The Fifth Penitential Psalm: Domine, exaudi (Psalm 101)

DOMINE EXAUDI.

Psalm ci (Part I)

Forasmuch as this Psalm is longer than \vc may at this season conveniently assoil or expound, therefore we shall this day declare to you one part of it, and reserve the other unto Sunday next coming. This part that we shall expound this day is divided into three. First the prophet makelh his petition and desireth meekly to be heard of Almighty God; second he sheweth openly his own v.reichedness; and lastly he remembereth himself what he may do and how much, to obtain mercy and grace. Which three members I now, as in the person of us all, shall treat and speak of; and ye shall diligently give audience and bear it in mind.

O merciful Father of Heaven, Thine only begotten Son Jesus Christ, our Blessed J-ord, Which Thou sent down from Heaven into this world, to the intent He should teach and instruct wretched sinners the way of truth, — amongst all. He taught us that prayer is first necessary to every creature, and promised if we instantly ask anything lawful and necessary for us, it should be granted by our prayer. These be His words Petite et uccipietis, quccrite et invenietis, pulsate et aperietur vobis: " Ask and ye shall have, seek and ye shall find, knock and the gate shall be opened to you." O my Lord, this Thine only Son promised, also we doubt not, we know right well His promise is true. Why? For He is boih true and also Itself Truth. Besides this He is so entirely beloved of Thee, for Thou said of Him Hie est filius?neus dilectus in quo mi hi bene cofnplacui: " This is My well-beloved Son in Whom I have much pleasure." Thou gave in commandment, which^ follow- ' that which.

VOL. II. Beth, saying. Ipsnm audit e: " Give heed unto His doctrine, give audience unto Him." O my Lord God, my Maker, because that He made us this good and true promise I have very firm confidence and trust boldly for to ask Thine infinite mercy. For since that He is Thine only Son, most dearly beloved and sent down, of Thy charity, into this world for to teach what should be most profitable for us to do, also He knew well what thing was necessary and convenient and what was not for us. Moreover it was impossible for Him to beguile or say anything but truth. How and why shall I fear? For what cause shall I not trust that Thy goodness shall hear me, whatsoever I ask necessary for me in my prayer? For if Thy Son might have been evil-willed and would have deceived us, then peradventure we might have some mistrust; but in Him was all wisdom and providence, He is the profundity of thine inerrable wisdom, so that He knew what was profitable for us and what was acceptable to Thee. He was always v*-illing and studious to give us instruction and learning; He died for our sakes, which is the greatest token of goodwill that may be. Major e7?i efm/i caritate77i ne?}io habet quain ut ani-mam suam qtiis po?iat pro amicis suis: "The greatest charity and love that may be shewn is one friend willingly to suffer death for another." He of His own good will was nailed upon a cross, and so for our oft'ences suft'ered that most shameful death, whereby we may know verily that He was always benevolent and willing to do for us. Therefore without doubt since that He taught us in this wise, we shall be heard if we pray to Thee.

But peradventure our sins and wickedness that we have done shall withstand and turn away Thy merciful face from us. O Blessed Lord, of a truth we oft hava offended and grievously trespassed against Thy commandments, but again it is truth that Thy well-beloved Son taught not only them which be rightwise to pray, but also sinners. For unto whom belongeth these words D'nniUe 7iobis debita 7iostra: " Good Lord, forgive our sins," but imto sinners? True it is, he taught both good and evil to pray. Therefore Thou mayst take Thy pleasure, it is Thy choice whether Thy goodness will punish and utterly cast away sinners for their offences and trespasses, or else hear their prayers and petition for the rev erence of Thy Son, Which promised tlaem to be heard and obtain their asking. ' It is little force to Thee, it skills Thee nothing, it is no point of Thy charge, whether we be saved or damned; Thou madest us of nought, and m.ayest deal with us as it pleaseth Thee. But, notwithstanding, the promise of Thy Son is greatly to be taken heed of. Why? For it belongeth both to Thine honour and also to His, and in no wise may be defiled or contraried without great confusion and rebuke unto them that loveth Thee. I therefore, made bold and strong in hope to obtain my petition, am come unto Thy goodness making my prayer to the intent that Thou wilt eft'ectually hear me, saying, Domine exaudi oratioJiem vieaui: " Lord hear my prayer effectually." Thou mayest hear my prayer and petition by shewing of Thine angels; and if Thy goodness will do so much for me, I shall be content, I shall be well at ease. Notwithstanding, I desire and ask more of Thee. The lively voice, or the voice spoken by the mouth of the person that is so grieved or diseased, moveth much more effectually the hearer than^ it should be told by any other man. Thine holy doctor St. Jerome saith thus: "The effect of the word spoken by a man's own mouth hath a marvellous privy and hid efficacy or strength, so marvellous that I cannot tell what it should be called. Which be proved by the words of yEschines, a certain orator, that was exiled and caused to flee unto Rhodes by his adversary, called Demosthenes, an orator also; and there read an oration unto his scholars made by the said Demos-thenes his adversary. They also praising the same oration greatly by his reading, he took up a great sighing and said. '" What if ye had heard this my cruel enemy Demosthenes speak these words himself?" As who saith, a man's intent or mind spoken by his own mouth movetb more the hearer than^ it were shewed and spoken by any other. Another example. At any season when it is ' than if.

shewn to us^ of the beggars or poor folks that be pained and grieved with hunger and cold, lying in the streets of cities or good towns, full of sores, Ave hear it when it is told and somewhat be moved inwardly with pity and mercy; but if we will give heed and hear our own self the wailings, cryings, and lamentable noises that they, make, we should be much more stirred to shew our pity and mercy on them: for no man else can shew the grief of the sick or sore person so well and v\ith so effectual manner as he himself. Then since the miserable crying and wailing of those that suft'er bodily pains and wretchedness may so much move the hearts of mortal creatures, I doubt not, good Lord, but Thou (Who art all-merciful) must needs be inclined to execute Thy mercy if my pitiful cry and petition may come unto Thine ears unto Thy presence. Therefore I join this to my petition: Et clamor 77ieus ad te venial: " Good Lord, hear my prayer and petition and grant that the inward intent of my prayer may come to Thy merciful presence."

But beside this, if Thou wilt vouchsafe to do so much as look to me-ward with the eyes of Thy grace and mercy, then shall I trust more and more to obtain mine asking. For if Thou both wilt understand and know my wretchedness and meekly take up my miserable calling and crying to Thee, and also behold the pitiful state that I stand in without Thy grace and m.ercy. I fear nothing, but I know well Thou shalt shew Thy merciful deed upon me. Who can be so hard-hearted, when he seeth a poor creature and heareth his pitiful and lamentable weeping and wailing, and also beholdeth the corrupt matter run down from his sores, to pass by and will not shew mercy upon the sore and sick creature? Our Lord Jesus Christ, Thy Son, shewed that a certain' man came down from Jerusalem into Jericho and fell among thieves, which both robbed and wounded him with many sore wounds, and so left him half-quick half-dead; a certain Samaritan coming beside, moved to shew pity, came nigh unto him and did bind up his wounds. We » we are informed.

be in like condition; truly our soul, which hath a heavenly beginning, came down from Jerusalem (from Heaven) into this wretched body, bound and subject to all mutability (signified by Jericho), fell here among wicked thieves, the devils; they robbed and spoiled it from the garments of grace, and wounded it with many grievous and divers wounds of sins, so, leaving it half-quick half-dead, took away the life of grace and left it only in the life of nature. Therefore, Blessed Lord, be Thou to us a Samaritan, behold, draw nigh, and exercise Thy merciful deed on us wretched sinners. For that is the desire and petition which we ask of Thee, Ne avertas jaciein tiiam a 7ne: " Turn not the face of Thy mercy and grace away from me."

But, for all this, good Lord, I fear that after Thou hast been merciful to me once, I shall fall again among those thieves the devils by mine own negligence; they shall spoil me again, then shall I be far in worse condition than I was before. Thine only Son shewed and taught that when a wicked and unclean spirit is once drawn out from a man, he never resteth but walketh about by places that be dry and without moisture, that is to say, by the hearts of those persons which be dry and without moisture of worldly and transitory pleasures, and when he can there find no rest, anon returneth to the place which he came from; and because^ he should be more strong, bringeth seven other spirits with him more wicked than he. When they all be entered there, that man is far in worse condition than he was before. So, Blessed Lord, it is with us, we be dealt with in like manner: if these thieves, these wicked spirits, be at any time by Thy grace drawn away from us, v/ithin a while after they come again, they bring more with them, they also come with great strength to fight against our wretched and weak souls. Alas, good Lord, what shall we do, without Thou help us? How shall we resist and withstand so great and strong multitude? For if they overcome us, we be in worse condition than ever we were before. Because why? We shall be made more feeble • in order that.

to withstand them, and also our wounds (our sins) being renewed shall be much more grievous; and lastly Thy goodness, which again we have ofifended by our unkindness, shall be the longer alienate and turned away from us, that peradventure when we have need to call for help Thou shalt not hear us because of our grievous offences. Therefore I, as in the person of us all, add to my petition In guacunque die tribulor, incUna ad me ourein tuam: " Whensoever, good Lord, I shall be troubled with these thieves, these devils, I beseech Thee incline Tliine ear unto me, give me grace to withstand them." But yet, most good and merciful Lord, I fear myself, I stand in dread. I read that a certain woman of Canaan came far from her natural country to pray unto Thy Son for the health of her daughter, saying to Him these words: Miserere?nei, Do?nine, fili David, filia 7nea male a dceiiionio vexatur: "Lord, the Son of David, have mercy on me, my daughter is sore troubled and vexed of a devil." First I consider the labour that this woman took in her great and far journey. I consider her steadfastness, her strong mind, because she came out of her own country. I consider the pitiful cause she came for as a very mother to seek and ask help for her daughter. I consider the sore and great vexation of her daughter troubled and vexed of a devil. I consider her faith, for why she called Him Lord and the Son of David. I consider her motherly weeping and wailing, for ever she cried and followed Thy Son Jesus for help; she would not stint, and He gave her none answer. O woman, in what case were thou in then, hov/ was thy mind when thou beheld and saw that blessed Lord turn away His face from thee, which over all^ before was called so meek and merciful? It was no marvel, when she perceived that, though^ she wept and cried upon Him more and more, like a woman. In so much the disciples of Thy Son Jesus were moved and in manner constrained to call on Him to shew His mercy at her petition; but He answered them, when they made intercession for her, that He was not sent down into this world but for the > universally. "" if.

salvation of the House of Israel. O woman, when Thou heard tell and knew that neither thyself neither thy daughter were of the number that He should save and make whole, why did thou not then go thy way? Why died thou not for sorrow? But, for all that^ Thy Son Jesus would neither make answer neither look upon her, neither also have pity when that His disciples made intercession for her, yet she fell down unto His feet, grovelling and prostrate upon the earth, crying, Domine, adjuva me: " Lord, help me." Notwithstanding, this blessed Lord, Thy Son Jesus, which to all others had been marvellously beneficial, and for a surety is the very Fountain of mercy and pity, used unto her this sharp and bitter word, called her a dog, like as in Him had been all cruelty and no pity nor mercy. He said A'on est boniim sumere panem filiorum et mittere cauibus ad 7nanducandum: " It is not good to take the bread of children and give it dogs to eat." O good Lord, Thou knowest all things. Thou knowest what is profitable to every creature, Thou knowest that a weak and feeble person should be more easily treated and dealt with than a strong and mighty. Thy Son did prove this strong and faithful woman for our doctrine, ^ that we by her faith and patience should not despair although we be not heard as soon as we call. And at the last, when He had proved her so long, and she meekly acknowledged herself no better than a dog, unworthy to have bread, nevertheless as a whelp desired to gather up crumbs that fall under the boards of lords or great estates. He opened the doors of His mercy and pity and granted all her asking and said O tnulier, inagna est fides tua: fiat tibi siciit vis: " O woman, great is thy faith, be it to thee as thou wilt." But I, Blessed Lord, am weak and fearful, I beseech Thee prolong not in such manner my petition, let me not tarry so long, defer not my hope and trust as thou did the woman of Canaan, but hear me shortly, hi quacunque die invocavero te velociter exaudi vie: " Whensoever, good Lord, I call to Thee for help hear me; grant shortly my petition." ' albeit. * instruction.

We have spoken hitherto of our petition. Now we shall shew our wretchedness whereby the goodness of Almighty God may be moved to be merciful and grant our petition. The life of man is here but for a while, shortly it shall perish and be at an end; no space, no void time, no leisure can be had but always it draweth to an end; it cannot be at a point, it is never at rest, truly, one minute of an hour. Whether we eat or drink, wake or sleep, laugh or weep, ever our life here draweth to an end. Where be now the kings and princes that some time reigned over all the world, whose glory and triumph was lifted up above the earth? Where is now the innumerable company and puissance of Xerxes and Csesar, where are the great victories of Alexander and Pompey, where is now the great riches of Croesus and Crassus? But what shall we say of them which some time were kings and governors of this realm? Where be they now which we have known and seen in our days in so great wealth and glory that it was thought of ^ many they should never have died, never to have been out of mind? They had all their pleasures at the full, both of delicious and good welfare, of hawking, hunting, also goodly horses, goodly coursers, greyhounds and hounds for their disports, their palaces well and richly beseen, strongholds and towns without number; they had great plenty of gold and silver, many servants, goodly apparel for themself and for their lodgings; they had the power of the law to proscribe, to punish, to exalt and set forward their friends and lovers, to put down and make low their enemies, and also to punish by temporal death rebels and traitors. Every man held with them, all were at their commandment, every man was unto them obedient, feared them, lauded also and praised them, and over all shewed their great renown and fame. But where be they now? Be they not gone and wasted like unto smoke? Of whom it is written in another place AIox ut hoiiorificati fuerint et exaltati, deficientes quemadinodum ftimus deficient: " When they were in their most prosperity and fame, anon they failed and came to 'by.

nought even as smoke doth." St. James compareth the vanity of this life to the vapours, and saith it shall perish and wither away as a flower in the hay season. Therefore since that the time of our life draweth fast unto an end, if we be not heard shortly and soon of Almighty God when we call for help, death shall come upon us or ever we can be succoured. For this cause, Blessed Lord, have in mind the shortness of our life here, and as soon as we call to Thee give audience unto us all. Of a truth all we may say, that followeth. Quia defecerunt slcut fu?7tus dies mei: " Good Lord, hear shortly my petition whensoever I call unto Thee, for my days," my time in this life, " goeth away like smoke": the longer I live the more feeble I am.

Peradventure they that be mighty and noble men will at some season be as diligent as they can, and so diligent that by their importune^ and often calling upon such as ihey have ado with, they may the sooner be sped in their cause: which daily we perceive, and see by them that follow the king's court or the prince's (with other^) for great and necessary matters. For the more diligent that a man be in giving attendance to call upon his cause, the sooner shall he have his intent; and if he be not always present and at hand of him to whom his matter is committed, calling busily for the speed of the same, it shall be longer ere he have his desire.

In the Gospel of Luke is spoken and told of a certain judge that neither dreaded God nor man, unto whom came a certain widow beseeching that she might have right and equity of the wrong done by her adversary. He refused and would not grant her justice, of a long season. And at the last, seeing that this w^oman would not leave but ever calling on him, he remembered himself and said: " Although I neither fear God nor man, yet forasrnuch as this woman will not cease to call on me, I shall venge her quarrel, I shall see she shall have right." Take heed what the importune and never-ceasing labour in a great and necessary cause doth profit and avail. It is written Labor improbus omnia vincit: ' importunate. ^ amongst others.

lo THE PENITENTIAL PSALMS

" Incessant labour" by the way of intercession "overconieth all things." So, merciful Lord, Thou desirest to have us importune in our prayers, and although of Thine own nature Thou cannot be but meek, notwithstanding, by our busy and importune prayers Thou art much more meek.

But, for all this, I lack strength in my soul; the sweetness of devotion is taken away from me, that anon I am made weary when I begin to pray. Why? For the strong parts of it, that is to say Understanding, Will and Reason which must be unto the soul as bones and sinews to succour it, be so utterly withered and dried up, that no manner of moisture of devotion is in them, even as they were toasted at the fire. Therefore, as one lacking the quick humour of devotion, I cannot long continue in prayer. Et ossa 77iea sicut cremimn aruerunt: " For my bones (that is to say the strong parts of my soul) be dried away like unto the dross or scraps of tallow after it is clarified by the fire." I remember that is written in another place, of the fatness and moisture of devotion, Siciti adipe et pi/igi/edine repleatur anima mea: " Grant me, good Lord, my soul to be replete with the fatness of charity, and also that the outward parts of my body may be fulfilled with good works." But, alas, woe is me now, the fire of unlawful concupiscence hath wasted and taken away from me all the fatness, all the sweetness of prayer, and made my soul dry and void from all moistness of devotion. For as the green grass or corn that now flourisheth, if it be not refreshed at some time with a dew or rain, anon it is smitten with the heat of the sun and waxeth dry even as hay; so my soul is dried up by the heat of unlawful desire, and all the sweetness of devotion is clean expulsed from it, that not only the strong parts of my soul (understanding and reason) be made dry and dull, but also I myself in every part percussus sum tU f(xnum.: " Am smitten with the heat of temptation and withered as hay." But I am far in worse condition than is withered grass or hay. For although the green grass be dried up by the heat of the sun, yet it hath somewhat whereby it may be re-

PSALM CI (part I) II freshed as long as the root is fast in the ground, by drawing up moisture out of the earth from the root into every other part; and as we see oftentimes when the green grass hath changed the colour after the earth be burnt, chined/ and chipped by the heat of the sun, as soon as it is watered with a shower of rain, within the space of one night it beginneth to quicken again and renew the^ own colour. But nothing can be found whereof the soul may draw up and receive any moisture, any savour or any sweetness of devotion. If it should come from any place, it must be had from the heart. As our Saviour saith, Bonus homo de bono thesauro cordis sui projeri bomim: " Every good person bringeth forth from his heart all goodness, nothing but good." — Truly the humour of good devotion must come from the heart, to the intent all the whole soul may be watered, may be refreshed and stirred to prayer, by it. Blessed Lord, how shall I do, for my heart is utterly void and lacketh this humour of good devotion, whereby not only my soul, smitten with the heat of unlawful and worldly concupiscence, is dried and withered away, but also Ariiit cor 7neum, " My heart is in like manner." And not without a cause. For how may this be, that an herb having no moistness may long continue green? Shall it not shortly wax dry and wither away? Also, everything that hath life, if it be not refreshed often with some nourishing, must needs be feeble and wither away. It shall dry and come to nought. The soul in like manner is nourished with a certain meat, and if it refuse and will not take that food, needs must it wax dry and lack good devotion. The meat according for the soul is the word of God, as it is written:.Yon in solo pane vivit ho?no, sed de om/ii verbo quod procedit de ore Dei. Man hath a body and soul, and as the body is refreshed with material bread, so the soul is nourished with spiritual food which is the vrord of God. This spiritual bread, the word of God, maketh the soul to be full of juice, full of the liquor of good devotion; and also it maketh the soul strong and hardy to withstand all tribulations. Who- • split. = its.

soever eateth not of this bread shall wax lean in his soul, and at the last dry and come to nought. For because, good Lord, that I have not eaten this spiritual bread, I am blasted and smitten with dryness like unto hay, havdng no devotion. And also my heart is withered, of whom the sweet fruit of tievotion should spring out. Quia oblitus sum comedere panem meimi. The cause why: for I have been oblivious and forgotten to do after thine holy doctrine. To eat this spiritual bread is not only to hear the word of God. Many there be which hear the word of God but, notwithstanding, they eat it not, they do not receive it to the nourishing and refreshing of their souls. In like manner many doth hold in their mouths material bread and neither chew it neither swallow it down, and such doth not eat the bread material. Semblably many there be that receive this spiritual bread (the word of God) by hearing it spoken by the preacher, but they neither chew it nor swallow it down, that is to say, they do not thereafter,^ for it savoureth not in their mouths. But contrariwise many eat the bread of the devil; they be fain and glad to hear his words that sound to naughtiness, and follow the same by ungracious custom of sin. Whatsoever he putteth in their mind by the way of suggestion sounding unto the perverse and unthrifty pleasure of the body, that anon they savour, and do thereafter with as great and diligent study as they can. But this is not the meat of the soul, it hurteth and is venom unto it, it doeth no good, it refresheth it not, it is a mortal infection and causeth the soul to die everlastingly; it maketh that the concupiscence of the flesh hath domination, and reason is set apart and laid under; where- contrariwise the very bread of the word of God maketh reason lady and ruler and the flesh to be thrall and as a servant. The word of God causeth all goodness in the soul, it maketh it moist and ready to spring in good works. The word of the devil maketh dryness, dull and sluggish to do anything that is good. The word of God is the defence from the heat of carnal desire. The word of the devil kindleth ' act not accordingly. = whereas.

that heat. The word of God maketh the soul strong, and the word of the devil maketh it feeble and weak. The word of God causeth the flesh to obey and follow reason; and contrary, the word of the devil maketh reason to be obedient to the flesh. This is the thing, good Lord, that maketh me sad and sorrowful, forasmuch that I have rather given audience and followed the word and enticing of the devil. Therefore the strength of my; soul, that is to say my reason, which should be to it as a post or pillar, hath inclined and been obedient to my flesh: whereof now I am sore a-dread. It followeth A voce gemitus mei adhcesit os 7neum carni inece.

Now for a conclusion of this second part I will say thus. Forasmuch as our life here is so short and, without good fruit, waxeth dry as hay, we also be so feeble and weak that the strong parts of our souls (understanding and reason) be withered away; our souls made dry and smitten with the heat of carnal affection, our hearts void and barren of all virtue and devotion, insomuch that we have admitted and done after the word of the devil rather than of God, whereby our flesh is made as lord and ruler: sith we are in all these wretchednesses, the more needful and necessary for us is the speedful help of Almighty God.

Now the third part is yet behind, wherein we shall remember unto you the deeds of penance. There be three parts of penance which this holy prophet sheweth darkly and figuratively by the similitude of three divers birds, that is to say the pelican, the night raven, and the sparrow. First let us consider and shew the order and disposition of these birds. The pelican of his nature abideth in a desolate place where nothing in manner^ groweth, the night crow abideth in old walls, and the sparrow maketh his resting-place in the covering of a house, or in the house-eaves. In a desolate and barren place is nothing that pertaineth to a building, save only the waste and void ground; in old walls, or in walls which be not perfectly made up, is somewhat framing upward towards the house or building; but when the ' practically notliing.

roof of the house is up and covered, then the building is finished and made perfect. Contrition, which is the first part of penance, is signified by the pelican. Confession, the second part, is signified by the night crow; and the third, that is satisfaction, is signified by the sparrow. The pelican, as St. Jerome writeth in an epistle unto a certain deacon called Prsesidius, is of this condition; when she findeth her birds slain and destroyed by a serpent, she mourneth, she waileth, she smiteth herself upon the sides, that by the eft'usion and shedding of her blood, her dead birds may be revived. Truly, they that are very contrite be of like condition. For when they search their conscience and find their children, that is to say their good works, slain and "destroyed by the serpent, deadly sin, then they mourn and wail sore, they smite themself upon the breast with the bill of bitter sorrow, to the intent the corrupt blood of sin may flow out. Of a truth, as soon as we commit deadly sin, all our good deeds done before be destroyed and stand in none effect. Holy St. Jerome, being in the wilderness, pained himself in like manner, and, fearing unless his sorrow was not sharp enough, he smote upon his breast with a hard flint stone. And what else meant the Publican which, anon as he entered into the Temple, remembering the greatness of his sin, did smite himself upon the breast, but that the corrupt blood of sin might be done away from his soul? When the sinner will order himself in this manner, that is to say ever be willing to be sorry for his offences and with the sharpness of his sorrow smite himself inwardly, to the intent the corruption of them may be done away, anon his good deeds which were lost by deadly sin shall be revived and be delivered and brought out from the bonds and prison of eternal death into a new light and new life. So that every contrite person may say Sifnilis f actus su??2 pellicajio solitudinis: " I am made like t© the pelican by contrition."

The night crow or the owl, as saith St. Jerome, is of this condition, that as long as it is day she abideth privily in the walls or secret corners of some house and will not be seen. But when the sun is down and is dark as in the night, anon she sheweth herself and cometh out from that secret place with a mournful cry and miserable and sorrowful lamentation. She never ceaseth so crying until that it be day again. To the which night crow may well be likened they that shew their minds by true confession of their sins unto priests; for when they were baptised and so made clean from Original Sin, the Sun of rightwiseness did rise upon them, gave light to their souls and so continued as long as they were without deadly sin. At that time no sorrowful remorse was in their conscience but all in rest and peace, like as in strong and sure resting-places. But, anon as they committed deadly sin, the Sun of rightwiseness went down and shewed no more light unto them, and their conscience was covered with the darkness of sin. Then they make a lamentable and mourning confession, shewing themselves culpable, and also express all their sins to a priest. And, that done, by the Sacrament of Penance the Sun of rightwiseness shineth again fresh on them. Whoever doth in this manner may well say this that followeth, Et /actus simt sictd nycticorax in domicilio. By the sorrow for my sin and true confession made with penance for the same, I am clean without trouble in my conscience. I am in sure rest and peace, " even as the night crow when she is in that place of the house Avhere it liketh her best."

After we have been sorrowful and contrite for our sins, and also have shewed them by Confession, it is needful to beware, to be diligent, and to take heed of the devil's snares, that by his crafty and false means he catch not and bring us again into his danger. We be warned of this by the holy Apostle St. Peter, saying, Vigilate, quia adversarius vester diabolus tanquam leo rugiens circuit quccrens qjiem devoret: " Awake, beware, and take heed, for your adversary the devil, even as a ramiping and cruel lion, goeth about to seek whom he may devour." If we be diligent and give heed to avoid and flee from these snares of the devil, it may be said and spoken of us that is written by the prophet in another place, Anitna nostra sicut passer erepta est de laqueo venaniium: Although our bodies suffer pain in this life yet " our souls be delivered from the devil's snares, like as a sparrow is from the baits and traps of bird-takers that be about to catch her." When the sparrow suspecteth those snares or traps be laid for her on the ground, anon she fleeth up to the covering of the house or to the house-eaves, and if any time she be constrained by reason of hunger to come down again, yet, for fear, she will shortly return up; so that thither she will flee for succour and surety in her danger and peril, there she wipeth and feateth^ her bill, there she preeneth and set-teth her feathers in order, there also she bringeth forth birds, and there resting maketh merry as she can after her manner. In like wise they that desire and be about to" make satisfaction for their offences must be wary and wise to keep themselves from the devil's snares and traps, whereof all the world is full; they must flee unto Heaven, set their felicity in Heavenly things and not in worldly pleasures. Which is a defence and covering of all the world. St. Paul saith Nostra en'un conversatio in coelis esse debet: " Our conversation, our pleasure and felicity, should be in Heaven." Nevertheless, if at any season we come down, busy ourself to get anything needful for our bodies, let us shortly return, lest that we be taken in the snares of worldly pleasures. In every evil, peril and danger let us flee unto Heaven, set our pleasures on Heavenly things, and for the consideration and love of it, we shall purge ourself from sin. For why? Nothing that is foul and corrupted by sin may enter into the everlasting kingdom; we must preen and order all our feathers, all our acts in every condition, that we may be the more apt to flee up unto the place of everlasting bliss. There also we shall bring forth and hide our good works, which be our birds. Our Saviour saith Thesaurizate vobis thesaiiros in cado: " Order and endeavour yourself to have treasures in the Kingdom of Heaven." And last, there let us rest in this life by true hope and trust and ever be occupied in the laud and praise of Almighty God, for it is written by the prophet • wipeth.

Et laus ejus semper in ore meo: " I shall at all times love and praise Almighty God." Whosoever busieth themself on this manner as we have said, shall make due satisfaction for his sins, and of very right may say what followeth, Vigilavi et factus sum sicut passer solitarius in tecio: '" I have given heed, I have been wary of worldly conversation and pleasure, and as the sparrow flieth up to the house for her succour, so have I set my mind above in Heavenly things." Notwithstanding, they that take this way of penance shall have many foes, many enemies; for everywhere in every part of the world be backbiters. There was never creature born, were he never so good, excellent, and virtuous, were his deeds and work never so precious and noble, that might escape the slanders and backbitings of them which are backbiters and can say good by no man. For alway they that be evil-disposed be against them that be good and well-disposed. Ever they lay wait and, enviously fretting themselves, repugn against the manner of the penitent life, namely in those things wherein they be found contrary in their living. When also they see and perceive a man that hath changed his life, which before was to them a gentle companion for their appetite, and hath taken upon him a contrary manner of living, not according to their delight, it is no marvel though they forge matters and speak against him with all their whole mind and intent, and by their opprobrious and cursed sayings cause that person to be evil spoken of as much as lieth in them. They that delight in worldly conversation and pleasure doth praise and magnify those that doth the same. And, contrary, they hate all such as by contrition and true penance have forsaken and despised all worldly delectations. Which thing turneth away many from doing penance; they be ashamed to do that thing that should most profit them in time to come, for fear of the speech of people; they fear more the cursed sayings of wicked folks than they do the punishments of God, albeit He promised a great reward in Heaven unto us all for every opprobrious and malicious word that we suffer here patiently for His sake. All we therefore, being penitent

VOL. II. C i8 THE PENITENTIAL PSALMS and sufifering false accusings and shameful despites of wicked people, may say unto Almighty God, our rewarder and looker upon us, Tola die exprobrabant mihi i}ii??n'ci met: " Mine enemies did scorn me many times and often." And not only our enemies doth so, but also they that sometime were our friends and wont to praise us. The world praiseth and loveth them which set their felicity and follow the vain and transitory joys of it, which also be ready at all times and seasons to eat, to drink, to laugh, to dance, to gambade,^ to leap, and to sing. Also the world loveth them that be proud and jolly, full of words, variable in gesture and countenance, new-fangled in apparel, and always studious for new inventions; that I speak not- of them that pamper their bodies as gluttons, which use surfeits, drunkenness, uncleanness of body, perjuries, and dissimulations. They that have these manners pleaseth the world best. And, contrariwise, such as be studious to follow meekness, rightwiseness and truth, doth displease the world and them that follow the pleasures of it. It is v.ritten in the person of all such as be wicked and backbiters which conspire and would find the means to oppress the right-wise and well living person, Circionvefiiamiis justum quia coniraritis esl operibus Jiostris: " Let us craftily deceive the rightwise man, for his works, his deeds, be contrary to ours." He liveth not as we do. Truly, whatsoever man or woman despise and set nought by worldly pleasure and conversation but follow the straight way of penance, shall oftentimes be evil said by, and many causes shall be imagined and conspired to put him down; peradventure of those that sometime would have spoken largely to his laud and praise, wherefore it foUoweth: Et qui laudabant me, adversuin me jiirabant: " They that sometime were my friends and would have said good by me," as long as I followed their sinful life. " did conspire and craftily lay wait to put me from my good purpose." Quia cinerem tariquam pa7W77i 7?ianducabam: " Because why? I did eat ashes as my bread." I often called to remembrance my sins Avith contrition and pen- » gambol. 2 not to speak of.

ance. Who else eateth ashes as his bread but the penitent? That thing which never goeth out of a man's mind but ever grudgeth and roileth up and down in his conscience, it may be said he eateth it: for the which our Saviour Jesus Christ, alway being in mind to fulfil the will of His Father, calleth that busy remembrance to fulfil His Father's will His meat. He saith Habeo alium cibum 7naHducare qtte7n vos nescitis: " I have another manner meat to eat that ye know not." He meant it by^ His busy remembrance, as we said before. Therefore it may be said that person eateth that same thing which he calleth alway to his remembrance. And what hath the penitent more diligently in his mind than the remnant of his sins, (considering the diversity of every offence) which may well be called ashes? For like as after the burning of wood or trees the substance remaining is called ashes, so after the heat of concupiscence (if we offend) what else shall we call that which abideth in the soul but ashes? What remaineth in the soul after the actual offence of pride, envy, fornication, or lechery but only the ashes of pride, envy, and fornication, which ashes the true penitent eateth as his bread by the continual remembrance of them? Also in this continual remembrance he lacketh no drink, for whosoever calleth to his mind all his sins with true penance shall scant keep himself from weeping. The weeping tears in another place of Scripture be called ' drink ': Et potu?n dabis nobis in lacrimis in mensura. This drink, of a truth, comforteth much to slake and cool the heat of unlawful desire, and also quencheth the heat of fleshly volupty and lust. Therefore it is very necessary to the penitent. For oftentimes when we remember our old sins, a spark kindleth of the ashes, that is to say we have a delectation in them, which heat of delectation must be quenched with the drink of weeping tears. The true penitent may say that which followeth. Quia cinerefn tanqiiam panetn jnanducaba?n et potum?neinn cum fletu miscebam: " I have eaten ashes as my bread." I have consumed my sins by true penance, " and I have mixed 'of.

my drink with weeping tears." I have despised this world to the intent I may have hereafter the Kingdom of Heaven. Among all other, two things there be which may move the sinner, and not without a cause, to use this bread and drink now rehearsed. One is the indignation of Almighty God, the other is the greatness of his fall by sin. What creature can be but sorrowful and afraid when he considereth and remembereth the dreadful majesty of God, how much He hateth sinners, how grievously He beholdeth the sinner with His ireful countenance, ever ready to strike with the sword of His punishment, whose stroke causeth eternal death, a wound unable to be cured? And nothing else in the world may assuage or mitigate that sore stroke of everlasting death or punishment, but penance done with sorrow and weeping for our offences. St. Augustine sheweth the cause of his conversion was the consideration and remembrance of the everlasting punishment of God. St. Jerome also witnesseth himself that he chastised his body in the wilderness with fasting, weeping, and bitter mourning for fear of the everlasting pains of Hell. The true penitent waileth and weepeth for fear of the indignation and punishment of Almighty God, to Whom he may say what followeth, Cinerem tanqua77i panefn niandticabain et potiim 7neuin cum fleiu 7nisceba?7i: a facie tree indig/iatiotiis tuce: " Good Lord, I have punished myself by penance, for fear of Thine indignation and punishment." The other is, as we said, his great fall by sin: which causeth and stirreth the sinner to do penance. For the farther that a man fall down by sin, the more grievously he offendeth the goodness of Almighty God and the sorer shall his punishment be. The greatness of the fall is to be considered by the greatness of the state, degree, honour, or learning of that person which offendeth; for the higher that a man be in honour the greater is his fall, the more is his trespass if he offends. Therefore let every sinner consider the greatness of his fall, let no creature think in himself and say, " I am not within holy Orders, I am not professed to any religion. "i All ' Religious Order.

we be Christian people. Take heed in what degree we stand, what state is 'it to be a Christian man or woman. The least Christian person, the poorest and most low in degree, is nigh in kindred to Almighty God; he is His son and His heir of the Kingdom of Heaven, brother unto Jesus Christ and bought with His precious Blood; by the virtue of the same Blood washed in the Holy Baptism and often made clean again by the Sacrament of Penance; fed also and nourished with the Blessed Body and Blood of our Saviour Jesus Christ, the only Son of God. If any of us fall from this high state and degree, the greater shall be his fall into the deep pit of Hell, and sorer shall he be punished there than any Saracen or Jew. As saith the holy monk Arsenius, let no creature blame God if he be so punished. For if a craftsman constrain himself to the best of his power to raise up and convey a great stone into the highest part of a goodly building, he is greatly to be set by^ and praised that he will so diligently be about to set it in so noble and honourable place, whereunto it were impossible for it to ascend by the- own power and strength. An^ peradventure in the meantime the same stone, for the great and overmuch weight, slip down from his hands, notwithstanding, the strength and good mind of the craftsman is not to be reproved. In like manner Almighty God is not to be accused if He at any time do His good will to lift us up into the high state of grace, and we in the mean season, by the weight of our froward and perverse will, fall down from His hands. Verily we ourself are to be accused and reproved for it, and not Almighty God; and our fall is the more bitterly to be wailed, that since He would lift us up. we by our own negligence and evil will be cast down. Quia elevans aU'nisti vie. For Thou, good Lord, wouldest have " raised me up " from sin and set me in the high state of grace but by mine own negligence and perverse will, not in mind to forsake my sins Thou " let me slip down " from Thy hands.

Flere endeth the Third Part of this sermon. Now • esteemed. - its. 3 if.

let us gather together and shew what we have spoken of in it. O most mighty Lord, I a wretched sinner have so much feared and dreaded Thine everlasting punishment for the greatness of my sin, that the remembrance of it hath been to me as bread to feed on, and my weeping tears as drink: made by contrition like unto the pelican, like unto the night crow by confession, and by satisfaction made like unto the sparrow. Insomuch that mine enemies slandered and spake evil by me; they also that sometime were my friends conspired against me. All these I suffer, Blessed Lord, to the intent I may obtain Thy grace and mercy. Therefore I beseech Thee hear me soon and execute Thy mercy on me.

Nothing may sooner move a man to be meek and shew mercy, as when the person which hath trespassed against him, lowly will submit himself, fall down at his feet, and meekly ask of him forgiveness, willing to know^ his own fault and trespass. For the more gentle that a man is, the readier will he be to forgive him that will ask forgiveness. Which property we may see in unreasonable beasts. For of- great doctors it is spoken by3 the lion, that when he is disposed to be cruel and fight, if his enemy fall down and stoop to the ground, yielding himself as overcome, and in manner ask forgiveness, he will not after that be cruel upon him, but goeth away and forgiveth the injury. The same is expressed in metre by a certain poet,* saying. Corpora magnanimo satis est prostrasse leoni: pugna suum finem, cum jacet hostis, habet. " It is sufficient for any beast that hath trespassed against the mighty lion to stoop and fall down to him; for by it his wrath is done away, and the trespass forgiven." And all other wild beasts, being nothing in regard to the lion but as his subjects, are so cruel and vengeful, that for no submission will leave their raging and woodness,^ which the same poet sheweth likewise in the matter: At lupus et tristes instant morientibus ursi, et qucecunque minor nobilitate fera est. " The wolf, the wrathful bear and every other wild

' recognize. ■ by. 3 of.

*■ Ovid Trist III. v. 2,^,. s fury.

beast that is in manner vile and of no reputation, will ever venge themself upon other which they may soon overcome." The greatest knowledge and experience^ that may be of a noble man, constant of mind, without fear, casting- no peril, and trusting in his own strength, is if he will forgive and not shew his cruelty upon him that submitteth and acknowledgeth himself vanquished and overcome. Since Almighty God therefore is most noble, most constant, and so mighty above all other without fear, (He feareth no creature) it cannot be otherwise but needs He must be merciful and meekly forgive us wretched and of no strength, falling down at His feet acknowledging our own misery and asking of Him forgiveness. Forasmuch as Almighty God is thus merciful, let us all lowly humble ourself before Him most meek, always one, unmovable, and without change or mutability, Whose power is everlasting in itself. Our weakness, our short time in this life fadeth and passeth away like a shadow, it withereth and waxeth dry as hay, and shall within a little while perish and come to nought. Let us all say unto Him Dies mei sicut umbra declinavcriint el ego sicut foenuJU arui, tu autem, Domine, in CBiernufJi pennanes: " Good Lord, since Thy time is everlasting, without mutability, without change, and we be so noughty,-* so feeble, we glide away as doth a shadow, and wither as hay, should it be a laud and praise to Thee for venging thyself and to destroy us? Should it not rather, Blessed Lord (if by Thy licence I might speak it) be to Thy dispraise? For anon as we be dead and gone out of this v,orld, farewell any remembrance of us, we be soon forgotten. But Thou never can be put out of memory, the memorial of Thy merciful deeds is everlasting. If Thou wilt not shew Thy pity upon us wretches that are turned to Thee by penance and with weeping tears bow down to the feet of Thy majesty, before the throne of Thy mercy, what sinner hereafter shall have audacity (shall be bold) to ask mercy and forgiveness? Thine unmercifulness or cruelty shall cause

" proof and test. " apprehending.

3 full of nothingness.

them to flee and be fearful to ask mercy, and so despair. But if Thou wilt vouchsafe mercifully to hear us at our calling, then doubtless every sinner shall at all times have in mind and shew the abundance of Thy suavity or meekness, and also shall openly tell over all Thy great and inestimable power, which is specially and namely expressed and shewed, when of Thy goodness Thou sparest and doest mercifully unto sinners. Thy Church customably prayeth unto Thee saying in this wise, Deus qui omnipotenLiain iiiam parcendo maxhiie et??userando mauifestas: " Blessed Lord, \'ho sheweth Thine everlasting power namely and most of all in executing Thy mercy and sparing sinners." Notwithstanding, I say not but Thou must needs punish such as be obstinate and ungracious, not willing to turn them unto Thee by penance, but ever continue in their malice and sinful life. Thy prophet Jeremias threatened those evil-disposed people, saying, Non flectetur neque parcel neqiie miser ebitur eis: " Thou shalt not be meek. Thou shalt not spare, Thou shalt never shew Thy mercy upon such obdurate sinners." Thy rightwiseness shall appear in them which since they have continued so long in their sinful life, and never would turn from it, shall of very right be punished and crucified in Hell eternally. But, Blessed Lord, I mean and speak of them that be penitent and acknowledge themself guilty, also be turned to Thee with all their heart. It is written in the Book of Sapience^ Tti qui dissimiilas peccaia hominmn propter panitentiam: " Thou most meek Lord, Who in manner dost dissemble and will not know the sins of men that be penitent." Et qui misereris o??inium quia potens es: " And shew Thy mercy on every creature, because Thou art almighty." I cannot see, of very right, but Thou must exercise Thy mercy in deed on all such as by true penance hath forsaken their sinful life. Therefore be meek and merciful to us Thy servants and beseechers, for the everlasting memorial of Thy blessed Name, also that Thy so merciful doing may be a memorial and had in mind time without end. Amen. Memoriale tuu?ti i?i ge?ierationem et generatio7ievi. Amen. ' Wisdom.

DOMIXE EXAUDI.

Psalm ci (Part II)

The other part of this Psalm is more dark and hard to understand than is the first part of it, chiefly for the difficulty that is treated and spoken of in the same. It is diffuse^ for such as be not practised and learned in holy Scripture to understand what is meant by " Sion " and " Jerusalem," with other old prophecies, when they be rehearsed and spoken of. Therefore it is needful that ) e give the more heed and attend audience on your part, and I to apply myself and put-to the more diligence, to the intent these doubts or darknesses may be shewed and more clearly be made open what that they signify. Oftentimes a rehearsal is made in holy Scripture of three noble places, which signify three divers kinds of people in three divers times. The first place is the mount Sinai, which betokeneth the people of the Jews, in the time of Moses' law. The second is the mount Sion signifying the Christian people, in the time of grace. The third place is the high celestial Jerusalem, which represent eth the blessed people in the time of glory. First in the mount Sinai Moses' law was given to the Jews with great fear and dread. For, the third day before, all the people had monition and warning to prepare and make ready themselves to be hallowed, (that is to say two days washing their clothes and keeping themself from the fleshly company of women) to the intent the third day they might be ready to come unto the mount Sinai, there to see and hear what was to come. ^Monition they had also not to come nigh the Mount or any part of it: upon this pain,- were it man or beast, it should be stoned or shot to death. After, when the third day came and all the people was ready, a dark cloud began to cover the Mount, out of which issued forth lightning and fearful thunder was heard. Also the sound of a great trumpet burst out and increased more and • complicated. - under this penalty.

more by little and little. Our Lord came down upon the Mount in fire; from that fire ascended a great smoke on every part of the Mount, as it had been out of a furnace. Thus the Mount was made very fearful to come unto or to behold, both for the darkness of the cloud and fire within it, for the lightning and great smoke ascending on every side, and also for the thunder and noise of the trumpet. The people likewise were marvellously afraid insomuch they called upon Moses to shew what was best for them to do. Their desire was moreover that God should not speak unto them, for, if He so did, they verily thought to die for fear. Moses also himself was so afraid that as St. Paul witnesseth he said: l^erritus sum et tremebiindus. " I am sore afraid inwardly and aghast outwardly." Then if he that was so familiar before with God, (by Whose commandment he did so many great and marvellous deeds in Egypt) were so afraid, no marvel if the residue of the people were sore afraid. But this fearful manner the Hebrews' law was given on Mount Sinai, that, because of so great fear and dread, the people should be the more wary to break the law given unto them. As Moses, their man of law, said, Ut terror in vobis esset et noii peccaretis: " The law is given to you by this manner, to the intent ye should be afraid and not fall into sin." But forasmuch as our best and most loving Lord God delighteth more in those acts which we do lovingly with a good will, than in those that we be constrained to do by fear, of His nature also He is more ready to shew mercy than to do vengeance.

Why — for^ it belongeth unto Him to shew mercy in deed. The prophet Isaie saith Ulcisci vero peregrinum opus est ab eo: " It is strange, and a deed in manner against nature for Almighty God to shew vengeance." It Cometh not of Him so to do; the cause of His doing vengeance is the transgression of His commandments. He is sorry to be avenged upon any person: which Himself sheweth by His prophet in another place, saying Jleii consolabor de hostibiis meis et vindicabor in eis: » wherefore.

'■ I am sorry to take my pleasure, that is to say to be venged, upon mine enemies."

For these causes rehearsed He hath ordained another new law, not a law of fear and dread but a law of grace and mercy; Avhich was given on Mount Sion, there being present the Apostles and Disciples with many holy women, and Mary, the Mother of Jesus, which made ready themself to receive this law, long continuing in prayer, as St. Luke sheweth: Et hi 07nnes erant perseverantes in or alio ne cum jmilieribus et Maria mat re Jesu: " All these were continuing in prayer with other holy women and Mary the Mother of Jesus." Upon whom the Holy Ghost descended in the similitude of fiery tongues and sat over them all. After that, they spake in many divers languages and preached incessantly the lauds of Almighty God, so that the people of every nation under heaven, so many as then were present, understood openly what every one of them said, and greatly marvelled that they spoke so boldly and cried without ceasing, insomuch one said Ouidna7n vult hoc esse] " What manner thing is this, what may this mean?" Another laughed them to scorn and said Musto pleni sunt isti: " They be drunken." But the effect of the thing proved evidently that the must was nothing in the blame, for St. Peter, one of the disciples of Christ, rose up from among them and shewed all the very matter in deed how it was, confirming the same by holy Scripture so strongly and so clearly that he turned unto the Faith that day almost the number of three thousand men and women. Besides these, our Blessed Lord Jesus Christ was offered up on the same mount; there also He exhorted the people many times; on the same likewise He wrought many miracles. For these causes specially, this Mount or Hill named Sion signifieth the Church of Christian people, like as the Mount Sinai betokeneth the Synagogue of the Jews. On the Mount Sinai was the law of fear and bondage given; on the Mount Sion the law of love and liberty was granted freely. Both these said laws were given the fiftieth day after the Paschal Lamb was eaten, in Moses' time a figurative lamb, and in the time of Christ a very Lamb indeed, our Saviour Jesus Himself.

We said the third place is the Heavenly City Jerusalem, prepared in the most high mountains; which place without doubt is promised to all good and rightwise people for a reward of their good living in this transitory world, like as the earthly Jerusalem, a place of rest and peace, was promised to them that suffered patiently the great labours and storms in going over the Red Sea, and also took great pain in the desert. St. Paul saith Dignus est operarius mercede sua: " The workman that hath done his labour without murmur or grudge is worthy to have his hire, his reward." Therefore we must labour truly in the short time of this life, to the intent we may get and obtain after our labour and business done here an everlasting reward in the Heavenly country, in the celestial Jerusalem, where we shall be alway at liberty and rest, void from all manner of labour. We shall have there rest and peace without end. Jerusalem is as much as to say Visio pads. " The sight of peace." Therefore in that Heavenly place we shall have in possession peace eternally without any manner of tribulation. First peace with ourselves, peace with our neighbours, and peace with God. There we shall see Almighty God, not as the Jews saw Him on Mount Sinai in a fearful similitude, neither as the Christian people saw Him on Mount Sion in the likeness of fiery tongues, but we shall behold and look upon Him even as He is, distinctly and clearly, face to face, without any other similitude or change. He shall be our law. Of a truth the old law given to the Jews by Moses at Mount Sinai was written in tables of stone. The new law given to Christian people by our Saviour Jesus Christ on Mount Sion, was written in the fleshly tables of the heart; but the law which shall be given to the people glorified is written in the mind of God.

St. Paul maketh mention of these three places rehearsed in an Epistle written unto the Hebrews, saying thus, Non enim accessistis ad traciabilem et accessibilem ignem et ti/rbjne?n et caliginem et procellam et iubcesoni/m: el verborum voceJii, qiiam qui au die runt excusaverunt se ne eis fieret verbimt: non enim portabant quod dicebatur, '' et si bestia tetigerit monlem lapidabiiur": " Ye came not to see the palpable and accessible fire, storm, and dark clouds, neither to hear the loud blast of wind, the sound of the trumpet and voice of the angel speaking in the person of God, which those that heard it excused themselves because they might not abide for fear of the words that were spoken. Also ye heard not the decree comminatory which was ' any beast that toucheth the Hill or any part of it shall suffer death.' " Lo here is specified the Mount Sinai, whereupon Moses' law was given by a terrible and fearful manner as ye have heard. It followeth Sed accessistis ad montem Sion. Lo! here the second Hill is shewed, on the which the new law, the law of the gospels, was ministered. He added this more in the said Epistle Et civitatem Dei viventis JerusaletJi cceleste?n. Lo I the third place, wherein although we be not as yet, notwithstanding, we have drawn towards it; insomuch that if we live after the law given to us by Christ our Saviour, without doubt we shall enter after this life into that everlasting Heavenly Jerusalem. For that Heavenly City shall be restored and reintegrated with good Christian people, as we declared in the end of the Fiftieth Psalm;i which thing the prophet David shewed by his words now pertaining to our purpose, saying, Benigne fac, Domine, in bona voluHtate tua Sion: ut cvdificentur 7nuri Jerusalem: " Blessed Lord, be merciful and with a good will shew Thy mercy upon all Christian people, that the number of Thy glorified servants in Heaven may be restored and fulfilled again."

Ye perceive now by the words that we have spoken how these three divers places signify three divers kinds of people in three divers times. First, the Mount Sinai signifying the Jews; Sion, Christian people; and Jerusalem, which representeth the people hereafter to be glorified in Heaven. The three divers times ye have also. First in the time of the Jews, which is done and ' see p. 117.

past, was great fear and dread of the grievous punishment of God. In the time of the Christian people, which is now, is great hope and trust of forgiveness, for the excellent treasure of grace and mercy of God. But in the time of those that shall be blessed everlastingly, which is yet to come, shall be the surety of the reward by confirmation of eternal and incessant joy. Let us therefore make our prayers unto our blessed Lord God, to the intent we may understand by these things that we have spoken, the other part of this Psalm to come.

The more that our prayer is grounded in charity, the sooner it shall be heard of Him Whose commandment is all charity. In the first part of this Psalm every man prayed for himself. After that, now in this second part, we be taught every man to pray for his neighbour and for the whole Church of Christian people. "Almighty God knoweth, to Whom nothing may be hid, how great need we have to pray. Which necessity peradventure our Lord shewed when He slumbered or slept in the ship. St. Mark sheweth in a Gospel, a great storm or tempest of wind was upon the sea in the time when our Saviour Jesus was sailing upon it, and the ship wherein our Lord slept was almost drowned with the floods and troublous waves. But an^ we take heed and call to mind how many vices reign nowadays in Christ's Church, as well in the clergy as in the common people, how many also be unlike in their living unto such as were in times past, perchance we shall think that Almighty God slumbereth not only, but also that He hath slept soundly a great season. No order, no integrity is now kept; it seemeth Almighty God to be in manner in a dead sleep, suft'ering these great enormities so long. Now we must do as the disciples did then in the ship; they awaked Jesus their Master from sleep with cryings and great noises that they made, saying iMagister, non ad te pertinet quod peri- 7JIHS? " Master is it Thy will, belongeth it unto Thee, to see us perish?" In like manner let us raise up Almighty God by our prayers and meekly ask His help. Our Saviour Who redeemed us with so great a price may not ' if.

PSAOI CI (part II; 3^ think that it belongeth to Him to see us perish, neither to suffer the ship of His Church to be so shaken with many great and ragious tloods. He heard the petitions of them who then were not redeemed by His Passion. For at their calling and desire, rising up. He threatened the sea and the wind: wherewith anon the tempest ceased and the sea was mild and calm. Let us also call unto Him. Truly He is not far from us: these be His words: Ecce. ego vobisciun smn omnibus diebiis ttsque ad consu?nfnatione7?i sceculi: " Behold I am with you at all times continually unto the world's end.' Therefore go we unto Him with full hope and trust to obtain our petition. Let us call upon Him by our prayers, saying, Tu exurgens, Do7nine. misereberis Sion. As we might say: " Blessed Lord, Thou in manner forgettest, Thou dost dissemble, peradventure Thou sleepest now; yet, for all that, we trust verily that as soon as Thou shalt rise up, Thy will shall be to exercise and shew mercy upon all the Church of Christian people. Behold with how many ragious floods this ship, Thy Church Militant, is tossed to and fro. Our religion of Christian faith is greatly diminished, we be very few, and whereas sometime we were spread almost through the world, now we be thrust down into a very strait angle or corner. Our enemies hold away from us Asia and Africa, two of the greatest parts of the world. Also they hold from us a great portion of this part called Europe which we now inhabit, so that scant the si.xth part of that we had in possession before is left unto us. Besides this our enemies daily lay a-wait to have this little portion. Therefore good Lord, without Thy help, the name of Christian men shall utterly be destroyed and fordone. But, truth it is we have deserved more grievous punishment for our sins than ever did Sodom and Gomorrah, sometime two great cities, which were drowned when Thou shewed vengeance upon them for their grievous offences. Notwithstanding, Blessed Lord, exhibit that mercy upon us, which Thy will was to have shewed upon the same cities at the instance and prayer of the holy father Abraham. Albeit, good Lord, it is not unknown to us that all we be sinners, yet we doubt not we are in a surety that many good and rightwise persons be in Thy Church Militant here. Thou made answer unto the prophet Elias, what time he thought no more left of the prophets which worshipped Thee but himself only, that Thou hadst yet seven thousand which never did sacrifice nor bowed down their knees unto BaaL Ah, good Lord, if there be seven thousand good Christian people, have mercy upon all the other multitude, namely for theTove of them, for Thou promised Abraham to shew mercy unto those five great cities if he could find fifty rightwise persons in them. Also if there wanted five of that number. And fuither, if he could find but forty, Thou wouldst for their sakes spare all the residue. Truly the charity of Abraham was great which for all these would not leave and go from his cause into another matter, but rather came more nigh by little and little, ever meekly calling upon Thee to shew mercy, descending from the number of forty to thirty, from thirty to twenty, from twenty to ten. So if he could find ten good and rightwise persons, his petition was Thou shouldst not destroy those cities for the love of them. And Thou, Blessed Lord, mercifully granted his asking. Thy mercy is, and at all times hath been, so great and bountiful to wretched sinners. Thou dost not ask ten rightwise persons and no less in number. For why? One rightwise man shall be heard of Thee for an innumerable multitude of people. Witness Thyself by the prophet Ezechiel, saying Et qtiasivi virum de els qui interponeret scepem et staret oppositus contra me pro terra ne dissiparem earn: et non inveni: " I made inquisition, I sought one man amongst them all, which in manner should make a hedge, that is to say should be a defence, and stand right against me to make interpellation for the earth, to the intent I should not destroy it: and I could find none such." O singular and great mercy of God to all sinners! One rightwise person among all the people shall be graciously heard for all the other multitude beside! Is there not, good Lord, one right-wise person in all Thy Church? Else God forbid, namely since it was promised unto St. Peter. Non deficiet fides tua, Pelre: " Peter, thy faith shall never fail," it shall never be at an end. Therefore if many be rightvvise, good Lord, be merciful and exercise Thy mercy on us for their sakes. Our own cause is now purposed and shewed unto Thee, we speak for ourself, and although we be but ashes and earth, also wrapped in many grievous sins, yet, Blessed Lord, vouchsafe, give us leave, to speak unto Thy Highness in this matter. If there be many rightwise people in Thy Church Militant, hear us wretched sinners for the love of them, be merciful unto Sion, that is to say to all Thy Church. If in Thy Church be but a fev/ rightwise persons, so much the more is our wretchedness and the more need we have of Thy mercy. Therefore, merciful Lord, exercise Thy mercy, shew it in deed upon Thy Church. Quia tempus est misere?idi ejus. For, in so great scarceness of rightwise people, " time is to show mercy upon it." Call to remembrance Thy manifold and great merciful deeds, which be everlasting, like as Thou Thyself was at all times ready to execute mercy. Truly, as Solomon said, Ovniia te7npus ha-bent: " Everything hath a time." And Thou, good Lord, art wont to shew mercy in time convenient. This is Thy saying: hi te?npore accepto exaudivi te: " I gave audience unto Thy petition in an acceptable time." The time of the old law, time of cruelty, rigour and vengeance hath been in time past. For St. Paul writeth Irritant quis faciens legem Aloysi sine ulla miseratione duobus aut tribus testibus moritur: " In the time of Moses whosoever broke his law, two or three bearing witness of that transgression, should suffer death without mercy." Lo I in that time no mercy was shewed. The adulterer, the wilful manqueller,i or any other transgressor of Moses' law, if two or three bare witness in the same, was not spared nor pardoned, but without mercy should suffer death. Notwithstanding, the time is now changed. Now is the fulness of time wherein the gates of Heaven be made open, and the treasure of grace and mercy as a fountain ever springing is shed forth plenteously upon every kind of people: of the which time St. ' raanslayer.

VOL. II. B

Paul speaketh, saying Ecce nunc temptis acceptabile, ecce nunc dies saliitis: " Behold, take heed, now is the acceptable time, now be the days of soul's-health." Now in the time of the new law forgiveness was granted mercifully of our Saviour Christ to the thief, a manqueller, in the last hour of his death, also to the woman taken in adultery, with many others; wherefore, if Thy mercy ought to be shewed at any season, it must specially be shewed now in this time of mercy. When cruelness was abundant, if at any season Thou couldst not, of Thy benignity, but needs must exercise Thy mercy, much more it is to be done now when grace is abundant and so plenteous. Quia venit tejnpus: " For the time " of grace and mercy " is come and ready at hand." Yet another reason, good Lord, with Thy licence, which should somewhat stir Thy goodness unto mercy. Of a truth amongst as Christian people some be so light and frail of themself that anon with every blast of temptation they be overthrown. They will not in any condition resist and withstand sin, but follow the caduke^ pleasures of this world, the filthiness of the flesh. Sometimes they do after and follow the flattering persuasions and impulsions of the devil, and be right glad so to do. Whom the prophet compareth to dust, and not without a cause, saying Tanquam pulvis quern proicit ventus a facie terrce. Such light and evil-disposed people of the world be in comparison " like dust that is soon blown away from the ground with every blast of wind." Some also be of another disposition, which although they be many times overthrown by the sudden blast of temptation, notwithstanding, they rise again shortly, washing themself with the waters of weeping tears, and by bitter compunctions of penance making them strong and tough: like as dust, when it is tempered and made moist with water, waxeth tough in manner as earth and clay, so that then it cannot lightly be blown away with a blast of wind. Albeit such persons be not very strong of themself, neither long may withstand temptations without the help of more stronger than they be. Certainly a wall made of earth ' unstable.

only without stones is but a small and feeble defence; likewise they that by penance have consolidate themself shall be shortly won and overthrown, if stones be wanting, that is to say, if stronger in the Faith, more constant in good works, erect and set upon a sure foundation of stone, be not present. Such manner strong and constant people doth bolster and hold up both themself and others in Christ's Church, they be like unto pillars. Were not the glorious martyrs of this manner, who shed their blood for our Saviour Jesus Christ's sake? Also the holy confessors and preachers of Christ's faith, holy virgins who kept themself chaste and undefiled for the love of Christ. These, like hard stones might never be grieved and blown down by any craft of rhe devil, or by any sudden blast of temptation might be moved from their constancy. But, good Lord, these stones pleased Thine angels who minister and do service unto Thee, so much that now they be assumpt and taken them up into the building of the High City, Jerusalem. And we that are the remnant, being without strength or might, and left behind, are very feeble and weak, lightly overthrown with every blast of temptation. For this cause. Blessed Lord, now is the time to execute Thy mercy in deed upon Thy Church, since the pillars whereby it was sustained and holden up be taken away. Quoniam placuerunt serzHs tuis lapides ejus. If these stones be withdrawn, what remaineth but soft earth, which with every blast of wind is soon blown away, if it be once dried? Truly this earth, these brittle bodies of ours, will soon be dried up from doing good works, without thou be merciful, good Lord, and soon make them moist with the dew of Thy grace. And if it be Thy pleasure so to do, then shall the fountains of weeping tears gush out and the earth, (that is to say, we wretched sinners) shall be made strong more and more by compunction and weeping for our sins, not apt to be blown down with every blast of temptation: which shall be great joy to Thy servants, thine angels, that also are very joyful and glad of one true penitent person. Christ our Saviour said Gaiidiu??! est coram a?igelis Dei super uno peccatore pcenitefitiajn agente: " It is great joy to all the angels of God of one sinner that hath forsaken his wicked life, and with a good will doth penance for the same." If we once be made moist and tough in this wise, nothing shall then be wanting but the heat of Thy charity, whereby we may be decoct^ and made hard as stones, that is to say, more strong and steadfast in faith and good works. Such as shall preach Thy Gospel through all the world must be very strong and constant. Which thing is yet to come, as many of our holy doctors bear witness. For our Lord, Thy Son Jesus Christ, said Pradicabitur hoc evangel'nim regni in universo orbe in testimonium o?nnibus gentibus: " The Gospel of the Heavenly Kingdom," the order and law of Christ's faith, " shall be preached and taught through all the world, in witness to all people." And, that done, the world shall be at an end. Lo, the words of our Saviour. The world shall not be at an end till His law be taught over all. And as St. Austin witnesseth, it is not yet performed through all Africa; nor unto this day it is not fulfilled through all the Greeks' land, as Origen beareth witness. Wherefore St. Austin upon a season, writing to a certain man named Hesychius, shewed that the preaching of Christ's Gospel through the world, also that all people shall be turned to the faith of Christ, and Christ's Church shall be dilated and increased through the world, is yet to come. Which St. Thomas confirmeth in the first Question of the first Part of his Summa. But, Blessed Lord, whom wilt Thou depute and set to do this great ministry, to preach Thy laws through all the world, without Thou exercise mercy shortly? For they that sometime were able to perfo-rm the thing indeed, be now taken away (as we said) into the Heavenly Jerusalem because they were so pleasant in the sight of Thine angels. Also they seemed and were very apt indeed unto the supern^ and Heavenly Jerusalem. Blessed Lord, we know well Thy power is Thou may, when it shall please Thee, create and make new stones of the earth left behind. Thou may make of us, now being alive, as strong and bold to show Thy faith ' baked. = on high.

and commandments as ever were before in time past. This earth is acceptable to Thine angels, but for a truth it shall be more gracious and acceptable if Thou wilt put-to and augment it with Thy grace. Therefore now shew Thy mercy upon Thy Church Militant here on earth; for, Blessed Lord, Thy servants, that is to say Thine angels, shall be merciful to it, they shall for the love of our nature pray to Thy Highness for the whole congregation of all Christian people. Et terrce ejus •dserebuntur. Found Thou many stones, that is to say much constant people, when Thou began to edify Thy Church? Were not they which Thou did set in the foundation, soft and slippery earth? Yes, truly, unto the time Thou made them hard as stones by the virtue and strength of Thy burning charity. Peter, the head of all the others, at the fearing of one hand-maid or woman-servant, did he not give place and denied Thy Son Jesus Christ His Master? Was not also contention and debate among other of the Apostles, which of them should be chief and have the sovereignty among them? Further, all they fled for fear when their Master Christ was taken and brought to judgment. Lo how great pusillanimity, cowardness and unsteadfastness was in them I But as soon as the heat of Thy charity descended upon them in the similitude of 'fire, they were then made so constant and sure in their minds that, from that time forward, by no dread, threatening, nor persecution they feared to shew Thine embassade^ and commandment pronouncing and expressing Thy Gospel to kings, princes and other wise men of this world; whom also they over-came by the virtue of Thy word and turned innumerable to the faith and acknowledging of Thy most holy Name. So, good Lord, do now in like manner again with Thy Church Militant, change and make the soft and slippery earth into hard stones, set in Thy Church strong and mighty pillars that may suffer and endure great labours, watchings, poverty, thirst, hunger, cold and heat, which also shall not fear the threatenings of princes, persecution neither death, but alway persuade and think with ' embassy, commission.

themself to suffer with a good will slanders, shame, and all kinds of torments for the glory and laud of Thy holy Name. By this manner, good Lord, the truth of Thy Gospel shall be preached throughout all the world. Et Umebunl gentes nomen tuum, Dof?ii/ie, et omnes reges terrce gloriam tua7n. Whereby not only the vulgar and common people shall fear Thy Name, '" iDut also all kings and princes of this world shall dread Thy magnificence and glory."

All fear of God, also the contempt of God, cometh and is grounded of the clergy; for if the clergy be well and rightfully ordered, giving good example to other of virtuous living, without doubt the people by that shall have more fear of Almighty God. But contrariwise, if the clergy live dissolutely, in manner as they should give no account of their life past and done before, will not the lay people do the same? It is to be thought they will. And what followeth? Truly, then they shall set little or nought by Almighty God. Therefore by us of the clergy dependeth both the fear of God and also the contempt of God. For, of a truth, if every person of the clergy from the highest degree unto the lowest were able and worthy to occupy their rooms and places, every man according to his degree, and every one of them would execute all that pertaineth to his office quickly, without feigning or partiality, and with ardent faith, then the most hard-hearted creature that might be found among all people could not but love and dread our Lord God. Also by their good and virtuous living, they should in manner be compelled to the serving of Him. O blessed and happy be those persons that at any season shall see this thing indeed, that is to say, which shall behold Th>j Church Militant once set in a right order through every degree! O most merciful and blessed Lord, make once an end and finish the building of Thy Church that Thou begannest a long time past, that now a great while hath suffered much wrong. Exercise Thy mercy upon the ground work of it, upon our fragility, that according to the words of St. Paul, Superadificati super ^undamentmn aposlolornm et proplietarum: ipso summo augulari lapide Christo Jesu in quo omnis cedificatio crescit in templum sanctum in Domino: " We may be superedificated upon Christ, the very Foundation of the Apostles and Prophets, joined unto Him the most high Cornerstone, in Whom and by Whom began and increaseth every edification and congregation of Christian people in our Lord." Then without doubt all people shall fear the excellence of Thy holy Name. All kings and princes shall glorify and worship Thee with all their true and holy service. A thousand Paynims, Saracens, and Jews shall be turned unto Thee; like as when the first foundation was set of Thy Church, sometimes three thousand, now five thousand, now more, now less, were then converted unto the Faith. If it were then so profitable when the first building was begun, how profitable can be thought shall it be when all is perfectly finished and performed. Quoniam cedificavit Dominus Sion. That is to say, our Lord hath performed, finished and set a due order in all His Church, whose glory and worship standeth not in silk copes of divers colours craftily broidered, neither in plate of gold or silver, nor in any other work or ornament, be it never so richly garnished with precious stones. These rich jewels in the old Temple were necessary to be had and used for the apparel of the bishop and other priestj ministering the old law. But sith it is so all their doing was but only a shadow and figure of things to come, therefore now we may not seek the outward glory and worship of the body, but only the inward hon-our and profit of the soul. The thing that was signified in the old law by gold is cleanness of conscience; and by precious stones, virtues of the soul. As St. Paul witnesseth, saying Gloria nostra hcec est, testimonium conscienticc nostra: " Our joy is the testimony of aclean conscience ": which joy without fail ^ shone more bright in the poor Apostles than doth now our clothes of silk and golden cups. Truly, it was a more glorious sight to see St. Paul, who got his living by his own great labour in hunger, thirst, watchings, in cold, going woolward,^ and bearing about the Gospel and law of Christ both » doubt. = in garb of penance.

upon the sea and on the land, than to behold now the Archbishops and Bishops in their apparel, be it never so rich. In that time were no chalices of gold, but then was many golden priests; now be many chalices of gold, and almost no golden priests. Truly, neither gold, precious stones, nor glorious bodily garments be not the cause wherefore kings and princes of the world should dread God and His Church; for doubtless they have far more worldly riches than we have. But holy doctrine, good life and example of honest conversation be the occasions whereby good and holy men (also wicked and cruel people) are moved to love and fear Almighty God. Cruel Attila feared Leo the Pope, wicked Totila dreaded St. Benedict the Monk and Theodosius the emperor feared St. Ambrose, and why? Truly, because they heard their doctrine, and saw their lives so good and honest. O blessed Lord, how glorious and beautiful should Thy Church be, if it were garnished and made fair with such virtuous creatures! For then should all people fear Thy holy Name, and all kings and princes should dread Thine excellent glory, if Thou wouldst edify and ornate Thy Church on this matter. Videbitur in gloria sua; Then shall it be seen in a shining garment of divine grace, gilt with the golden wisdom of holy Scripture, and garnished round about with all manner precious stones for the diversity of virtues. Which glory shall blind the worldly sight of kings, it shall turn the hearts of princes from voluptuous delectations, and pierce through unto the minds of all people much more than all the riches of this world. The holy Apostles were glorious not by gold or silver, silk or precious stones, but only by their virtues. St. Peter said Auritm et argentiwi no?i est??iihi: " I have neither gold nor silver." Notwithstanding, in the Name of Christ he made a lame man to go, also raised from death to life a dead woman. Paul in like manner, who had no worldly riches but got his living with his own sore labour, made whole one that was born lame into this world, and delivered another who was vexed with a wicked spirit, by calling upon the same Name Jesu. St. Jfihn, the elect virgin of God, by his prayer turned branches of trees into gold; he drank venom and poison without hurt, he restored many dead folks to life again. St. Bartholomew, in the presence of King Polemius, by his prayer to God caused a horrible and fearful devil to go out from an idol. The holy Apostles were endued with these and many more marvellous acts, which Almighty God wrought in them by their prayers. Our blessed Lord gave no heed to the goodly apparel of their bodies, for they had none such, but He regarded only the cleanliness and fairness of the soul; that is to say, He did behold their steadfast and grounded faith; both hope and charity was in them., they were shining in faith, steadfast in hope, and burning in charity: whosoever had so great faith, all things should be possible for him to do. For our Saviour Christ said Si fidem habueritis sicut granuTn sinapis diceretis monti: transi hinc: et iransibit, et nihil impossibile erit vobis: " If your faith were like unto a mustard seed corn " (which is little in quantity, betokening meekness; it is also biting and sharp in the mouth, signifying fervent charity), " ye might say unto a mountain, ' Remove and go from hence,' and anon at your commandment it should so do; nothing should be to you impossible." Good Lord, of whom had the apostles so great faith but only of Thee? They said Do77iine, adauge nobis fidem: " Lord, increase our faith." Forasmuch as Thou art the same God, and alike plenteous in mercy as ever Thou wert, now shew mercy upon Thy Church afresh, for it is time so to do, since our faith beginneth to fail and wax scant. Make perfect the building of it. Grant that it may shine in glory. Augment and increase the faith of Thy Church, whereby it may be graciously heard of thee, and work miracles, to the intent that all people should fear Thy blessed and holy Name, and kings of the earth dread Thy glory. So that in conclusion all the world may love Thee, worship Thee, and fear Thee, saying Quia Dominiis aedificavit Sion quae mmc videtur in gloria sua, respexit in oration em hmnilium et non sprevit precem eorum: " Our Lord hath edified and built His Church strongly upon a sure foundation; which now is seen in wealth and glory endued with many noble virtues. He hath also looked upon the prayer of meek people and granted their petition."

Now followeth the second part, wherein we be taught to move the goodness of God unto mercy, by the everlasting remembrance of His benefits. Of a truth a great part of recompense for a good turn done to any person is not to forget it, but rather have it continually in remembrance. One of the greatest unkindnesses that may be is this, if we forget and put out of mind kindness and beneficial gentleness shewed unto us. Nothing may sooner remove and put away noble and liberal minds from us. And, contrariwise, he that will remember a good turn or benefit is worthy to have gentleness and liberality shewed to him. And what shall we do, what recompense shall we make for the great benefit given to us, that is to say, for this merciful erection and building of Christ's Church, to the intent it may ever be had in memory not only of us, but also of all that shall come after us? We shall write this benefit, and so leave it in perpetual memory. This is the most sure way of all other to cause a thing long to be had in remembrance, that they which shall come after us may know the very truth of the great goodness and mercy of God shewed in our days. For Moses left in holy Scripture many marvellous and wonderful things the which Almighty God wrought in him for the erudition of the Jews. And if he had not so done, peradventure we should now not have had knowledge of them. Also the holy Evangelists left behind the Gospels written by them of Christ's miracles shewed here on the earth, ever worthy to be had in mind, which perchance we should not have known if their writings had not been. Therefore sith our Lord God most beneficial hath given to mankind so many great benefits, both in the old law (the time of Moses), and in the new law (the time of Christ our Saviour), after that, redeemed man with the most precious Blood of His only begotten Son, founded and endued the Church of Christ with so wholesome doctrine, and established the same by shewing of so many great miracles, also by the death of many holy saints; further, since He is about to bring our souls to Him by so many divers means, notwithstanding we slip down from His hands over-thrown and oppressed by the great weight of our sins into the foul clay and filthiness of worldly, concupiscences, if He now will vouchsafe after so many unkindnesses shewed on our part to execute His mercy again upon us, were not these great benefits worthy never to be forgotten? Should they not be commended and left in perpetual writings to the laud of the great mercy of God? Therefore Scribantur haec ill generatione altera, et populus qui creabitiir laudabit Dominum: " Let them be written, ever to be had in mind of other generations, that all Christian people to come hereafter " may, by those manifold benefits given unto us, " laud and praise Almighty God." An evil tree may bring forth no good fruit: then thus, the people which is once evil-disposed and drowned in the malice of sin, how may it be thought that the posterity of them shall be good, without Almighty God make it of nought? Our Blessed Lord is of power to raise up and make of stones as good people as He would have. Sith we now be wrapped in so many grevious sins, the people who hereafter shall come of us, cannot be good and well-ordered, without that Almighty God make them of nought? And after, when that people shall know Thy Scripture, both our filthiness and their own cleanness, also our wretchedness and their felicity, how much shall they be 'bound to God and how great laud shall they give unto Him? For, of a truth, no man can know the valure^ sufficiently of a great gift or benefit, which knoweth not how great hurt others have suffered for lack of it, and also what damage himself should endure if he wanted the same. Therefore Populus qui creabitur laudabit Domimnn: " All Christian people hereafter to come, reading and understanding the great benefits given by Almighty God in our days, shall laud and praise Him in their time," and not causeless. But wherefore shall they praise our merciful Lord? Quia prospexit de excelso sancto suo: Surely " because ' value.

He looked down mercifully upon us from heaven." Why so? Doth not God see all that we do? Is not everything naked and open to His sight? What needeth then to say "He looked down from His high holy place?" Peradventure because ' prospicere ' is to look afar. Truly, the more grievously that sinners have offended and trespassed against Almighty God the further they be gone away from Him. For this cause. Sith after the great innumerable benefits given of our merciful Lord, where also (in manner) He might have done no more for us, yet we fall continually into every sin and wretchedness, truly this our great unkindness hath chased us so far away from Him that marvel it is He will vouchsafe to look so far down to our ingratitude done unto His gentleness; Who also brought the people of Israel out of Egypt so marvellously with so many strange tokens and wonders, caused them to pass a-foot through the Red Sea dry shod; Who sent down from Heaven angels' food, and other wild fowl, curlews or quails; caused water to flow out of the hard stone for their relief; gave them victory of all their enemies; made the flood of the Jordan to leave its natural course and turn backward; divided and parted the land of behest^ according to the number of the tribes and kindreds of Israel, so many as were ordained to have possession; and so oftentimes had mercy on them after they committed idolatry; Who also called us unto grace, where naturally we came of the Gentiles, and grafted us in the very olive-tree of faith, suffering the natural boughs of it to be cut away. (The olive-tree signifieth the people of the Jews.) Last He spared not His own Son, but gave Him in redemption for us all. Notwithstanding we, unkind and most unkind without measure, take no heed, think not how much charity of God is shewed to us, but forget and in manner despise to follow and do after our merciful Lord for His great merits upon sinners. O tough and steely hearts! O heart more hard than flint or other stone! O great unkindness whereby we are made so far away from God that it is a marvel and in manner above all marvels • promise.

to know Him look so far down into so great extremity of ingratitude! Therefore let th^se marvellous benefits of God be written for a continual remembrance of all Christian people to come after us. Quia prospexit de excelso sancto suo. Who looked down so far? Truly, our Lord God Who made all things of nought and is almighty, He may do what He list. From what place looked He down? Verily from His own high and holy palace. And whither? Into a low and strange place not hallowed. Heaven is of a great height, namely Heaven of all Heavens is so high that no adversary of God may attain or come thither; it is so holy that no spot of sin may be in it. And last, it is so much improperedi unto Almighty God that none of His enemies may there have any part with Him. And this earth which we wretched sinners do inhabit is not set up on high, but down in a low place full of sins and wickedness in every part of it; wherein also devils have domination, whom St. Paul calleth princes, potestates,^ and rulers of the world and of sinful souls. It pleased Almighty God to look afar down from that high place into this earth, so low a place. From that so holy a place into this world, a place void of all holiness. He looked down also from the place wherein none of His adversaries shall be partakers with Him into this so strange a place whereas His adversaries have domination, where also so many great unkindnesses be exercised against Him. Dominus de caelo i?i terram aspexit: " Our Blessed Lord hath looked down afar " with His eye of mercy from the highest heaven into the earth." But to what purpose, what intent did He so? Looked He down to have any pleasure worldly, or else to hear the voices of good and rightwise people who lauded and praised Him? Nay verily, but only to hear the cryings, weepings and wail-ings of wretched and unkind people. Also to hear the wailings of those that knew not themself when they were set in honour and prosperity, neither gave laud and praise unto our Lord God as they ought to have done, of very duty, but utterly put out of their mind and forgot His ' appropriated. " powers.

manifold great benefits; neither gave thanks for them, but rather fell down into all the filthiness and insatiable pleasures of the flesh, unto the great disworship and shame of Almighty God, so much as lay in them. What followed? Almighty God suffered those people to fall into the power of their enemies, and they anon took them prisoners, and so taken, bound fast and miserably stretched them in bonds, ropes and fetters of sins, in the which misery many of our forefathers perished and were damned eternally. But when the posterity of them saw their destructions and miseries, calling to mind the goodness of God and their own unkindness, they were much penitent for their offences and mislivings wherewith our most merciful Lord being moved of His goodness to exercise mercy, looked down from His holy place, Heaven of all Heavens, into the earth: Ut audi ret gemitus co7Jtpeditoriwi, ut solver et filios interemptoriim: " Because He would hear the wailings of prisoners fettered and bound with the bonds of sin, and unbind or set at liberty the penitent children, whose forefathers were damned." We shall write this goodness of God and put it in a perpetual memory, to the intent all that hereafter be to come may shew each one to the other how mercifully our Lord hath dealt with us. In the which one thing He shall exhibit and shew so great mercy to us that it is not possible for any tongue to tell or to be expressed in words. Notwithstanding, God that is so rich and plenteous in mercy, shall think it but a little, wherefore He shall add and increase it more. This Blessed Lord shall not only deliver us from our wretchedness, but also of His merciful liberality, He shall set us in great honours I cannot shew how a person being in thraldom might have more honour than to have his pleasure and be honoured in the same places where his capital^ adversaries coveted most to be honoured. The devils studied to get honour in two places chiefly, in Heaven and in earth. In the earth the Hebrews had sufficient experience, from whom they took away the honour and worshipping of God Almighty, en- ' chief.

forcing them to commit idolatry. And now they assail us with thousands of guiles and frauds, challenging^ the dominion and power of this world to themselves. In Heaven also, from whence they were expulsed for pride, they took upon them and were about to usurp the honour of God for themselves: for Lucifer the chief captain and ringleader of them (to whom many others consented) said Ascendant et ero similis altissimo: " I shall ascend and be like to God." But now to our purpose. Our Blessed Lord and Master shall make us honourable in both places. First here in earth His Church Militant He shall give us power to preach and shew thd virtue of His most glorious Name to all people universally, which shall be a very worshipful office. For by that St. Paul was called the chosen vessel of Almighty God to bear about that honourable Name, and boldly shew it, not only to the vulgar and common people, but also to kings and princes of the earth. Also nothing may be xiiore grievous unto our enemies than it. For they continually blaspheme that most holy Name for this great honour. It followeth Ut amiwttient in Si on nomen Do- 7nini. Our Lord shall set the ministers of His Church Militant in honour, that they may shew universally His holy Name to all people. In Heaven also, from whence Lucifer and all his company were deject and cast out, we shall laud the Name of God without end, and there shew to His honour His manifold deeds of mercy, giving thankings unto Him that we have escaped by His benefits the snares and dangers of all our capital enemies. We shall be exalted into that Heavenly Jerusalem, from whence they were thrown down, according to Scripture: Deposuii fotentes de sede et exaltavit hu7niles: "Almighty God deposed and put down from heaven proud Lucifer with all his company, and exalted meek people into that glorious place." Moreover, whatsoever we do here in this Church Militant, by prayer, laud, or any suffrage to God, the same is borne up by His angels into the Heavenly Jerusalem. For the which it followeth Et laudefn ejus in Jerusale?n: The angels shall bear up all ' arrogating.

our suffrages done to the laud of Almighty God in this Church Militant, " unto the celestial Jerusalem."

When our Lord hath delivered us by this manner from the bonds, fetters, and all bondage of our enemies, and made us able in virtues for to preach and shew His blessed Name unto all His people, then doubtless not only the common people, but also kings and princes shall come together in one to serve and laud Almighty God. Then, Blessed Lord, shall the people fear Thy Name, and all kings shall dread Thy glory and magnificence; that is for to say, when Our Lord, of His goodness^ shall change and turn the soft and slippery dust (signifying wretched sinners) into tough earth by weeping and true penance for their sins, and after that make them hard as stones by burning charity, apt and able for to suffer great labours in shewing boldly Thy glorious Name throughout all the world, spreading and sowing over all the doctrine of Thy Gospels, giving also example of good and honest conversation, to the end that all the people in this world may be gathered into one flock, and the Church to be knit together in one faith, hope and charity. Wherefore this is added: In conve?iiendo popidos in u?ium et reges ut servlant Domitio. If it would please Our Lord God to shew this great goodness and mercy in our days, the memorial of His so doing ought of very right to be left in perpetual writing, never to be forgotten of all our posterity, that every generation to come might love and worship Him time without end.

But in so much as nothing in this life can be firm and stable without the help of God, therefore in this third part we are taught to make our petition unto our Blessed Lord that He vouchsafe of His goodness to sustain and hold up His Church Militant in the same order and course that we have spoken of, to the intent, after the journey performed in this life, it may the sooner ascend and come to the years which ever shall endure in Heaven. Truly or ever this order and course of the Church Militant be finished, according as we have shewed, shall be so many anguishes and tribulations in the said Church of God as never was seen or heard before unto this day. Which thing Christ our Saviour witnesseth, saying Erunt dies illi iribulatioms tales quales non fuerunt ab initio creaturce quam condidit Deus usque 7umc neque fient. Holy interpreters of Scripture say there was never so great perturbation before the time, neither shall be hereafter, as it is to come in the time of Antichrist; in which time shall be so great trouble and sorrow among Christian people that, without our Lord deliver them and put-to His help the sooner, almost all should perish. For Himself said Nisi breviasset Dominus dies, non juisset salva onmis caro: " If Almighty God had not ordained the time of Antichrist to be short, no man almost then being alive should be saved." Thus our most loving Master Christ giveth monition unto His Church Militant here in earth of the tribulation to come, lest peradventure suddenly unbewares it fall in decay. And though it were sorrowful and grievous for the Church to hear these said words, nevertheless comfort might rise again by another saying of our Saviour": Ecce ego vobiscum sum omnibus diebus usque ad consu?nmaiionem sceculi: '" Behold I am with you continually unto the world's end." And in another place He spoke these words following, which pertain more unto this matter, Sed propter electos quos elegit, breviabit dies: " God shall make short the time of Antichrist for the love of His elect people," lest they by the greatness of that tribulation should fall from the truth of Christ's faith. For these words of Almighty God it is no marvel if our Mother Holy Church once set and ordered in the course of virtue and in the ways of rightwise conversation, desire to know the end of her labours and travail, also the shortness of her days; wherefore it followeth Respondit ei in via virtutis suce; paucitatem dierum meorum nuntia mihi. None doubt this was written of Sion; and, as we said, Sion signifyeth the Church; therefore the Church Militant established and edified in virtue to the uttermost, bearing in mind the words of Christ for the tribulations to come, maketh answer to Him in the course of her virtue desiring to know the shortness of her days. And, whereas prayers made unto God for a good intent yOL. II. E may not be unprofitable, therefore in this cause the Church asketh help of God. For Christ said Vigilate iiaque omni tempore oranles uL digni habeamhti jugere isia omtiia qua: ]Mtura sunt; " Awake and be alway in prayer that ye may be worthy and able to flee these troubles to come." When a ship is once set in course to sail upon the sea, if in the mean season a sudden tempest of water or wind come against the ship, it should be a great impediment unto the going forward; so, without doubt, when the Church Militant shall be directed by Almighty God in the way of virtue, if in the meantime great tempest of temptations and many storrns of trouble meet suddenly and come directly against it, great hurt and let^ should follow in the passage. For this cause, fhe Church having knowledge before by our Saviour Christ of the tribulations to come, also that prayer is the only remedy for the same, maketh petition to God that her course be not withstood and letted, neither to be called again^ in the midst of her journey by those tribulations, saying Ne revoces me i?i diinidio dierum vieornm: "Blessed Lord" (saith our Mother Holy Church) " suffer me not by these tribulations to be called again in the midst of my journey, in the midst of my days." So many perils and jeopardies be upon the sea that whosoever shall sail over it must needs be desirous to come unto a haven, namely to that haven wherein is tranquillity and rest without peril. Like manner it is in the great sea of this world; for in it be so many sudden storms and perilous blasts of temptation to meet us on every side, that sith the port whereunto we be going is of so great surety, no marvel though the Church Militant desire and make haste to come unto it. Also it is grievous unto the said Church, if at any time-the passage should be slacked or put aback, coming uri-to that quiet haven. Therefore is no pleasure in this world to cause it remain. Why? For it perceiv'eth well that nothing under the sun is stable. All is but vanity. One generation goeth, another cometh. They that were before our time be now passed and gone. And no man ' hindrance. ^ put back.

perceiveth the great damage which we suffer by th£ absence of many of them. Who is now so stubborn and evil-willed that his heart could not melt and be kindled with the fire of charity, if he might hear the Apostles preach, see the constant faith of martyrs, and have at hand the holy conversations of confessors? If now were so many saints yet alive in the Church as were before in time past, that everyone of us might be in their company when we would? It is not possible to shew what pleasure we should have in their holy preachings, constancy of faith and holy conversations; also what goodness we should purchase unto souls by the reason of the same. Then, of a truth, we should be desirous to come unto that port where no succession of generation is, but all eternity without change, as in Heaven where Almighty God is resident. For this our Mother Holy Church prayeth that she be not letted nor called away by worldly temptations from the beginning of hsr journey, saying Quoniavi a geiieratione in generatiojiem aiuii tid. Here on the earth is division of generations from one unto another, when one is going, another cometh. But, good Lord, there is none such where Thou art, " for Thy years. Thy time shall ever endure." Thine eternal continuance shall be much more excellent and much far above the perdurance of Heavens, or of the earth. Of the earth it is said thus: Ge?ie ratio prceterit, generatio advenit: terra antem in aternum slat: " Generation goeth, generation cometh, the earth standeth ever." But Almighty God was before the earth. We see also the earth taketh his goodness and perfection of another, that is, the sun: for in the absence of the sun the earth is dead, and in manner naked without any comfort, and at the coming again of the same it is clad and covered with all manner of fairness. Then thus, that thing which taketh his perfection of another must needs without doubt receive his essential being of another. The earth doth in like manner as we have shewed, therefore he hath his being of another; and that thing of whom he had his being must needs go before and continue longer than it. The Maker and Beginner of the earth was Almighty God: as it followeth, Initio tu, Domine, terrain jundasti: " Lord Thou made the earth in his beginning." Therefore God was before the earth, and not only before the earth, but also before the heavens. For we see and behold the moon sometime full of light and sometime without, which light she receiveth of the sun, of whom also all other stars take their light. The sun goeth sometime from us, and anon it cometh again, now it riseth and anon it goeth down; notwithstanding, he keepeth his course Avithout fail. Of whom receiveth the sun his course? Verily only of Almighty God, for by the commandment of Him it is borne about in the orbs above, like as other celestial bodies be. For a conclusion it followeth, all these have their order and being of Almighty God. Et opera inanuum tuarnni svnt ccell: " Good Lord, Thou only made the heavens, and of Thee they have the natural course in their movings." By this we perceive for a truth that heaven and earth had their beginning and institution of God; they endure and continue only by His marvellous power; also they shall have an end of this condition they be in now, when it please God. For it is written Cceltun et terra transibunt: "Heaven and earth shall havx' an end." O marvellous blindness of mortal creatures which will not suffer us to look up and remember the eternity of years to come, whereof shall be no end, sith the time of our life is here so short and soon passed away, and all the world likewise shall soon be at an end I Why do we not speed us hastily to come unto that rest of eternity which may be obtained by our little and short labours here, rather than follow the voluptuous pleasures of this world, whereby we shall come into everlasting defatigations and weariness in Hell? For where Almighty God is resident all things be good. Whose goodness is inenarrable and everlasting. Everything in this world is caduke, transitory and momentary; ^ all volupty in this life endureth but a short season; no generation shall long be permanent. Heaven and earth shall have an end; wherefore it followeth Ipsi peri bunt, tu autem per?nanes: " Heaven and earth shall perish, but ' momentaneous.

Thou, good Lord, art everlasting." How shall they p'erish and be at an end? Truly none otherwise but they, shall be changed into another condition than they be now in; Heaven shall be new, and the earth also; as much as to say, both shall be changed and made new like as our bodies after the general resurrection shall be in another condition. Not that Heaven and earth shall have a new substance, neither our bodies, but a new condition of substance. Their conditions sTiall in manner be old and worn, and for that they shall change and do away their old condition, like as we might say they shall do off their old garments and do upon them new. The prophet saith Omiies sicut veslimentuni veterascent: " All shall wax old like as doth a garment." Notwithstanding, they shall be changed new, and set in a better condition than they were in before. St. Peter saith Novos enim coelos novam terrain expectamus: " We desire a new heaven and a new earth "; none otherwise meant, but in a new condition of substance, like as in changing our clothes, we do off the old and put on new. So the Heavens, after their old conditions taken away, shall be renewed into a far better manner; they shall be covered with a more noble covering by the commandment of God. It followeth Et sicut opertoriuin mutabis eos et mutabuntur. It is according with reason that everything created, in order, at the last must needs attain unto that thing which is most high in perfection, of whom and by whom all other doth depend and have their original. Itself dependeth of nothing but may have all that it hath of itself sufficing itself abundantly, needing nothing of any other; and all other hath need to it, as well man as other creatures upon the earth. The earth, also Heaven and all things conTained in the circuit of the Heavens have need to it. The generations of men should not long live if they were not nourished with the food and fruit that groweth upon the earth, also they could not be brought forth but of the earth. Itself earth should alway be barren and without fruit if it received no moisture and heat from heaven. The inferior orbs in the heavens be led about in their course by the first orb. And last, the first orb hath all his virtue and strength of Almighty God, Increaser of all things. Forasmuch as Almighty God hath nothing above Him whereof He might take anything for His perfection, therefore He is Most High, Most Perfect, All-Good, and Itself Goodness,! having everlasting perduration, without beginning, without end, before everything, and cause of all things; of Whom everything receiveth his perfection and is made of nought; Which gave unto all creatures apt and convenient strength, and may take it away when?Iis pleasure is so to do. Notwithstanding, He is always One, immutable, and without transmutation in all His acts; wherefore it is spoken unto Him Tu auLem idem ipse es et anni tin noii deficient: All earthly things be mutable and shall have an end, " but Thou, good Lord, art always One without change, and Thy years shall never fail "; Thou art everlasting. Then sith our Blessed Lord is Author and Maker of all things, also he hath distinct-and ordered them in so marvellous good order, made fair the earth with herbs, trees, and with beasts, the water with fishes, the air with birds, and the heaven^ with stars. In all these is great pleasure and fairness for our bodily eyes to behold. Our best and most benign Lord God made all these common both to rightwise and unrightwise people, for His friends and for His foes. Qui sole)?i suum facit oriri super boiios el riialos: " W^hich maketh His sun to spring and shine both upon good people and evil." Forasmuch as our Blessed Lord hath given unto all these caduke and transitory things so great fairness as is daily perceived and seen, how great beauty and brightness shall we think hath He given unto these eternal places wherein His self is inhabitant and abiding? Sith He hath endowed the hiouse of men (that is for to say, this world) with so many commodities, how much more hath He ornate His own place and royal habitation? And last, since He hath given unto this naughty^ world so many great pleasures, common both unto His friends and His enemies, needs must be far more goodli-

' Goodness itself. - distinguished.

3 •£ nothingness.

ness and pleasures where light is, inaccessible, which no tongue can express, neither mind think, prepared and made ready in His place celestial to His friends thaf serve Him diligently and lovingly in this life. The children of our JMother Holy Church whom the ministers and servants of Almighty God hath regenerate by the words of the holy Gospel, shall without fear or dread be inhabitant and abiding in this holy place: wherefore the Church saith unto God Filii servoruni tuorum habitabunt: " The children of Thy servants shall be permanent in Thy sanctuary." Lo in these words the Church useth meekness and lowliness, calling the inheritors of Heaven not her children but the children of the servants of God. For St. Paul, which named himself God's servant, called those people which he gat by preaching of Christ's law, his own dear children, saying Ut filios carissimos moneo: " I warn you, my dear children." And why he so named them, the cause followeth: Fer evangeliiwi ego vos getiui: " I have gotten you by preaching the holy Gospel of Christ." The servants of God that preach and teach His holy doctrine be named Fathers, the Church a Mother, and all true Christian people be called children; which, after this life, shall abide everlastingly in the sanctuary of God among those inestimable pleasures. Et sefne/t eorum in scBculum dirigettir: " And the seed of them," (that is to say their good works), " shall be directed unto Heaven eternally." No man in this life is so steadfast in well doing, but sometime may err. The holy man Job said Verebar omnia opera luea: " I feared all my works." I knew not what state I stood in. St. Paul also said Qui slat, videat ne cadat: " Fie that thinketh himself in the state of grace, let him beware lest he fall from it." But whosoever shall be assumed into the Heavenly Jerusalem shall be sure never more to sin; he shall so be confirmed by grace that never after he shall offend, but whatsoever he doeth then shall be good and rightwise. The seed of good Christian people (that is to say, their good works) shall be lift up into heaven eternally.

Now let us make an end of our sermon, beseeching our most merciful Lord God that He vouchsafe to look upon the misery of His Church Militant with the eye of His mercy, sometime set in it worthy and able ministers that may turn all the world unto the faith of Christ, making the seed of the Church innumerable; and in conclusion the Church, once set stably in the course of virtue, be not letted nor cast aback in her journey, but shortly may ascend to the eternal pleasures of Almighty God in Heaven, where the true children of our Lord shall be permanent world without end. Amen.