St John Fisher

 

Part 1: MISERERE MEI DEUS.

That man were put in great peril and jeopardy that should hang over a very deep pit, held up by a weak and slender cord or line, in whose bottom be most furious and cruel beasts of every kind, abiding with great desire his falling down, for that intent, when he shall fall down, immediately to devour him; which line or cord that he hangeth by, should be held up and stayed only by the hands of that man to whom by his manifold ungentleness he hath

ordered and made himself as a very enemy. Likewise, dear friends, consider in yourself. If now under me were such a very deep pit, wherein might be lions, tigers, and bears gaping with open mouth to destroy and devour me

at my falling down, and that there be nothing whereby I might be held up and succoured but a broken bucket or pail which should hang by a small cord, stayed and held up only by the hands of him, to whom I have behaved myself as an enemy and adversary by great and grievous injuries and wrongs done unto him, would ye not think me in perilous conditions? Yes, without fail. Truly all we be in like manner. For under us is the horrible and fearful pit of Hell, where the black devils in the likeness of ramping and cruel beasts doth abide desirously our falling down to them. The lion, the tiger, the bear, or any other wild beast never layeth so busily a-wait for his prey when he is hungry, as doth these great and horrible hell-hounds, the devils, for us. Of whom may be heard the saying of Moses: “I shall send down amongst them wild beasts to gnaw their flesh, with the woodness (fury) of cruel birds and serpents drawing

and tearing their bones.” There is none of us living but that is held up from falling down to Hell in as feeble and frail vessel, hanging by as weak line as may be. I beseech you, what vessel may be more bruckle (brittle) and frail

than is our body that daily needeth reparation, and if thou refresh it not, anon (soon, or immediately) it perisheth and cometh to nought? A house made of clay, if it be not often renewed and repaired with putting to of new clay, shall at the last fall down. And much more this house made of flesh, this house of our soul, this vessel wherein our soul is held up and borne about, but unless it be refreshed by often feeding and putting to of meat and drink, within the space of three days it shall waste and slip away. We be daily taught by experience how feeble and frail man’s body is; also beholding daily the goodly and strong bodies of young people, how soon they die by a short sickness. And therefore Solomon in the book called Ecclesiasticus compareth the body of man to a pot that is brocle, (brittle) saying “Have mind on thy Creator and Maker in the time of thy young age, ere ever the pot be broken upon the fountain”: that is to say, thy body, and thou peradventure (by chance) fall into the well; that is to say, into the deepness of Hell. This pot (man’s body) hangeth by a very weak cord, which the said Solomon in the same place calleth a cord or line made of silver: “Take heed by faith, ere the silver cord be broken.” Truly this silver cord whereby our soul hangeth and is

held up in this pot, in this frail vessel, our body, is the life of man. For as a little cord or line is made or woven of a few threads, so is the life of man knit together by four humours, that as long as they be knit together in a right order so long is man’s life whole and sound. This cord also hangeth by the hands and power of God. For as Job saith: “In His hand and power is the life

of every living creature.” And we by our unkindness done against His goodness have so greatly provoked Him to wrath that it is a marvel this line be so long held up by His power and majesty; and if it be broken, this pot our body is broken, and the soul slippeth down into the pit of Hell, there to be torn and all-to-rent of (torn to pieces by) those most cruel hell-hounds. O, good Lord, how fearful condition stand we in, if we remember these jeopardies and perils! And if we do not remember them, we may say, O marvellous blindness, yea our madness, never enough to be wailed and cried out uponl Heaven is above us,wherein Almighty God is resident and abiding,

Which giveth Himself to us as our Father, if we obey and do according unto His holy commandments. The deepness of Hell is under us, greatly to be abhorred, full of devils. Our sins and wickedness be afore us. Behind us be the times and spaces that were offered to do satisfactions and penance, which we have negligently lost. On our right hand be all the benefits of our most good and meek Lord Almighty God given unto us. And on our left hand be innumerable misfortunes that might have happened if that Almighty God had not defended us by His goodness and meekness. Within us is the most stinking

abomination of our sin. whereby the image of Almighty God within us is very foul deformed, and by that we be made unto Him very enemies. By all these things before rehearsed we have provoked the dreadful majesty of Him unto so great wrath that we must needs fear, lest that He let fall this line from His hands, and the pot our body be broken, and we then fall down into the deep dungeon of Hell. Therefore what shall we wretched sinners do? Of whom may help and succour be had and obtained for us? By what manner sacrifice may the wrath and ire of so great a Majesty be pacified and made easy? Truly the best remedy is to be swift in doing penance for our sins. He only may help them that be penitent. By that only sacrifice His ire is mitigate and assuaged chiefly. Our most gracious Lord Almighty God is merciful to them that be penitent. Therefore let us now ask His mercy with the penitent prophet David. Let us call and cry before the throne of His grace, saying Miserere mei Deus: ” God have mercy on me.”

First let us teach a part of this Psalm, as we did before in the other Psalms. We shall at this time by the help of Almighty God declare the half of it. Wherein

our prophet doth three things. First he induceth and bringeth in his petition, which every penitent person may make apt and convenient to himself. After that, he sheweth by many reasons his petitions to be granted. And lastly he promiseth very true and undoubtful hope to himself of the desire that he asketh. If that sinners would truly and rightfully ponder and think of what condition and state they be in (of the which somewhat we have said before) I trow (think, suppose) they should think themself in a very great peril and jeopardy. And if that they remember it not well, truly the more is their peril and great jeopardy. For, of the two, that person is more nigh the health of his soul that seeth and perceiveth before the danger or peril that he may fall into, than is he that hath no mind upon it. For he that casteth (forecasts, sees before hand) no peril before may not flee the chance when it shall happen. We therefore knowing the perilous condition we be in, let us seek a remedy for to avoid it. Which can nowhere else be had but only of Almighty God: “For who may else forgive sins but only our Blessed Lord Almighty God?” Let us all therefore cry unto Him, saying Miserere mei Deus: “God, have mercy on me.” Peradventure (perhaps) some man will think in himself: if no remedy may be else had but of Almighty God, Whose majesty I, ungracious sinner, have so oft and so grievously offended, heaping sin upon sin, how shall He so lightly have mercy upon me? How may it be that He shall not take vengeance and

punish me, since He is so mighty and rightwise (righteous)? For great men in power of this world, the more mighty and rightwise they be, so much the more they exercise and use vengeance and punishment upon them that be wicked and breakers of the law. Therefore sith (since) Almighty God is most rightwise and most mighty of all, how may He have mercy and not avenge His quarrel of so many and great trespasses done against His highness? Unto this

we answer in this manner wise: that the judges of this world (if any be without falseness and malice) be so obedient and subject unto the laws, which alway they must obey, that it is not lawful to them at their own will and arbitrament to forgive such as shall please them. Also many of them (and almost all) have so much curse’dness and malice set in their minds that, if that they might, they will not forgive those that hath offended them in any condition. For why? They have but little mercy and almost none. It is written “No man is good but only Almighty God.” He only is of so great meekness and pity that no point of malice neither of falseness may be in Him. Therefore since He is so meek and so merciful, and above His laws, also in no condition subject to them, He may forgive and be merciful to whom He will; and so shall He do, for He may not have little mercy but always great and plenteous. Truly the mercy of our most mighty and best Lord is great, and so great that it hath all measure of greatness. Sometimes trees be called great for their goodly and large height. Pits be called great for their deepness. Far journeys be called great because they are long. Streets and highways be called great for their breadth and wideness. But the mercy of God containeth and is measured by all these measures of greatness, and not only by one of them. Of the greatness in height is written “Lord Thy mercy extendeth and reacheth up to the heavens.” It is also great in deepness, for it reacheth down to the lowest Hell. The prophet saith: “Lord, Thy mercy is great over me, and Thou hast delivered me from the lowest and deepest Hell.” It is broad, for it occupieth and overcovereth all the world, the same prophet saying: “The earth is full of the mercy of our Lord.” It lacketh no length, for also it is spoken of the same

prophet: “The mercy of God is without end on them that dreadeth Him.” Therefore sith (since) the mercy of God is so high, so deep, so broad and so long, who can or may say or think it little? Who shall not call it great by all measures of greatness? Then every creature that will acknowledge himself to this mercy may say: “Lord have mercy on me according to Thy great mercy.”

Two things there be concerning mercy: that is to say, inward mercy, and the work of mercy outwardly done. There lieth for example in the open street a poor man full of sores: a certain physician coming by beholdeth him and is moved anon (immediately) with inward pity; nevertheless, he goeth beside (by) and giveth him no medicine at all. Truly although this physician were somewhat merciful to this poor man, yet he shewed no deed of mercy unto him. And we ourself oftentimes see and behold many needy and sick folks, unto whom we give no help, albeit we be somewhat moved inwardly with pity and mercy. Our prophet therefore saith of very right in another place, praising the mercy of God, Misericors et miserator Dominus . He is ‘misericors’ that is moved with some mercy inwardly. ‘Miserator’ is he that doeth and performeth outwardly the deed of mercy. Therefore our Lord is not only merciful inwardly, but also He exerciseth outwardly the work of it. And if He executed not mercy in deed, what should it profit us? For why? We shall feel no remedy, by inward pity only, of the grievousness that we suffer,

and before were overthrown by, without the deed of mercy be shewed. It is not therefore enough that Almighty God have mercy on us but unless He do the deed of mercy. And what other thing is to give and shew on us the work of mercy but to do away our wretchedness, that is to say, our sins whereby we be made wretched? Scripture saith: “Sin maketh wretched people.” It is very needful truly to pray that Almighty God be merciful unto us and also vouchsafe to execute the deed of His mercy on us, that is to say, to do away our sins and give us His mercy according to the multitude of His mercies. If thou sin once, it is needful to thee one mercy, whereby that sin may be done

away. If twice or thrice or peradventure (perhaps) more often, then it shall be needful to thee so many mercies as thy sins be. Of a truth the mercies of Almighty God be innumerable. For like as from the great light of the sun

cometh and sheweth forth innumerable beams so from the great mercy of Almighty God goeth forth innumerable mercies. Number the sunbeams if it be possible, and the mercies of Almighty God be more without end. How grievous and how great soever our sin be, yet the mercy of God is much more, whereby He may be merciful to us. And how many soever they be in number, yet the mercies of Him be many more, by the which He may do away all our trespasses. Therefore with great confidence and trust let us ask of Him His mercy, saying: “Good Lord, do away my sin, according to the multitude of Thy mercies.” If a table be foul and filthy of a long continuance, first we rase (erase) it, after when it is rased (erased) we wash it, and last after the washing

we wipe and make it clean. A soul is compared unto a table whereon nothing was painted, nevertheless with many misdoings and spots of sin we have defiled and made it deformed in the sight of God. Therefore it is needful that it be rased (erased), washed and wiped. It shall be rased (erased) by the inward sorrow and compunction of the heart when we be sorry for our sin. It shall be washed with the tears of our eyes when we acknowledge and confess our sin. And lastly it shall be wiped and made clean when that we be about1 for to make amends and do satisfaction by good deeds for our sins.

These three things that we have spoken of cometh without doubt of the gracious pity of God. Thou art sorry for thy sin? It is a gift of Almighty God. Thou makest knowledge (acknowledgment) of thy sin, weeping and wailing for it? It is a gift of Almighty God. Thou art busy in good works to do satisfaction? Which also is a gift of Almighty God. We have asked now of Almighty God that He do away our sins by rasing of our soul, that is contrition; let us again ask and desire Him to wash us from the same, that is to say, He grant and give us grace to weep and wail for it. We weep sometime, but it cometh not of God. As when we suffer adversities against our will: when our weeping tears doth profit us nothing, but rather doth hurt. For St. Paul saith: “The sorrow of this world for loss of worldly pleasures and desires causeth everlasting death.” Such sorrows and weepings washeth not the soul, but rather make it foul. Other weeping tears there be that be caused of the sorrow which is godly, as when we be sorrowful that we have so much displeased God Who hath done so much for us. “This sorrow (as saith St. Paul) causeth penance to be had, for everlasting health.” And as saith St. Chrysostom: “These weeping tears wash away sin.” They be also given of the Holy Ghost to them that be penitent. For it is written: “The spirit of God shall give so great infusion of grace to them that be penitent that the waters (that is

to say, their weeping tears) shall flow and be abundant.” Upon these waters the spirit of Almighty God may fly and go swiftly: which was figured in the beginning of Scripture, by the saying of Moses: “The spirit of our Lord was borne aloft upon the waters.” Chrysostom describeth the virtue of these weeping tears, saying: “Like as after great showers and storms the air is made clean and pure, so after great plenty of weeping tears followeth the clearness and tranquillity of the soul.” Let us all therefore desire and ask to be washed from our sins by these waters, and say unto Almighty God: “Lord, wash me more from my wickedness.” Beside rasing (the erasing) of our soul (that is, contrition) and washing (that is, confession) we said that it is necessary to be wiped and made clean. Which is done by satisfaction of good works. First by almsdeeds and charitable distribution to the poor people. For our Saviour said: “Give alms, and ye shall be made clean from all sin.” By almsdeeds therefore and good works we may be wiped and made clean from all sin. And no creature of himself hath power to do good works without the grace and help of God. For as saith St. Paul: “We be not sufficient and able of ourself, as of ourself, to think any manner thing, but our sufficiency and ability dependeth and cometh of God only.” Therefore this thing is to be asked of God that He vouchsafe to move our souls perfectly by His grace unto the exercising and doing of many good works, that they may be utterly wiped and made clean from all contagions of sin, according to the desire and saying of the prophet that followeth: “Good Lord, make me clean from my sin.” Our whole petition is ended here, wherein first we have asked that God be merciful unto us after His great mercy; and that He rase our souls, wash them

and wipe them utterly from all sin, according to the multitude of His manifold mercies.

In this second member be divers (diverse) strong reasons brought forth, whereby God may be moved so that He may not deny our petition. Three things we have asked before. First that God do away our sin by contrition,

wash our soul by confession, and thirdly make it clean by satisfaction. To the which other three, correspondent to them, be brought forth and shewed in this first syllogism (in this first reason) although they be not in the same order. To do away sin (as we said) is to rase (erase) it, that no spot be seen in our soul, in like manner as letters be done away when they be rased, so that nothing which was there written may be read or known. Truly Almighty God will not know our sin and trespass, if we ourself will know them. If we study and be about (as our duty is) to read and consider the sins that be written and marked in our souls, anon He of His goodness putteth them out of His sight. Therefore let us all say with a contrite heart and mind, “O Blessed Lord God

do away my sin and wickedness: “For I know my great and grievous trespass.” It is greatly acceptable in the sight of our most merciful Lord God if a sinner will call to mind with due contrition and greatness of his sin; also Whom he

hath offended and how grievously; into how many hurts and things unprofitable he hath fallen for his sin; and how many profits he hath lost by the reason of it. If we were in mind busily to behold and look on these things it should be to us right profitable. For why? If we know our sins after this manner, anon God forgiveth and doth them away. And the more often we do, the sooner He forgetteth. If we call to mind unfeignedly and without any dissimulation how much our sins doth hinder and let us from doing good works, that blessed Lord shall utterly forget and do them away for ever, so

that one little spot shall not also be left, but in every part to appear fair and clean. Let us therefore with contrition say also this that followeth, “Lord make me clean from my sin: For my sin is always against me.” (the Hebrew נגד means over against or before me. His sin is confronting him face to face). How against me? Truly even directly before my eyes that I may behold and look upon it at all times without any let (hindrance). Now we have spoken of the doing away of our sin, and making clean of our soul, and also why God should

so do; let us now also shew why He should wash it, to the intent every particle that we have promised to speak of may answer conveniently to other. The weeping tears whereby our souls may be washed, cometh of a special gift of God, and namely when we have that grace to weep in confession and acknowledging our sins before His fearful Highness, knowing also the grievousness of it, we shall soon know the greatness of our sin. First, if we will consider well how great and mighty Lord He is Whom we have offended. Another (Another way to know it is) if we take good heed how much our ungentleness hath been to Him, looking on us, when we do so many and great offences. God only is of that power that if we offend and trespass against His goodness we be guilty to suffer eternal death for it. David offended grievously against Uriah his knight, whom he caused to be slain. And also he did wickedly to Bersabe (Bathsheba), wife to the said Uriah, which he persuaded to adultery. Nevertheless if he had not broken the law and commandment of God by the said offences, he had not been guilty and worthy of eternal death. Therefore of a truth none offence may be done to any creature whereof the doer should stand in the jeopardy of eternal death, but only for offending against Almighty God. Whom we offend much more grievously that He beholdeth and seeth every trespass that we do, be they little, be they much. Therefore let us all go by prayer unto Almighty God, saying, “O my Lord God,

behold and see. I, wretched sinner, acknowledge and confess my guilt before Thy Majesty; before Thy sight I detect my trespass, I do mot hide it; I shew forth my sin to be very grievous. But, Blessed Lord, I beseech Thee wash me with my weeping tears, coming out from the plenteousness of Thy grace. And furthermore wash me from my sin. For why? Good Lord, I acknowledge: “That only to Thee I have trespassed and offended before Thy sight.” For this cause, good Lord, forgive and do away my sin. For why? I know my trespass, I know well I have offended Thee. And besides that, wash me; for I myself confess that only to Thee I have offended. And so, in conclusion, make me clean because my sin is as an object to my sight, it is ever in my sight. Blessed Lord, if Thy Highness may not by these reasons be moved to mercy, yet let this move and stir Thee to be merciful: “that thou mayst be justified in Thy words and sayings.” It is written by thine holy prophet Ezechiel, what judgments universal Thou gave unto the people. Thou sayest also, good Lord: “I will not the death of a sinner, but that he be turned from his wicked life and live.” Thou sayest also: “The misliving, the wickedness, of the sinful creature shall never hurt neither be noisome to him whensoever he will turn from his wickedness.” And again Thou sayest: “If a sinner do penance for his sin, he shall live and never die everlastingly; the sins and trespasses that he hath done shall never be cast in his teeth, neither laid to his charge.” O Blessed Lord, vouchsafe and give us leave to ask Thee this question. Were not these Thy words, did Thou not speak them to Thy prophet, or did he beguile us that said they were spoken of Thee? For of a truth he wrote that Thou spake them to him: “Thou, the son of a man, shew and tell this unto thy people, &c.” Therefore, Good Lord, they be Thy words. O most meek God, behold, we wretched sinners turn from our evil ways unto Thee, we do penance for our offences; grant, Lord, that they be not noisome to us neither laid to our charge at any time, but utterly to be done away, washed away and wiped away. “That Thou may be justified by Thy words .” Thou knowest well what foolhardy judgment the people gave against Thee for this Thy sentence: “The way that this Man taketh is not equal.” The people presumed to be judges of Thy sentence. To whom Thou gave answer on this wise: “Is not My way

good and equal, and yours shrewd, nought, and more unequal?” Thou confirmed again to them Thy words spoken before, saying: “Whensoever a sinner shall turn away from his sin and truly confess him of it and make satisfaction, he shall live and never die everlastingly. I shall also forget and never call to mind any sin that he hath done.” Good Lord, Thy will was to overcome and exclude by this manner their foolhardy judgment against Thy merciful sentence. We beseech and pray Thee now to do the same. Thou shalt not overcome their opinions but if Thou manifest and shew Thy words and sayings to be true and that they have untruly judged of Thee. Therefore now, Blessed Lord, do away our wickedness, now forget our sins which we utterly forsake and despise. “That Thou may be justified in Thy words, and overcome when Thou art judged so boldly and foolishly.” Our sins be great and innumerable; we do not forget them, we do not cover and hide them, we do

not defend them, but we know, we make open and accuse them; nevertheless we beseech Thee for Thy great mercy and for the infinite multitude of Thy manifold mercies, behold us; and namely, whereof we be made, Thou knowest what matter it is and how frail it is. Call again to mind that we are but dust and clay, and also that the law and custom of our body is contrary to the law and custom of our soul, and the custom of our body putteth us daily under the captivity and thraldom of sin. If a commandment were given to a man that hath but a weak and feeble body in strength, to roll and turn up a millstone of a great weight unto the highest part of a hill, and that he put his good will to perform the same; nevertheless, peradventure whilst he is about to do the deed, the stone for greatness of his weight above his strength falleth down backward into a valley. Were not this man more worthy to be pardoned and forgiven (seeing and knowing his good mind) than he that were mighty and hath great strength? We be in like condition, we be about to bring this our body unto Thy holy hill; nevertheless it is thrust down by the heavy burden of sin, that oftentimes it boweth and slippeth down backward. For that same sin that by our first father and mother, Adam and Eve, was brought amongst all men is heavy and grievous on us like as an heavy burden, and daily grieveth us more and more; it maketh us also prone and ready to all other vices. Therefore and for this cause have mercy on us, for this sin of our forefather, this heavy and grievous weight, was conceived and begotten with us, according to the saying of the prophet: “Behold I was conceived in sin, and my mother conceived me in sin”. ‘ This notwithstanding, good Lord, we know that Thou art true, and all that Thou dost promise is very truth. Truly Thou said that Thy coming into this world was to call sinners to penance. “I came into this world, not to call rightwise people, but sinners to penance.” Thou hast called on them and daily dost call, saying, “All ye that labour in this world and bear heavy, by doing penance come to Me and I shall refresh you.”

Truly Thy promise is to receive all that will come, if they come to Thee as they should do. “Whosoever cometh to Me I shall not cast him out, I shall not forsake him.” O good Lord, behold, we be sinners in like manner as Thou came

into the world to call unto Thee, we labour and be laden with the multitude of our sins, we also be made weary by the means of our wickedness. Therefore, blessed Lord, say unto us, ” Come ye unto Me,” and anon (immediately) we come, we humble and meek ourself before the throne of Thy mercy. Other hope and trust have we none in any condition but only in Thee. If Thou wilt not be merciful to us for accusing ourself, neither by this that Thou art justified by Thy words, neither also for our frailty, yet, good Lord, have mercy on us for Thy truth. Thou art true and lovest truth above all things. Have in mind the promise Thou made to every penitent sinner coming unto Thee, which is, Thou shalt not cast them away, and also Thou shalt refresh them. We come therefore unto Thee, good Lord, cast us not away, but refresh

us with thy grace and mercy. “Thou hast ever loved truth.”

After that this holy prophet hath shewed and purposed his petition, and brought forth many reasons why the said petition should be granted; thirdly now with a glad cheer he maketh sure promise and hope to himself to get and obtain his asking, willing to give example to every sinner because that they should do the same. It is a great difference between despair and sure hope. The Ninivites, when the prophet threatened and menaced them with the destruction of the city, they were not in surety God would be merciful to them, neither they were utterly in despair. Jonas the prophet came unto them the second time, sent from Almighty God, and said openly: “Within forty days to come the city of Ninive shall be overthrown and destroyed.” The people hearing the words of the prophet Jonas and fearing the vengeance of God to fall upon them, commanded among themself every man, woman and child to fast, and also clad them in sackcloth from the lowest degree unto the highest. The king of that city, anon as he was certified and had knowledge of the prophet’s saying, rose up from his seat, threw away his royal garment and clad him in sackcloth, and sat down on the ground in the dust; and, by the decree and one assent of all his nobles, commanded that every man, woman and child, and also brute beasts, should not eat, neither drink, by a certain space, but that everybody should do penance for their sin. This was their saying: “Who knoweth, who is sure, if God will be turned from vengeance

and by His mercy forgive us, and also withdraw His wrath and we shall not perish?” It appeareth by these words they had no very trust of forgiveness and also that they were not utterly in despair; notwithstanding, they did penance, abiding all together what the most meek God would do with them. Whose great mercy at the last they knew and had in experience, although before they neither had very trust nor full mistrust of it. But we be now in another condition. Almighty God hath shewed to us Christian people the treasures of His great mercy, the secret mysteries of the Faith and the Sacraments of health, whereby we may trust verily to have forgiveness . Certainly they were before hid and unknown to us, but now of late time they be manifest and shewed by His only begotten Son, Jesus Christ, Which His own self doth witness, saying unto His Father: “Father, Thou hast hid and kept secret the privities of Thy Godhead from wise and cunning men and shewed them to such as be small and of little reputation in this world.” Jesus Christ, coming down from the Father of Heaven into this world, made open and shewed unto His Church the hid and privy mysteries of His Godhead; His own self beareth witness, saying: “I have manifested and shewed to you all that I have heard of My Father.” He promised also at His Ascension the Holy Ghost to come, that should teach perfectly the knowledge of everything. So that now nothing may be more certain to us than it which is taught by Holy Church. No means may be found so speedful and ready to prove the certainty of anything concerning our faith as that the Church hath so affirmed and ordained. The Church of God may in no wise beguile in those things that belongeth to our faith and to the undoubtful health of the soul. Who therefore of us Christian people may not of right say unto God this that followeth: “Good Lord, Thou hast shewed unto me the mysteries of Thine infinite wisdom, which before were hid and unknown to us?” But why hath God shewed us these secrets? What doth it profit, the secret mysteries of Him to be shewed and made open to us? What comfort shall we take by it? Truly great comfort if we unfeignedly repent our old sinful life: else we know them to our great hurt. For, as St. Peter saith: “It is better not to know the way of rightwiseness (righteousness) than after the knowledge of it to use and do the

contrary.” But if we turn to God and follow His commandments, forsaking our wretched life, having faith and trust in His sacraments, we shall without doubt obtain forgiveness and mercy by the virtue of them. Peradventure (perhaps) some man shall say,”we see what is done in every sacrament. In the sacrament of Baptism the child is washed in the water, and a few words be spoken of the priest. In the Confirmation, the forehead of the child is anointed with holy cream (chrism, oil) in manner of a cross, with a few words spoken by the priest. In the Sacrament of Penance after the Confession is heard and the satisfaction enjoined, the priest saith also a few words. What belongeth these to the health of the soul? For the words, anon (as soon) as they be spoken, be gone into the air and nothing of them remaineth. The water also and the oil pierceth not from the body unto the soul.” Perchance

some man will think this in himself. And it is of a truth the water and the oil to have no strength of their own nature whereby they may enter unto the soul,

or to work in it good or evil. Nevertheless, there is a privy and hid virtue given unto them by the merits of the Passion of Jesus Christ and of His Precious Blood, which on the Cross was shed for wretched sinners. This most holy and dear Blood of Jesus Christ shed for our redemption, bought and gave so great and plenteous virtue to the sacraments, that as often as any creature shall use and receive any of them, so often it is to be believed they are sprinkled with the drops of the same most holy Blood, whose virtue pierceth unto the soul, and maketh it clean from all sin. But whereby know we this? Truly for He hath shewed and made open the hid and uncertain things to us of His infinite wisdom. It was a custom in the Old Law amongst the Jews to do away their sins by this manner. If any of them by touching of a dead body or by any other manner thing were culpable and made foul, anon he was made clean of that default with hyssop dipped in the blood of certain beasts and sprinkled upon him. Which manner and custom was given to the Jews by Moses, and ordained by the wisdom of God. Nevertheless at that time it was unknown what this matter meant and signified. It was uncertain, it was hid, what the wisdom of God would to be understood by this aspersion or sprinkling of blood. And after that our Blessed Lord Jesus Christ had shed His Precious Blood, and, as saith St. Peter, washed us from sin with His Blood, it was known to every man what by the hyssop and by the aspersion of blood was signified. Hyssop is an herb of the ground that of its nature is hot, and hath a sweet smell, signifying Christ which meeked Himself to suffer death on the Cross. (Marjoram is such a spice). And, as St. Paul saith, He offered Himself of very great and fervent charity unto His Father Almighty God as a sacrifice of sweet odour. No man may doubt of this, that by the aspersion of blood of beasts before the Incarnation was signified and represented the effusion of the Blood of Christ for our redemption. Which Blood of our Saviour without doubt is of much more strength incomparably to do away sins than was the blood of beasts. And as often as the holy sacraments be iterated and used according to the commandment of Christ’s Church, so often is the blessed Blood of our Lord sprinkled abroad to cleanse and put away sin. Therefore let us all say with the holy prophet

this verse that followeth: Asparges me hysopo et mundabor: “You will sprinkle me with hyssop and I shall be cleansed”: as we might say, “Lord, our faith is so clear and undoubtful by the merit of the Passion of Thy Son our Lord Jesus Christ, Which by the effusion of His holy Blood hath given so great efficacy and strength to the holy sacraments of His Church, that when we receive any of them we shall be sprinkled and made clean by the virtue of His Precious Blood like as with hyssop. Which aspersion anon (presently) followeth the water of grace that is infused in our souls, whereby we be made more white than snow.” Therefore the prophet addeth to the same verse: “Lord, Thou shalt wash me and I shall be made more white than snow.” No creature may express how joyful the sinner is when he knoweth and undcrstandeth himself to be delivered from the great burden and heaviness of sin, when he seeth and perceiveth that he is delivered utterly and brought out of the danger of so many and great perils that he was in whilst he continued in sin, when also he perceiveth the clearness of his soul and remembereth the tranquillity and peace of his conscience. “Then he perceiveth well in his heart what our Lord will shew in him by inspiration.” What shall He shew? Everlasting peace to come upon His servants, upon them that be sorrowful and do penance for their sins. Which peace is so joyful and comfortable and causeth so great joy and gladness that the prophet remembering it saith: “Lord, Thou shalt give to mine hearing inwardly joy and gladness.” If the peace of this time be so greatly to be desired to the inward hearing of our soul, what joy, trow (think) we, shall be at that time when the peace everlasting shall be offered to us, when the King of Eternal Peace shall say unto all true penitent persons: “Come to Me, ye blessed children of My Father, take the everlasting kingdom that was prepared and made ready for you before the beginning of the world.” Shall we not joy then inwardly in our souls, shall we not joy then outwardly in our bodies, shall we

not then joy both body and soul without adversity, never to cease? Shall not this fearful Judge saying these comfortable words give unto our hearing inward joy of the soul for the salvation of it? Shall He not give fervent joy when we have obtained our asking and our desire? Shall He not give everlasting joy without any adversity? Truly He shall give inward joy for the sorrow of our contrition, joy also for weeping in our confession, and lastly everlasting joy for the grief of our satisfaction. Et tunc exultabunt ossa humiliata: that is to say, the superior strengths of the soul, which be called Will, Reason, and [Memory, that before were overthrown by the grievance of sin, shall then joy (rejoice) for ever without any adversity. Our will shall joy in the fruition of God; our reason, in the clear sight of the Godhead. And lastly our memory shall joy in a sure remembrance ever to continue, and never lack that excellent joy and pleasure. Then our will, our reason, and our memory, before oppressed and brought under by sin, shall joy without end.

That we promised in our beginning is now performed and shewed in this first part of the Psalm. First what thing we that be penitent should ask; second, what reasons we may make and bring for ourself for the grant of our petition; and last, that we may trust without doubt to obtain our asking. Which our Lord grant us. Amen.

 

Part 2: AVERTE FACIEM TUAM A PECCATIS MEIS ET OMNES INIQUITATES MEAS DELE

FOR as much as we have so greatly praised the mercy of God in the end of the first part of this Psalm, whereby we have given to all sinners great confidence to obtain forgiveness, it is now to be thought profitable or ever we speak of this second part, somewhat to shew of the fear of Almighty God. Many great causes there be to trust of forgiveness if we consider the great mercy of God, so often shewed upon penitent sinners. Also we have many great causes to fear Almighty God, if wc remember how many and great our sins be, wherewith we daily offend His goodness. Therefore sith we have so good and many just causes both of hope and dread, (as me seemeth) he taketh the most sure way that maketh the one meet with the other : that is to say, hope with dread and dread with hope. That person which so doth, shall neither trust in God without His fear, nor dread Him without hope; for by inclining more to the one than to the other we shall soon err ; either, by overmuch hope, to be exalted into very presumption; or, by overmuch fear, to be cast down into the most ungracious danger of despair. But he that mixeth the one with the other in even portions shall neither be lifted up by presumption nor cast down by despair. Nothing is more profitable to the sinner than to have a just moderation of them both. And nothing is more perilous than leaning more to the one than to the other. For the which thing St. Gregory compareth hope and dread unto two millstones wherewith meal is made. So it is, one millstone without a fellow made meet can do no good; but if the one be made fit with the other, that is to say the over stone turned downward and the nether contrariwise against it upward, with a due proportion of both, then shall the wheat put in the midst between them be shortly broken into

many small pieces and in conclusion to meal. Likewise

it is with sinners when hope is mixed with dread and

dread with hope, so that by overmuch hope of forgive-

ness the mind be not lifted up into presumption, and by

overmuch fear it be not put down into despair. Then

if the multitude of sins be never so great, they shall

shortly between these two be broken into many small

parts and in conclusion utterly done away. But why say

we thus? Truly to the intent, 1 although the certainty of

forgiveness be never so great, yet a remembrance be ever

had of the fear of Almighty God, never to put it out

of mind. As St. Peter did: knowing that his sin was

forgiven, notwithstanding, he wept daily for his unkindness against his Lord and Master, ever after remembering how unkindly he denied Him. Also blessed Mary

Magdalene, which heard Christ forgive her sins for the great love she had unto Him, for all that took upon her

great penance, ever having in mind the filthiness of her

sin committed before. She busied herself by continually

weeping to put it away utterly from the sight of Almighty

God. Our prophet doth in like manner, shewing example

to all sinners of doing the same, and that after he had

full hope and trust to be forgiven of God. Know it

for a surety by those things which he understood in the

hid and uncertain1 privities of the wisdom of our Lord

God. Albeit, anon he returned to the remembrance of

his sins, saying Averle facle?n tuam a peccatis meis:

" Blessed Lord, turn away Thy face from my sins."

In our beginning we shall divide the residue of this

Psalm into three parts. In the first our prophet maketh

a new petition; in the second he sheweth the intent of

his petition, which is that he may please God; in the

third he teacheth that his Desire is the chief thing where-

by every man may please God and make recompense for

sin.

I . The thing asked is the Spirit of God, the Holy Ghost,

which is never but in clean hearts; as Sapiens3 saith,

Non enim habitabit in corpore subdito peccatis: " The

Holy Ghost shall not dwell or abide in a body subject

to sin." Almighty God hateth nothing so much as sin,

and punisheth nothing so grievously ; it is abominable in

His sight. First in Heaven, where sin was in the angels,

anon as many as were infected with it Almighty God

put down and cast out of that Heavenly palace and would

not spare those noble and goodly creatures. After, when

that same pestiferous infection of sin infected our first

fathers in Paradise, He would not spare, but anon put

them out of that pleasant place into this vale of wretched-

ness. Albeit, after many generations, Almighty God

chose the people of Israel which came of them, notwith-

standing, when some began for to be contaminated or

defiled with the infection of sin, (as is shewed of Dathan

and Abiron with many others) the earth opened by the

power of Almighty God and swallowed them in quick.

Thus Almighty God expulsed sin, first out of Heaven, after from Paradise, and out of the earth ; in so much,

when this infection was spread abroad upon all the earth,

in the time of the patriarch Noe He drowned almost

all mankind. And lastly when sin could not be utterly

expulsed by all these punishments, He sent down into

this world His only-begotten Son to suffer death and shed

His Precious Blood for the redemption of all wretched

sinners.

 

Let us therefore consider how abominable sin is in

the sight of Almighty God, when first He put out of

Heaven His first creatures the angels; our first fathers,

out of Paradise; His special chosen people, from the

earth; drowned almost all mankind; and lastly He suf-

fered His only Son for to die upon a cross for the re-

demption of all wretched sinners. All these He did to

the intent sin should only remain in the deep pit of Hell.

Peradventure our prophet, remembering this abomi-

nation of sin, feared in himself, and for that cause saith :

Averle faciem tuam a peccatis meis: " Good Lord, look

not upon my sins." Forasmuch as Almighty God cannot

well turn away His face from our sins (as long as they

be fixed in our souls) but also He must turn away His

face from us. As, by this example, who may perceive

and see a wall painted with many divers images, but first

He must look upon those same pictures? For they be

as a veil or covering to the wall, wherefore needs the sight

must first be applied unto them. In like manner there-

fore since our sins in respect of the soul be to it as a

picture or covering is to a wall, Almighty God must needs

first look upon our sins or ever He look upon our souls.

Alas what shall we sinful wretches do? Certainly this

only remedy is necessary : whoso will look upon a bare

wall, must first do away the painting or covering; and

that done all shall be clean and pure to behold. So if

our souls should be seen and not our sins, first our sins

must be clean done away; for all the while they be in-

fected with the least spot of sin, so long they may not be

seen without the sin be seen also. Our prophet therefore

prayeth to Almighty God that all his sins may be utterly

done away, to the intent that he may clearly look upon his soul without any let. Et onines iniquitates meas

dele: " Good Lord, do away all my sins." But it is not

enough all sins to be done away, without the fountain

whereof they spring out be clean and purified. For if

it be so that the stinking filthy water continually flow

out of a pond or pit into a goodly and delectable gar-

den, if remedy be not found to stop the same, it shall

make foul and corrupt that garden within a while, be it

never so fair. So in like wise shall it be with us if the

heart be not first made clean. For our Saviour saith

De corde exeunt cogilationes males, homicidia, adulteria,

fomicationes, furta, falsa testimonia, biasphemiaz : "From

the heart cometh out evil thoughts, manslaughter, adul-

tery, fornication, theft, false witness, and blasphemy."

Take heed what pestiferous corruption cometh from the

heart, whereby all the whole body and soul is defiled ; for,

as it followeth in the same text, Hcec sunt quce coinqui-

nant honiinem: "These be the corruptions which make

foul both body and soul." Therefore all sins may not be

clean done away but if 1 the heart, whereof continually

they come, be first made clean. For this cause our pro-

phet asketh of Almighty God, saying Cor mundum crea

in me Deus : " Lord, make within me a clean heart."

Many craftsmen had liefer take upon them to make a

thing all new than to botch or mend an old foreworn

thing, as we see by experience. Better it were for the

artificer to make a clock all new than to mend, or bring

again into the right course, a clock which long hath con-

tinued out of its right order. But it is much more dif-

fuse2 to bring the heart of man that is broken and brought

out of good order by continual custom of sin into the right

way again than it is to bring a clock into its true course.

A thing customably used is hard to be left. And, as St.

Augustine saith, it is more hard work to bring the heart

of a man long customed in sin into the way of virtue, than

it is to make again heaven and earth. Our prophet

for this cause beseecheth Almighty God, to Whom is

nothing impossible, that He vouchsafe for to create

within him a new heart, saying Cor mundum crea in me, Deus: " Good Lord, make Thou of nought a clean heart

within me." Moreover it is necessary that a new work

be set in a right course. For what profiteth a clock, be

it never so well and craftily made, if it stand still or go

not as it should in a due and just course? Truly nothing.

So when the heart is once made new, first it must be set

in a due and right course. Wherefore the prophet

addeth Et spiritual rectum innova in visceribus meis:

" Blessed Lord, grant me the Holy Ghost to guide and

set me in a right way that I err not."

The prophet in this Psalm nameth thrice the Holy

Spirit, by and by. 1 What he meaneth is uncertain, and

I of myself dare not take upon me to discuss the cause

of his so doing. But forasmuch as it is lawful for every

clerk in any such doubts to shew their minds, not con-

trarying other places of Scripture, I shall in few words

declare (as me seemeth) what he meaneth. I doubt not

in this. The Holy Ghost in Scripture is signified by

these three names rehearsed in this Psalm. St. Paul, re-

membering the divers gifts or deeds of the Holy Ghost,

saith : Hccc ovinia operatur unus atque idem Spiritus :

" One Spirit without change doth all." I say the pro-

phet rehearsing divers names of the Holy Ghost saith

Spiritism sapiential et intellectus spiritum consilii et for-

titudinis, spiritum scientice et pietatis ac spiritum timoris

Domini: " The Spirit of wisdom and understanding, the

Spirit of counsel and strength, the Spirit of cunning and

piety, and the Spirit of the fear of God ": he meaneth

not so many divers spirits, but One, called by so many

names for the diversity of His acts. But (for so much

as shall be convenient for our purpose at this season)

we read in the holy Gospels the shewing of the Holy

Ghost thrice in three divers similitudes. Once the Holy

Ghost came down in the likeness of a dove when Christ

was baptized ; as it appeareth in the Gospel of Luke :

Et descendit Spiritus corporali specie sicut columba in

eum. Also after Christ's Resurrection, was given in the

likeness of a breath to the disciples of Jesus, as in the

Gospel of John: Et insufflavit in eos dicens : Accipite Spiritum Sanctum : quorum remiseritis peccata, remittun-

tur eis.' Thirdly, when after Christ's Ascension the Holy-

Ghost appeared to the Apostles, gathered all together,

in the likeness of fire : as is shewed in the Gospel of

Luke Apparuerunt Mis dispertitce Ungues tanquam ignis

seditque supra singulos eorum Spiritus Sanctus . Which

three divers appearings signify three divers gifts of the

Holy Ghost given to three divers states or kinds of peo-

ple ; that is to say, first to them which be infants at their

Baptism; second, to penitents; and third, to them that

be perfect.

First at our Baptism we be directed and set in a new

life, the life of innocency, which is signified by the dove

appearing over Christ at His Baptism. St. Paul exhort-

eth all such, saying Novitate vital a?nbulent: " That they

walk in a new life." And Christ saith Ut sint simplices

sicut colionbaz: " Meekly, in manner as doves." The

prophet, remembering this operation of the Holy Ghost,

saith Et spiritum rectum innova in visceribus meis:

" Blessed Lord, grant me the Holy Ghost to set me in a

new life of innocency."

The other operation is according for them that be

penitent; which, as we said, was given to the Apostles

under the likeness of a breath. We see by experience,

a man's breathing when it touches anything that is cold,

as iron or glass, anon it is resolved into weeping drops of

water. Which thing may be oftentimes perceived in a

penitent sinner. Sins make the heat of charity to wax

cold, as our Saviour saith Ubi abundabit iniquitas, re-

frigescet charitas: "Where sin is abundant, charity

waxeth cold." When the sinner is pricked in his con-

science by the Holy Ghost, remembering the abomination

of his sins, anon (if he be very penitent) tears shall trickle

down from his eyes. Which is a great token the Holy

Ghost is present with that sinner : as Scripture saith,

Flabit spiritus ejus et fluent aqua. On this wise Christ

our Saviour looked upon Peter, after he had denied Him,

with a gracious countenance or breath of His Holy Spirit

and forthwith he fell on a-wecping : as in the Gospel of

John, Conversus Dominus respexit Petrum, et egressus foras flevit amare: " Our Saviour turned back and looked

upon Peter ; and, incontinent, Peter went out and wept

bitterly." Sin defileth the soul and turneth the face of

God away from it. But this gift of the Holy Ghost,

penance with weeping tears, washeth the soul, maketh it

holy and causeth Almighty God to look again upon it

with His merciful countenance. Therefore our prophet

saith Ne projicias me a facie tua et spiritum sanctum

tuum ne auferas a me: " Blessed Lord, cast me not out

of Thy sight, take not Thy holy Spirit from me, give

me grace to know my sins, to confess them and to do

penance with weeping tears,"—teaching all sinners busily

to pray Almighty God, if at any season by our own negli-

gence we offend His goodness, notwithstanding, He

vouchsafe not to cast us away from His sight but again

look on us, and give us grace to weep for our offences

whereby our souls may be made holy. And if it shall

please Him thus to look upon us, our sins shall be utterly

done away ; and, by our weeping, the punishment for the

same. O most meek Jesus, what caused Thee to look so

mercifully upon Peter? He was baptized before, had

the spirit of continuance in virtue; Thou gavest him ex-

ample always to live rightwisely, he alway beheld Thine

holy conversation, heard Thine holy preachings, saw Thy

great miracles, He was present at Thy Transfiguration,

heard the voice of the Father saying " Thou art My Son."

And for all this he denied Thee, whereas before Thou

gave him warning, and shewed he should so do. O

Blessed Lord, where might have been shewed more un-

kindness? Good Jesus, we beseech Thee look upon us

wretched sinners in like manner, which never yet denied

Thee, neither had so great knowledge and helps to live

well as he had. If the sin of Peter moved Thee to mercy

and forgiveness, Blessed Lord, we be sinners also ; Thou

art now as meek and merciful as ever Thou wert before,

and we be turned to Thee asking forgiveness. Since

Thou, undesired, looked so mercifully and forgave Peter,

we beseech Thee deny not to forgive us which ask for-

giveness incessantly. Ne projicias nos a facie tua et

Spiritum Sancl um tuum ne auferas a nobis: " Blessed Lord, put us not out of Thy sight, take not Thy Holy

Spirit away from us, grant that we may weep for our

sins."

The third operation of the Holy Ghost is much more

strong than any of the others : whereby they which be

perfect be made steadfast in all virtue without any

wavering. It was given to the Apostles of Christ in the

likeness of fire. 'And or ever 1

this gift of the Holy Ghost

was given unto them they were not steadfast in the

faith, they were fearful and wavering in their minds

which was well perceived by 1 Peter, that offered himself

to die for His Master's sake, and notwithstanding, anon

after, denied Him unto a woman. But as soon as they

were endued with this gift of the Holy Ghost, all worldly

vanities were utterly despised among them, they feared

no man. Gaudentes ibant a conspectu consilil quoniam

digni habiti sunt pro nomine Jesu contumeliam pa// : "For

they were joyful coming from their judgments, because

they should suffer shame and death for the Name of

Jesus." Our prophet therefore in this place nameth the

Holy Ghost the third time, saying El spiritu principali

confir ma me: " Lord, make me steadfast in faith and

charity by the grace of the Holy Ghost, that never after

I fall again to sin." But we have left out the first part

of this verse. So it is: after our Saviour Jesus Christ

(Which our prophet calleth oftentimes " Salutare ") as-

cended into Heaven, and, according as He promised,

should send down the Holy Ghost (as we said) in the

similitude of fire, they were very sad and sorry for their

Master's departing, Jesus ; but, anon as they had received

that marvellous comfort of the Holy Ghost, great glad-

ness came into them, unable to be told, so that all the

people standing by thought them to be drunken of sweet

wine. Therefore our prophet called that comfort sent

down from our Lord Jesus Christ Icp/it/am Salutaris:

" a gladness of our Saviour." For when a messenger

bringeth a gladful message from anybody, it may be

called a comfort both of him that sendeth the message

and of him that bringeth it. So this gladness, sent from the Father of Heaven by His Son Jesus Christ, is called

a gladness or comfort of them both. Therefore David

saith unto Almighty God the Father Redde mihi Icb-

litiam Salutaris tut et spiritu principals confirma me:

" Lord, give again to me the gladness of Thy Son Jesus

Christ our Saviour, which I lost by my sinful life, and

strengthen me with the Holy Ghost that I never fall again

to sin."

Hitherto we have spoken of the petition wherein is

asked the Holy Ghost by three divers names; first our

prophet calleth Him Spiritum rectum, after that Spiri-

tum sanctum, and third Spiritum principaletn . The.

cause why, we have declared after our mind. And be-

cause no man may receive the Holy Ghost but with a

clean heart, no man can be clean in heart but if his sins,

be utterly done away, and sins cannot be clean done away

if Almighty God turn not away His face from them,

therefore our prophet asked meekly these three, as three

means whereby he might obtain his finable 1 intent, which

is the gift of the Holy Ghost for his confirmation and

perseverance in good life.

II. In this second part our prophet sheweth the cause

why he desired the Holy Ghost for his petition : which

was to the intent he might profit his neighbour. It is

very good and acceptable to God when one person, see-

ing another err and do evil, will meekly with good and

sweet words give him warning to leave his wickedness,

and bring him again into the right way whereby he may

come to God. St. James saith, he that so doth deserveth

a great reward : which is the promise of salvation and

doing away of his own sins . These be his words : Qui

converti fecerit peccatorem ab crrorc vice sua, salvabit

animam ejus a morte et operit multitudinem peccatorum :

" Whosoever caused a sinner to leave his sinful life shall

both save his own soul from damnation and his sin to be

done away." Which words are not only to be under-

stood of them that have authority to rebuke sin, but also

of all Christian people ; for every person in manner2 hath charge of others. Thus, when one seeth another do evil,

he ought to give him warning charitably of his so doing

and peradventure in such manner we should do more

good and win more souls to God than by open rebuking.

And truly our doing Is but small if we may not, after

the knowledge of our own errors done before, give others

warning to amend their life when they do amiss. Not-

withstanding, an order must be kept in this matter : it

is not lawful for every man to teach at his pleasure.

For he that shall give instruction to others must first know

both the way of well doing and evil, else he shall soon

bring his brother out of the right way. Our Saviour

saith Si cacus cceco dueat urn prcestet, am bo in fovea?n

cadunt: " If one blind lead another, both fall into the

ditch." To take the office of a doctor or teacher of

God's laws is no small charge, it is a great jeopardy;

wherein I myself, remembering the same, am often

afraid; for many times I think on St. Paul's saying:

Fee mini si non evangelizavero : " If I teach not the laws

of God unto the people, I shall be damned." I fear me,

if we hide that gift of God, if we give not a good account

of that talent, lest it shall be said to us at the dreadful

Day of Judgment, as it is written in the Gospel, Quare

non dedisti pecuniam meant ad mensam ? " Why gave

thou not to me a true and just account of my money?"

That is to say, of the learning which I gave unto thee,

wherewith thou shouldst have taught the people My laws

Also if we teach and by it profit the hearers, yet is great

peril lest when any praise is given to us for our learning

we be not stricken with pride and vainglory when we

know ourself praised. The miserable corruption of our

nature is so caduke1 that, when we do anything never so

little praiseworthy, it is a marvel if wc offend not in vain-

glory. But, of a truth, if a due order be had in our

teaching of others, as we said before, every man accord-

ing to his learning and ability: that is to say, "if first

we study for the amendment of our own life, purge our

own souls, be about as much as we may to learn the wis-

dom of our Lord, and by our busy prayer ask of God the cleansing of our hearts, with the grace of the Holy

Ghost, whereby we may order our own steps in the way

of God, not for the vain praise of the world but only

to bring them which err into the right ways, that they

by our living and doctrine be turned to that blessed

Lord. Which doing shall be to the honour of God and

profit to our neighbours. To this purpose it followeth

Docebo iniquos vias tuas, et impii ad te convertentur : as

he might say, " Blessed Lord, if Thou look not upon

my sins but do away my wickedness, create in me a new

heart and endue me with the gift of the Holy Ghost, I

shall teach them that err, bring them into Thy ways, and

they shall be turned to worship Thee." Truly the pro-

phet after his great offence kept this said order. St.

Paul also after his great persecution of Christ's Church,

made clean, and inspired with the Holy Ghost, taught

openly to all people the right way to come unto Heaven,

made open to all wicked creatures the ways of Almighty

God. Christ our Saviour giveth us all warning so to

do, saying Si peccaverit in te frater tuus corripe eum:

" If thy neighbour or brother offend thee, correct him

charitably." Therefore let every one of us ask of Al-

mighty God a clean heart and the Holy Ghost, to the

intent we may teach wicked people the ways of salvation,

that they may the sooner turn to Him by our doctrine.

But why make we no mention of the other two gifts

or receivings of the Holy Ghost? Truly lest we should

break the due order of them rehearsed. For the prophet

asketh three divers gifts of the Holy Ghost, and re-

hearseth the causes why, one after another. We have

spoken of the first named spiritus rectus, which, as we

said, is given to every person in the time of their Bap-

tism. Now shall we shew of the other two, and both by

themselves.

The second gift of the Holy Ghost, called the spirit

of penance, which maketh holy all true penitents, was

set in the second place : the reason why followeth now

in this second part. The abominable corruption of sin

in many places of Scripture is compared to corrupt blood.

It is said unto all sinners : Nanus vestrce plena: sunt sanguine: " Your hands be replete with corrupt blood " :

to say, 1 our works be sinful . Peradventure the most cor-

ruption of blood is caused by carnal concupiscence.

Therefore St . Paul saith Caro et sanguis regnum Dei non

possidebunt : " Flesh and blood shall not have the King-

dom of Heaven in possession " : as much to say, they that

be corrupt by bodily or fleshly desire shall never come to

Heaven without amendment. Like as a language spoken

hath its beginning of the tongue and is commonly called

the tongue (as we say our " mother tongue," and com-

monly it is said he speaketh in many " tongues " which

can speak many languages) ; so likewise sin, which is

chiefly caused of blood, is called " blood," and many

sins many " bloods." For this cause in the Old Law

blood of beasts was shed for cleansing of sins, whereby

Almighty God might be rather appeased against the filthi-

ness of sin. St. Paul saith Omnia in sanguine munda-

bantur et sine sanguine non fit remissio: " All sins were

made clean by effusion of blood, and without it was no

remission." But doubtless the effusion of that blood, of

the own strength and virtue, might never purge sin; the

bloody corruption could not be expulsed from our souls

by it, according as St. Paul saith, Impossibile est san-

guine kircorum et taurorum auferri peccata: " It is im-

possible sins to be done away by the effusion of goats'

blood or bulls'." Notwithstanding, that shedding of

blood prefigured the effusion of the most precious Blood

of Christ Jesus upon a cross plenteously for all sinners

whereby satisfaction was made to God the Father for the

sins of all people, which receive the virtue of this pre-

cious Blood by the sacraments of Christ's Church, and

by it made rightwise. Percase2 a sinful wretch cometh

to a priest, sheweth all his sins, sheddeth out from his

breast corrupt blood of sin, in manner as the throat of a

beast were cut or a filthy wound lanced with a lance;

afterwards the Sacrament of Penance is ministered to

him by his ghostly father, wherewith by the virtue of

Christ's precious Blood he is made clean from sin, and

then verily justified. He came to his ghostly father as a sinful person, but by the virtue of this Sacrament of

Penance he goeth away from him rightwise, not by his

own rightwiseness, but by the rightwiseness of Christ

Jesus, Who rightwisely redeemed us with His precious

Blood, as St. John saith in the Apocalypse, and St. Paul

sheweth, Factus est nobis justilia. Therefore we sinners

have great cause to magnify and praise the rightwiseness

of Jesus Christ, whereby He maketh us of unrightwise to

be rightwise, and by the virtue of His precious Blood de-

livered from the abomination of sin. For the which

cause the prophet asked before the spirit of penance, that

the bloody spots of sin might be done away by it, to the

intent he might shew everlastingly the rightwiseness of

God, saying Libera vie de sanguinibus, Dens, Deus salutis

?nece, et exuliabit lingua mea justitiam tua?n: " Blessed

Lord, deliver me from the corruption of sin and my

tongue shall joy eternally Thy rightwiseness."

The third spirit or gift of the Holy Ghost that

he asked was the spirit of confirmation or making stead-

fast in virtue, which was given to the Apostles at the

day of Pentecost in the likeness of fiery tongues. After

the receiving of it they were so constant and steadfast in

the love of God that except Him they feared no man.

They testified over all 1 the Name of Jesus without dread,

they kept together the unsteadfast people by their holy

words, shewing over all 1 the Name of Jesus Christ to

the laud and praise of Almighty God. A marvellous

thing that they being so rude, neither taught by Plato nor

Aristotle or any other philosopher, but getting their living

by fishing, should so marvellously dispute and show the

magnificence of Christ before so wise, so great, and pru-

dent men of this world, insomuch they plainly convinced

and entreated them at their pleasure. But, blessed Lord,

Thy wisdom gave them that grace, Thou gavcst them fiery

tongues, Thou opened their lips, Which of Thy goodness

made infants to speak in laud of Thy magnificence. Thy

prophet Isaie at such times as he durst not take upon

him to speak Thy holy words, said Vir pollutus labiis ego

sum et in medio populi polluta labia habentis ego habito: " Blessed Lord, my lips be polluted and I am abiding

amongst the people which in like manner be unclean."

One of Thy angels came unto him, touched his mouth,

made clean his lips, and forthwith he was made very

bold and shewed himself ready to do Thy commandment

in expressing unto the people Thy law of truth. Likewise

our prophet prayeth that his lips may be made clean and

himself steadfast and constant in virtue by the grace of

the Holy Ghost, to the intent he might worthily shew Thy

lauds. He saith Domine, labia mea aperies et os meum

annuntiabit laudem tuam: " Good Lord, open my lips,

make them clean, and my mouth shall shew over all Thy

praise or laud." Let us follow this prophet David, be-

seeching Almighty God that first He make us able and

worthy to receive the Holy Ghost, grant us His grace

to live rightfully, also to admonish (according as we be

called in degree) our neighbours unto penance, whereby

ourself may be made holy and delivered clean from

all sin, to praise and exalt the rightwiseness of God

and lastly that we may have the third gift of the Holy

Ghost, which is to be made steadfast and constant with

clean lips to shew over all the lauds of Almighty God.

In this third part our prophet sheweth, nothing 1 so

acceptable to God which he may give to Him in recom-

pense of his sins, as is this that he hath spoken of now

before. The manner of Jews was (in the Old Law) when

any of them had broken the commandment of God, for

making amends, to hallow a certain part of a beast or

else the whole, after2 as the greatness of the sin required.

Moses taught the unlearned people by such bodily sacri-

fices : which was to them as a shadow or figure of the true

Sacrifice to come, that was first signified by them. The

slaying of those brute beasts, after Moses' intent, figured

the death of our Saviour Christ Jesus ; and ever he busied

himself to cause the people believe it by those tokens.

For as the unreasonable 3 beast was slain for cleansing of

sins, and the blood of it shed upon the altar, so 'Christ

Jesus, the Lamb undefiled, most innocent beast, was put

to death upon a cross and all His Blood shed for the remission of sinners. The people of Israel sinned and were

worthy to die for it ; those brute beasts did none evil

and yet were put to death for the amendment of their

sins. Likewise our Saviour Christ: although He was

most innocent, most pure, and never offended in any con-

dition, notwithstanding, he suffered death most patiently

for our offences. The slaying of beasts that was used in

the Old Law for their sacrifice did not please God very

well of themself, as He shewed in another place, in man-

ner reproving them, saying Numquid manducabo carries

tanrorum aut sanguinem Mrcoram potabol " Shall I eat

the flesh of bulls or drink the blood of goats?" as who

saith, " It is not my pleasure so to do." If Almighty God

might be appeased or caused to show mercy by no other

remedy but by the oblation of brute beasts, poor men were

then in miserable condition that wanted power to make

such oblation, if they might not be otherwise forgiven,

but to die in their sins. But Almighty God hath or-

dained more even laws, which be common both to poor

and rich; He desireth none other sacrifice but such as

the poor may do as soon as the rich, and peradventure

more soon, for Almighty God taketh more heed to the

good intent of the mind than to the greatness or value

of the gift. Which thing is shewed in the Gospel of Mark,

where is expressed that when Jesus perceived and beheld

the rich folks offer many great gifts into the treasure-

house, among all He espied a poor widow which gave

only two mites, and said that poor woman offered most

of all, not regarding the greatness of the gift, but only

(as we said) the good mind and intent of the doer.

Whereby we may well perceive that since the acceptable

sacrifice to God dependeth not by 1 the value of the gift

but by1 the good mind and intent of the doer, also that

He is not well pleased with such manner sacrifice of the

Old Law although it were done by a thousand beasts,

therefore our prophet saith Quoniam si voluisses sacri-

ficium dedissem; utiqne holocaustis non delectaberis

Sacrificimn was called a part of the beast offered, and

holocauslum the whole oblation of it ; since the whole was not delectable to God in sacrifice, the part was much less

acceptable. Our prophet here remembereth another

manner sacrifice which is most acceptable to God, and it

is named the very penance of man's soul . A question may-

be asked what offence committed the unreasonable beast

that his blood should be shed? Truly nothing : therefore

no just cause or reason can be shewed why they should

die. But the sinful creature which so grievously hath

displeased God his Maker, following his own sensual and

unlawful volupty against the will of our Lord God, of

very right ought to suffer as much displeasure and pain

as he had pleasure before in the sensual and unrightwise

appetite of his body. Then shall he make a due and just

recompense for his sins. That penitent spirit is the sacri-

fice whereby Almighty God is chiefly appeased and moved

to shew mercy. It followeth : Sacrificium Deo spirit us

contribulalus : " The sorrowful and penitent soul is chief

sacrifice to God for purging of sins." Our Saviour Christ

Jesus shewed in the Gospel of Luke two men entered

into the Temple to pray, one of them a Pharisee, the other

a Publican. Among the Jews Pharisees shewed outward

in their living a more holy life and conversation than

other did, they exercised holy works in the sight of the

people; the Publicans contrariwise gave heed and occu-

pied themselves in worldly and covetous business with all

manner vices. As they were praying in the Temple, first

the Pharisee lauded God of his holy conversation, praised

himself, remembering his merits in manner 1 to the dis-

praise of all other, thought none able to be compared

to him, said, " I am far unlike to other (in my living)

that commit theft and adultery as doth this Publican. I

live chaste, I fast twice in the week and abstain from all

other vices, I give tithes of all my goods." Thus proudly

the Pharisee boasted and praised himself in his virtue.

The Publican contrariwise, calling to mind the multitude

of his sins and meekly remembering the holiness of the

Temple that he was in, both for fear and reverence stood

afar, ashamed in himself for the filthiness of his sins,

durst not lift up his eyes to Heaven, but with a great in ward sorrow knocked upon his breast, acknowledged him-

self a grievous sinner, humbly asking the mercy of God,

and said Deus propitius esto mihi peccatori: " Blessed

Lord, be merciful to me a sinner " : the penance and con-

trition of his heart was so great. Whereby he gave so

acceptable sacrifice to Almighty God that by it he was

clean forgiven and the Pharisee reject. Take heed

how acceptable sacrifice to Almighty God is a sorrowful

and contrite heart for sin. Was not Achab, sometime

King of Israel, reconciled and forgiven by such manner

sacrifice after his great and innumerable offences? It is

written that he lived most wickedly, breaking the com-

mandment of God more than all kings of Israel before

him; he did sacrifice unto the false God Baal and

favoured the priests of his law, chased away and despised

the prophets of God ; notwithstanding, our merciful Lord

of His goodness would chastise him by shewing many

wonders and strange tokens. First He caused that no

rain fell on the earth by the space of three years and

three months, to the intent Achab the King should know

Almighty God was discontented with him. Also another

time in the sight of all the people He gave so great

virtue to His prophet Elias that, at his desire and calling,

fire came down from heaven which consumed and utterly

took away their present sacrifice. Furthermore after the

long continuance without rain, when Achab mistrusted,

by the petition of the said Elias water came down from

heaven plenteously. What creature would not amend

himself by these wonderful tokens? But Achab was

never the better, continued still in his malice : notwith-

standing, our Lord God of His gentleness proved him

again by other means. When Benadab king of Assyria

came to subdue Achab with a great host of people, Al-

mighty God would not suffer him to be betrayed of his

adversary, but promised he should have the victory.

Another time, the year after, when the same Benadab

had recovered his strength, he came upon him afresh

in battle. Whereof Almighty God gave him monition

by His prophet and promised he should have the victory.

Furthermore, when he would not amend himself but rather was worse and worse, insomuch he caused the

rightwise man Naboth to be slain and by guile got his

vineyard, then Almighty God threatened him, saying Se

demessurum omnem posteritatem ipsius et interfecturum

de Achab mingentem ad parietem: "He should put down

all his posterity and slay all that came of him and not

leave scant a clog." Achab, hearing this, was anon com-

punct and sorrowed his misliving; he cut and rent his

clothes, went in hair next his body, fasted, lay nightly

in sackcloth, and held down his head. Our blessed Lord

seeing his great penance and meekness was moved with

pity, said unto his prophet Elias Nonne vidisli humili-

atum Achab coram me 1 Et quia humiliatus est met

causa, non inducam malum in diebus ejus: " Seest thou

not the meekness of Achab, perceivest thou not how he

hath meeked himself before Me? And because of his

so doing for My cause, I will not shew vengeance in his

days." O merciful Lord, why did Thou so, why did

Thou refrain from ire, why shewed Thou not vengeance

upon that most ungentle creature? Truly for in him

was a sorrowful and a contrite soul, which is the chief

sacrifice, whereby Thou art caused to shew mercy. Sacri-

ficium Deo spiritus conlribulatus , cor contritum et humi-

liatum, Deus, non despicies : " The sorrowful and peni-

tent soul is chief sacrifice to God, and, Blessed Lord,

Thou shalt not despise a contrite heart." Whosoever

ordereth himself on this manner that by his inward sor-

row he may have a contrite heart, he is able and meet

unto the high building in the Heavenly City whose walls

be not yet finished. A great number of stones is wanting

wherewith they should be performed and accomplished,

for the ruin of angels which fell down from that City

must be repaired and renewed by taking up of men and

women, like as by quick stones. As we see in manner

when stones be assumpt 1 for the re-edifying of cities or

towers with other. But it is according that into such a

noble building no stone be taken up, but if 2 that it be

prepared as it should be and made meet before. For

in that Heavenly Palace may no stone be polished, shapen or made square. It must be made fit and perfect here

on earth before, lest at the lifting up thither it be not

able there to abide and so be cast down into the deep

dungeon of Hell. The Heavenly Artificer useth many and

divers manners in shaping or squaring of stones meet

for those walls. Peradventure some be hard and them

He must entreat l hardly.

We shewed before of Achab : now shall ye hear of

Manasses, which was a king of Israel, and followed much

Achab in his living. This Manasses ordained and set

an idol within the holy place of the Temple, he set up

altars of Baal, used witches, charms, and divers other

divinations, wherewith Almighty God was very much dis-

pleased, and gave him warning by His prophets for to

amend himself. But he of pride and obstinacy set but

little by their threatenings ; after the manner of a wicked

person when he is overthrown in sin, he despised them.

Almighty God seeing Manasses would not be made meet,

neither would not be entreated by fair and easy means

(as his desire was), used a more sharp way to him. He

caused the Babylonians with great power for to make

battle and have the victory : that done, they led him fast

bound in chains of iron into Babylon ; and there he was

set in prison, and at last remembered his unkindness done

against Almighty God. Wherefore he wept and sorrowed

sore, meekly asking forgiveness. Our merciful Lord of

His great goodness anon heard graciously his petition.

Thus at the last, albeit it was very hard to bring him to

pass, he was made a meet lively stone unto the Heavenly

Building by very contrition. Mary Magdalene was much

more easily brought to frame than he; which by no

threatenings or sharp punishments but only for very love

of our Saviour Christ was drawn unto contrition. Thus,

as we have rehearsed, Almighty God the high Artificer

useth many divers means to shape and square His stones

here in the earth, in His Church Militant. He of His

goodness would every man and woman should be quick

stones made ready for that heavenly building; His will

is every creature to be saved, as St. Paul saith. Therefore our prophet David,which was so abundantly hot with

the fire of charity, (for fire is needful to sacrifice) desired

not only this acceptable sacrifice of a contrite soul for

himself, but also for the health of all other. He sought

not only his own profit, but also the profit of his neighbour

and the honour of God. Wherefore he said Benigne fac,

Domine, in bona voluntate tua Sion, ut cedipcentur muri

Jerusalem

Hitherto whatsoever the prophet hath done was for

one of these causes : either it belonged to his own soul's

health, to the profit of his neighbour, or to the laud of

God. First for his neighbour in his prayer he desired

spiritum rectum, for himself spiritum sanctum, and for

the honour of God spiritum principalem . Also his de-

sire was to be endued with the Holy Ghost because he

might teach other that err, the right way to Heaven;

which concerneth his neighbour. For himself he asked

to be clean delivered from the corrupt bloods of sin. And

lastly for Almighty God his petition was ever to laud

and praise Him. Furthermore he studied busily to give

unto Almighty God the sacrifice of a sorrowful spirit and

contrite heart for himself. He desired the same to be

performed in other for to finish the walls of Heavenly

Jerusalem, that is for his neighbour. And now lastly he

sheweth all that to be done in the laud and praise of

Almighty God, speaking unto Him thus : Tunc acceptabis

sacripcium justitice, oblationes et holocausta: tunc im-

ponenl super altare tuimi vitulos : like as he might say,

" when that Heavenly City of the Church Triumphant is

built and perfectly finished, then, Blessed Lord, shall be

all-whole laud and praise to Thee of all Thy citizens."

Whatsoever sacrifice was done in the Old Law signified

the manner of sacrifice in the New Law of grace. The

sacrifice done in this New Law betokened the very truth

in the Eternal Law of very joy and glory. Among the

Jews in the Old Law were certain oblations and sacrifices

which be now utterly fordone : they be no more pleasing

to Almighty God. There be also in this New Law cer-

tain sacrifices and oblations, as we have shewed, but they

shall not ever endure. For in Heaven may be no soul troubled, neither contrition of heart: as St. John saith

in the Apocalypse. Also we cannot be so clean and pure

in this life to make oblation as we should be. All our

life here we be sprinkled with the dust of sin. For all

be sinners : if we say contrary, no truth is in us. But at

our coming and translation into Heavenly Jerusalem we

shall be made so constant and steadfast by grace that

never after we shall sin deadly or venially. Therefore

our prophet saith Tunc acceptabis sacrificium justitice,

oblationes et holocausta ; tunc imponent super altare tuum

vitulos: " Blessed Lord, then Thou shalt accept our sacri-

fice of rightwiseness, at that time our oblations and sacri-

fices shall be pleasant unto Thee." For why? They

shall be clean and pure without spot of sin. Then shall

all Thy well beloved people make acceptable sacrifice

not of fleshly or golden calves, as was in the Old Law,

but of everlasting praisings and lauds, as the prophet

Osee remembereth. We shall without end give thankings

immortal unto Thee in eternal glory : whereunto Thou

bring us by the merits of Thy Son Jesus Christ, that

suffered Passion for all sinners upon a Cross. Amen.