shall we be able to apply them? Is it not, that they are all recollected; and put into ●hat cup, of which he said; Drink ye all of this? For the blood of this cup, is that which washeth away our sins; that which purgeth us with Hyssop; that which renews a right Spirit within us; that which restores to us the joy of his salvation; that which establisheth us with his free Spirit; and lastly, that which delivers us from bloods; that, David had great cause to say; and we no less than he; Deliver me from bloods and blood-guiltiness, O God, Thou God of my salvation; and my tongue shall sing aloud of thy Righteousness.  
And now we may conceive, a match, as it were, to be tried here, between Blood and Repentance; which of them shall cry loudest, and be soon heard of God; Blood cries for vengeance; and God is the God of vengeance. Repentance cries for mercy; and God is the God of mercy; and so they seem both, upon equal terms yet: but if we mark● the order of God's Titles; we shall find his Mercy to take place of his Justice: Misericordia superexaltat judicium; and therefore Repentance which cries for Mercy; shall be heard before Blood, which cries for Justice. But if Repentance cannot get it with crying; she will at least with singing; for she never sung till now; and now she sings; My tongue shall sing aloud of thy Righteousness; where, Blood only cries, but cannot sing: and seeing singing makes better music in God's ears than crying; Repentance shall be●eard, when blood shall be put to silence. But how loud will the singing be, when not only Repentance sings; but Joy also, which is a loud singer, shall join in consort, and sing with her? and if ever Joy sung, it will sing now: For what geater joy; than for a bondman to be set at liberty? For a man condemned for blood, to be delivered from blood? and if no joy can be greater than this; then certainly no singing can be louder than that. But what this song is that Repentance and joy join in consort to sing; seeing the sweet singer of Israel, hath not vouchsafed to deliver himself: It is not for any man now living, to deliver it: only we may conceive, that Repentances part, is Deprofundis; and that joys part, is In excelsis; Repentance sings the Hosanna; and joy, the Allelujah.  
But may we not wonder at David; how he dares speak thus to God: Deliver me from blood; and my tongue shall sing of thy Righteousness? as though he thought, he might commit a wilful murder; and then have his pardon of God, for a song? and what should his song be of? of God's Righteousness. But what Righteousness is in this; to suffer a righteous person to be murdered; and then to set the murderer free? As much righteousness as this, we may find in a jew; who cried, Crucify Christ; and Deliver Barbas. But, O my soul, forbear such thoughts; or rather, tremble at such blasphemies: Remember first, that this song is not for getting of pardon; but for giving of thanks; and what thanks so acceptable, as that which is cheerfully spoken; and what spoken so cheerfully, as that which is sung? And then consider, what Gods righteousness is: He saith himself; His ways are not, as our ways; and may not we as well say; his Righteousness is not as our righteousness? Our righteousness is blood for blood; but God's Righteousnesse● may be a song for a murder. But then consider withal, what this song is; and how hard a thing it is, to sing of God's Righteousness; the Angels have enough to do to sing it; it is their Allelujah: and seeing the singing this Allelujah, is the chiefest service of an Angel; what deserves he less than an Angel's place, that can sing of God's Righteousness? And that we may see, how transcendent a matter it is, to do it; Behold David here, a man far abler than any of us; yet finds himself not able, so much as to open his lips towards it; but is fain to call to God for help: O Lord, open thou my lips; and my mouth shall show 
Verse 15.  forth thy praise: open them ind●ed, to bid joab number the people; and to entice Bathsheba to folly, I can; but to open them to sing of thy Righteousness; and to show forth thy praise; I am utrerly unable, unless thou vouchsafe to open them for me: Oh then, open thou my lips, O God; for else I shall be forced, to break off abruptly; and after so many great favours received, be fain to go my ways without so much as saying, I thank you. But it shall never be said of David, that he is so unmannerly; so ungrateful: If thou but please, to open my lips; for then, as I have sung this Penitential Psalm for myself; so I will sing an Encomiasticall Hymn for thee; and this 
* So reckoned by many of the Ancients.  fiftieth Psalm, as well as the fiftieth year, shall have its jubilee. If thou open not my lips, neither Repentance will cry, nor joy will sing; but both will be as dumb, as the Devil in the Gospel; but if thou open my lips; my month will turn Organist; and I shall strive with the Angels, in singing their Allelujah. If I only open my lips; they will quickly shut again; and there will not be a praise, that is worthy of thee; but if thou open them; Thou openest, and no man shutteth; and then I shall show forth thy praise to all generations. Thy praise; but for what? for thy washing and purging me: for thy creating in me a clean heart; and renewing a right Spirit within me; for thy restoring to me, the joy of thy Salvation; and for establishing me with thy free Spirit: that we may know, it is no ordinary opening of lips that will serve; seeing it is not, a single praise; but a whole troop of praises, that must come forth at once; I must praise thee for thy humility; that disdainest not to make me clean; I must praise thee for thy bounty; that deniest not to make me new; I must praise thee for thy patience, that attendest my repentance; I must praise thee for thy graciousness, that acceptest my repentance; and before all these, I must praise thee for thy mercy, that art willing; I must praise thee for thy Power, that artable; I mst praise thee for thy justice, that knowest why; I must praise thee for thy wisdom, that knowest how; to forgive me my sins; and to deliver me from blood; but above all these, I must praise thee for thy glory; that having made the sands of the ●a, the stars of Heaven so innumerable; yet all of them put together, are not counters enough to sum up thy praises.  
And now I was thinking, what were fit, to 
Verse 16.  offer to God, for all his loving kindnesses he hath showed me; and I thought upon sacrifices; for they have sometimes been pleasing to him; and he hath oftentimes smelled, a sweet odour from them; but I considered, that sacrifices were but shadows of things to come; and are not now, in that grace they have been; for old things are past; and new are now come; the shadows are gone; the substances are come in place; the Bullocks that are to be sacrificed now, are our hearts; it were easier for me, to give him Bullocks for sacrifice, than to give him my heart: but why should I offer him that he cares not for? my heart, I know, he cares fore; and if it be broken and offered up by Penitence and Contrition; it is the only sacrifice, that now he delights in.  
But can we think God to be so indifferent; that he will accept of a broken heart? Is a thing that is broken, good for any thing? Can we drink in a broken Glass? Or, can we lean upon a broken staff? But though other things may be the worse for breaking,; yet a heart is never at the best, till it be broken: For, till it be broken, we cannot see what is in it, till it be broken, it cannot send forth i●s sweetest odour: and therefore, though God love a whole heart in affection; yet he loves a broken heart in sacrifice. And no marvel, indeed; seeing it is even he himself that breaks it: for, as nothing but the blood can break the Adamant; so nothing, but the blood of our scape-goate Christ jesus, is able to break our Adamantine hearts. Accept therefore, O God, my broken heart, which I offe● thee, with a whole heart; seeing, thou canst neither except against it, for being whole; which is broken in sacrifice: nor except against it, for being broken; which is whole in affection.  
But is not this to make God a cruel God; to make him delight, in broken hearts; as though he took no joy, but in our sorrowing? No pleasure, but in our tormenting? It is true indeed; God delights to be merciful; but yet he delights not to be merciful unjustly: and justly he cannot be merciful, but where he finds Repentance: and seeing Repentance can never be without sorrowing; and such sorrow, as even breaks the heart with sorrow; this makes the broken heart a pleasing sacrifice to God; because, as a just man's Prayer ties up his hand, as it were, from doing of justice: so a sinner's Repentance, sets him at liberty, for showing of mercy.  
And now, that I have prayed, and offered sacrifice for myself; shall I forget my Mother Zion? For, is not Zion, the common Mother of us all? Shall I forget the glorious City Jerusalem; whereof I am a member; and a Citizen? Can I prosper, if my Zion suffer? Can I be safe, if Jerusalem be in danger? O then, Do good, O God, in thy good pleasure to Zion; Build thou 
Verse 18.  the walls of Jerusalem. But shall I put God to so mean a work; to be a builder of walls? O glorious God; what fitter work for thy Almighty Power? For what is it, to build the walls of Jerusalem; but to defend Jerusalem from her enemies? And what arm of defence, hath Jerusalem to trust to, against the Host of her enemies; but thine only, O Lord, who art the Lord of Hosts? Thou hast indeed, laid a sure foundation in Jerusalem; but what is a foundation, if there be no walls reared? A foundation is to build upon; and to what purpose, if it be n●t built upon? a●d who is able to build upon it; but thou, O God, the great Builder of the World, who with thy only Word, didst buil● the W●? ●h is a Vineyard, if it have no hedges to fence it? no more is Jerusalem, if it have no walls to defend it. For, is it not subject to all sudden surprises? Lies it not open to all Hostile invasions? and so, we should lose the end of Zion, in the midst of Zion? For, what is Zion, but a Sanctuary for sacrifices? and how can we offer thee, the sacrifice, of thanksgiving for our safety; if we cannot offer our sacrifices in safety? and what safety; if there be no walls to defend us? Oh therefore, Build thou the walls of Jerusalem; and then, as in thy good pleasure, thou hast done a pleasure to Zion; so thou shalt smell a sweet odour; and take pleasure in Zion: for we shall offer thee, the sacrifices of righteousness; With burnt offering; the offering of a true, though imperfect righteousness; in the Jerusalem here below; and with whole burnt offering; the offering of a perfect Righteousness, in the Jerusalem that is above; and we shall offer Bullocks upon thine Altar; sing our 〈◊〉 upon that Altar, under which the Saints lie now, and sing their Dirges; their Dirge, of How long, O Lord, Holy and True; shall be changed into songs of external Jubilee, Angels and men; Christ himself, and his members, shall all cast down their Crowns before thee; that thou only mayst be All in All; and that thine may be the Kingdom; the Power; and the Glory; for Ever and Ever: Amen.  
And now, that we have heard the penitent David, make his confession; and say his Orisons: seen him, make his Oblations, and offer his Sacrifices to God: It may not be unfit, to draw an observation or two; from the manner of his Liturgy: and first, that this whole Psalm hath in it, throughout; Bimembres sententias; verses, consisting of two parts: whereof the later, is ever an augmentation of the former; as when he saith; Wash me from mine iniquity: It follows, and cleanse me from my sins; which is more than washing; and so an augmentation. When he saith; I know mine iniquity; it follows, and my sin is ever before me; which is more than knowing his sin; and so, an augmentation. When he saith; Against thee only I have sinned; it follows; I have done this evil in thy sight; which is more than sinning against him; and so an augmentation. When he saith, I was borne in iniquity; it follows; and in sin hath my mother conceived me; which is more than to be borne in sin; and so still an augmentation: as likewise in all the rest, if we run them over; which shows the great haste that David makes in his journey of Repentance; and therefore takes two paces at one stride; and climbs, as it were, two stairs at one step.  
A second observation may be; that almost all the Psalm thorough, but most apparently in the middle verses. One deprecates the evil; and the next following obsecrates the good: One expresseth a detestation of his sins; and the next following, an application of God's Mercies; like a Gardener, that with one hand, plucks up weeds; and with the other, plants sweet flowers. For, in saying, Purge me from my sins; he deprecates the evil; and plucks up weeds: and in the next following; Make me to hear of joy and gladness; he obsecrates the good; and plants sweet flowers. In saying, Turn away thy face from my sins; he deprecates the evil; and plucks up weeds: and in the next following; Create in me a clean heart; he obsecrates the good; and plants sweet flowers. In saying, Cast me not off from t●y presence; he deprecates the evil; and plucks up weeds: and in saying, Restore to me the joy of thy salvation; he obsecrates the good; and plants sweet flowers. And by this, he seems, as it were, to besiege God round with his Petitions; and to hold him fast with both hands as jaakob did the Angel: that he may leave him no way to escape; and be sure not to let him go without a blessing.  
Another observation, may be this; that in all this Psalm, David arrogateth nothing to himself, but sin and misery; lying wholly at God's Mercy, for the remission of his sins; and so far from any ability to satisfy for himself; that he acknowledgeth in himself an utter disability, but to speak a good word; or but to think a good thought: and indeed, we may truly say; that all the spirits in the Arteries; all the blood in the veins of this Psalm; are but blasts, and drops of the Antheame in Christ's Prayer: For Thine is the Kingdom; the Power; and the Glory, for Ever and Ever, Amen.  
FINIS.