The Fourth Penitential Psalm: Miserere mei, Deus (Psalm 50)

MISERERE MEI DEUS.

Psalm 1 (Part I)

That man were put in great peril and jeopardy that should hang over a very deep pit, holden up by a weak and slender cord or line, in whose bottom be most wood1 and cruel beasts of every kind, abiding with great desire his falling down, for that intent, when he shall fall down, anon to devour him; which line or cord that he hangeth by, should be holden up and stayed only by the hands of that man to whom by his manifold ungentleness he hath ordered and made himself as a very enemy. Likewise, dear friends, consider in yourself. If now under me were such a very deep pit, wherein might be lions, tigers, and bears gaping with open mouth to destroy and devour me at my falling down, and that there be nothing whereby I might be holden up and succoured but a broken bucket or 1 furious.

pail which should hang by a small cord, stayed and holden up only by the hands of him, to whom I have behaved myself as an enemy and adversary by great and grievous injuries and wrongs done unto him, would ye not think me in perilous conditions? Yes, without fail. Truly all we be in like manner. For under us is the horrible and fearful pit of Hell, where the black devils in the likeness of ramping and cruel beasts doth abide desirously our falling down to them. The lion, the tiger, the bear, or any other wild beast never layeth so busily a-wait for his prey when he is hungry, as doth these great and horrible hell-hounds, the devils, for us. Of whom may be heard the saying of Moses: Denies best/arum immittam in eos cum furore trahentium at que set -pentam: " I shall send down amongst them wild beasts to gnaw their flesh, with the woodness1 of cruel birds and serpents drawing and tearing their bones." There is none of us living but that is holden up from falling down to Hell in as feeble and frail vessel, hanging by as weak line as may be. I beseech you, what vessel may be more bruckle2 and frail than is our body that daily needeth reparation, and if thou refresh it not, anon it perisheth and cometh to nought? A house made of clay, if it be not often renewed and repaired with putting to of new clay, shall at the last fall down. And much more this house made of flesh, this house of our soul, this vessel wherein our soul is holden up and borne about, but if3 it be refreshed by often feeding and putting to of meat and drink, within the space of three days it shall waste and slip away. We be daily taught by experience how feeble and frail man's body is; also beholding daily the goodly and strong bodies of young people, how soon they die by a short sickness. And therefore Solomon in the book called Ecclesiasticus compareth the body of man to a pot that is brocle,2 saying Memento Creatoris tui in die bus juventutis tucty anteq7ia?n conteratur hydria super Jontem: "Have mind on thy Creator and Maker in the time of thy young age, ere ever the pot be broken upon the fountain ": that is to say, thy body, and thou peradventure fall into the 1 fury. 2 brittle. * unless.

well; that is to say, into the deepness of Hell. This pot (man's body) hangeth by a very weak cord, which the said Solomon in the same place calleth a cord or line made of silver: El antequam rumpatur funiculus argenteus: " Take heed by faith, ere the silver cord be broken." Truly this silver cord whereby our soul hangeth and is holden up in this pot, in this frail vessel, our body, is the life of man. For as a little cord or line is made or woven of a few threads, so is the life of man knit together by four humours, that as long as they be knit together in a right order so long is man's life whole and sound. This cord also hangeth by the hands and power of God. For as Job saith: Quoniam in illius manu est anima {id est vita) omnis viventis: " In His hand and power is the life of every living creature." And we by our unkindness done against His goodness have so greatly provoked Him to wrath that it is a marvel this line be so long holden up by His power and majesty; and if it be broken, this pot our body is broken, and the soul slippeth down into the pit of Hell, there to be torn and all-to-rent of1 those most cruel hell-hounds. O, good Lord, how fearful condition stand we in, if we remember these jeopardies and perils! And if we do not remember them, we may say, O marvellous blindness, yea our madness, never enough to be wailed and cried out uponl Heaven is above us,wherein Almighty God is resident and abiding, Which giveth Himself to us as our Father, if we obey and do according unto His holy commandments. The deepness of Hell is under us, greatly to be abhorred, full of devils. Our sins and wickedness be afore us. Behind us be the times and spaces that were offered to do satisfactions and penance, which we have negligently lost. On our right hand be all the benefits of our most good and meek Lord Almighty God given unto us. And on our left hand be innumerable misfortunes that might have happened if that Almighty God had not defended us by His goodness and meekness. Within us is the most stinking abomination of our sin. whereby the image of Almighty God within us is very foul deformed, and by that 1 torn to pieces by.

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

First let us teach a part of this Psalm, as we did before in the other Psalms. We shall at this time by the help of Almighty God declare the half of it. Wherein our prophet doth three things. First he induceth and bringeth in his petition, which every penitent person may make apt and convenient to himself. After that, he sheweth by many reasons his petitions to be granted. And lastly he promiseth very true and undoubtful hope to himself of the desire that he asketh. If that sinners would truly and rightfully ponder and think of what condition and state they be in (of the which somewhat we have said before) I trow they should think themself in a very great peril and jeopardy. And if that they remember it not well, truly the more is their peril and great jeopardy. For, of the two, that person is more nigh the health of his soul that seeth and perceiveth before the danger or peril that he may fall into, than is he that hath no mind upon it. For he that casteth1 no peril before may not flee the chance when it shall happen. We therefore knowing the perilous condition we be in, Jet us seek a remedy for to avoid it. Which can nowhere else be had but only of Almighty God: Nam quis -palest 1 forecasteth.

di milt ere peccata nisi solus Deusl "For who may else forgive sins but only our Blessed Lord Almighty God?" Let us all therefore cry unto Him, saying Miserere met Dens: " God, have mercy on me." Peradventure some man will think in himself: if no remedy may be else had but of Almighty God, Whose majesty I, ungracious sinner, have so oft and so grievously offended, heaping sin upon sin, hoAv shall He so lightly have mercy upon me? How may it be that He shall not take vengeance and punish me, since He is so mighty and rightwise? For great men in power of this world, the more mighty and rightwise they be, so much the more they exercise and use vengeance and punishment upon them that be wicked and breakers of the law. Therefore sith Almighty God is most rightwise and most mighty of all, how may He have mercy and not avenge His quarrel of so many and great trespasses done against His highness? Unto this we answer in this manner wise: that the judges of this world (if any be without falseness and malice) be so obedient and subject unto the laws, which alway they must obey, that it is not lawful to them at their own will and arbitrament to forgive such as shall please them. Also many of them (and almost all) have so much curse'd-ness and malice set in their minds that, if that they might, they will not forgive those that hath offended them in any condition. For why? They have but little mercy and almost none. It is written Nemo bonus nisi solus Deus: " No man is good but only Almighty God." He only is of so great meekness and pity that no point of malice neither of falseness may be in Him. Therefore since He is so meek and so merciful, and above His laws, also in no condition subject to them, He may forgive and be merciful to whom He will; and so shall He do, for He may not have little mercy but always great and plenteous. Truly the mercy of our most mighty and best Lord is great, and so great that it hath all measure of greatness. Sometimes trees be called great for their goodly and large height. Pits be called great for their deepness. Far journeys be called great because they are long. Streets and highways be called great for their breadth and wideness. But the mercy of God containeth and is measured by all these measures of greatness, and not only by one of them. Of the greatness in height is written Domine, usque ad cozlos misericordia tua: " Lord Thy mercy extendeth and reacheth up to the heavens." It is also great in deepness, for it reacheth down to the lowest Hell. The prophet saith Misericordia tua magna est super me: et eruisti animam meam ex inferno inferiori: " Lord, Thy mercy is great over me, and Thou hast delivered me from the lowest and deepest Hell." It is broad, for it occupieth and overcovereth all the world, the same prophet saying Misericordia Domini plena est terra: " The earth is full of the mercy of our Lord." It lacketh no length, for also it is spoken of the same prophet Misericordia ejus ab ceterno et usque in cEternum super timentes eum: " The mercy of God is without end on them that dreadeth Him." Therefore sith the mercy of God is so high, so deep, so broad and so long, who can or may say or think it little? Who shall not call it great by all measures of greatness? Then every creature that will acknowledge himself to this mercy may say Miserere met, Deus, secundu?n magnam misericordiam tuam: " Lord have mercy on me according to Thy great mercy." Two things there be concerning mercy: that is to say, inward mercy, and the work of mercy outwardly done. There lieth peradventure in the open street a poor man full of sores: a certain physician coming by beholdeth him and is moved anon with inward pity; nevertheless, he goeth beside1 and giveth him no medicine at all. Truly although this physician were somewhat merciful to this poor man, yet he shewed no deed of mercy unto him. And we ourself oftentimes see and behold many needy and sick folks, unto whom we give no help, albeit we be somewhat moved inwardly with pity and mercy. Our prophet therefore saith of very right in another place, praising the mercy of God, Misericors et miserator Dominus. He is ' misericors ' that is moved with some mercy inwardly. 1 Miserator ' is he that doeth and performeth outwardly the deed of mercy. Therefore our Lord is not only mer- 1 by.

ciful inwardly, but also He exerciseth outwardly the work of it. And if He executed not mercy in deed, what should it profit us? For why? We shall feel no remedy, by inward pity only, of the grievousness that we suffer, and before were overthrown by, without the deed of mercy be shewed. It is not therefore enough that Almighty God have mercy on us but if1 He do the deed of mercy. And what other thing is to give and shew on us the work of mercy but to do away our wretchedness, that is to say, our sins whereby we be made wretched? Scripture saith Miseros facit populos peccatum: " Sin maketh wretched people." It is very needful truly to pray that Almighty God be merciful unto us and also vouchsafe to execute the deed of His mercy on us, that is to say, to do away our sins and give us His mercy according to the multitude of His mercies. If thou sin once, it is needful to thee one mercy, whereby that sin may be done away. If twice or thrice or peradventure more often, then it shall be needful to thee so many mercies as thy sins be. Of a truth the mercies of Almighty God be innumerable. For like as from the great light of the sun cometh and sheweth forth innumerable beamsf so from the great mercy of Almighty God goeth forth innumerable mercies. Number the sunbeams if it be possible, and the mercies of Almighty God be more without end. How grievous and how great soever our sin be, yet the mercy of God is much more, whereby He may be merciful to us. And how many soever they be in number, yet the mercies of Him be many more, by the which He may do away all our trespasses. Therefore with great confidence and trust let us ask of Him His mercy, saying Et secundum multitudinem miser ationum tuarum dele iniquitatem meant: " Good Lord, do away my sin, according to the multitude of Thy mercies." If a table be foul and filthy of a long continuance, first we rase" it, after when it is rased we wash it, and last after the washing we wipe and make it clean. A soul is compared unto a table whereon nothing was painted, nevertheless with many misdoings and spots of sin we have defiled and 1 unless.

made it deformed in the sight of God. Therefore it is needful that it be rased, washed and wiped. It shall be rased by the inward sorrow and compunction of the heart when we be sorry for our sin. It shall be washed with the tears of our eyes when we acknowledge and confess our sin. And lastly it shall be wiped and made clean when that we be about1 for to make amends and do satisfaction by good deeds for our sins.

These three things that we have spoken of cometh without doubt of the gracious pity of God. Thou art sorry for thy sin? It is a gift of Almighty God. Thou makest knowledge2 of thy sin, weeping and wailing for it? It is a gift of Almighty God. Thou art busy in good works to do satisfaction? Which also is a gift of Almighty God. We have asked now of Almighty God that He do away our sins by rasing of our soul, that is contrition; let us again ask and desire Him to wash us from the same, that is to say, He grant and give us grace to weep and wail for it. We weep sometime, but it cometh not of God. As when we suffer adversities against our will: when our weeping tears doth profit us nothing, but rather doth hurt. For St. Paul saith Sceculi tristitia mortem operatur: " The sorrow of this world for loss of worldly pleasures and desires causeth everlasting death." Such sorrows and weepings washeth not the soul, but rather make it foul. Other weeping tears there be that be caused of the sorrow which is godly, as when we be sorrowful that we have so much displeased God Who hath done so much for us. ffcec tristitia pcenitentiam in salute m siabilem operatur: " This sorrow (as saith St. Paul) causeth penance to be had, for everlasting health." And as saith St. Chrysostom: Hce lachrima>. lavant delictum: " These weeping tears wash away sin." They be also given of the Holy Ghost to them that be penitent. For it is written Flabit spiritus ejus el fluent aquce: "The spirit of God shall give so great infusion of grace to them that be penitent that the waters (that is to say, their weeping tears) shall flow and be abundant." Upon these waters the spirit of Almighty God may fly and

1 set ourselves. 9 acknowledgment.

go swiftly: which was figured in the beginning of Scripture, by the saying of Moses Et Spiritus Domini ferebatur super aquas: " The spirit of our Lord was borne aloft upon the waters." Chrysostom describeth the virtue of these weeping tears, saying Sicut post vehementes imbres mundus aer ac pur us e/Hcitur: ita et post lachrimarum pluvias serenitas mentis sequitur at que trauquillitas: " Like as after great showers and storms the air is made clean and pure, so after great plenty of weeping tears followeth the clearness and tranquillity of the soul." Let us all therefore desire and ask to be washed from our sins by these waters, and say unto Almighty God Amplius Lava me ab iniquitate?nea: " Lord, wash me more from my wickedness." Beside rasing of our soul (that is, contrition) and washing (that is, confession) we said that it is necessary to be wiped and made clean. Which is done by satisfaction of good works. First by almsdeeds and charitable distribution to the poor people. For our Saviour said Date eleemosynam, et ecce omnia munda sunt vobis: " Give alms, and ye shall be made clean from all sin." By almsdeeds therefore and good works we may be wiped and made clean from all sin. And no creature of himself hath power to do good works without the grace and help of God. For as saith St. Paul Non sumus suMcientes cogitare aliquid ex nobis, quasi ex no-bis, sed stifUcientia nostra ex Deo est: " We be not sufficient and able of ourself, as of ourself, to think any manner thing, but our sufficiency and ability dependeth and cometh of God only." Therefore this thing is to be asked of God that He vouchsafe to move our souls perfectly by His grace unto the exercising and doing of many good works, that they may be utterly wiped and made clean from all contagions of sin, according to the desire and saying of the prophet that followeth: Et a peccato meo munda me: " Good Lord, make me clean from my sin." Our whole petition is ended here, wherein first we have asked that God be merciful unto us after His great mercy; and that He rase our souls, wash them and wipe them utterly from all sin, according to the multitude of His manifold mercies.

In this second member be divers strong reasons brought forth, whereby God may be moved so that He may not deny our petition. Three things we have asked before. First that God do away our sin by contrition, wash our soul by confession, and thirdly make it clean by satisfaction. To the which other three, correspondent to them, be brought forth and shewed in this first syllogism (in this first reason) although they be not in the same order. To do away sin (as we said) is to rase it, that no spot be seen in our soul, in like manner as letters be done away when they be rased, so that nothing which was there written may be read or known. Truly Almighty God will not know our sin and trespass, if we ourself will know them. If we study and be about (as our duty is) to read and consider the sins that be written and marked in our souls, anon He of His goodness put-teth them out of His sight. Therefore let us all say with a contrite heart and mind, " O Blessed Lord God do away my sin and wickedness ": Quoniam iniquitatem meant ego cognosco: " For I know my great and grievous trespass." It is greatly acceptable in the sight of our most merciful Lord God if a sinner will call to mind with due contrition and greatness of his sin; also Whom he hath offended and how grievously; into how many hurts and things unprofitable he hath fallen for his sin; and how many profits he hath lost by the reason of it. If we were in mind busily to behold and look on these things it should be to us right profitable. For why? An1 we know our sins after this manner, anon God forgiveth and doth them away. And the more often we do, the sooner He forgetteth. If we call to mind unfeignedly and without any dissimulation how much our sins doth hinder and let us from doing good works, that blessed Lord shall utterly forget and do them away for ever, so that one little spot shall not also be left, but in every part to appear fair and clean. Let us therefore with contrition say also this that followeth, " Lord make me clean from my sin ": Quoniam peccatum meum contra me est semper: " For my sin is always against me." How > if.

against me? Truly even directly before my eyes that I may behold and look upon it at all times without any let.1 Now we have spoken of the doing away of our sin, and making clean of our soul, and also why God should so do; let us now also shew why He should wash it, to the intent every particle that we have promised to speak of may answer conveniently to other. The weeping tears whereby our souls may be washed, cometh of a special gift of God, and namely2 when we have that grace to weep in confession and acknowledging our sins before His fearful Highness, knowing also the grievousness of it, we shall soon know the greatness of our sin. First, if we will consider well how great and mighty Lord He is Whom we have offended. Another,3 if we take good heed how much our ungentleness hath been to Him, looking on us, when we do so many and great offences. God only is of that power that if we offend and trespass against His goodness we be guilty to suffer eternal death for it. David offended grievously against Uriah his knight, whom he caused to be slain. And also he did wickedly to Bersabe, wife to the said Uriah, which he persuaded to adultery. Nevertheless if he had not broken the law and commandment of God by the said offences, he had not been guilty and worthy of eternal death. Therefore of a truth none offence may be done to any creature whereof the doer should stand in the jeopardy of eternal death, but only for offending against Almighty God. Whom we offend much more grievously that He beholdeth and seeth every trespass that we do, be they little, be they much. Therefore let us all go by prayer unto Almighty God, saying, " O my Lord God, behold and see. I, wretched sinner, acknowledge and confess my guilt before Thy Majesty; before Thy sight I detect my trespass, I do mot hide it; I shew forth my sin to be very grievous. But, Blessed Lord, I beseech Thee wash me with my weeping tears, coming out from the plenteousness of Thy grace. And furthermore wash me from my sin. For why? Good Lord, I acknowledge Quod tibi soli peccavi: " That only to Thee I have tres- 1 hindrance. 2 especially. 8 another way to know it is.

passed and offended before Thy sight." For this cause, good Lord, forgive and do away my sin. For why? I know my trespass, I know well I have offended Thee. And besides that, wash me; for I myself confess that only to Thee I have offended. And so, in conclusion, make me clean because my sin is as an object to my sight, it is ever in my sight. Blessed Lord, if Thy Highness may not by these reasons be moved to mercy, yet let this move and stir Thee to be merciful: Ut justificeris in sermonibus tuts: that is to say, " that thou mayst be justified in Thy words and sayings." It is written by thine holy prophet Ezechiel, what judgments universal Thou gave unto the people. Thou sayest also, good Lord: Nolo mortem impii, sed ut convertatur impius a via sua et vivat: " I will not the death of a sinner, but that he be turned from his wicked life and live." Thou sayest also: lmpietas impii non nocebit ei in quacunque die converses fuerit ab impietate sua: " The misliving, the wickedness, of the sinful creature shall never hurt neither be noisome to him whensoever he will turn from his wickedness." And again Thou sayest: Si egerit pcenitenliam a peccato suo, vita vivet et non morietur; omnia peccata ejus que peccavit non imputabuntur ei: " If a sinner do penance for his sin, he shall live and never die everlastingly; the sins and trespasses that he hath done shall never be cast in his teeth, neither laid to his charge." O Blessed Lord, vouchsafe and give us leave to ask Thee this question. Were not these Thy words, did Thou not speak them to Thy prophet, or did he beguile us that said they were spoken of Thee? For of a truth he wrote that Thou spake them to him: Tu itaque, fill hominis, die ad filios populi tui: " Thou, the son of a man, shew and tell this unto thy people, &c." Therefore, Good Lord, they be Thy words. O most meek God, behold, we wretched sinners turn from our evil ways unto Thee, we do penance for our offences; grant, Lord, that they be not noisome to us neither laid to our charge at any time, but utterly to be done away, washed away and wiped away. Ut justificeris in sermonibus tuis: " That Thou may be justified by Thy words." Thou knowest well what foolhardy judgment the people gave against Thee for this Thy sentence: they said Non est cequa via Domini: " The way that this Man taketh is not equal." The people presumed to be judges of Thy sentence. To whom Thou gave answer on this wise: Numquid via mea non est cequa, et non mag is vice vestrce p raves sunt? " Is not My way good and equal, and yours shrewd, nought, and more unequal?" Thou confirmed again to them Thy words spoken before, saying Quando averterit se impius ab impietate sua feceritque judicium et justitiam, vita vivet et non morietur; omnium iniquitatum ejus quas operatus est non recordabor: " Whensoever a sinner shall turn away from his sin and truly confess him of it and make satisfaction, he shall live and never die everlastingly. I shall also forget and never call to mind any sin that he hath done." Good Lord, Thy will was to overcome and exclude by this manner their foolhardy judgment against Thy merciful sentence. We beseech and pray Thee now to do the same. Thou shalt not overcome their opinions but if Thou manifest and shew Thy words and sayings to be true and that they have untruly judged of Thee. Therefore now, Blessed Lord, do away our wickedness, now forget our sins which we utterly forsake and despise. Ut justificeris in sermouibus tuis et vincas cum judicaris: " That Thou may be justified in Thy words, and overcome when Thou art judged so boldly and foolishly." Our sins be great and innumerable; we do not forget them, we do not cover and hide them, we do not defend them, but we know, we make open and accuse them; nevertheless we beseech Thee for Thy great mercy and for the infinite multitude of Thy manifold mercies, behold us; and namely, whereof we be made, Thou knowest what matter it is and how frail it is. Call again to mind that we are but dust and clay, and also that the law and custom of our body is contrary to the law and custom of our soul, and the custom of our body putteth us daily under the captivity and thraldom of sin. If a commandment were given to a man that hath but a weak and feeble body in strength, to roll and turn up a millstone of a great weight unto the highest part of a hill, and that he put his good will to perform the same; nevertheless, peradventure whilst he is about to do the deed, the stone for greatness of his weight above his strength falleth down backward into a valley. Were not this man more worthy to be pardoned and forgiven (seeing and knowing his good mind) than he that were mighty and hath great strength? We be in like condition, we be about to bring this our body unto Thy holy hill; nevertheless it is thrust down by the heavy burden of sin, that oftentimes it boweth and slippeth down backward. For that same sin that by our first father and mother, Adam and Eve, was brought amongst all men is heavy and grievous on us like as an heavy burden, and daily grieveth us more and more; it maketh us also prone and ready to all other vices. Therefore and for this cause have mercy on us, for this sin of our forefather, this heavy and grievous weight, was conceived and begotten with us, according to the saying of the prophet Ecce enitn in iniquitatibus conceptus sum et in peccatis concepit me maler men: " Behold I was conceived in sin, and my mother conceived me in sin/' This notwithstanding, good Lord, we know that Thou art true, and all that Thou dost promise is very truth. Truly Thou said that Thy coming into this world was to call sinners to penance. Non veui vocare juslos sed peccatores ad pmnitentiam: (this is Thy saying) " I came into this world, not to call rightwise people, but sinners to penance." Thou hast called on them and daily dost call, saying, Venile ad me omnes qui labor atis et onerati estis et ego refictam vos: " All ye that labour in this world and bear heavy, by doing penance come to Me and I shall refresh you." Truly Thy promise is to receive all that will come, if they come to Thee as they should do. Qui veuit ad me non ejiciam joras: " Whosoever cometh to Me I shall not cast him out, I shall not forsake him." O good Lord, behold, we be sinners in like manner as Thou came into the world to call unto Thee, we labour and be laden with the multitude of our sins, we also be made weary by the means of our wickedness. Therefore, blessed Lord, say unto us, " Come ye unto Me," and anon we come, we humble and meek ourself before the throne of Thy mercy. Other hope and trust have we none in any condition but only in Thee. If Thou wilt not be merciful to us for accusing ourself, neither by this that Thou art justified by Thy words, neither also for our frailty, yet, good Lord, have mercy on us for Thy truth. Thou art true and lovest truth above all things. Have in mind the promise Thou made to every penitent sinner coming unto Thee, which is, Thou shalt not cast them away, and also Thou shalt refresh them. We come therefore unto Thee, good Lord, cast us not away, but refresh us with thy grace and mercy. Ecce enim veritatem dilexisti: " Thou hast ever loved truth."

After that this holy prophet hath shewed and purposed his petition, and brought forth many reasons why the said petition should be granted; thirdly now with a glad cheer he maketh sure promise and hope to himself to get and obtain his asking, willing to give example to every sinner because that they should do the same. It is a great difference between despair and sure hope. The Ninivites, when the prophet threatened and menaced them with the destruction of the city, they were not in surety God would be merciful to them, neither they were utterly in despair. Jonas the prophet came unto them the second time, sent from Almighty God, and said openly Adhuc quadraginta dies et Ninive subvertetur: " Within forty days to come the city of Ninive shall be overthrown and destroyed." The people hearing the words of the prophet Jonas and fearing the vengeance of God to fall upon them, commanded among themself every man, woman and child to fast, and also clad them in sackcloth from the lowest degree unto the highest/ The king of that city, anon as he was certified and had knowledge of the prophet's saying, rose up from his seat, threw away his royal garment and clad him in sackcloth, and sat down on the ground in the dust; and, by the decree and one assent of all his nobles, commanded that every man, woman and child, and also brute beasts, should not eat, neither drink, by a certain space, but that everybody should do penance for their sin. This was their saying: Quis scit si convertatur et ignoscat Deus et r ever tatter a furore irce suce et non peribhnusl " Who knoweth, who is sure, if God will be turned from vengeance and by His mercy forgive us, and also withdraw His wrath and we shall not perish?" It appeareth by these words they had no very trust of forgiveness and also that they were not utterly in despair; notwithstanding, they did penance, abiding all together what the most meek God would do with them. Whose great mercy at the last they knew and had in experience, although before they neither had very trust nor full mistrust of it. But we be now in another condition. Almighty God hath shewed to us Christian people the treasures of His great mercy, the secret mysteries of the Faith and the Sacraments of health, whereby we may trust verily to have forgiveness. Certainly they were before hid and unknown to us, but now of late time they be manifest and shewed by His only begotten Son, Jesus Christ, Which His own self doth witness, saying unto His Father Abscond isti hcec a sapientibus et revelasti ea parvulis: " Father, Thou hast hid and kept secret the privities of Thy Godhead from wise and cunning men and shewed them to such as be small and of little reputation in this world." Jesu Christ, coming down from the Father of Heaven into this world, made open and shewed unto His Church the hid and privy mysteries of His Godhead; His own self beareth witness, saying: Qucvcumque audivi a patre meo, nota feci vobis: " I have manifested and shewed to you all that I have heard of My Father." He promised also at His Ascension the Holy Ghost to come, that should teach perfectly the knowledge of everything. So that now nothing may be more certain to us than it which is taught by Holy Church. No means may be found so speedful and ready to prove the certainty of anything concerning our faith as that the Church hath so affirmed and ordained. The Church of God may in no wise beguile in those things that belongeth to our faith and to the undoubtful health of the soul. Who therefore of us Christian people may not of right say unto God this that followeth: Incerta et occulta sapientice tuce manifestasti tnihil " Good Lord, Thou hast shewed unto me the mys-teries of Thine infinite wisdom, which before were hid and unknown to us?" But why hath God shewed us these secrets? What doth it profit, the secret mysteries of Him to be shewed and made open to us? What comfort shall we take by it? Truly great comfort if we unfeignedly repent our old sinful life: else we know them to our great hurt. For, as St. Peter saith Melius est non cognoscere viam justit'uz, (/nam post agnitionem retrorsUm converti. " It is better not to know the way of rightwiseness than after the knowledge of it to use and do the contrary." But if we turn to God and follow His commandments, forsaking our wretched life, having faith and trust in His sacraments, we shall without doubt obtain forgiveness and mercy by the virtue of them.

Peradventure some man shall say,"we see what is done in every sacrament. In the sacrament of Baptism the child is washed in the water, and a few words be spoken of the priest. In the Confirmation, the forehead of the child is anointed with holy cream1 in manner of a cross, with a few words spoken of2 the priest. In the Sacrament of Penance after the Confession is heard and the satisfaction enjoined, the priest saith also a few words. What belongeth these to the health of the soul? For the words, anon as they be spoken, be gone into the air and nothing of them remaineth. The water also and the oil pierceth not from the body unto the soul." Perchance some man will think this in himself. And it is of a truth the water and the oil to have no strength of their own nature whereby they may enter unto the soul, or to work in it good or evil. Nevertheless, there is a privy and hid virtue given unto them by the merits of the Passion of Jesus Christ and of His Precious Blood, which on the Cross was shed for wretched sinners. This most holy and dear Blood of Jesus Christ shed for our redemption, bought and gave so great and plenteous virtue to the sacraments, that as often as any creature shall use and receive any of them, so often it is to be believed they are sprinkled with the drops of the same most holy 1 chrism. 2 by.

Blood, whose virtue pierceth unto the soul, and maketh it clean from all sin. But whereby know we this? Truly for He hath shewed and made open the hid and uncertain things to us of His infinite wisdom. It was a custom in the Old Law amongst the Jews to do away their sins by this manner. If any of them by touching of a dead body or by any other mariner thing were culpable and made foul, anon he was made clean of that default with hyssop dipped in the blood of certain beasts and sprinkled upon him. Which manner and custom was given to the Jews by Moses, and ordained by the wisdom of God. Nevertheless at that time it was unknown what this matter meant and signified. It was uncertain, it was hid, what the wisdom of God would to be understood by this aspersion or sprinkling of blood. And after that our Blessed Lord Jesus Christ had shed His Precious Blood, and, as saith St. Peter, washed us from sin with His Blood, it was known to every man what by the hyssop and by the aspersion of blood was signified. Hyssop is an herb of the ground that of its nature is hot, and hath a sweet smell, signifying Christ which meeked Himself to suffer death on the Cross. And, as St. Paul saith, He offered Himself of very great and fervent charity unto His Father Almighty God as a sacrifice of sweet odour. No man may doubt of this, that by the aspersion of blood of beasts before the Incarnation was signified and represented the effusion of the Blood of Christ for our redemption. Which Blood of our Saviour without doubt is of much more strength incomparably to do away sins than was the blood of beasts. And as often as the holy sacraments be iterated and used according to the commandment of Christ's Church, so often is the blessed Blood of our Lord sprinkled abroad to cleanse and put away sin. Therefore let us all say with the holy prophet this verse that followeth: Asperger vie, Domino, Jiyssopo et mundabor: as we might say, " Lord, our faith is so clear and undoubtful by the merit of the Passion of Thy Son our Lord Jesus Christ, Which by the effusion of His holy Blood hath given so great efficacy and strength to the holy sacraments of His Church, that when we receive any of them we shall be sprinkled and made clean by the virtue of His Precious Blood like as with hyssop. Which aspersion anon followeth the water of grace that is infused in our souls, whereby we be made more white than snow." Therefore the prophet addeth to the same verse: Lavabis me et sit per nivem dealbabor: "Lord, Thou shalt wash me and I shall be made more white than snow." No creature may express how joyful the sinner is when he knoweth and undcrstandeth himself to be delivered from the great burden and heaviness of sin, when he seeth and perceiveth that he is delivered utterly and brought out of the danger of so many and great perils that he was in whilst he continued in sin, when also he perceiveth the clearness of his soul and remembereth the tranquillity and peace of his conscience. Audit tunc quid loquatur intra se Dom'mus, quoniam loquetur pacem in servos suos et in eos qui convertuntur ad cor: " Then he perceiveth well in his heart what our Lord will shew in him by inspiration." What shall He shew? Everlasting peace to come upon His servants, upon them that be sorrowful and do penance for their sins. Which peace is so joyful and comfortable and causeth so great joy and gladness that the prophet remembering it saith: Auditui meo dabis gaudium et Icetitiam: " Lord, Thou shalt give to mine hearing inwardly joy and gladness." If the peace of this time be so greatly to be desired to the inward hearing of our soul, what joy, trow we, shall be at that time when the peace everlasting shall be offered to us, when the King of Eternal Peace shall say unto all true penitent persons: Venite, benedict/ Patris?nei, percipite regnum quod vobis par alum est a constitutione mundii " Come to Me, ye blessed children of My Father, take the everlasting kingdom that was prepared and made ready for you before the beginning of the world." Shall we not joy then inwardly in our souls, shall we not joy then outwardly in our bodies, shall we not then joy both body and soul without adversity, never to cease? Shall not this fearful Judge saying these comfortable words give unto our hearing inward joy of the soul for the salvation of it? Shall He not give fervent joy when we have obtained our asking and our desire? Shall He not give everlasting joy without any adversity? Truly He shall give inward joy for the sorrow of our contrition, joy also for weeping in our confession, and lastly everlasting joy for the grief of our satisfaction. Et tunc exultabunt ossa humiliata: that is to say, the superior strengths of the soul, which be called Will, Reason, and [Memory, that before were overthrown by the grievance of sin, shall then joy for ever without any adversity. Our will shall joy in the fruition of God; our reason, in the clear sight of the Godhead. And lastly our memory shall joy in a sure remembrance ever to continue, and never lack that excellent joy and pleasure. Then our will, our reason, and our memory, before oppressed and brought under by sin, shall joy without end.

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

AVERTE FACIE 31 TUAM A PEC CAT IS }MEIS ET OMNES IN1QU1TATES ME AS DELE

Psalm 1 (Part II)

FOR as much as we have so greatly praised the mercy of God in the end of the first part of this Psalm, whereby we have given to all sinners great confidence to obtain forgiveness, it is now to be thought profitable or ever1 we speak of this second part, somewhat to shew of the fear of Almighty God. Many great causes there be to trust of forgiveness if we consider the great mercy of God, so often shewed upon penitent sinners. Also we have many great causes to fear Almighty God, if wc remember how many and great our sins be, wherewith we

H daily offend His goodness. Therefore sith we have so good and many just causes both of hope and dread, (as me seemeth) he taketh the most sure way that maketh the one meet with the other: that is to say, hope with dread and dread with hope. That person which so doth, shall neither trust in God without His fear, nor dread Him without hope; for by inclining more to the one than to the other we shall soon err; either, by overmuch hope, to be exalted into very presumption; or, by overmuch fear, to be cast down into the most ungracious danger of despair. But he that mixeth the one with the other in even portions shall neither be lifted up by presumption nor cast down by despair. Nothing is more profitable to the sinner than to have a just moderation of them both. And nothing is more perilous than leaning more to the one than to the other. For the which thing St. Gregory compareth hope and dread unto two millstones wherewith meal is made. So it is, one millstone without a fellow made meet can do no good; but if the one be made fit with the other, that is to say the over stone turned downward and the nether contrariwise against it upward, with a due proportion of both, then shall the wheat put in the midst between them be shortly broken into many small pieces and in conclusion to meal. Likewise it is with sinners when hope is mixed with dread and dread with hope, so that by overmuch hope of forgiveness the mind be not lifted up into presumption, and by overmuch fear it be not put down into despair. Then if the multitude of sins be never so great, they shall shortly between these two be broken into many small parts and in conclusion utterly done away. But why say we thus? Truly to the intent,1 although the certainty of forgiveness be never so great, yet a remembrance be ever had of the fear of Almighty God, never to put it out of mind. As St. Peter did: knowing that his sin was forgiven, notwithstanding, he wept daily for his unkindness against his Lord and Master, ever after remembering how unkindly he denied Him. Also blessed Mary Magdalene, which heard Christ forgive her sins for the 1 supply that.

great love she had unto Him, for all that took upon her great penance, ever having in mind the filthiness of her sin committed before. She busied herself by continually weeping to put it away utterly from the sight of Almighty God. Our prophet doth in like manner, shewing example to all sinners of doing the same, and that after he had full hope and trust to be forgiven of God. Know it for a surety by those things which he understood in the hid and uncertain1 privities of the wisdom of our Lord God. Albeit, anon he returned to the remembrance of his sins, saying Averle facle?n tuam a peccatis meis: " Blessed Lord, turn away Thy face from my sins."

In our beginning we shall divide the residue of this Psalm into three parts. In the first our prophet maketh a new petition; in the second he sheweth the intent of his petition, which is that he may please God; in the third he teacheth that his Desire is the chief thing whereby every man may please God and make recompense for sin.

I. The thing asked is the Spirit of God, the Holy Ghost, which is never but in clean hearts; as Sapiens3 saith, Non enim habitabit in cor pore subdito peccatis: " The Holy Ghost shall not dwell or abide in a body subject to sin." Almighty God hateth nothing so much as sin, and punisheth nothing so grievously; it is abominable in His sight. First in Heaven, where sin was in the angels, anon as many as were infected with it Almighty God put down and cast out of that Heavenly palace and would not spare those noble and goodly creatures. After, when that same pestiferous infection of sin infected our first fathers in Paradise, He would not spare, but anon put them out of that pleasant place into this vale of wretchedness. Albeit, after many generations, Almighty God chose the people of Israel which came of them, notwithstanding, when some began for to be contaminated or defiled with the infection of sin, (as is shewed of Dathan and Abiron with many others) the earth opened by the power of Almighty God and swallowed them in quick. Thus Almighty God expulsed sin, first out of Heaven,

1 mysterious. 2 The writer of Book of Wisdom.

ioo THE PENITENTIAL PSALMS / after from Paradise, and out of the earth; in so much, when this infection was spread abroad upon all the earth, in the time of the patriarch Noe He drowned almost all mankind. And lastly when sin could not be utterly expulsed by all these punishments, He sent down into this world His only-begotten Son to suffer death and shed His Precious Blood for the redemption of all wretched sinners.

Let us therefore consider how abominable sin is in the sight of Almighty God, when first He put out of Heaven His first creatures the angels; our first fathers, out of Paradise; His special chosen people, from the earth; drowned almost all mankind; and lastly He suffered His only Son for to die upon a cross for the redemption of all wretched sinners. All these He did to the intent sin should only remain in the deep pit of Hell.

Peradventure our prophet, remembering this abomination of sin, feared in himself, and for that cause saith: Averle faciem tuam a peccatis meis: " Good Lord, look not upon my sins." Forasmuch as Almighty God cannot well turn away His face from our sins (as long as they be fixed in our souls) but also He must turn away His face from us. As, by this example, who may perceive and see a wall painted with many divers images, but first He must look upon those same pictures? For they be as a veil or covering to the wall, wherefore needs the sight must first be applied unto them. In like manner therefore since our sins in respect of the soul be to it as a picture or covering is to a wall, Almighty God must needs first look upon our sins or ever He look upon our souls. Alas what shall we sinful wretches do? Certainly this only remedy is necessary: whoso will look upon a bare wall, must first do away the painting or covering; and that done all shall be clean and pure to behold. So if our souls should be seen and not our sins, first our sins must be clean done away; for all the while they be infected with the least spot of sin, so long they may not be seen without the sin be seen also. Our prophet therefore prayeth to Almighty God that all his sins may be utterly done away, to the intent that he may clearly look upon his soul without any let. Et o nines iniquitates meas dele: " Good Lord, do away all my sins." But it is not enough all sins to be done away, without the fountain whereof they spring out be clean and purified. For if it be so that the stinking filthy water continually flow out of a pond or pit into a goodly and delectable garden, if remedy be not found to stop the same, it shall make foul and corrupt that garden within a while, be it never so fair. So in like wise shall it be with us if the heart be not first made clean. For our Saviour saith De corde exeunt cogilationes males, homicidia, adulter ia, fomicationes, furta, falsa testimonia, bias phemiaz: "From the heart cometh out evil thoughts, manslaughter, adultery, fornication, theft, false witness, and blasphemy." Take heed what pestiferous corruption cometh from the heart, whereby all the whole body and soul is defiled; for, as it followeth in the same text, Hcec sunt quce coinquinant honiinem: "These be the corruptions which make foul both body and soul." Therefore all sins may not be clean done away but if1 the heart, whereof continually they come, be first made clean. For this cause our prophet asketh of Almighty God, saying Cor mundum crea in me Deus: " Lord, make within me a clean heart." Many craftsmen had liefer take upon them to make a thing all new than to botch or mend an old foreworn thing, as we see by experience. Better it were for the artificer to make a clock all new than to mend, or bring again into the right course, a clock which long hath continued out of its right order. But it is much more diffuse2 to bring the heart of man that is broken and brought out of good order by continual custom of sin into the right way again than it is to bring a clock into its true course. A thing customably used is hard to be left. And, as St. Augustine saith, it is more hard work to bring the heart of a man long customed in sin into the way of virtue, than it is to make again heaven and earth. Our prophet for this cause beseecheth Almighty God, to Whom is nothing impossible, that He vouchsafe for to create within him a new heart, saying Cor mundum crea in me, 1 unless. Q complicated.

Deus: " Good Lord, make Thou of nought a clean heart within me." Moreover it is necessary that a new work be set in a right course. For what profiteth a clock, be it never so well and craftily made, if it stand still or go not as it should in a due and just course? Truly nothing. So when the heart is once made new, first it must be set in a due and right course. Wherefore the prophet addeth Et spiritual rectum innova in visceribus meis: " Blessed Lord, grant me the Holy Ghost to guide and set me in a right way that I err not."

The prophet in this Psalm nameth thrice the Holy Spirit, by and by.1 What he meaneth is uncertain, and I of myself dare not take upon me to discuss the cause of his so doing. But forasmuch as it is lawful for every clerk in any such doubts to shew their minds, not contrarying other places of Scripture, I shall in few words declare (as me seemeth) what he meaneth. I doubt not in this. The Holy Ghost in Scripture is signified by these three names rehearsed in this Psalm. St. Paul, remembering the divers gifts or deeds of the Holy Ghost, saith: Hccc ovinia operatur unus atque idem Spiritus: " One Spirit without change doth all." I say the prophet rehearsing divers names of the Holy Ghost saith Spiritism sapiential et intellectus spiritum consilii et fortitudinis, spiritum sci entice et pie tat is ac spiritum timoris Domini: " The Spirit of wisdom and understanding, the Spirit of counsel and strength, the Spirit of cunning and piety, and the Spirit of the fear of God ": he meaneth not so many divers spirits, but One, called by so many names for the diversity of His acts. But (for so much as shall be convenient for our purpose at this season) we read in the holy Gospels the shewing of the Holy Ghost thrice in three divers similitudes. Once the Holy Ghost came down in the likeness of a dove when Christ was baptized; as it appeareth in the Gospel of Luke: Et descendit Spiritus corporali specie si cut columba in eum. Also after Christ's Resurrection, was given in the likeness of a breath to the disciples of Jesus, as in the Gospel of John: Et insufflavit in eos dicens: Accipite 1 successively.

Spiritum Sanctum: quorum remiseritis peccata, remittuntur eis.' Thirdly, when after Christ's Ascension the Holy-Ghost appeared to the Apostles, gathered all together, in the likeness of fire: as is shewed in the Gospel of Luke Apparuerunt Mis dispertitce Ungues tanquam ignis seditque supra singulos eorum Spiritus Sanctus. Which three divers appearings signify three divers gifts of the Holy Ghost given to three divers states or kinds of people; that is to say, first to them which be infants at their Baptism; second, to penitents; and third, to them that be perfect.

First at our Baptism we be directed and set in a new life, the life of innocency, which is signified by the dove appearing over Christ at His Baptism. St. Paul exhorteth all such, saying Novitate vital a?nbulent: " That they walk in a new life." And Christ saith Ut sint simplices sicut colionbaz: " Meekly, in manner as doves." The prophet, remembering this operation of the Holy Ghost, saith Et spiritum rectum innova in visceribus meis: " Blessed Lord, grant me the Holy Ghost to set me in a new life of innocency."

The other operation is according for them that be penitent; which, as we said, was given to the Apostles under the likeness of a breath. We see by experience, a man's breathing when it touches anything that is cold, as iron or glass, anon it is resolved into weeping drops of water. Which thing may be oftentimes perceived in a penitent sinner. Sins make the heat of charity to wax cold, as our Saviour saith Ubi abundabit iniquitas, refrigescet charitas: "Where sin is abundant, charity waxeth cold." When the sinner is pricked in his conscience by the Holy Ghost, remembering the abomination of his sins, anon (if he be very penitent) tears shall trickle down from his eyes. Which is a great token the Holy Ghost is present with that sinner: as Scripture saith, Flabit spiritus ejus et fluent aqua. On this wise Christ our Saviour looked upon Peter, after he had denied Him, with a gracious countenance or breath of His Holy Spirit; and forthwith he fell on a-wecping: as in the Gospel of John, Conversus Dominus respexit Petrum, et egressus foras flevit amare: " Our Saviour turned back and looked upon Peter; and, incontinent, Peter went out and wept bitterly." Sin defileth the soul and turneth the face of God away from it. But this gift of the Holy Ghost, penance with weeping tears, washeth the soul, maketh it holy and causeth Almighty God to look again upon it with His merciful countenance. Therefore our prophet saith Ne projicias me a facie tua et spiritum sanctum tuum ne auferas a me: " Blessed Lord, cast me not out of Thy sight, take not Thy holy Spirit from me, give me grace to know my sins, to confess them and to do penance with weeping tears," — teaching all sinners busily to pray Almighty God, if at any season by our own negligence we offend His goodness, notwithstanding, He vouchsafe not to cast us away from His sight but again look on us, and give us grace to weep for our offences: whereby our souls may be made holy. And if it shall please Him thus to look upon us, our sins shall be utterly done away; and, by our weeping, the punishment for the same. O most meek Jesus, what caused Thee to look so mercifully upon Peter? He was baptized before, had the spirit of continuance in virtue; Thou gavest him example always to live rightwisely, he alway beheld Thine holy conversation, heard Thine holy preachings, saw Thy great miracles, He was present at Thy Transfiguration, heard the voice of the Father saying " Thou art My Son." And for all this he denied Thee, whereas before Thou gave him warning, and shewed he should so do. O Blessed Lord, where might have been shewed more unkindness? Good Jesus, we beseech Thee look upon us wretched sinners in like manner, which never yet denied Thee, neither had so great knowledge and helps to live well as he had. If the sin of Peter moved Thee to mercy and forgiveness, Blessed Lord, we be sinners also; Thou art now as meek and merciful as ever Thou wert before, and we be turned to Thee asking forgiveness. Since Thou, undesired, looked so mercifully and forgave Peter, we beseech Thee deny not to forgive us which ask forgiveness incessantly. Ne projicias nos a facie tua et Spiritum Sancl um tuum ne auferas a nobis: " Blessed

Lord, put us not out of Thy sight, take not Thy Holy Spirit away from us, grant that we may weep for our sins."

The third operation of the Holy Ghost is much more strong than any of the others: whereby they which be perfect be made steadfast in all virtue without any wavering. It was given to the Apostles of Christ in the likeness of fire. 'And or ever1 this gift of the Holy Ghost was given unto them they were not steadfast in the faith, they were fearful and wavering in their minds; which was well perceived by1 Peter, that offered himself to die for His Master's sake, and notwithstanding, anon after, denied Him unto a woman. But as soon as they were endued with this gift of the Holy Ghost, all worldly vanities were utterly despised among them, they feared no man. Gaudentes ibant a cons pec tu consilil quoniam digni habiti sunt pro nomine Jesu contumeliam pa//: "For they were joyful coming from their judgments, because they should suffer shame and death for the Name of Jesus." Our prophet therefore in this place nameth the Holy Ghost the third time, saying El spiritu principali con fir ma me: " Lord, make me steadfast in faith and charity by the grace of the Holy Ghost, that never after I fall again to sin." But we have left out the first part of this verse. So it is: after our Saviour Jesus Christ (Which our prophet calleth oftentimes " Salutare ") ascended into Heaven, and, according as He promised, should send down the Holy Ghost (as we said) in the similitude of fire, they were very sad and sorry for their Master's departing, Jesus; but, anon as they had received that marvellous comfort of the Holy Ghost, great gladness came into them, unable to be told, so that all the people standing by thought them to be drunken of sweet wine. Therefore our prophet called that comfort sent down from our Lord Jesus Christ Icp/it/am Salutaris: " a gladness of our Saviour." For when a messenger bringeth a gladful message from anybody, it may be called a comfort both of him that sendeth the message and of him that bringeth it. So this gladness, sent from 1 in the instance of.

the Father of Heaven by His Son Jesus Christ, is called a gladness or comfort of them both. Therefore David saith unto Almighty God the Father Redde mihi Icblitiam Salutaris tut et spiritu principals con fir ma me: " Lord, give again to me the gladness of Thy Son Jesus Christ our Saviour, which I lost by my sinful life, and strengthen me with the Holy Ghost that I never fall again to sin."

Hitherto we have spoken of the petition wherein is asked the Holy Ghost by three divers names; first our prophet calleth Him Spiritum rectum, after that Spiritum sanctum, and third Spiritum princi paletn. The. cause why, we have declared after our mind. And because no man may receive the Holy Ghost but with a clean heart, no man can be clean in heart but if his sins, be utterly done away, and sins cannot be clean done away if Almighty God turn not away His face from them, therefore our prophet asked meekly these three, as three means whereby he might obtain his finable1 intent, which is the gift of the Holy Ghost for his confirmation and perseverance in good life.

II. In this second part our prophet sheweth the cause why he desired the Holy Ghost for his petition: which was to the intent he might profit his neighbour. It is very good and acceptable to God when one person, seeing another err and do evil, will meekly with good and sweet words give him warning to leave his wickedness, and bring him again into the right way whereby he may come to God. St. James saith, he that so doth deserveth a great reward: which is the promise of salvation and doing away of his own sins. These be his words: Qui converti fecerit peccatorem ab crrorc vice sua, salvabit an imam ejus a morte et o per it multitudinem peccatorum: " Whosoever caused a sinner to leave his sinful life shall both save his own soul from damnation and his sin to be done away." Which words are not only to be understood of them that have authority to rebuke sin, but also of all Christian people; for every person in manner2 hath

1 final. 2 in some sort.

charge of others. Thus, when one seeth another do evil, he ought to give him warning charitably of his so doing; and peradventure in such manner we should do more good and win more souls to God than by open rebuking. And truly our doing Is but small if we may not, after the knowledge of our own errors done before, give others warning to amend their life when they do amiss. Notwithstanding, an order must be kept in this matter: it is not lawful for every man to teach at his pleasure. For he that shall give instruction to others must first know both the way of well doing and evil, else he shall soon bring his brother out of the right way. Our Saviour saith Si cacus cceco due at urn prcestet, am bo in fovea?n cadunt: " If one blind lead another, both fall into the ditch." To take the office of a doctor or teacher of God's laws is no small charge, it is a great jeopardy; wherein I myself, remembering the same, am often afraid; for many times I think on St. Paul's saying: Fee mini si non evangelizavero: " If I teach not the laws of God unto the people, I shall be damned." I fear me, if we hide that gift of God, if we give not a good account of that talent, lest it shall be said to us at the dreadful Day of Judgment, as it is written in the Gospel, Quare non dedisti pecuniam meant ad mensam? " Why gave thou not to me a true and just account of my money?" That is to say, of the learning which I gave unto thee, wherewith thou shouldst have taught the people My laws. Also if we teach and by it profit the hearers, yet is great peril lest when any praise is given to us for our learning we be not stricken with pride and vainglory when we know ourself praised. The miserable corruption of our nature is so caduke1 that, when we do anything never so little praiseworthy, it is a marvel if wc offend not in vainglory. But, of a truth, if a due order be had in our teaching of others, as we said before, every man according to his learning and ability: that is to say, "if first we study for the amendment of our own life, purge our own souls, be about as much as we may to learn the wisdom of our Lord, and by our busy prayer ask of God 1 prone to fall.

the cleansing of our hearts, with the grace of the Holy Ghost, whereby we may order our own steps in the way of God, not for the vain praise of the world but only to bring them which err into the right ways, that they by our living and doctrine be turned to that blessed Lord. Which doing shall be to the honour of God and profit to our neighbours. To this purpose it followeth: Docebo iniquos vias tuas, et impii ad te convertentur: as he might say, " Blessed Lord, if Thou look not upon my sins but do away my wickedness, create in me a new heart and endue me with the gift of the Holy Ghost, I shall teach them that err, bring them into Thy ways, and they shall be turned to worship Thee." Truly the prophet after his great offence kept this said order. St. Paul also after his great persecution of Christ's Church, made clean, and inspired with the Holy Ghost, taught openly to all people the right way to come unto Heaven, made open to all wicked creatures the ways of Almighty God. Christ our Saviour giveth us all warning so to do, saying Si peccaverit in te f rater tuus cor ripe eum: " If thy neighbour or brother offend thee, correct him charitably." Therefore let every one of us ask of Almighty God a clean heart and the Holy Ghost, to the intent we may teach wicked people the ways of salvation, that they may the sooner turn to Him by our doctrine.

But why make we no mention of the other two gifts or receivings of the Holy Ghost? Truly lest we should break the due order of them rehearsed. For the prophet asketh three divers gifts of the Holy Ghost, and rehearseth the causes why, one after another. We have spoken of the first named spiritus rectus, which, as we said, is given to every person in the time of their Baptism. Now shall we shew of the other two, and both by themselves.

The second gift of the Holy Ghost, called the spirit of penance, which maketh holy all true penitents, was set in the second place: the reason why followeth now in this second part. The abominable corruption of sin in many places of Scripture is compared to corrupt blood. It is said unto all sinners: Nanus vestrce plena: sunt sanguine: " Your hands be replete with corrupt blood ": to say,1 our works be sinful. Peradventure the most corruption of blood is caused by carnal concupiscence. Therefore St. Paul saith Caro et sanguis regnum Dei non possidebunt: " Flesh and blood shall not have the Kingdom of Heaven in possession ": as much to say, they that be corrupt by bodily or fleshly desire shall never come to Heaven without amendment. Like as a language spoken hath its beginning of the tongue and is commonly called the tongue (as we say our " mother tongue," and commonly it is said he speaketh in many " tongues " which can speak many languages); so likewise sin, which is chiefly caused of blood, is called " blood," and many sins many " bloods." For this cause in the Old Law blood of beasts was shed for cleansing of sins, whereby Almighty God might be rather appeased against the filthiness of sin. St. Paul saith Omnia in sanguine mundabantur et sine sanguine non fit remissio: " All sins were made clean by effusion of blood, and without it was no remission." But doubtless the effusion of that blood, of the own strength and virtue, might never purge sin; the bloody corruption could not be expulsed from our souls by it, according as St. Paul saith, Impossibile est sanguine kircorum et taurorum auferri peccata: " It is impossible sins to be done away by the effusion of goats' blood or bulls'." Notwithstanding, that shedding of blood prefigured the effusion of the most precious Blood of Christ Jesus upon a cross plenteously for all sinners: whereby satisfaction was made to God the Father for the sins of all people, which receive the virtue of this precious Blood by the sacraments of Christ's Church, and by it made rightwise. Percase2 a sinful wretch cometh to a priest, sheweth all his sins, sheddeth out from his breast corrupt blood of sin, in manner as the throat of a beast were cut or a filthy wound lanced with a lance; afterwards the Sacrament of Penance is ministered to him by his ghostly father, wherewith by the virtue of Christ's precious Blood he is made clean from sin, and then verily justified. He came to his ghostly father as 1 that is to say. 2 suppose.

no THE PENITENTIAL PSALMS a sinful person, but by the virtue of this Sacrament of Penance he goeth away from him rightwise, not by his own rightwiseness, but by the rightwiseness of Christ Jesus, Who rightwisely redeemed us with His precious Blood, as St. John saith in the Apocalypse, and St. Paul sheweth, F actus est nobis justilia. Therefore we sinners have great cause to magnify and praise the rightwiseness of Jesus Christ, whereby He maketh us of unrightwise to be rightwise, and by the virtue of His precious Blood delivered from the abomination of sin. For the which cause the prophet asked before the spirit of penance, that the bloody spots of sin might be done away by it, to the intent he might shew everlastingly the rightwiseness of God, saying Libera vie de sanguinibus, Dens, Deus salutis?nece, et exuliabit lingua mea justitiam tua?n: " Blessed Lord, deliver me from the corruption of sin and my tongue shall joy eternally Thy rightwiseness."

The third spirit or gift of the Holy Ghost that he asked was the spirit of confirmation or making steadfast in virtue, which was given to the Apostles at the day of Pentecost in the likeness of fiery tongues. After the receiving of it they were so constant and steadfast in the love of God that except Him they feared no man. They testified over all1 the Name of Jesus without dread, they kept together the unsteadfast people by their holy words, shewing over all1 the Name of Jesus Christ to the laud and praise of Almighty God. A marvellous thing that they being so rude, neither taught by Plato nor Aristotle or any other philosopher, but getting their living by fishing, should so marvellously dispute and show the magnificence of Christ before so wise, so great, and prudent men of this world, insomuch they plainly convinced and entreated them at their pleasure. But, blessed Lord, Thy wisdom gave them that grace, Thou gavcst them fiery tongues, Thou opened their lips, Which of Thy goodness made infants to speak in laud of Thy magnificence. Thy prophet Isaie at such times as he durst not take upon him to speak Thy holy words, said Vir pollutus labiis ego sum et in medio populi polluta labia habentis ego habito: 1 everywhere.

" Blessed Lord, my lips be polluted and I am abiding amongst the people which in like manner be unclean." One of Thy angels came unto him, touched his mouth, made clean his lips, and forthwith he was made very bold and shewed himself ready to do Thy commandment in expressing unto the people Thy law of truth. Likewise our prophet prayeth that his lips may be made clean and himself steadfast and constant in virtue by the grace of the Holy Ghost, to the intent he might worthily shew Thy lauds. He saith Domine, labia mea aperies et os meum annuntiabit laudem tuam: " Good Lord, open my lips, make them clean, and my mouth shall shew over all Thy praise or laud." Let us follow this prophet David, beseeching Almighty God that first He make us able and worthy to receive the Holy Ghost, grant us His grace to live rightfully, also to admonish (according as we be called in degree) our neighbours unto penance, whereby ourself may be made holy and delivered clean from all sin, to praise and exalt the rightwiseness of God; and lastly that we may have the third gift of the Holy Ghost, which is to be made steadfast and constant with clean lips to shew over all the lauds of Almighty God.

In this third part our prophet sheweth, nothing1 so acceptable to God which he may give to Him in recompense of his sins, as is this that he hath spoken of now before. The manner of Jews was (in the Old Law) when any of them had broken the commandment of God, for making amends, to hallow a certain part of a beast or else the whole, after2 as the greatness of the sin required. Moses taught the unlearned people by such bodily sacrifices: which was to them as a shadow or figure of the true Sacrifice to come, that was first signified by them. The slaying of those brute beasts, after Moses' intent, figured the death of our Saviour Christ Jesus; and ever he busied himself to cause the people believe it by those tokens. For as the unreasonable3 beast was slain for cleansing of sins, and the blood of it shed upon the altar, so 'Christ Jesus, the Lamb undefiled, most innocent beast, was put to death upon a cross and all His Blood shed for the re-

1 that nothing is. 2 according. s irrational.

H2 THE PENITENTIAL PSALMS mission of sinners. The people of Israel sinned and were worthy to die for it; those brute beasts did none evil and yet were put to death for the amendment of their sins. Likewise our Saviour Christ: although He was most innocent, most pure, and never offended in any condition, notwithstanding, he suffered death most patiently for our offences. The slaying of beasts that was used in the Old Law for their sacrifice did not please God very well of themself, as He shewed in another place, in manner reproving them, saying Numquid manducabo carries tanrorum aut sanguinem Mr coram potabol " Shall I eat the flesh of bulls or drink the blood of goats?" as who saith, " It is not my pleasure so to do." If Almighty God might be appeased or caused to show mercy by no other remedy but by the oblation of brute beasts, poor men were then in miserable condition that wanted power to make such oblation, if they might not be otherwise forgiven, but to die in their sins. But Almighty God hath ordained more even laws, which be common both to poor and rich; He desireth none other sacrifice but such as the poor may do as soon as the rich, and peradventure more soon, for Almighty God taketh more heed to the good intent of the mind than to the greatness or value of the gift. Which thing is shewed in the Gospel of Mark, where is expressed that when Jesus perceived and beheld the rich folks offer many great gifts into the treasure-house, among all He espied a poor widow which gave only two mites, and said that poor woman offered most of all, not regarding the greatness of the gift, but only (as we said) the good mind and intent of the doer. Whereby we may well perceive that since the acceptable sacrifice to God dependeth not by1 the value of the gift but by1 the good mind and intent of the doer, also that He is not well pleased with such manner sacrifice of the Old Law although it were done by a thousand beasts, therefore our prophet saith Quoniam si voluisses sacrificium dedissem; utiqne holocaustis non delectaberis. Sacrificimn was called a part of the beast offered, and holocauslum the whole oblation of it; since the whole was not delectable to God in sacrifice, the part was much less acceptable. Our prophet here remembereth another manner sacrifice which is most acceptable to God, and it is named the very penance of man's soul. A question maybe asked what offence committed the unreasonable beast that his blood should be shed? Truly nothing: therefore no just cause or reason can be shewed why they should die. But the sinful creature which so grievously hath displeased God his Maker, following his own sensual and unlawful volupty against the will of our Lord God, of very right ought to suffer as much displeasure and pain as he had pleasure before in the sensual and unrightwise appetite of his body. Then shall he make a due and just recompense for his sins. That penitent spirit is the sacrifice whereby Almighty God is chiefly appeased and moved to shew mercy. It followeth: Sacrificium Deo spirit us contribulalus: " The sorrowful and penitent soul is chief sacrifice to God for purging of sins." Our Saviour Christ Jesus shewed in the Gospel of Luke two men entered into the Temple to pray, one of them a Pharisee, the other a Publican. Among the Jews Pharisees shewed outward in their living a more holy life and conversation than other did, they exercised holy works in the sight of the people; the Publicans contrariwise gave heed and occupied themselves in worldly and covetous business with all manner vices. As they were praying in the Temple, first the Pharisee lauded God of his holy conversation, praised himself, remembering his merits in manner1 to the dispraise of all other, thought none able to be compared to him, said, " I am far unlike to other (in my living) that commit theft and adultery as doth this Publican. I live chaste, I fast twice in the week and abstain from all other vices, I give tithes of all my goods." Thus proudly the Pharisee boasted and praised himself in his virtue. The Publican contrariwise, calling to mind the multitude of his sins and meekly remembering the holiness of the Temple that he was in, both for fear and reverence stood afar, ashamed in himself for the filthiness of his sins, durst not lift up his eyes to Heaven, but with a great in- ' in some sort.

ward sorrow knocked upon his breast, acknowledged himself a grievous sinner, humbly asking the mercy of God, and said Deus propitius esto mihi peccatori: " Blessed Lord, be merciful to me a sinner ": the penance and contrition of his heart was so great. Whereby he gave so acceptable sacrifice to Almighty God that by it he was clean forgiven and the Pharisee reject. Take heed how acceptable sacrifice to Almighty God is a sorrowful and contrite heart for sin. Was not Achab, sometime King of Israel, reconciled and forgiven by such manner sacrifice after his great and innumerable offences? It is written that he lived most wickedly, breaking the commandment of God more than all kings of Israel before him; he did sacrifice unto the false God Baal and favoured the priests of his law, chased away and despised the prophets of God; notwithstanding, our merciful Lord of His goodness would chastise him by shewing many wonders and strange tokens. First He caused that no rain fell on the earth by the space of three years and three months, to the intent Achab the King should know Almighty God was discontented with him. Also another time in the sight of all the people He gave so great virtue to His prophet Elias that, at his desire and calling, fire came down from heaven which consumed and utterly took away their present sacrifice. Furthermore after the long continuance without rain, when Achab mistrusted, by the petition of the said Elias water came down from heaven plenteously. What creature would not amend himself by these wonderful tokens? But Achab was never the better, continued still in his malice: notwithstanding, our Lord God of His gentleness proved him again by other means. When Benadab king of Assyria came to subdue Achab with a great host of people, Almighty God would not suffer him to be betrayed of his adversary, but promised he should have the victory. Another time, the year after, when the same Benadab had recovered his strength, he came upon him afresh in battle. Whereof Almighty God gave him monition by His prophet and promised he should have the victory. Furthermore, when he would not amend himself but rather was worse and worse, insomuch he caused the rightwise man Naboth to be slain and by guile got his vineyard, then Almighty God threatened him, saying Se demessurum omnem posteritatem ipsius et inter fecturum de Achab mingentem ad parietem: "He should put down all his posterity and slay all that came of him and not leave scant a clog." Achab, hearing this, was anon compunct and sorrowed his misliving; he cut and rent his clothes, went in hair next his body, fasted, lay nightly in sackcloth, and held down his head. Our blessed Lord seeing his great penance and meekness was moved with pity, said unto his prophet Elias Nonne vidisli humiliatum Achab coram me 1 Et quia humiliatus est met causa, non inducam malum in diebus ejus: " Seest thou not the meekness of Achab, perceivest thou not how he hath meeked himself before Me? And because of his so doing for My cause, I will not shew vengeance in his days." O merciful Lord, why did Thou so, why did Thou refrain from ire, why shewed Thou not vengeance upon that most ungentle creature? Truly for in him was a sorrowful and a contrite soul, which is the chief sacrifice, whereby Thou art caused to shew mercy. Sacrificium Deo spiritus conlribulatus, cor contritum et humiliatum, Deus, non despicies: " The sorrowful and penitent soul is chief sacrifice to God, and, Blessed Lord, Thou shalt not despise a contrite heart." Whosoever ordereth himself on this manner that by his inward sorrow he may have a contrite heart, he is able and meet unto the high building in the Heavenly City whose walls be not yet finished. A great number of stones is wanting wherewith they should be performed and accomplished, for the ruin of angels which fell down from that City must be repaired and renewed by taking up of men and women, like as by quick stones. As we see in manner when stones be assumpt1 for the re-edifying of cities or towers with other. But it is according that into such a noble building no stone be taken up, but if2 that it be prepared as it should be and made meet before. For in that Heavenly Palace may no stone be polished, shapen 1 taken up. 3 unless.

n 6 THE PENITENTIAL PSALMS or made square. It must be made fit and perfect here on earth before, lest at the lifting up thither it be not able there to abide and so be cast down into the deep dungeon of Hell. The Heavenly Artificer useth many and divers manners in shaping or squaring of stones meet for those walls. Peradventure some be hard and them He must entreat l hardly.

We shewed before of Achab: now shall ye hear of Manasses, which was a king of Israel, and followed much Achab in his living. This Manasses ordained and set an idol within the holy place of the Temple, he set up altars of Baal, used witches, charms, and divers other divinations, wherewith Almighty God was very much displeased, and gave him warning by His prophets for to amend himself. But he of pride and obstinacy set but little by their threatenings; after the manner of a wicked person when he is overthrown in sin, he despised them. Almighty God seeing Manasses would not be made meet, neither would not be entreated by fair and easy means (as his desire was), used a more sharp way to him. He caused the Babylonians with great power for to make battle and have the victory: that done, they led him fast bound in chains of iron into Babylon; and there he was set in prison, and at last remembered his unkindness done against Almighty God. Wherefore he wept and sorrowed sore, meekly asking forgiveness. Our merciful Lord of His great goodness anon heard graciously his petition. Thus at the last, albeit it was very hard to bring him to pass, he was made a meet lively stone unto the Heavenly Building by very contrition. Mary Magdalene was much more easily brought to frame than he; which by no threatenings or sharp punishments but only for very love of our Saviour Christ was drawn unto contrition. Thus, as we have rehearsed, Almighty God the high Artificer useth many divers means to shape and square His stones here in the earth, in His Church Militant. He of His goodness would every man and woman should be quick stones made ready for that heavenly building; His will is every creature to be saved, as St. Paul saith. There- 1 treat.

fore our prophet David,which was so abundantly hot with the fire of charity, (for fire is needful to sacrifice) desired not only this acceptable sacrifice of a contrite soul for himself, but also for the health of all other. He sought not only his own profit, but also the profit of his neighbour and the honour of God. Wherefore he said Benigne fac, Domine, in bona voluntate tua Sion, ut cedipcentur muri Jerusalem.

Hitherto whatsoever the prophet hath done was for one of these causes: either it belonged to his own soul's health, to the profit of his neighbour, or to the laud of God. First for his neighbour in his prayer he desired spiritum rectum, for himself spiritum sanctum, and for the honour of God spiritum principalem. Also his desire was to be endued with the Holy Ghost because he might teach other that err, the right way to Heaven; which concerneth his neighbour. For himself he asked to be clean delivered from the corrupt bloods of sin. And lastly for Almighty God his petition was ever to laud and praise Him. Furthermore he studied busily to give unto Almighty God the sacrifice of a sorrowful spirit and contrite heart for himself. He desired the same to be performed in other for to finish the walls of Heavenly Jerusalem, that is for his neighbour. And now lastly he sheweth all that to be done in the laud and praise of Almighty God, speaking unto Him thus: Tunc acceptabis sacripcium jus tit ice, oblationes et holocausta: tunc imponenl super altare tuimi vitulos: like as he might say, " when that Heavenly City of the Church Triumphant is built and perfectly finished, then, Blessed Lord, shall be all-whole laud and praise to Thee of all Thy citizens." Whatsoever sacrifice was done in the Old Law signified the manner of sacrifice in the New Law of grace. The sacrifice done in this New Law betokened the very truth in the Eternal Law of very joy and glory. Among the Jews in the Old Law were certain oblations and sacrifices which be now utterly fordone: they be no more pleasing to Almighty God. There be also in this New Law certain sacrifices and oblations, as we have shewed, but they shall not ever endure. For in Heaven may be no soul n8 THE PENITENTIAL PSALMS troubled, neither contrition of heart: as St. John saith in the Apocalypse. Also we cannot be so clean and pure in this life to make oblation as we should be. All our life here we be sprinkled with the dust of sin. For all be sinners: if we say contrary, no truth is in us. But at our coming and translation into Heavenly Jerusalem we shall be made so constant and steadfast by grace that never after we shall sin deadly or venially. Therefore our prophet saith Tunc acceptabis sacrificium justitice, oblationes et holocausta; tunc imponent super altare tuum vitulos: " Blessed Lord, then Thou shalt accept our sacrifice of rightwiseness, at that time our oblations and sacrifices shall be pleasant unto Thee." For why? They shall be clean and pure without spot of sin. Then shall all Thy well beloved people make acceptable sacrifice not of fleshly or golden calves, as was in the Old Law, but of everlasting praisings and lauds, as the prophet Osee remembereth. We shall without end give thankings immortal unto Thee in eternal glory: whereunto Thou bring us by the merits of Thy Son Jesus Christ, that suffered Passion for all sinners upon a Cross. Amen.

IMPORTANT NOTICE

Owing to the bulk of some of the Manuscripts, it is not possible to complete every work in a single issue of " The Catholic Library." (E.g., Commentary on the Seven Penitential Psalms. By John Fisher, Bishop of Rochester.)

Purchasers who have not ordered all volumes of " The Catholic Library " to be forwarded regularly as published, are therefore requested to give instructions for the remaining volumes of such works to be supplied as issued.

London: THE MANRESA PRESS, ROEHAMPTON, S.W. B. HERDER, 68, GREAT RUSSELL ST., W.C.

30ITOP1 TVEATflpqMI

THE CATHOLIC LIBRARY

ONE SHILLING NET EACH VOLUME.

(Postage 2-id.)

ALREADY PUBLISHED

VOL. i. Letters and Instructions of St. Ignatius Loyola, vol. I.

VOLS. 2 and 4. A Defence of English Catholics. By William Allen, afterwards Cardinal. With a Preface by His Eminence the Cardinal Archbishop of Westminster (2 vols.).

VOL. 3. S. Antonino and Mediaeval Economics. By the Rev. Bede Jarrett, O.P.

VOLS. 5 and 7. Holy Mass: The Eucharistic Sacrifice and the Roman Liturgy. By the Rev. Herbert Lucas, S.J. (2 vols.)

VOL. 6. Campion's Ten Reasons. The original Latin text, with a translation by the Rev. Joseph Rickaby, S.J., and an historical Introduction by the Rev. John Hungerford Pollen, S.J.

VOL. 8. The Triumphs over Death. By the Ven. Robert Southwell, poet and martyr. Together with three famous letters by the same. Edited by J. W. Trotman.

VOL. 9. Parish Life under Queen Elizabeth. By W. P. M. Kennedy, M.A. (Dublin and Oxon), F.R.Hist.S., Professor of History at the University, Antigonish, Nova Scotia.

VOL. 10. The Religious Poems of Crashaw. A Study and a Selection. By R. A. Eric Shepherd.

THE CATHOLIC LIBRARY

ONE SHILLING NET EACH VOLUME.

(Postage 2$d.)

VOL. n. S. Bernardino, the People's Preacher: with selections from his sermons. By Maisie Ward.

VOL. 12. Lourdes. By the Very Rev. Mgr. R. H. Benson, M.A.

The Question of Miracles. By the Rev. G. H. Joyce, S.J., Professor of Dogmatic Theology at St. Beuno's College, N. Wales.

VOL. 14. Commentary on the Seven Penitential Psalms. By the Blessed Digitized by the Internet Arcliive in 2008 with funding from

IVIicrosoft Corporation

Iittp://www.arcliive.org/details/commentaryonseve02fisliuoft tTbe CatboKc Xibrar^— 16

COMMENTARY ON THE

SEVEN PENITENTIAL PSALMS.

ROEHAMPTON: PRINTED BY JOHN GRIFFIN.

COMMENTARY ON THE SEVEN PENITENTIAL PSALMS

BY

JOHN FISHER, BISHOP OF ROCHESTER

{First published in A.D. ijog)

EDITED

WITH PREFACE AND GLOSSARY

BY

J. S. PHILLIMORE, M.A.

LONDON: THE MANRESA PRESS, ROEHAMPTON, S.AV. B. HERDER, 68, GREAT RUSSELL STREET, W.C.

I^ibll Qbstnt:

S. GEORGIUS KIERAN HYLAND, S.T.D.

CENSOR DEPUTATUS

5mpiimatut:

GULIELMUS F. BROWN,

ViCARIUS GENERALIS,

SOUTHWARCI. 14 Aiigusti, 1914.

CONTENTS.

PAGE

Fifth Penitential Psalm. Domi7ie Exaudi.

Psalm cL Part I i

Fifth Penitential Psalm. Doinine Exaudi.

Psahnci. Part II 25

Sixth Penitential Psalm. De Profundis Clamavi ad te Domine, etc. Psalm cxxix... 56

Seventh Penitential Psalm. Do7ni?ie Exaudi.