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

Psalm xxxvii (Part II)

All we Christian people are bound of very duty to give great and immortal thanks to the holy prophet David, which so diligently hath left in writing his Psalms, most godly to be read of us and our posterity. And his so doing, as meseemeth, was most for three causes. First that by these holy Psalms the minds of sinners might be raised up and excited, as by a sweet melody, to receive and take the study and learning of virtue. Secondly, that if any man or woman hath fallen to great and abominable sins, yet they should not despair,' but put their whole and steadfast hope of forgiveness in God. Thirdly, that they might use these holy Psalms as letters of supplication and speedful prayers for remission and forgiveness to be purchased of Almighty God.

Pythagorici,1 the people of that sect or of that usage, were accustomed every morning when they should rise from their beds to hear the sound of a harp, whereby their spirits might be more quick and ready to receive their studies; thinking nothing more profitable than it unto the free and noble exciting of their minds. For doubtless their sluggish and slothful minds by that melody were made quick and merry. Also sometime wicked spirits were chased away by the musical and sweet stroke of the harp. Which thing done is read of King Saul, that when he was vexed and troubled of the wicked spirit, he had his most and only remedy by the harp of David, at whose sound the malign spirit was driven away. It is also thought that the same wicked spirit had so great power on Saul for his sin. So likewise holy Fathers think all sinners to be under the power of an evil spirit. Let us therefore turn again unto these sweet melodies of our prophet David, which some time he sang with his godly harp, whereby we may chase and put away all sluggishness and sloth put into us by wretched spirits. In the which sweet sounds we shall hear so great plenty and diversity of tunes as ever was heard before; for sometime he speaketh of God, sometime of the devil, sometime of holy angels, sometime of damned spirits; now of Hell pains, and sometime of the pains of Purgatory; other whiles of the rightwiseness of God, sometime of His great mercy; now of dread, anon of hope, sometime of sorrow and weeping, and sometime of gladness and comfort; sometime of the soul; sometime of the cursing of vices and sins, sometime of the praising of virtues; otherwhiles of good and rightwise people, and anon of wicked and unrightwise. By this diversity of melody if sinners cannot be raised up from the sleep of sin and excited unto godly watchings, they are to be thought as very dead.

And as we said in the second place, they that be wretched and sinful creatures may trust to have forgive- 1 i.e. the Pythagoreans.

ness of God by these holy Psalms. For every man knoweth this prophet David was a wretched and grievous sinner; nevertheless afterwards he lived holily, and by the merits of his life was lifted up into heaven. The medicine and remedy that he used for doing away his sins was pure and clear penance, which he laboured so much by oft saying these Psalms that anon he was made perfectly clean. Why therefore should we wretched sinners doubt to be made clean from all sins, be they never so grievous, when we know the life before of this prophet unclean with so great filthiness of sin, and now made so bright and without spot of it, by penance which is the very purger of sin? Trowest thou his sin was not grievous? Truly it was; which also himself witnesseth, saying Peccavi valde: " I have sinned grievously." Is not the same medicine and remedy which he used, that is to say penance, present and ready at hand to us all? Yes truly, for it was said to every person Pcenitentiam agite: "Do penance." Have not we the same God, and is not He as rich and plentiful in His mercy as ever He was before? Yes, without doubt. St. Paul affirmeth the same, saying Idem Domifius omniu?n et dives in omnes qui invocant eu?n: "The Lord of all is one without change or mutability, and even alike liberal and plenteous to every creature that calleth to Him." Trowest thou that He be partial in any condition, and that He offereth not His grace to every creature over all?1 Yes, verily. For St. Peter the Apostle saith In veritate comperi quia non est personarum acceptor Deus, sed in omni gente qui timet Deum et operatur juslitiam, hie acceptus est Mi: " I have spied and perceived for a truth that God is none accepter of persons; but amongst all people, whosoever dreadeth Almighty God and doth rightwiseness, that person is acceptable unto Him." Therefore if we dread Almighty God and do rightwise penance, we may trust verily for to have forgiveness of Him, and without doubt for to be accepted of His mercy. Unto the which this holy prophet David both admonisheth and enticeth us by these holy Psalms. The which matter ought for to 1 generally.

be for all wretched sinners to their great comfort and trust of forgiveness.

The third and last (that these holy Psalms be like as letters of supplication the which we may give unto Almighty God as ready movers and stirrers of His infinite mercy for us) shall be made open on this wise. If peradventure any person have a matter or business with the King's Highness, and in his cause greatly desire his goodness and pity, will he not shortly go unto some wise man in such matters and desire a letter of supplication for to be made diligently, whereby he may cause the King's pity in his business to be obtained and had? Truly his trust is not only in his own wisdom for to be so bold in handling his matter, and to purpose it only by his own words or his own wit. We sinners be in like condition. For truly we have many matters in the high court of the most high King, Almighty God, for the which it should be profitable and necessary the pity of God to be purchased for us. And who is more wise in that court for our business to be sped, that is to say for forgiveness to be obtained, than is our prophet David that committed1 before the peril and danger of the same thing in himself? Verily he was a sinner as we be, and a busy follower2 for forgiveness. With great diligence he made these holy Psalms, which he daily offered up to Almighty God with great devotion as letters of supplication, by the which he moved greatly His goodness for to forgive him. Therefore, we knowing the virtue and efficacy of these holy Psalms, let us use them in our like business and doubt not to have forgiveness if we do it so lovingly as he did in his time. Forsooth every prayer offered up of a penitent heart is acceptable unto our most good and merciful Lord God, but that prayer above all other is far more acceptable to Him which is approved by holy Church and made by a man of marvellous and not unknown holiness: in the which prayer first is asked forgiveness of sins, strength of the soul to withstand sin, and continuance of virtue. Which thing is nobly done in the Psalms of David, namely in the VII Penitential Psalms,

1 experienced. a suitor.

whose declaration we have taken upon us. Therefore let us gladly and lovingly recite1 them, and oft offer them up unto Almighty God, meekly asking forgiveness of Him for our sins, which uncourteously we have committed and done against His goodness.

In this part of the Psalm our prophet David doth three things. First he calleth to mind his wretchedness. Secondly he gathereth together many things whereby he may trust for to have forgiveness. And thirdly he sheweth that only by the help of Almighty God he continueth in this good purpose. Nothing that may be seen or thought is more profitable whereby the mercy of God may exercise and use His operation, than is our wretchedness, which in how much the more it be, so much more it must move and stir our merciful Lord God to pity and forgiveness. Therefore this prophet David, remembering it, calleth to mind all his offences and trespasses, whereby he may shew his wretchedness to be great and overheaped. He spake before of the inward parts of misery; now he remembereth numbering the outward parts of it. This prophet saith thus: " My wretchedness standeth not only in the trouble of mine heart, which is very great, nor in the feebleness of my strength, depressed and put down by the tyranny of vices, neither in the miserable blindness of my soul; but it is otherwise increased, and by that whereof my chief comfort and consolation ought to be had, which is a very unhappy kind of wretchedness. Verily they that be my friends and nigh about me, be mine adversaries and most against me." Peradventure it should seem that we have said a thing against reason to say that our friends and they that be next us, be rather our enemies than our friends. But and2 we will call to mind and remember how much they do let3 us from getting the health of our souls, it should to no man be a doubt. For what should be more precious and dearer unto us than time and long space of life to do penance for our sins and trespasses done and past, and to obtain many large rewards of God by doing good works? Which goodness and good purpose is most 1 The text has "desire." 2 if. 3 hinder.

of all taken away by them that be next about us and our friends,1 namely that we call our friends. A certain doctor saith, " They be thieves and steal away our time of well-doing in this world." Also if we be in the will for to forsake this world or to take upon us a harder and a straiter way of living, who shall sooner withstand our good purpose than they which be as our friends and next about us? If we be in mind to sell all that we have and distribute it in alms unto the poor people, after the counsel of Christ, who will be more against us than our friends and neighbours? Oftentimes at great feasts, junkeries,2 and drinkings we be made more intemperate and more disposed to vice than is convenient and honest for us to be. And by whose biddings and desires else, but by our friends and neighbours? Also of every word spoken unprofitably and in vain we shall give account before God: notwithstanding, it contenteth not our friends when we be in their company without we use many idle words and unfruitful both for body and soul. Moreover in whose causes and business doth our conscience more grudge and is hurt than in the causes and business of our neighbours and friends, when we help, defend or praise them to others, or else advance them ourself? And last, if our neighbours and friends see anything in us to be lauded or praised, they glaver3 and praise it so much than anon we sin in vainglory, and also be proud of ourself. And if they spy anything in us that is lewd or to be forbidden, they will craftily colour it, or else go by as* they see it not, so that we never can know ourself. Wherefore they be to be thought rather our enemies than our friends. They seem to draw near us for our profit, but contrary they do against us and nothing for our profit. Our prophet saith in like manner Amici met et proximi mei adversum?ne appropinquaverunt et steterunt: "My friends and neighbours drew nigh and stood stiffly against me." He speaketh not of them that be friends indeed (such be very scant, of whom it is written Bealus qui invenit amicum verum: "Blessed and happy is he that

1 Probably this should read 'neighbours.'

2 merrymakings. 3 flatter. 4 pretend.

F hath found a true friend ": peradventure at that time this prophet David had none such) but of the carnal and common friends whereof is a great number. He addeth saying Et qui fuxta me erant, de longe steterunt: " They which were as my friends and my neighbours stood afar from me." Who shall we say is near any man if that his neighbour and friend be not? Who is to be thought more near than a neighbour or friend? Certainly none. But peradventure this prophet meant by ' them that be as neighbours and friends ' such as favour and owe good will only to the body. And by ' those that be nigh unto us' he meant them which have cure of souls. For they of very duty should first have the name of a friend and neighbour, for because the soul is next the body. And though it be so that every person hath charge of other in rebuking vices (According to the saying of our Saviour Si peccaverit in te frater tuus, corripe earn: " If thy brother (or even christian1) offend thee, correct him.") notwithstanding, the office of correction belongeth first unto prelates and unto such as hath cure of souls. Which be set in this world by Almighty God as overlookers of the people, unto whom is also commanded that they should shew to them their grievous offences; but they stand afar off, they spare to say the truth. Else let us go to the letter,2 that is to say, bishops be absent from their dioceses and parsons from their churches; else3 to the spiritual sense, as thus: no man will shew the filthiness of sins. All we use bypaths and circumlocutions in rebuking them. We go nothing nigh to the matter. And so in the mean season4 the people perish with their sins. Which thing the prophet complaineth, saying Et qui juxta me erant, de longe steterunt: " They that had cure of my soul stood afar from me." Truly those be very wretches whom sins do subdue and put under the miserable yoke of servitude or bondage. They be also thrust down into a more straiter corner of misery when their friends and neighbours will not admonish and reprove their wickedness but suffer them so to continue;

1 fellow-Christian.

2 Either let us see if it be not literally so. 3 or. i while.

when also prelates and parsons do not correct their misliving and shortly call them to amendment, but rather go by and suffer their mis-governance. What then? Truly the soul, being glad of his destruction and in manner running on his own bridle, not helped by his friends, nothing cared for of the bishops and such as hath cure of souls, must needs come into the devil's power, which as wood1 enemies and ramping lions go about seeking whom they may devour. They do the uttermost of their power, they go sore to the matter,2 and many times overcome such as be very strong. Therefore what marvel is it if the devils catch the miserable soul, void and utterly destitute of all help, and so taken, draw it into the deep pit of Hell? The prophet saith Et vim jaciebant qui qucerebant animam?neam: " They that sought for to have my soul put great strength for to obtain their purpose." The cursed devils' strength and power is very great, as Scripture saith: Non est potestas super terrain qiMB comparelur eis: " No strength upon the earth may be compared to them." Which if they were suffered to exercise upon mankind, none should be left alive. But Almighty God of His goodness will not so suffer it; and because of that, they give themself to frauds and guiles studiously. Wherewith boldly they come unto us, persuading and shewing the vain pleasure of this world, and the false joys of the flesh; wherewith they scorn us daily, like as a man in his dream many times thinketh to have great pleasures when no cause is so to be thought, then waking he perceiveth himself deceived by his dream. It is written: Dormierunt somnium suum et nihil invenerunt omnes viri divitiarum in?na?iibus suis: "Without doubt sinners be beguiled, and all that they do be but dreams and vanities." Which thing the prophet addeth, saying El qui inquirebanl?nala mi hi locuti sunt vanitates: " Such as were mine enemies and willed me rather evil than good, spake and persuaded vanities unto me ": that is to say, worldly riches, pleasures and false fleshly joys. And if it be so 'they may not take us by those vanities/then they lay in our way other subtle and crafty baits; for 1 mad. 2 thev are energetic.

their purpose is, either by continuance of one temptation or other, to make a man weary and cause him to think at the last that God will not help him, and so he f alleth into despair. Either they be about1 to bring a man to a higher perfection of life, to the end anon after they may overthrow him again, else they persuade and propose to a man's mind a more profitable place to get virtue in. Because why? They may likely or sooner put him down and make him forsake it; like as fishers do when they be about1 to cause fish to come into their nets or other engines, they trouble the waters to make them avoid and flee from their wonted places. Sometime they persuade a man to change the manner of his life into a more strait way of living than peradventure any person may bear or suffer, that then he that is grieved2 afterward give over and forsake it; like as men say apes be taken of the hunters by doing on shoes. For the property of an ape is to do as he seeth a man do. The hunter therefore will lay a pair of shoes in his way, and when he perceiveth the hunter doing on his shoes he will do the same; and so after that it is too hard for him to leap and climb from tree to tree as he was wont, but he f alleth down, and anon is taken. Or else at some time they lay before a man venom privily hid under the colour of appearing virtue, as to set his mind on getting and to lay up worldly riches for the exercising of the works of mercy. Either3 they move a man to chastise his body above his power from the sin of lechery. Thus by these frauds and other innumerable the devils be about to turn us from virtue, wherefore the prophet added Et dolos tota die meditabantur: "Daily their mind was to beguile me." But many times when we remember ourself to be tempted, we have so great pleasure in the thing shewed by suggestion, and it seemeth so joyful unto us, that we perceive no guile in it, or at the least we will not understand it. Therefore somewhat we hear and some we will not hear; we give audience only to it that soundeth to the voluptuous pleasures and profit of the body, and will not hear the privy guile hid under that bodily pleasure, but go by 1 set themselves. 2 he finding it oppressive. 8 or else.

with a deaf ear. Which the prophet, in the person of us, sorroweth and waileth saying Ego autem tanquam sardus 11011 audiebam: " I fared as a deaf man, would not hear the rebuking of worldly pleasure but gave heed to all that sounded pleasantly to the body." It were a great remedy to the sinner that is tempted, if he would diligently make privy search with himself of the thing laid unto his soul by suggestion, what may happen of it, whether good or evil. He may both ask question of himself, and make answer to the same; and anon, by that diligent Inquisition made, reason shall shew at the last if any peril be hid under by fraud or guile; and if none appear he may then flee unto Almighty God asking His help, which shall never be void or absent from any person that putteth his special trust in Him. But of a truth sinners oftentimes do the contrary; they make no search with themself, they ask not the help of Almighty God, but overthrow rather themself and in manner1 the head downward; also, as dumb men, will nothing object or say against sin. Therefore it followcth Et sicut mutus non aperiens os sit urn ': " I am as a dumb man not opening his mouth: I will not search and speak against mine own sin." St. James giveth monitions unto all such as feareth the devil's temptations, that they withstand strongly; and if they so do, the devil shall never after have boldness to let2 and impugn them more. Resistite diabolo et jugiet a vobis: " Resist and withstand the devil and he shall flee from you." Which thing William Parisiense2 confirmeth shewing of a certain person that against the foul and libidinous temptations of the flesh laid unto his soul by the devils, was wont to say with great indignation these words " Fie, fie, fie," and by this means he avoided those temptations. The Wise Man also counselleth us to hedge in our ears with thorns, saying: Scspi aures tuas spinis. That is to say, ' If thou hear anything spoken that soundeth to evil or is not worthy to be spoken, as the devil's temptation, take thorns.' So much to say, ' withstand temptations sharply and bitterly.' Wherewith the devil shall be chased away from us. But 1 as it were. 2 hinder. 8 See p. 34.

such as be overcome by temptations are very blind, not perceiving the ugsomeness of sin; also they be deaf, not hearing the fraud of the devil; and last they be dumb, not speaking and wisely reproving the abomination of it. So by custom they be made like unto dumb and deaf persons utterly holding their peace. Et f actus sum sicut homo non audi ens et non Imbens in ore suo redargutiones: " I am made like unto a man that is deaf and dumb, which neither will hear the rebuking of sin, nor say against sin."

Hitherto our prophet hath described the miserable and unhappy conditions of the sinner, expressing his manifold wretchedness, which ye have heard. Now in this second place he remembereth many things whereby the goodness of God may be moved to forgiveness.' Among whom good hope is the first, without the which everything that we do is of no value; for let us never so much wail and sorrow our sins, confess them to never so many priests and, lastly, study to purge them by as much satisfaction as we can, all these profit nothing without hope. For was not Judas very penitent for his sins? Yes, truly. For as Matthew saith: Judas pesnitentia ductus rettulit triginta argenteos principibus sacerdotuvi: " Judas, being penitent, brought again the thirty pence to the princes of the priests," or " to the chief of the Jews' Law." Did he not also shew openly his trespass when he made exclamation and said Peccavi tradens sailguinem justum: " I have sinned grievously, betraying this rightwise blood?" And lastly, he made satisfaction more large than Almighty God would have asked. Abie ns laqueo se suspendit: " He went forth and hanged himself in an halter." I beseech you, what more bitter and shameful kind of satisfaction might have fortuned1 him? Verily none. And yet because he wanted hope and despaired of forgiveness, all these did nothing profit him. For, without doubt, desperation is so thick an obstacle that, but if2 it be taken away, the light of God's grace may not come into our souls. Let us therefore take away the obstacle of despair and open our souls by steadfast hope 1 happened to. 2 unless.

to receive the grace of God, and it must needs enter. St. Paul saith Deus negare seipsum nou potest: " Almighty God may not deny His own self." He cannot but have mercy on wretched sinners that trust in Him. He may no more withdraw from them the beams of PI is grace, if their souls be made open by steadfast hope to receive it, than the sun may withstand his beams out of windows when they be open. Therefore the prophet saith Quoniam in te, Domine, speravi, tu exaudies me Domine Deus mens: " Blessed Lord, because I have trusted in Thee, Thou shalt hear me, my Lord and my God." Of a truth great and steadfast hope must needs alway be heard. Notwithstanding, these few conditions following must be joined to it: that is to say, if the thing asked of Almighty God be belonging and not contrary to the soul's health of the asker; also if he be willing and ready to suffer correction for his sins; if he sorrow and wail his error and be glad to accuse himself; lastly, if he will beware and from that time forward abstain from all such evil occasions. All these the prophet remembered by the same order, and made his petition for to be heard, saying Quoniam in te Domine speravi: " Lord, Thou shalt hear me because I have trusted in Thee." He added the end for the which he made his petition, that is to say, to the intent his enemies have not the better of him, and be much glad and joyful of his doing amiss. This prophet neither asked earthly riches, worldly honours, pleasures of the flesh, nor any other temporal thing, but only the help of God's grace against his enemies that they joy not much in his fall or hurt. Truly the devils be very glad if at any season they may espy us waver or stumble out of the way, breaking God's commandments. But when we fall down and give place to the filthiness of sin, not willing for to rise again, then they joy above measure. Therefore this holy prophet rehearsed and recited all these foresaid things because1 Almighty God should exercise His mercy, and soon help him, to the intent his enemies should not be glad at any time of his fall to sin. Quia dixi nequando super gaudeant mihi 1 in order that.

inimici mei: " Good Lord, I have recited all these and made my petition, because mine enemies at any time should not be very glad and merry of my fall in following the concupiscence of the body." These enemies lay a-wait both day and night, they spare us neither sleeping nor waking, eating or drinking, in labour, or any other study, but always busy themself to catch our souls in their snares. Almighty God with all the whole company of Heaven looketh down from above and beholdeth our trouble or agony that we have to withstand their malice and temptation; they also take it heavily and be sorry if we be overcome, and if we have the victory they be very glad and joyful. And on the other part these wicked devils doth espy and wait when we be about to fall down, and as soon as we set down our feet, and of a likelihood should slide or slip, then they make their vaunt of getting the victory, as it followeth: Et dum commoventur pedes mei, super me magna locuti stmt: " Whilst my feet were moved and about to slip," that is to say, " when my desires wavered and were removed from Almighty God, going unto sin, then mine enemies cracked1 and spoke many great words joying and laughing me to scorn."

Furthermore he that will be heard of God must submit himself to wilful correction for his old sins, or at the least be ready in his soul to humble and submit himself. It is according with right and equity that the person which hath followed his own sensual pleasure against the will of Almighty God, redeem and make amends for his error, in2 following the will of God, contrary to his own volupty and worldly pleasure. For sin must needs be punished either by our own self, or else by Almighty God. Which pain or punishment if that we take upon us with a good will, it is thought then we make satisfaction to Almighty God for our trespasses. We put this thing in execution and do it indeed, when we suffer patiently adversities and punishments of Almighty God, or injuries done by our neighbours, wilful3 chastisements done by our own self, or else if we suffer patiently penance enjoined by our bishops or ghostly fathers after 1 bragged. " by. 8 voluntary.

confession heard by them. All these be scourges whereby the noisomeness of sin is done away, the sinner amended, and satisfaction is made to God. Wherefore the prophet saith Quoniam ego in flagella paratus sum: "I am ready, good Lord, to do all manner penance for my sins," and not feignedly, but with a true and contrite heart. But beside this manner of making satisfaction is also asked, for a duty, of the sinner sorrow and inward repentance of the mind, for as much as he hath defiled the image of God within him, deserved eternal damnation, and lost the joy of Heaven. Because also he hath so much displeased our best and most loving Lord God, Which so dearly and so plenteously redeemed us with the Precious Blood of His only begotten Son Jesus Christ.

Alway the sinner must sorrow and wail, these offences rehearsed, so oft as they come to his mind. We find in Scripture that Peter, chief of all the Apostles, wept and wailed daily his error in denying his Master Christ Jesus. O how much unlike be these wretched sinners unto Peter, that be glad when they have done amiss and joy in their evil doings I Which thing truly more displeaseth Almighty God than the sin done. It is very hard at all times to remember and call to mind that we have done amiss, and alway to sorrow; notwithstanding, this must at all seasons be firm and stable in the soul, that as oft as the remembrance of sins cometh to our minds so oft we must desire to be sorrowful for them. And this we must do with all our power, strength, and good will. For our penitent prophet said Et dolor incus in conspeclu tuo semper: " My sorrow for my sins was always in the sight of mine understanding." Sorrow and inward penance is not only1 sufficient, but also we must make confession, and shew to an able2 priest our sins when time shall require; else all our sorrow and penance, be it never so grievous, shall be but in vain and of none effect. In the which confession we may not tell fables and other men's faults, but only our own; neither may we shew our light sins, leaving the great and heavy un- 1 ilone. 2 qualified.

shewed: we must also shew all our offences, small and great, without any shadow or colour, nothing excusing or making less, but express (as much as we may) the very wickedness with all the circumstance as it was done in deed. For this cause our penitent prophet added saying Quoniam iniquitatem??ieam annuntiabo: " Good Lord, I shall shew mine own wickedness or sin, even as it was, without colour or gloss." And lastly it is very necessary that we study and take heed in any wise never after to fall and turn again to sin, like a dog that turneth again to his vomit, or a sow once waltered1 in the clay will return to that filthy place. That person which steadfastly hath purposed with himself to amend his life is always studious and busy to eschew and flee every occasion of sin, seeking wholesome remedies for the same. He remembered in himself how unwisely he fell, how short pleasure he had of it and soon done, also how long penance he is brought unto, continually to be permanent unto his life's end. He that can keep this thing alway present in the sight of his soul, remembering it inwardly, that person shall not likely return to his old sins. For this our prophet said Et cdgitabo pro peccato meo: " I shall at all times remember and think on my sin," that nothing of it be uncontrite and unconfessed. Whosoever doeth all these things aforesaid, that is to say, he that asketh of Almighty God anything for his soul's health and do it with good hope, ready to correction, sorrowing his offences done, shewing truly the same by confession, and (last) purposing ever after to abstain from all occasions of sin, without doubt that person shall be heard and obtain his petition.

Yet is behind2 to be spoken of which we said in the third place: how this prophet shewed that he might not continue in goodness without the help of God. That person which of long season hath had in experience, and customably used himself in exercising, guile and frauds, may lightly compass a simple and unwise creature and bring him out of the way whither he list. Now if there be many such, and all they with one assent enviously 1 wallowed. 2 remains.

have conspired the death of a simple person, how may he flee so great malice and namely1 so much put in exercise?2 Truly it is a thing incredible. It may not be done, without some man more mighty than they withstand and defend him. We all be in like case. There is none of us but some wicked spirit pursueth him with great hatred; and surely this wicked spirit by long and daily exercise hath gotten by craft a thousand wiles and means to beguile any person. For from the beginning of the world unto this time being alive, he hath learnt all deceitful crafts whereby any man may be subverted, be he never so strong. And moreover whensoever he hath gotten the better of any person, he is by that deed made the bolder and in manner more strong; and he that is so overcome is made the weaker and more feeble. Therefore this prophet saith in the person of us all Inimici autem mei vivunt et confirmati sunt super me: " Mine enemies be alive and have strength far above me." I may well say they be alive. For why? They are immortal. They be far stronger than we be, for by often having the victory they have taken upon them more boldness. If at any time a sinner flee to holy penance purposing to amend his life and diligently purge his conscience with weeping tears, and so chase away the wicked spirit that impugneth him, yet he is not clean delivered; for the same evil spirit will anon come again and bringeth with him seven others more wicked than himself, and by new frauds is about craftily to subdue that person. Which our Saviour affirmeth in the Gospel of Luke, and the prophet in this place waileth the same, saying Et multiplicati sunt qui oderunt me inique: " Those that wickedly and of very malice did hate me be multiplied, they be increased to a more number." Not only damned spirits be malicious adversaries to me but also their helpers, that is to say perverse and cursed folks to whom everything well done is odious or hateful. Namely when they see any person that hath despised wicked conversation, worldly glosses or flatterings, and by holy penance is become a new man, then these ministers of 1 especially. '2 so well trained.

the devil and furtherers of his malice, more loving darkness than light, like unto a beast called a back,1 do backbite, pursue and laugh him to scorn; whereas they should praise and give thanks unto such penitent persons. For the more that are penitent, the more prayers in number and more acceptable be offered up to Almighty God; wherewith He being pleased deferreth His grievous punishment and shortly doth not shew vengeance upon sinners, which daily do provoke His goodness to their utter undoing. These wicked sinners therefore be very unkind and much set against them that be converted into a better life by penance. And, as the prophet saith, they give and reward evil for good. Qui relribuuut mala pro bonis detrahebant mihi, quoniam sequebar bonitatem: " Such as give in reward evil for good did maliciously backbite me because I followed goodness." Our Saviour said to His Apostles Si de mnndo fuissetis, mundus quod suum est diligeret. Scd quia de mtindo 11011 estis, propterea odit vos mundus: " If ye were of the world, the world should love you. But because ye be not of the world, therefore it hateth you." They that take upon them the way of penance doth forsake worldly conversation and in no wise be conformed to it: for the which they be forsaken of the world. What shall wc do? The devil many times grieveth us, the world pursueth and followeth us, what remedy may be gotten amongst so many adversaries? Truly He that is Almighty may succour us and none other. Let us busily ask His help, for since our adversaries continually every moment do pursue us, therefore we must pray continually unto Almighty God. Which our Saviour confirmeth saying Oportet semper or are: " We must always pray." If the help of His grace be not ready at all seasons we must needs sag and bow. Therefore like as our prophet, according to the manner of a sick man that is in great peril and sore vexed with sickness will that the physician forsake him not in any manner wise, neither go from him at any season, but diligently give heed to make him whole: so our prophet prayeth unto Almighty God that 1 bat.

He forsake him not, neither go from him at any time but give heed unto his help. Let us all do in like wise, saying with the prophet Ne derelinquas me, Domine Deus: ne discesseris a me. Intende in adjutorium memn: " Blessed Lord God, forsake us not, go not away from us but give heed unto our help." The voice of the cursed devils when they 'see a man in their power and in manner forsaken of God is this, they say Deus dereliquit eum: persequimini et comprehendite eum: quia non est qui eripiat: " God hath forsaken him, let us pursue and catch him, for he is without help, none can deliver him." Truly if we be forsaken of Almighty God, none else can deliver us from the power of them. And contrariwise, if God be present and with us, our adversaries dare not meddle in any condition.1 It is written Si Deus nobiscum, quis contra nos? " If Almighty God be with us, who may say or do against us?" Therefore let us all say Ne dereImquas me, Domine Deus mens: " Good Lord, forsake us not." Moreover if Almighty God go from us at any time, our enemies suddenly will come upon us by subtle craft and shortly have the better, without we be soon helped. For this let us all say with the prophet, that followeth: Ne discesseris a me: " Blessed Lord, go not from me." Holy Fathers say that Almighty God will sometime withdraw His presence that the devils may have interest and licence to tempt a man, for because2 his victory and reward for the same should be the more, if that he resist and right strongly withstand their unhappy temptations. Which thing done we read of holy St. Anthony, that after his sharp and grievous beatings he said unto God at His coming again to him: " Ah, my Lord, where hast Thou been; where art Thou, good Jesus?" And our Lord said unto him: " Anthony, I was here with thee; notwithstanding, I tarried to see thy battle, and forasmuch as thou hast so manfully withstood and gave no place to thine adversaries in fighting against them, I shall alway help and succour thee." For this the prophet saith Intende in adjutorium meum, Domine Deus salutis mea2: " My Lord and God of mine health, 1 wise. a in order that.

give heed to mine help." Cassianus saith, " These words be of great virtue and always to be had in remembrance." Which also the Church useth very often in the service of God, at all times asketh His help in the beginning of it. Let us therefore, which be wrapped and closed in all these miseries afore rehearsed, go by prayer unto our best and merciful Lord God, with steadfast hope and true penance, and meekly beseech Him of His help, that since He only may defend us from our enemies, will vouchsafe to deliver us from them, also not to go away neither forsake us, but always give heed unto our help. Quoniam ipse est Dominus Dens salutis nostra. For why? " He is God and Lord of our health," giving temporal health to our bodies, and to our souls the health of grace in this life, and in the general resurrection to come (which we verily trust) everlasting health both to body and soul. To the which our Lord by His ineffable mercy bring us. Amen.