The First Penitential Psalm: Domine, ne in furore (Psalm 6)

Psalm vi

Friends, this day I shall not declare unto you any part of the epistle or gospel, which peradventure you do abide for to hear at this time. But at the desire and instance of them whom I may not contrary in any thing which is both according to my duty and also to their souls' health, I have taken upon me shortly to declare the First Penitential Psalm. Wherein I beseech Almighty God for His great mercy and pity so to help me this day by His grace that whatever I shall say may first be to His pleasure, to the profit of mine own wretched soul, and also for the wholesome comfort to all sinners which be repentant for their sins and hath turned themself with all their whole heart and mind unto God, the way of wickedness and sin utterly forsaken.

But or1 we go to the declaration of this Psalm, it shall be profitable and convenient to shew who did write this Psalm, for what occasion he wrote it, and what fruit, profit, and help he obtained by the same. David, the son of Jesse, a man singularly chosen of Almighty God and endued with many great benefits; afterward he sinned full grievously against God and His law, and for the occasion of his great offence, he made this holy Psalm; and thereby got forgiveness of his sins. Behold, take heed who he was, of what stock he came that made this holy Psalm, for what occasion he made it, and what profit he obtained by the same. But these things shall be more openly declared, that each one of you may know how great a sinner this prophet was and also the greatness of his sin, that we by the example of him warned, instructed and monished, despair not in any condition, but with true penance let us ask of our blessed Lord God mercy and forgiveness. We shall perceive and know the greatness

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of his sin so much the better and sooner, if his great unkindness shewed against God Almighty that was so beneficial unto him, be made open and known to us.

Jesse, the father of David, had seven sons; David was the youngest of them all, least in personage, least set by, and kept his father's sheep. Notwithstanding, the goodness of Almighty God only did elect and choose him, all his brethren reject1 and set apart, and then commanded Samuel, the bishop and prophet, to anoint him king of Israel. Was not this a great kindness of Almighty God shewed unto such a manner2 vile person, set to the office of keeping beasts, that He of His goodness would call from so vile an office, set him by His commandment as king and head of all his people? But let us see what did He more for him. King Saul, into whom after the breaking of the commandment of Almighty God entered a wicked spirit, the which troubled and vexed him sore; and when that he made search all about for to have a cunning and melodious harper, by whose sweet sound (when that he should strike upon his harp) the woodness3 of the foresaid wicked spirit should be mitigate and suaged,4 none such could be found but this same David, which by a special gift of Almighty God could play well and nobly upon the harp. At any time when the wicked spirit vexed and troubled king Saul, David should come before him. And as often as he played upon his harp, both Saul was refreshed and comforted, and the wicked spirit departed and troubled him no more for that time. Was not this a great benefit of God given to David? And beside this, when Israel should make battle against the Philistines, one of their nation among them, a marvellous strong man as great as a giant, strengthened and clad on every feature with sure and strong armour, he called all Israel to fight with him, man for man, under this condition, that if any Israelite could vanquish him in battle, all the multitude of the Philistines should be subject to Israel, and con-

1 being rejected. - so to speak. 3 madness.

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trariwise if he got the victory, all Israel in like condition should be subjugate and thrall unto the Philistines. No man among all the great multitude of Israelites had audacity or boldness with this monstrous creature, this Philistine, to make battle, save only this little person David; to whom Almighty God gave so great boldness (although he was but little in personage and stature); nevertheless he in no condition feared to fight and make battle with this great and mighty giant. At the last, though it were incredible to every man that David should have the victory, he armed himself with the armour of King Saul. But as a man not customed to wear harness, he was then more unwieldy to do any feat of arms than he was before, and could not use at liberty any member of his body. Therefore soon he stripped him of that array, and naked without any manner of weapon earthly to defend himself, save only with his staff, sling and a stone, went forth to fight with this great giant. And as this Philistine came to himward with a cruel and a blasphemous countenance, he hit him at one cast with a stone on the forehead and so overthrew him, and shortly drew nigh him and with the sword of the same deformed creature he struck off his head. O marvellous God, by whose only power this weak and little person David, unarmed, obtained the great and marvellous victory of so proud an enemy! But what of this? The benefits which Almighty God did for him be innumerable and impossible for me now to shew them all. He defended him against the envious minds of his brethren, He defended him from the dangers and perils of the two cruel beasts, the lion and the bear, He saved him harmless from the envious persecutions of King Saul, moreover against the hatred of the Philistines. And at the last, when King Saul was dead, He made him King of Israel. By these great and manifold gifts we may understand how much David ought to humble himself unto Almighty God and how much he was bounden to Him. And how ungentle he ought to be reputed and taken, if he should not serve his Lord and Maker with all his whole mind and true heart. Furthermore, after he was made king he lived in peace and ease, and had many wives, not content with them, set apart1 the goodness and gentleness of Almighty God, he took to him another man's wife, and with her committed adultery, contrary to God's law. This woman was the wife to his true knight called Uriah, which at that time was in the king's wars as a valiant knight. David, then fearing that his grievous offence of adultery should be openly known, sent for Uriah, trusting verily at his coming that he would resort unto his wife; but firmly he denied it, and would not come at his sending for. Then David, seeing that, found the means by his letters sent unto Joab, the chief captain of his host, that the said Uriah should be set in the foremost ward of the battle, and so for to be slain: which according to his desire was done, and this good knight Uriah there suffered death. Behold the accumulation and heaping of sin upon sin! He was not satisfied with the great offence of adultery done against Almighty God, but shortly after committed manslaughter. Adultery in any person is to be abhorred; and it is more to be abhorred if manslaughter be joined to it; and namely2 the slaying of so clean and so holy a man to whom he was so greatly beholden for his truth3 and labours which he took in his wars and business. Now, moreover, how many great benefits had he before this of Almighty God, whereby he might not (of very right) break the least of His commandments without great unkindness I He nevertheless would not let1 to commit these abominable sins, adultery and manslaughter; and, a long season, lay and was accustomed in them. But yet let us call unto our minds how merciful Almighty God was unto him for all this. Our Blessed Lord Almighty God of His infinite goodness and meekness sent a prophet unto him, the which warned him of his great offences. And as soon as David was in will for to acknowledge himself guilty, and said Peccavi Domino: " I have offended my Lord God," anon forthwith all his sins were forgiven. Is not the great mercy and meekness of Almighty God greatly to be magnified

1 despite. 2 especially. 3 loyalty. * spare.

and spoken of, that He shewed to David, after so great benefits given unto him, after his grievous offences and very great unkindness, so soon for to give him mercy and forgiveness? Yes truly. Yet notwithstanding for all this, anon he forgot the goodness of Almighty God and again fell to sin in the sin of pride, being proud of the great number and multitude of his people, against the commandment of the law of God: whereby all his great unkindness before was renewed more and more. What thing might he then trust to have but only the punishment of God? Which he greatly fearing, was marvellously penitent and acknowledged himself grievously to have offended our Lord God, asking Him mercy; and made this Psalm with great contrition and sorrow in his soul, whereby again he obtained forgiveness. Now ye understand who made this Psalm, what occasion caused him to write it, and what profit he got by the same.

Which of us now that were sick in any part of his body, being in jeopardy of death, would not diligently search for a medicine wherewith he might be healed, and first make inquisition of him that had the same sickness before? Would we not also put very trust and hope to have remedy of our disease by that medicine whereby like manner sickness and diseases were cured before? Sith1 we now therefore have heard tell for a truth how greatly sick and diseased this prophet David was, not with sickness of his body, but of his soul, and also with what medicine he was cured and made whole, let us take heed and use the same when we be sick in like manner as he was, by our sins, shortly to be cured; for he was a sinner as we be, but he did wholesome penance, making this holy Psalm whereby he got forgiveness and was restored to his soul's health. We in like wise by oft saying and reading this Psalm, with a contrite heart (as he did), asking mercy, shall without doubt purchase" and get of our best and merciful Lord God forgiveness for our sins.

This Psalm is divided in three parts. In the first the

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mercy of God is asked. In the second reasons be made whereby the goodness of God should be moved to mercy. And in the third is great gladness shewed for the undoubtful obtaining of forgiveness. Although Almighty God in Himself and of His eternal being and nature is without mutability or change, yet divers affects1 be given to Him in manner as be in man, as it might be thought: sometimes wroth, and sometimes merciful, in case He might be changed from wrath into meekness, but notwithstanding, as Saint James saith: Apnd Deum nulla Iransmutatio est neque vicissitudinis obumb ratio: "God is without mutability or change." He is always one. For as we see the beam that cometh from the sun, always one in itself, hurteth and grieveth the eye that is not clean and perfect, and comforteth the eye which is pure without any change of his2 operation; so Almighty God is called grievous unto a sinner infected with the malice of sin, and meek and gentle unto the righteous man that is purged from sin. This is done without mutability in God. Truly as long as a creature continueth in the wretchedness of sin, so long shall he think that God is wroth with him; like as the eye while it is sore, so long shall the sunbeam be grievous and noisome to it, and never comfortable till the sickness and disease be done away. Therefore David considering in himself how grievously he had offended Almighty God, and that man may bear and suffer his punishment, maketh his prayer that He vouchsafe neither to punish him eternally by the pains of Hell, neither correct him by the pains of Purgatory, but to be meek and merciful to him. Three manner ways Almighty God dealeth with sinners after three divers kinds that be of them. Some manner of sinners there be that continue in their wretchedness till they die, and those Almighty God punisheth in the eternal pains of Hell; the ministers of those pains be the devils. Some manner of sinners there be that somewhat before their death hath begun to be penitent and amend their life, and these Almighty God punisheth in the pains of Purgatory;

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which have an end, and they be ministered by His angels. Thirdly, some there be which, by grace, in this life hath so punished themselves by penance for their offences, that they have made a sufficient recompense for them. And these Almighty God doth accept by His infinite mercy. Therefore this prophet saith: Domine ne in furore tuo arguas me: neque in ira tua corripias me. Miserere mei Domine quoniam infirm us sum: " Good Lord correct me not in the everlasting pains of Hell, neither punish me in the pains of Purgatory, have mercy on me good Lord for I am feeble and weak." Of a truth every man and woman shall stand before the throne of Almighty God at the Day of Judgment; and at that time such as never would be penitent for their offences in this life, shall be punished very sharply and with this most sharp and grievous word spoken of Almighty God. he maledicti in ignem eeternum: " Go, ye cursed people, into the eternal fire." They shall go away from His face Whose beauty cannot be expressed, whereon the angels desireth to look and to behold it. And also they shall depart with His curse, not into a place of any pleasure, but of all displeasure and grievousness. Whither? Truly into the fire that never shall have end. For it shall be everlasting: in ignem ester num. Where also shall be no friendship that is comfortable, but on every side the horrible and fearful sight of devils. Almighty God saith: Prceparatus est diabolo et angelis ejus: " That fire is prepared for the devil and his angels." Take heed with what painfulness and bitterness they shall be reproved, forsaken and punished which shall be tormented in that fire. Therefore our prophet David asketh of Almighty God to be delivered from that everlasting pain. Domine?ie in furore tuo arguas me. In the everlasting punishment Almighty God shall be so grievous and untreatable that if all the angels and all the whole court of Heaven should pray for sinners, being in those pains of Hell, they should not be heard. Notwithstanding, He dealeth more meekly with the souls that be punished in the pains of Purgatory, for the which He heareth the prayers of good people. Else as it is written in Scripture: Vanmn esset et inutile pro dejunctis exorare ut a pec cat is solvantur: " It were vain and unprofitable to pray for them that be dead, to the intent they may be delivered from the pains deserved for sin." It is without doubt that God accepteth the prayers, sacrifices, and other good works offered to Him for the souls in Purgatory, whereby they may be the sooner delivered from pain. Of a truth in that place is so great acerbity of pains that no difference is between the pains of Hell and them, but only eternity: the pains of Hell be eternal, and the pains of Purgatory have an end: therefore Almighty God doth punish sinners very sharply in these pains although they have an end. And because of that our prophet prayeth saying: Ncque in ira tua corripias me: " Correct me not good Lord in the pains of Purgatory." The mercy of God is great upon sinners which will turn them to Him by forsaking their sins, that whereas they have deserved eternal pains, they may change and mitigate them into temporal pains in this life by penance, and after they be dead to make full satisfaction in Purgatory. But since these pains be so grievous as no tongue can tell, yet the mercy of God is so great that if they will, in this life they may punish themselves for their offence against Almighty God; and He accepteth your own punishment done here (if it be sufficient): so merciful that, anon when their souls be departed from their bodies, they shall neither be cast into Hell, neither into the pains of Purgatory, but without any let1 to be in the glorious place of Heaven. Our prophet therefore, fearing to offend Almighty God, since that aforetime he was overcome by his own voluptuousness, now much more he dreadeth lest he fail and be faint in himself for fear of the bitterness of these pains: wherefore he saith: Miserere met, Do??iine, quoniam infirmus sum: "Blessed Lord, have mercy on me, for of myself I have no strength ": like as he might say " I was feeble and faint in resisting my own pleasure, and much more feeble I shall be to suffer those great pains. For this cause, good Lord, neither punish me eternally in

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ro THE PENITENTIAL PSALMS

Hell, neither correct me in the pains of Purgatory, but accept my penance which my weakness may suffer now in this life." Blessed Lord, Thou art always good and mayst hurt no man without he himself be in the blame, not by Thy own fault. For whereas the sunbeam is comfortable to the eye that is clean and whole, and grievous to the eye which is sore and watery, there is no blame in the sun but only in the sickness that is in the eye. So where that1 Almighty God rewardeth some with joy and some with pain, no blame is in God, but only in the sinner which is so sore infected with sin that Almighty God can do no less but punish him as long as he continueth in that sin, although Almighty God in Himself cannot be but all good. This holy prophet therefore prayeth that he may be made whole of his grievous sickness, which is sin, saying: Sana vie Domine: "Good Lord make me whole." Truly that creature hath need for to be made whole which is so sore vexed with grievous sickness, that he utterly can find no rest in any part of his body; where also not only the members which be strong feel trouble and pain, but as well they that be feeble be troubled in like manner. It is the property of sin to infect any creature in that manner wise.2 For as Isaie the prophet saith: Cor impii quasi mare fervens quod quiescere non ■potest: "The heart of a sinful person is like unto the troublous sea which never hath rest." What thing may be thought more troublous and more unquiet than is the sea when that it rageth? Even in like wise is the heart of a sinful person. Saint Ambrose asketh this question, as thus, " What pain is more grievous than is the wound of a man's conscience inwardly? It troubleth, it vexeth, it pricketh, it teareth, and also it crucifieth the mind, and it stirreth up-so-down3 the memory, it confoundeth the reason, it crooketh the will, and unquieteth the soul." Therefore our prophet addeth in his prayer: Quoniam conturbala sunt omnia ossa?nea, et anivia mea turbata est valde: " Lord make me whole, for all the parts of my body be without rest, and my soul is sore troubled." Whereof cometh this great trouble but only of sin, which 1 whereas. 2 sort of way. 8 upside-down.

PSALM VI ii turneth away the face of God from sinners? We read in Scripture that on a time the sea was very troublous, whilst our Saviour Jesus Christ once slept in a ship; all the sea was moved and stirred with stormy tempests, but, anon as He opened His eyes, with one word it was suaged and at rest. Which trouble and unquietness of the sea signifyeth the trouble of the soul when Almighty God turneth away His face from the sinner, for it is written in another place: Avertente te faciem tuam turbabuntur: "When thou, good Lord, turnest away Thy face all things shall be troubled." Therefore the vexation of the soul shall not be mitigate and clone away until the time our merciful Lord God turn Himself unto the sinner. Our Lord shall turn Himself as soon as the sinner will be converted from his sinful life. He promised so to do by His prophet Zachary, saying: Convertimini ad me et ego convertar ad vos: " Be ye turned to Me, and I shall be turned unto you." O Blessed Lord, how ready is Thy mercy to sinners which will turn them to Thee by doing penance, that Thou would vouchsafe to promise Thyself to be turned to them as soon as they shall turn themselves unto Thee I Therefore our prophet saith to Thee: Sed tu, Domine, usquequol " Good Lord why tarriest Thou so long?" As he might say: " Thou knowest my tribulation, and now I am turned to Thee; why sufferest me so long to be vexed with this trouble? Command the winds, suage the tempests, deliver my soul from these storms, for if Thy meekness be turned and look upon me, all the members of my body and also my soul shall be in rest and peace." Convertere ergo, Domine, et eripe animam meant: " Therefore, good Lord, be Thou turned unto me, and deliver my soul from this tribulation wherewith it is troubled by reason of my sin. Deliver my soul, make it whole from the sickness of sin by the medicine of penance, deliver it from the bitter pains of Purgatory, deliver it also from the eternal punishment which shall be exercised in Hell." This holy prophet meekly prayeth Almighty God for to be delivered from all these pains. He saith: Salvtun me fac: " Good Lord, save me from all these outrageous pains."

All this while it hath been spoken to you of this holy prophet's petition. Now followeth the reasons which he made, whereby Almighty God must needs be moved to grant his petition. The first reason is taken of the mercy of God. But what shall we say of this? Is Almighty God unmeek and unmerciful? Nay verily. It is written by the prophet: Miser icors et miser ator Dominus, pattens et mullum misericors: "Our Lord is both merciful inward and also the doer of mercy outward, patient and always merciful." He therefore hath mercy and pity upon wretched sinners, and is also much merciful; and He that is much merciful must needs exercise His mercy in deed. But upon whom? Upon righteous people? What necdeth that, since in them is no wretchedness? For why? They be without sin, which only is wretchedness. Therefore to be merciful and exercise mercy in deed is necessary to sinners. The rich man oweth of duty to do his mercy upon the poor creature, and the physician upon the sick. So Almighty God must do His deed of mercy unto sinners. It is written in the Gospel: Non Us qui sani sunt opus est medico, sed qui male se habent: "He that be whole needeth no physician, but a physician is needful unto them that be sick." The miserable sinners which be thrust down by the most miserable sickness of sin have great need of a medicine to make them whole. What is that? Truly the mercy of Almighty God for the poorer that a man be, the more need he hath to the rich man," and the more sick that a man is, the better medicine he hath need of. Sinners therefore which be in so great and miserable need of help have much need of the great mercy of Almighty God. For the which Saint Paul sheweth the largeness of grace was given for the greatness of sin: Ubi abundavit delictum, superabundant et gratia: "Whereas sin was abundant, grace was superabundant." But Almighty God will never have mercy on them that forsake His grace and turn themselves away from Him, but if1 they will be turned again to Him by penance. For without doubt He is merciful and will exercise His

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mercy indeed upon them that will turn to Him by penance. For it is written in Ecclesiasticus: Quam mag-na misericordia Domini el propitiatio illius convertenlibus ad se: " How great is the mercy and merciful doing of God to those that will turn them to Him." David therefore, after he had sinned and turned himself by penance unto God, asketh this petition, that our Lord of His goodness would vouchsafe to be turned again to him, delivering his soul from all perils. He fortifieth his reason by His mercy, saying: Propter misericordiam tuam: " Good Lord save me for Thy great mercy.1' Not only he allegeth His mercy to bind His reason, but also His wisdom; for because he is His creature and of His operation, therefore God of His wisdom should not suffer him to perish. It should seem that he was created of God but in vain and for nothing, without he might come to the end that he was made for. He was brought forth into this world by His creation, to the intent he should know God, and, that knowledge had, should love Him, and in that love he should always bear God in his remembrance and never cease in giving thanks to Him for His innumerable benefits. But these things cannot be done in Purgatory, and much less in Hell; for in Purgatory is so great sorrow for the innumerable pains, that the souls there may scant have remembrance of anything else save only those pains. Sith it is so that the sorrows of this world more vehemently occupieth the mind than doth the pleasures, and also the pleasures of this world (if they be great and over many) will not suffer the soul to remember itself; much less therefore it shall have any remembrance abiding in torments. For cause1 also the pains of Purgatory be much more than the pains of this world, who may remember God as he ought to do, being in that painful place? Therefore the prophet saith: Quoniam non est in?norle qui memor sit tui: " No creature being in Purgatory may have Thee in remembrance as he should." Then sith it is so that in Purgatory we cannot laud and praise God, how shall we do if we be in Hell?

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Truly in that terrible place no creature shall neither love God, neither laud Him. But alway they shall be inured with continual hatred and blasphemings, crying out upon Almighty God and despising His holy Name. This prophet for this cause addeth saying: In inferno aute??i quis conjitebitur tibi? "Blessed Lord, what creature shall honour and worship Thee in Hell?" Thirdly, he fortifieth his reason by the rightwiseness1 of God on this wise. God is right wise, wherefore He may not of right punish twice for one and the same cause: an offence once punished, it is not right that the same be punished again. The goodness of Almighty God giveth us time and space to punish our own self by doing due penance for our trespasses; and that done sufficiently, He is content so to forgive us without any more punishment: which Saint Paul witnessed saying: Si nosmetipsos dijadi car emus non utique dijudicaremur: " If we give straight judgment against ourself by doing due penance, Almighty God shall never after judge us by His straight punishment." The holy prophet sheweth what pain and punishment he useth against himself, saying: Laboravi i?i gemitu meo: " I have laboured in my weeping." The weeping heartily for sins is of so great virtue and strength unto God that for one weeping coming from the heart of a sinner, our Lord forgiveth his trespass. Nam in quacunque hora peccator ingemuerit salvus erit: " For whenever a sinner weepeth and waileth heartily for his sins, he shall be saved." Weeping doeth that thing in the soul which rubbing and fretting doeth in the iron. Rubbing taketh away rust and cankering from the iron. And weeping putteth away from the soul the infection of sin. The iron with rubbing anon will shine full bright. So the soul with weeping is made fair and white. Weeping cometh of the very sorrow from the heart, like as sin is caused and cometh of the unlawful pleasures of the body. So doth hearty weeping for sin expel sin, and is a sufficient and just recompense for it. But here it is to be noted that the prophet said not only he wept, but also he said: 1 righteousness.

Laboravi in gemitu meo: " I have laboured in my weeping." What other thing is it to " labour in weeping," but as we might say, almost to be made weary with weeping? Therefore this prophet wailed and wept oftentimes for his sins, in so much he thought in himself, for the great labours in his weepings, almost for to have been overcome; to the intent he might duly and sufficiently punish his body in this life. Also he wept not only, but also very sore and pitifully, for because he might wash every sin in him with his bitter tears. In like wise as we see by rusty and cankered pots, when they shall be made clean, first they rub away the rust, and after that wash it with water. So did this holy prophet, first by his weeping scoured and made full clean his soul from the rustiness and cankering of his foul sin, and after washed it with his weeping tears. He made his promise not only once or twice to do, but also every night to weep and wail; he saith: Lavabo per singulas nodes tectum meum lacrimis meis: " I shall every night wash my bed with my weeping tears." And by this said bed is understand1 the filthy voluptuousness of the body, wherein the sinner walloweth and wrappeth himself like as a sow walloweth in the stinking gore-pit or in the puddle. If thou wilt understand by the nights the darkness of sins, then it is all one to wash every night thy bed and to weep and wail the pleasure of thy body by the sorrowful remembrance of all thy sins one after another. It followeth again in the same: Stratum meu?n rigabo: " I shall wash my bed." By this bed is understand the heap and multitude of sins wherein all be heaped and gathered together upon a rock.2 Then if every oblectation3 of sin shall be done away by weeping tears, it may well be called a great shower or a Hood of them wherewith the heap of sins shall be washed away. Fourthly he maketh his reason by the great power of Almighty God: by this manner. It seemeth4 not so great majesty to exercise and prove His strength upon a feeble and weak person; for then

1 understood. '- = ruck, a stack. delight.

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it should be as Job sayeth: Contra folium quod vento rapitur potentiam ostenderet suam: "He should shew and prove his strength against the leaf that with a little wind is wagged and blown down." It becometh not Him so to do which hath all power and is almighty, but rather that He defend and save them that be impotent and feeble; for of them that foolishly did tempt the goodness of Almighty God it is written: Et salvavit eos propter no men suu?n ut -no tarn face ret potentiam suam: "He saved them for His holy Name that His power might be known." On this wise without doubt the power of Almighty God is shewed to His great honour and glory. What praise were it to a giant to fight against a gnat, or how should his strength be known although He have the better of the gnat? Should He not be dispraised for that victory? Great laud and praise is in wild beasts lacking reason, that they will forgive and not venge themselves upon other weaker beasts that acknowledged their feebleness and bow down to them. They abstain from their cruelty and malice. Par cere prostratis vult nobilis ira leonis: " The lion is so noble that in his anger he will not hurt the beast that falleth down and meeketh1 himself unto him." Shall not therefore God, to Whom is ascribed all goodness and praise that may be in any creature, be meek and gentle? And shall He not be patient and spare weak and feeble creatures, meeking themself and owning their own infirmity? Yes, doubtless; for the more that a man is endued with the virtue of strength, the more meek and gentle shall he be. Therefore Almighty God, that is most mighty of all, must needs be most gentle and meek. The prophet therefore sheweth his feebleness, willing thereby to move the goodness of God to mercy and pity. Turbatus est a furore oculus mens. He saith, "Good Lord, the eye of my soul is troubled and feared of thine infinite punishment." In another place he saith: Quis novit potestatem ira tua?: aut prce timore iram tuam dinumerare? " Blessed Lord, who may know the greatness of Thy punishment, or for

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fear dare take upon him to measure it?" He therefore, considering in himself the great punishment of Almighty God, and in manner as he would measure it, perceiveth well that it is much. It is no marvel then though he fear, also quake for fear and always be in dread of the punishment of God or ever1 it fall upon him. Beholding also with the eye of his soul the cruelty of his infinite pain (which, as we said before, cannot be mitigate), how may he be but sore troubled both in soul and body? Therefore with great fear and dread prostrate before Almighty God he saith: Turbatus est a furore oculus mens: " Good Lord, the eye of my soul is sore troubled for fear of Thine everlasting punishment; and not only, Blessed Saviour, do I suffer this, but also I am oft overcome of mine enemies, the flesh, the world, and the devils, that utterly my strength be gone. I am brought to nought and wax feeble and old, not able of mine own self to stand in their hands."2 Inveteravi inter ojnnes inimicos meos: " I am old and unwieldy, having no strength to withstand mine enemies." The whole effect of this fourth reason is this. Since it is so that this prophet is in so great feebleness and submitting himself all whole to God, He of His great power may not be but merciful to him. The third part of this Psalm is yet behind, wherein the prophet trusting verily of forgiveness joyeth in himself with a bold and hardy spirit. The virtue and strength of the grace of God is marvellous, that where it once pierceth and entereth into the soul of any creature, it maketh him bold and to hope well, in so much that he dare make battle afresh against his enemies. Take heed and behold the sudden change of this prophet, caused by the goodness of God; where but late he was vexed and troubled with fear and dread, nevertheless now being comforted by the grace of Almighty God, he hath audacity to despise his enemies and command them to go away from him. He saith: Discedite a me o???ves qui operamini iniquitatem; "All ye that be the doers of wickedness, I command you, go from me." Truly the

1 ere. 2 against them.

doers of wickedness be they which busieth themselves and be about to cause sins to be done, like as the damned spirits were first, by whose enticement sin entered first into man's soul. Of this disposition be the wicked and malicious devils which never go about other thing but that they may craftily deceive with their frauds and bring men's souls into the snares of sin. Therefore this prophet saith unto them: Discedite a me omnes qui operamini iniquitatem: " Go from me all ye that be the doers of wickedness." He sheweth the reason why they ought to go from him, for because he belongeth not to them. As long as he was the servant of sin, so long was he under the power of Satan and his ministers. But now since that by true penance he hath turned himself unto Almighty God and hath utterly cast away and forsaken his sins, he is clean delivered from the power of the devils. But what is the cause of this? It followeth: Quoniam exaudivit Dominus vocem fletus?nei: " For our Lord of His goodness hath heard the voice of my weeping." Take heed how great the virtue is of weeping tears, that when they be shed from the heart of a true penitent, anon they ascend unto the high throne of Almighty God, and also they be heard in His ear. They be not heard only, but also they be graciously heard. The petition asked by them is granted, and taken into the bosom of the high majesty of God. And for that cause he saith: Quoniam exaudivit Dominus vocem fletus met. Exaudivit Dominus deprecationem meam: Dominus oraiioucm meam su see pit: "Our Lord hath heard the voice of my weeping. Our Lord hath heard my prayer, and also acceptably taken up my petition." Now here give heed with how great inward joy this prophet advanceth himself when he doubleth and so oft rehearseth that he is graciously heard of Almighty God. Truly the joy that a true penitent hath is great when he understandeth and knoweth himself to be at liberty from the servitude and danger of sin. The prophet is joyful and glad that he is clean delivered from the power of his adversaries, and maketh imprecation against them that they for their malice may be shamed and greatly troubled. Certainly the devils ought to be ashamed, and not unworthy1 when they so vehemently do against Almighty God their Maker. They be not ashamed to draw and induce unto their service those persons which studieth gladly to serve Almighty God, and of this they ought to be more ashamed than the same persons which they think verily be surely in their possession and as creatures forsaken of our Lord God. Nevertheless as soon as they be penitent and willing to forsake their sins, they be utterly delivered from their power; and also they dare no more meddle with them, for the which they be sore vexed and troubled, seeing their prey, whether they will or will not, to be taken away from them. Certainly then they gnash with their teeth, they wail, they be full of wrath and wax wood.2 And that they may oft be vexed on this wise, the prophet maketh this imprecation: Erubescant et conturbentur vehementer onines inimici mei. This imprecation is good and rightwise. For why? Great honour by it is given to Almighty God, great help and succour unto them that be penitent, great joy to them that be rightwise of overcoming their enemies, and marvellous great confusion unto the devils. Wherefore the prophet again maketh his imprecation, desiring that sinners may be turned to God, and forsake their sinful life, and by that the devils may be more and more ashamed. Convert ant ur et erubescant: " Blessed Lord, give sinners that grace they may be turned to the great shame and confusion of the devils." Valde velociter: "And grant that it may be done shortly."