The Third Penitential Psalm: Domine, ne in furore (Psalm 37), Part I

Psalm xxxvii (Part I)

Marvel nothing although we begin not our sermon with the Third Penitential Psalm in order. For or ever we took upon us to declare the two first Penitential Psalms, our promise was somewhat to speak of the Nativity of our Blessed Lady at the day; which purpose willing to keep (also desired of our friends to follow the order of the Psalms, though it seemed to be hard for us so to do), notwithstanding, by the help of our Blessed Lady we have attempted the matter, and made the first part of this Psalm to agree with our first purpose.

QU.E EST ISTA QU.E PROGREDITUR QUASI AURORA CONSURGENS?2

After the offence of our first fathers, Adam and Eve, all the world was confounded many years by darkness and the night of sin; of the which darkness and night a remembrance is made in holy Scripture oftentimes.

1 by. 2 Cant. 6.

Notwithstanding, many that were the very servants and worshippers of Almighty God, to whom the said darkness and night of sin was very irksome and grievous, had admonition that the very Sun of Rightwiseness should spring upon all the world and shine to their great and singular comfort and make a marvellous clear day. As the prophet Zachary said and prophesied of Christ Visitavit nos oriens ex alto, illuminare his qui in tenebris et in umbra mortis sedent: " Our Blessed Lord hath visited us from above to give light unto them which sit in darkness and in the shadow of death." Also Christ in the Gospel of John saith Abraha??i vidit diem meum et gavisus est: "Abraham saw My day, whereby he was made glad and joyful." The natural day which we behold should rather of congruence be called the day of the sun, of whom he hath his beginning, than our day. So this spiritual day wherein spiritually we live under the Christian faith, which by the Sun of Rightwiseness hath brought forth Jesus Christ, should be called more properly the day of Him than of us. Christ our Saviour called it His day saying Vidit die?n meum: "Abraham saw My day." Abraham saw not the present day of Christ as the Apostles did; he had only the sight of it in his soul by true hope that it should come. Notwithstanding, he and many others desired greatly to see this spiritual Sun and the clear day of it. Our Saviour said to His Apostles J/ulti reges et firophetce voluerunt videre quce vos videtis; et non viderunt: " Many kings and prophets would fain have seen the mystery of Mine Incarnation which ye see, and yet they did not." And what marvel was it if they that lay in darkness and in the blind night of sin wherein no pleasure was to sleep, did take no rest1 to desire fervently and abide the springing of the bright Sun, our Saviour? Holy Fathers before the Incarnation, which marvellously irked and despised the works of darkness and the night of sin, every one of them daily and continually prayed that the very Sun of Right-wiseness might spring in their time. Nevertheless their good hope and trust of it was deferred many years; and 1 never cease.

at the last when time was behovable and convenient in the sight of Almighty God. He caused this clear Sun for to give light unto the world. Notwithstanding, it was done in a jus: and due order. For of a truth it had not been seeming and well ordered that after so great and horrible darkness o'f the night, the marvellous clearness of this Sun should have been shewed immediately. It was according of very right that first a morning should come between, which was not so dark as the night, neither so clear as the Sun. This order agreeth both to Nal Scripture and reason. First, by the order of nature we perceive that between the darkness of the night and the clear light of the day. a certain mean1 light cometh between; the which we call the morning. It is more lighter and clearer than is the night, albeit the sun is much more clearer than it. Ever)- man knoweth this thing well, for daily we have it in experience. Holy Scripture also teacheth that in the beginning of the world when heaven and earth should be created, all things were covered with darkness a long season; and or ever the sun in his very cleamess gave light to the world, a certain mean light was made which had place between darkness and the very clear light of the sun. This is well shewed by Moses _.ruling of Genes:;. Reason also, which searcheth the knowledge of many causes, findeth when one j> is changed into his contrary, as from cold to heat, i: is done first by certain means or by certain alterations coming between. Water, which of its nature is very cold, is not suddenly by the fire made hot to the uttermost; but first cometh between a little warmness. as we might lukewarm, which is neither very hot nor very cold, but in a mean between both. An apple also which first is green axeth no: suddenly yellow; but first it is somewhat white, between green and yellow indifferent. Thus we perceive by reason that it was not convenient this great clearness of the Sun our Saviour should have been shewed jn and immediately after the so fearful and dark night of sin. without rising of the morning, which is mean between bo:..:.: is so then that just and right order will it be so, and also it is according for a wise man so to order it, who will doubt but that the wisdom of our Lord God, unable to be shewed,1 kept this due and reasonable order namely in His work, whereby, salutem operatus est in medio terrce: " He wrought health in the midst of the earth?" Sith also He kept the same in all His operations, as St. Paul witnesseth, sayingQucecunque ordinata sunt, a Deo sunt: " All things well ordered be by the ordinance of Almighty God." Furthermore, because this matter should be expressed more openly, we shall endeavour ourselves to shew by the three reasons afore rehearsed, that this blessed Lady, Mother to our Saviour, may well be called a morning, since before her none was without sin. After her the most clear Sun, Christ Jesus, shewed His light to the world, expulsing utterly by His innumerable clearness these darknesses wherein all the world was wrapped and covered before. We see by experience the morning riseth out of darkness, as the Wise Man saith: Deus qui dixit lucem de tenebris splendescere: " Almighty God commandeth light to shine out of darkness." The clerk Orpheus marvelled greatly of it saying O nox quce lucem emittis: " O dark night, I marvel sore that thou bringeth forth light.1' And of a truth it is marvel to man's reason that light should spring out of darkness. So in like manner we may marvel of this Blessed Virgin, she being clean without spot of any manner sin, notwithstanding should spring and originally come of sinners that were covered and wrapped in darkness and the night of sin. Also, after the morning the sun ariseth, in manner as it were brought forth and had his beginning of the morning: likewise our Saviour Christ Jesus was born and brought forth of this Blessed Virgin and spread His light over all the world. We also perceive, like as the sun riseth of the morning and maketh it more clear by the effusion of his light, so Christ Jesus born of this Virgin defiled her not with any manner spot of sin, but endued and repleted her with much more light and grace than she had before. Last, although it seemeth the morning to be cause of the sun, notwithstanding, the 1 inexpressible.

sun without doubt is cause of it. And in like wise, although this blessed Virgin brought forth our Saviour Jesus, yet He made her and was cause of her bringing into this world. Thus ye perceive by nature that this blessed Virgin may well be likened to a morning. The same shall be shewed if we rehearse the order of Scripture. It is spoken in Genesis that first Almighty God made heaven and earth. The earth was void and desolate, all was covered with darkness, and the spirit of God was borne aloft. Then Almighty God commanded, the first day, by His word only, that light should be made; and anon light was made, and after that the fourth day the sun was created. This we read in the beginning of Genesis. But let us now shew what it signifieth for our purpose. First heaven and earth may signify to us man and woman, for the woman is subject to the man, like as the earth is to heaven. Woman is also barren and lacking fruit without the help of man, and the earth without the influence of heaven is barren and void of all fruit. Semblably,1 every generation of man from the creation of Adam was wrapped and covered with the darkness of sin; and though the spirit of God was ever aloft ready to give grace, for all that, none was found able to receive it unto the time this blessed Virgin was ordained by the Holy Trinity to spring and to be brought forth into the world. Which by the providence of Almighty God was surely kept and defended from every spot and blemish of sin, so that we may well say unto her: Tota pulchra es, arnica mea, et macula non est in te: "O Blessed Lady, thou art all fair and without spot or *blemish of sin." The angel at her salutation said: Ave plena gratia: " Hail full of grace." This blessed Virgin, full of the beams of grace, was ordained by God as a light of the morning, and afterwards brought forth the bright shining Sun with His manifold beams, our Saviour Christ: Qui illuminat omnem homine?n venientem in hunc mundum: "Which giveth light to every creature coming to this world." Take heed how conveniently it agreeth with holy Scripture, this Virgin to be called a morning. Also whereas 1 similarly.

reason, of a congruence, will that between two contraries a mean must be had, maketh marvellously well that this Virgin may be called a morning; for like as the morning is a mean between the great clearness of the sun and the ugsome1 darkness of the night, so this blessed and holy Virgin is the mean between this bright Sun our Saviour and wicked sinners, and a partaker of both, for she is the Mother of God's Son and also the Mother of sinners. For when our Saviour Christ hanged upon the cross, He commended and left to this blessed Virgin St. John the Evangelist as her son, saying to her: Midler, ecce filius tuns: " Woman behold thy son." And unto St. John He said: Ecce mater tua: "Behold thy Mother." John by interpretation is to say ' the grace of God,' signifying that by God's grace, and not by their own merits, sinners be made the inheritors of the Heavenly Kingdom. Sinners therefore be commended to this Virgin Mary as to a Mother; she is Mother of sinners. St. Austin saith: " It seemeth to be a noble kindred between this blessed Virgin and sinners, for she received all her goodness for sinners; sin was cause why she was made the Mother of God." Also if we have taken any goodness, we have it all by her. Therefore of very right this holy Virgin Mary is the Mother of sinners. All Christ's Church calleth her Mater miserorum; "the Mother of wretched sinners." She is also the Mother of mercy, for Christ is very mercy. The prophet, speaking of Him, saith thus Deus meus misericordia mea: " My God and my mercy." Christ is very mercy; she is the Mother of Christ, therefore the Mother of mercy: for this cause, as we said before, she must needs be a mean between the mercy of God and the wretchedness of sin; between Christ most innocent and wretched sinners; between the shining light and black darkness. She is also the mean between the bright sun of the day and the dark cloud of the night. None was born before her without sin, either mortal, venial or original. Many before were men of great virtue and holiness, as Jeremy and Elias with other, but because they were not clean without every spot of sin, their vir- 1 ugly.

tue and holiness was hid in manner as under a cloud. And the holy angels remembering this matter, beholding this light to shew forth without any spot of darkness after so long continuance of the dark night of sin, said each one to other with an admiration or marvelling Quce est ista quce progreditur quasi aurora con sur gens? "What is she which goeth forth as a rising morning?" Therefore since this blessed Lady Mary as a morning goeth between our night and the day of Christ, between our darkness and His brightness, and last, between the misery of our sins and the mercy of God, what other help should rather be to wretched sinners whereby they might sooner be delivered from their wretchedness and come to mercy, than by the help of this blessed Virgin Mary? Who may come or attain from one extremity unto another without a mean between both? Let us therefore acknowledge to her our wretchedness, ask her help: she cannot but hear us, for she is our Mother; she shall speak for us unto her merciful Son and ask His mercy, and without doubt He shall grant her petition, which is His Mother and the Mother of mercy. Let us therefore call unto her saying: " O most holy Virgin, thou art the Mother of God, Mother of mercy, the Mother also of wretched sinners and their singular help, comfort to all sorrowful; vouchsafe to hear our wretchedness and provide a convenient and behovable remedy for the same." But what miseries shall we most specially shew unto her? Truly the common wretchedness of all sinners, which the Church hath taught us often to have in remembrance, which also the prophet David hath described in the third Penitential Psalm whereof we shall now speak. And as the woman of Canaan when she prayed to our Lord was not heard anon; notwithstanding, His disciples having pity and compassion, spake to Christ their Master for her: so we now, lest peradventure our merciful Lord heard not our prayers in the other Psalms before because of our grievous sins, let us turn our prayer to his most merciful Mother, beseeching her to shew mercy and call to Almighty God for us as our advocate.

QUJE EST ISTA QU.E PROGREDITUR QUASI AURORA CONSURGENS?

.We shall mark three conditions of the morning which may well be applied to this blessed Virgin. First, if the morning be fair, it is mild and quiet without trouble of wind, storms or tempest. Also by little and little it riseth upward above the darkness, putting away the black cloud of the night. Thirdly it is bright and clear without clouds or mists. This bright and holy Virgin had all these conditions. First, she was meek and mild in her soul, so that neither blast of pride, neither storm of wrath was in her, but always she was gentle, lowly and meek. Secondly, she enhanced herself far above the darkness of sin, putting under foot the occasion of it; she also broke his head, which was the cause and increaser of sin. Thirdly, she was a bright and clear Virgin without all darkness of ignorance. Of these conditions many things may be said to the laud and praise of this blessed Virgin, if we intended so to do. But our purpose is otherwise set: our mind at this time is not to speak of her lauds which no creature can sufficiently express, but we purpose to make our prayers to that blessed Mother and Maid, that she of her goodness vouchsafe to help us in our miseries. For in us be three kinds of wretchedness, contrary to the three virtues in her spoken of before. First, the misery of fear and dread, whereby our soul is never in rest but always troubled and shaken with that great storm and tempest. Secondly, the misery of bondage and servitude to sin, that is when any person is made subject and cast down by the great weight of it. Thirdly, the misery of ignorance and blindness, whereby the light of truth and good knowledge is withdrawn from us and hid as under a cloud. Let us now therefore ask help of this most holy Virgin which obtaineth qualities and conditions alway contrary to these miseries. All these wretchednesses be rehearsed of the prophet David in this third Penitential Psalm, as ye shall understand by diligent giving heed to our sayings. Many troubles and vexations arise in us against the tranquillity of this mild morning; some cometh by fear of the eternal punishments of God, some for dread of the pains of Purgatory, some be caused of our bodily diseases which we suffer for the guilt and offence of our first father Adam, some by the remembrance of death uncertain that needs must follow at the last after all these grievous vexations. Many also be caused by fear of the temporal punishment of God exercised in this life for our trespasses; and last by the ugsomeness of our sins many tribulations be engendered in our souls, by the which sins we have deserved punishment of God's vengeance. Of a truth one of these vexations some time troubleth the minds of sinners. Our prophet remembereth them by order.

The first perturbation or trouble which is caused by fear of the punishment of God everlastingly to be used upon damned sinners, must needs prick the mind and conscience of the sinner; for when that eternal punishment shall appear and be shewed, the countenance of God shall be so formidable and fearful that in the time when miserable sinners shall stand in His sight they shall think themself set in a burning furnace of fire. As it is said in holy Scripture: Pones eos ut clibanum ignis in tempore vultns titi: " Blessed Lord, Thou shalt at the day of Judgment set all wretched sinners as a clew (or a great heap) of fire for fear of beholding Thy fearful countenance." The word which He shall speak to them at that time shall be so sharp and vehemently biting, in so much they shall covet or desire rather to die a thousand times than to hear it, when He shall openly give sentence upon them saying Discedite a me, maledicli, in ignem ceternmn qui parattis est diabolo et angelis eius: " Go from Me, ye cursed sinners, into everlasting fire, which is prepared for the devil and his angels." O marvellous sharp saying! O word more piercing than a double-edged sword! What creature shall not fear to be separated from the face of God, from heavenly glory, from the fellowship and company of saints, and to be cast down into eternal fire with those fearful and cruel devils? The prophet therefore fearing this everlasting punishment, beginneth his Psalm crying to Almighty God, saying Domine ne in furore tno arguas 7?ie: "Blessed Lord, punish me not in Thine everlasting punishment." Let us do in like manner, making our prayers to this blessed Virgin, saying: " O blessed Lady, be thou mean and mediatrice between thy Son and wretched sinners, that He punish us not everlastingly."

If peradventure we be delivered by the infinite mercy of God from crucifying in the fire of Hell, yet there is another fire to be feared, that is to say the fire of Purgatory, which fire is so hot and full of diversity of pain, that all torments and diseases of this world be nothing compared to it; which thing holy St. Austin confirmeth by these words, saying Hie ignis gravior est quam quicquid homo pati -potest in hac vita: " The fire of Purgatory is more grievous than any pain man may suffer in this life." Alas we wretched sinners, what hard saying is this? Be there not some grievous pains in this life?, Those that be vexed with the stone, strangury, and the flux, feel they not marvellous great pains when they cannot keep themself from wailing and crying out for sorrow? What shall I say of them which suffer pain in the head, toothache, and aching of bones? Do they not suffer great pains? And also martyrs, of whom many were slain, some boiled, another sawed in two, another torn with wild beasts, another roasted on the fire, another put into scalding hot pitch and rosin, did they not suffer bitter pain? Notwithstanding, to be punished in the fire of Purgatory is far more grievous pain than all these we have rehearsed. What marvel is it then if the fear of so great and painful fire trouble us sinners? Wherefore it followeth* Et?ie in ira tua corripias me: " Blessed Lord," said David, "correct me not in the fire of Purgatory." So let us call unto our blessed Lady, praying her to be mean1 for us that her Son, our Judge, not only punish us not in the pains of Hell which be everlasting, but also that He correct us not in the pains of Purgatory which have an end.

The third trouble that we suffer riseth and is caused of the wounds inflicted and being in our body for the sin 1 mediatrix.

of our first parents. For when Adam was set in Paradise, a place of great pleasure, volupty and rest, Almighty God threatened him saying, whatsoever time he tasted of the forbidden tree, he should be wounded: Quod tarn ei quam universes poster itati eius mo r tern in ferret: "Which should be a mortal wound both to him and all his posterity." Almighty God had His bow ready bent wherewith He should strike him; of the which bow is written in another place Tetendit or cum suum: " God hath bent His bow." For all this, Adam, attempted the matter, fell to sin; whom anon Almighty God did smite. The vehemence of the which stroke, all we that came of him do feel; the wounds of it abide still in us, not clean made whole, although they be hid and covered. Will ye know which be the wounds? Let us be hungry a little while,. and anon we shall feel the penury of hunger. Abstain from drink: anon cometh thirst. Go afoot many miles: anon cometh weariness. Put your finger nigh the fire, and full soon shall ye feel impassible1 heat. Eat unwholesome meats, and anon cometh sickness. By these wounds aforesaid without doubt we be brought to death, if the body be not soon remedied. Adam wanted2 all these wounds or ever Almighty God did strike him. And we also should have wanted them if that stroke had not been. We all be wounded by his stroke, wherefore the prophet saith Quoniam sagittce tuce in/ixce sunt mihi: "Blessed Lord, Thine arrows be sticked in me."

If peradventure these arrows might be plucked away by any medicine, or by craft, we might be made whole of our wounds, and so to escape death, whose fear troubleth us without measure in this fourth place. The Wise Man saith O mors, quam amara homini habenti pacem in substantia sua: "O death, how bitter art thou to a man, having peace with his substance of worldly goods "; or else thus, " that hath this world at his will." Which3 use these worldly pleasures merrily, they know not, they have not in mind what is behind in the world to come. Alas how grievous and bitter is to them the remembrance of death, whose darts or arrows may not be expulsed by any 1 unendurable. 2 was free from. 8 They who.

craft I We cannot find the means by any medicine to heal our wounds, we must needs die, and daily we draw nigh death more and more. O nines morimur: "All we die, or be dying," Scripture saith. This verb morior, after1 St. Augustine, is undeclined, signifying that no creature may escape, flee or decline from death: our Lord hath so grievously stricken us with the dint of His arrows. Wherefore our prophet saith Et confirmasti super me manum tuani: " Lord, Thou hast pierced and fixed Thine arrows so sore in me that my wound is so great and without cure, I cannot escape, but must needs die."

We said the fifth perturbation cometh for fear of God's punishment, which the prophet calleth in this Psalm jaciem irce Del. For by these words furorem Dei is understood the everlasting punishment upon them which be damned. By these words Jaciem irce Dei is understood temporal punishment in this life; which temporal punishments causeth us also to be in trouble. For what creature, remembering so many punishments done upon sinners in this life bodily, and peradventure for less of-fences than he himself hath done, can be without fear, lest he should suffer the same or more grievous for his own offences? Adam against the commandment of God tasted but one apple, and anon he was cast out from the goodly garden of Paradise into this earth full of briars and brambles. It seemeth but a small matter, and also2 he, and all his posterity ever after, were made mortal. Alas, how many times have we sinners broken the commandments of God. The people of Israel, led by Moses through the desert, when it was so they had eaten no flesh of many days, at the last they desired to eat of the Egyptians' flesh, like as it was their customable meat before. Almighty God gave them their desire. But quoniam aclinic esca juil in ore eorum ira Dei descendit super eos: "Whilst they were eating and meat in their mouth, the punishment of God fell upon them," and a great part of them were slain. Afterwards the same people, made weary by a long journey, grudged in their minds against our Lord; wherefore sudden fire fell upon 1 according to. 2 yet.

them, and utterly burnt and destroyed the latter part of their host. Have we not committed many more grievous offences than these be? Yes truly. For when we lacked no meat but had great plenty of it, have we not for all that desired more delicate meats, not content with such as we had? Hath not a little bodily labour been tedious to us, as to go unto the church, there to abide to be at the service of God, and to hear wholesome doctrine? Which of us hearing these offences, being culpable in them, will not fear the punishments of God both in this life and after? Namely when this holy prophet so did, insomuch he saith his flesh trembleth for fear. ATo?i est sanitas in came mea: " Blessed Lord, I have none health in my flesh, it trembleth for fear of Thy punishments." They be very happy and blessed which never defiled themself with sin, but always hath kept them clean without any spot of it, as touching actual sin, for truly they have great rest in their souls; and they that have done the contrary, feel in themselves an inward strife, when they remember themself in their living: for such as hath a polluted conscience give them to other business than to look upon themself. Truly the abomination of an unclean conscience is so great that the remembrance of it is thought to that person so encumbered so great pain, as he were vexed and troubled in the torments of Hell. O how many hath slain themself after their great offences done, when they might not hold up and sustain their unhappy life! Example we have of a Roman woman called Lucrece and many other. The three principal parts of the soul whereby the whole man should be governed, beholding the ugsome and detestable monster of sin, doth accuse each one the other. To the Memory it is objected that he should have kept in mind the holy admonitions and teachings which oftentimes be heard by the preachers of godly doctrine; to the Reason is said that he should have resisted and withstood more busily, and not have suffered so great filthiness of sin to be committed in the soul; to the Will is objected that by his boldness and running too much upon his own bridle, neither obeying to Memory nor to Reason, is caused that the soul is polluted with the filthiness of sin. Therefore the conscience always pricketh and grudgeth against sins evil committed, according to the prophet's saying: No?i est pax ossibus meis a facie peccatorum: " No part of my body can be in rest for the grievousness of my sins." Take heed with how many and what storms of tribulation we be vexed within our bodies: we have no tranquillity, no quietness, but troubled in every part with many divers vexations. First by the pains of Hell, of Purgatory, by our bodily grievance, by death, by the punishment of God, and last by the abomination of our sin.

Therefore let us go unto this mild morning, our blessed Lady Virgin Mary, beseeching her that she will vouchsafe to deliver us from these stormy wretchednesses in this life, and after grant us quiet souls.

These sufficeth for the first kind of wretchedness. We said the second kind of misery is to be cast down under the darkness and cloud of sin, and miserably to be in captivity under the yoke of it. Many times sin is compared to a serpent. A serpent hath a head, a body and a tail; semblably so hath sin, for when any man feeleth the first instigation or stirring to sin, doubtless there is the serpent's head. When afterwards he consenteth to the same instigation, then he suffereth the body of that serpent to enter. And at last when he fulfilleth the sin in deed, then is the venomous tail of the serpent entered. Without thou resist and withstand the head, that is to say the first suggestion, it shall be very hard for thee to exclude sin; for whereas a serpent may get in his head, anon he bringeth after the residue of his body. So by sin, if also the straight passage be made open to the first admonition or stirring of sin, anon he draweth after him the whole body, and never ceaseth till it come into the highest part of the soul. He advanceth himself and is lifted up far above the mind, which ought to be the head of the soul. And this of a truth is a great misery, whereof this holy prophet David maketh his complaint saying Quoniam iniquitates mea; super gressce sunt caput meum: " All the parts of my body be without rest because my sins be exalted far above mine head." We have given so great licence to this serpent sin, and so easily entreated1 it, that now when it is once entered it will not out again, but, as a tyrant, hath decreed to keep in possession the habitacle that he hath won, either peaceably or by strength. First or ever we committed sin, many motions of it were felt in us, but it was only in the inferior part of the soul. And now since it is suffered to have any interest, he hath enhanced himself above the highest part of the soul and there is resident, commanding what him list,2 thrusting down the poor soul with his grievous burden and weight, that oftentimes it is compelled to do that thing which it would not do. Peradventure some sinner will say, " I perceive nor feel any weight in myself, do I never so many sins." To' whom we answer that if a dog, having a great stone bound about his neck, be cast down from a high tower, he f eeleth no weight of that stone as long as he is falling down, but when he is once fallen to the ground he is burst all to pieces by reason of that weight. So the sinner going down towards the pit of Hell f eeleth not the great burden of sin, but when he shall come into the depths of Hell he shall feel more pain than he would. Also every creature which is about to put away the yoke of sin f eeleth the great and grievous weight of it. Our holy prophet had in experience the heavy burden of sin, who said Et sicut onus grave gravatce sunt super me: "My sins be heavy upon me like to a heavy burden." God forbid that we say no man may cast out sin from the soul once entered into it. We say not that, for if it were so, all we should despair. Because why? No person is without sin. But we say it is right hard utterly to expulse sin, suffered so long at liberty, and hath had so much licence to abide in the soul; and holy doctors acknowledge the same. And St.Anselm, whose words cometh now first to mind, saith O peccata, qua?7i felices aditus habetis et quam difRciles exitus: "O ye foul sins, how glad and easy enterings have ye into man's soul, and how hard be your goings out from it." Sins may be 1 dealt with. 2 he pleases.

expulsed, but how? Truly by great contrition, diligent confession, and not a little bodily satisfaction. But after that our sins be so done away, if we take not upon us mightily to withstand and make battle against them, likely they shall enter again into the soul. And, as our Saviour saith, Erunt novissima hominis illius deteriora prioribus: "Then shall we be in worse conditions far than we were before." Then shall the wounds of our sins wax raw again; then shall the tokens1 where they were fixed wax rotten afresh by our foolishness and negligence. Of the which misery David complaineth in this place, saying Putruerunt et corruptee stmt cicatrices mece a facie iiisipi entice mea: " The old tokens of my sins wax rotten again by mine own foolishness." He that is inured and encumbered with these evils, shall we not call him wretched and unhappy? Yes, truly, for nothing else but sin may make a man wretched. Be a man never so poor and needy, if he be without sin, yet he is blessed and happy. Solomon saith Miser os facit populos peccatum: " Sin maketh wretched people." St. Paul, having the same misery in experience, said Infelix ego homo, quis me liber abit de cor pore mortis hit ills'? "I, unhappy man, who shall deliver me from the danger of this deadly misery of sin?" Socrates was asked a question (as it appeareth in the Gorgias of Plato) of one named Polus, whether Archelaus, which then had in governance the kingdom of Macedonia in great glory, were happy and blessed or not. Socrates answered him he could not tell: "It is to me uncertain." Then said Polus, "He is a king." Socrates said, " Although he so be, yet may he be a wretch." Polus added more and said, "He hath a glorious kingdom, a great household, and great riches." Socrates answered, "What of all this? These commodities maketh not a man blessed, for under them may be privily a wretched soul. If thou wilt," said Socrates, " that I tell thee whether this man be blessed or wretched, show me his soul, and anon I shall assoil2 thy question, for the demonstration of this matter dependeth of the soul." Truly a soul subject to sin is wretched, which our 1 scars. 2 solve.

prophet David witnesseth, saying, Miser f actus sum: " By the reason of my sin I am made a wretch." That creature, whatsoever he be, is blessed whose will is obedient to reason, that is to say, in whom reason and grace hath domination; for by reason and grace right and justice shall be kept. But if it be contrary, then shall perversity and unrightwiseness have place and liberty. That we may more openly perceive this thing, let us consider this example. As long as the middle of a line is equal with both ends, neither going wrong towards the right hand nor towards the left hand, so long it is called a right line; but if it turn contrary either to the one part or to the other, or lift up itself above either ends, the line is not right but crooked. In like manner let us consider the powers in the soul, that is to say reason, will,- and understanding. The understanding must be guided by the will, and the will must be ruled by reason; for the will is the middle part between understanding and reason, like as the middle point in a line. Wherefore if the will, which ought to be the middle part, and also subdued to reason, lift up itself above reason, is not the order perverse and inconvenient? Is not there a crooked soul? Yes, without doubt. Likewise it is in sinners when reason is put down and will is unwisely, exalted. Et incurvatus sum usque in finem. The prophet saith: " By sin I am made crooked unto the ground. I have more mind on earthly things than upon heavenly." When the soul is thus deformed and brought into this miserable condition, what is left behind but penance and sorrow? The philosophers shewed two divers ways: one is the way of virtue, the other of vice. The way that leadeth a man to virtue is laborious and full of thorns; notwithstanding, the end of it is very pleasant. The way which bringeth a man to vice is merry and full of sensual pleasures, but the end of it is very bitter and sharp. A certain philosopher called Demosthenes what time he desired to have the preference and company of a certain evil-disposed woman, and she asked a great sum of money; he answered that his learning was not to buy, penance so dear. Signifying that after the filthy volupty of the flesh nothing remaineth but sorrow and penance, for the which he would not give so much money. Our prophet considering this addeth, saying Tota die contristatus ingrediebar. Many causes there be for sinners to be penitent which have cast down themself into these miseries, not compelled by violence, but by their own will and mind, from the which they may scantly and with great difficulty arise, what for the tyranny of sin, what for leaving of the occasions to sin, caused of the pleasure which the flesh hath gotten by wicked custom of it. For, as St. Jerome saith, those that be virgins feel not so great temptations of the flesh as they which once or ofttimes have had the fleshly volupty in experience; for the flesh that before hath been polluted by the foul and filthy pleasure of the body, feeleth much more unclean motions than doth the flesh which alway hath been clean and chaste; for the unclean body persuadeth and sheweth to the soul the wicked cogitations and dark phantasies of his unthrifty fleshly pleasures done before: whereby it is many times beguiled and scorned. Therefore the prophet saith Quoniam lumbi mei impleti sunt illusionibus: " The parts of my flesh wherein the nourishing of fleshly volupty be resident and abiding, are replete and fulfilled with mocks and scorns." O foolish and mad flesh which enticeth and causeth so many evils to the hurt of itself! For the body stirreth and moveth the soul oftentimes to the filthy lust of the flesh, which is the most hurt that can be to the body: for the lively spirits whereby the flesh is quickened be spilt and shed out with the seed of man. And so by that he loseth many of his strengths. Physicians say that a man taketh more hurt by the effusion of a little seed than by shedding of ten times so much blood, which things of a likelihood St. Paul meant rebuking fornicators, saying Peccatu?n quodcumque fecerit homo extra corpus suum est; qui autem jornicatur, in corpus suum peccat; " Every sin that a man doth is outward from his body, but he that doth fornication or lechery offendcth God and also hurteth his body." Verily it is a great misery to love the body so much, and notwithstanding procure so great hurt to it by fleshly lust. Which misery our prophet sheweth, saying Et no?i est sanitas i?i came mea: " By the reason of fleshly lust I have no health in my body or in my -flesh." Therefore sin grieveth both body and soul and profiteth none of them, but engendereth great hurt to both. The soul is tormented by a sight of a polluted conscience, by the victory of sin having domination, by the heavy burden of it, by renewing of old sins, by the misery that followeth, by the crooked custom of it once left and forsaken, and. last by penance sorrowful. The body is also tormented by the pricking of fleshly lust, and by loss of his strength. So that a sinner may safely say as the prophet writeth following Afjlictus sum: " I am troubled by sin both in body and soul." The increase of a sinner's pain is when he calleth to remembrance how long he hath served so uncourteous and ungentle a lord. St. John saith Qui facit enim peccalum, servus est peccati: "He that committeth sin is the servant of sin." Therefore every sinner hath sin for his lord whom he serveth. What manner of lord sin is may be known by the stipend and reward that he giveth to his servants in the end. St. Paul writeth of this stipend, saying Stipeiidia peccati?nors est: "The reward of sin is death." What manner death? Truly death eternal. This reward agreeth well for such a lord. What stipend should the most unhappy lord give but the worst that may be thought? Whosoever serveth this malicious and cursed lord is in great bondage and servitude: wherefore the prophet addeth, saying Et humiliatus sum nimis: " By sin I am made a bond man." To whom? Verily to the lord named Sin. Now ye have heard how many great miseries we suffer under the bondage and yoke of sin, and how we be thrust down under the cloud and darkness of sin. Therefore let us flee unto our bright morning, the most holy Mother of God, which as a fair morning hath lifted up herself above all darkness, and by her humility hath broken the devil's head, which was the first author and causer of sin and darkness. Let us ask and trust help of her in this second kind of wretchedness, whereof we have now spoken, alway following the words and order of the prophet.

The third kind of misery is yet behind, which we said is the misery of ignorance and blindness, whereby the light of truth is turned away from us, as by a cloud coming between. This blindness may be shewed many ways, as first by the two means whereof we shall speak: that is to say, we abstain not from sin, neither for the abominable loathsomeness of it, nor for the reverence of our blessed Lord God, alway being present. That thing must needs of very right be thought ugsome and detestable, which is the cause of so many great miseries and bitternesses afore rehearsed; for neither the pains of Hell nor of Purgatory had never been thought, if sin had not been. Mankind should never have felt any weariness or bodily grievance by the reason of labour, if sin had not been; neither any distemperance of cold or heat that should annoy the body, hunger, thirst, no grief of sickness or of violent stroke, if sin had not been. Also the soul should have wanted1 ignorance, inconstancy, and rebellion of understanding against reason. These miseries and many more which now I leave of2 happen to us because of sin. Nothing in the world displeaseth Almighty God but sin. For as Moses saith Vidit Deus cuncta qnce fecerat: et erant valde bona: " Almighty God looked and saw all things which He made, and they were very good." Every creature of God is good and acceptable to Him if sin be away. But if it be never so goodly!a creature defiled with sin, it is abominable in the sight of God, and far more abominable than is the stinking carrion of a dog or any other venomous worm in the sight of men. Wherefore holy Scripture commandeth every person, saying Quasi a facie colubri fuge peccatum: "Flee sin like as thou would flee from the sight of an adder or any other venomous worm." And the holy man St. Anselm saith: Si ex una parte Gehenna fuerit et ex altera peccatu?n, matte m in Gehennam ire quam inquinari peccato: " If Hell were of the one side of me and sin on the other side, I had liefer go into Hell than to be defiled with sin ": the abominable stink of it is so great. Therefore our blindness is very miserable, which so many times 1 been without. 2 say no more about.

have heard of1 the preachers of God how deadly and horrible a monster sin is, and how much it is to be fled and despised; notwithstanding, we do not eschew it, but studiously with all our diligence follow, clip2 and in manner kiss it. And when we have none occasion to sin we sorrow and wail. There was never hungry lion that lay so sore a-wait for his prey, as sinners doth to get occasions to sin; they seek the flatterings of worldly pleasures even as ramping lions doth for their prey. Also if they be deferred from their purpose they wail and make sorrow: which misery our prophet shewed in this next verse: Rugiebam a gemitu cordis mei: " I sought occasion to sin, not feignedly but from the very heart of me."

This is a great blindness that we have spoken of, and the other which we shall shew is much more. If the loathsomeness of sin be not sufficient to cause us leave and flee from it, at the least the presence of Almighty God, our Maker, our Governor, should cause us forsake sin: in Whose power resteth our life and death, Which from above looketh and beholdeth whatsoever we do, so openly as I see and behold any of you, and much more openly, for if man's aspects or sight might come from the soul and pierce through a glass, through the heavens unto the stars, till it come to the place where Almighty God is resident, notwithstanding, much more the sight of God hath power to look through them all down till it come to the furtherest and inward parts of the heart and soul. I beseech you let us think in ourself: the clearer sight the further may look and behold; and yet, if another be twice so clear, it may perceive and behold twice so far, and so infinitely. Therefore Almighty God, whose sight is far brighter and more clear than all other be, may behold and look to every distance, be it never so far and without number. A great difference is between the sight of God and of man. The farther that man's sight goeth, the more weak and feeble it is. Why? For it is limited at a certain.3 The sight of God is of great strength without end and limiting at cer- 1 from. 2 hug. 3 a certain point.

tainty; and for that cause whithersoever it goeth forth, be the space or distance never so far, it is always of like strength and power in every place without change or making less: which holy Scripture witnesseth, saying Attingit a fine usque ad finem fortiter: "The sight of God attaineth to every distance from end to end strongly, or always alike strong." And in another place of Scripture it is said Nulla creatura est invisibilis in conspectu illius, omnia autem nuda et aperta sunt oculis eius: " No creature is invisible in the sight of God, all things be naked and open to His eyes." Therefore it is a great and miserable blindness when we will not behold and see the horrible and fearful countenance of sin. And truly it is a more great and miserable blindness not to fear the sight of the Most High Lord God Almighty, but, He looking upon us from Whom nothing may be hid, to have the desire of so loathsome and foul thing in our heart as sin is, if we remember not and be in will to sorrow and wail for it. O great darkness! O dim cloud! O very thick mist which suffers not the light of truth to shine upon sinners! Let us therefore run to our most bright and clear Morning, Mary the Mother of God, which is without all and the least spot of sin. Beseech her meekly that she put away this black cloud and darkness of sin, to the intent we may have grace to loath and fear the filthiness of it, and to dread the presence of our fearful Judge, Almighty God.

Now sith we have satisfied for our purpose at this time, we should leave this place of the Psalm, but that the verse following containeth a rehearsal or epilogue almost of everything" spoken before. The prophet saith Cor meitm turbalum est: "My heart is sore troubled." Take heed and mark here the first kind of wretchedness, that is to say, the tempestuous tribulations wherewith the heart of sinners is troubled and vexed, first for fear of the eternal punishment of God in Hell, for dread of His punishments in Purgatory, also by fear of death hanging alway on our necks, for dread of God's punishment in this life, and last for the ugsomeness of our sins. For these we may say with the prophet Cor nostrum conlurbatum est: " Our hearts be sore troubled." It followeth: Dereliquit me virtus?nea: "My strength hath forsaken me." Here is noted the second kind of misery whereby we be put down miserably under the thraldom of sin, by which thraldom we be overcome, subdued, our old tokens of sin wax rotten again, we be made unhappy, crooked and sorrowful, we be scourged sore and made low as subjects, so that of right we may say: Dereliquit nos virtus nostra: "Our strength hath forsaken us." The prophet added Lumen oculorum meorum et ipsum non est mecum: "The sight of mine eyes hath failed me." Here is the third kind of wretchedness expressed, that is to say of our cloudy blindness whereby we be so much blinded that neither for the abomination of sin, which is a foul and fearful monster, nor for the reverence of God, being present, we will refrain, but sin still and that grievously. From which miseries the most blessed Virgin deliver us, whose nativity we hallow this day, by her Son Our Lord Jesus Christ, Whom she as a fair Morning brought forth, the most bright Sun, to give light unto all sinners.