The Sixth Penitential Psalm: De profundis (Psalm 129)

DE PROFUNDIS CLAMAVI AD TE DOMINE:

DOMINE EXAUDI VOCEM MEAM.

(Psalm cxxix.)

Every sinner breaking the commandment of God goeth away from Him, and draweth backward into many great and perilous deep dangers, falling down more and more toward the horrible pit of Hell: which thing Holy Scripture hath shewed figuratively in the story of the prophet Jonas, describing certain degrees and orders of his descensions, when he did break the commandment of God. And we shall here mark and note seven points in the same order as they be there shewed. First, when Jonas breaking God's commandment turned himself away and fled from the face of God. Second, when he went to a town named Joppa nigh to the sea, where he hired a ship convenient to pass over on his journey. Third, when he entered into the ship, (and^ as Scripture saith, ' came down into it ') having monition by the sudden rising of a great tempestuous storm, notwithstanding, would not return to land. Fourth, when he went down into the hollow and lowest places of the ship, and there slept soundly. Fifth, when he was cast out from thence into the surging sea. Sixth, when he was devoured and swallowed down into the lowest part of a great whale's belly. Seventh and last, if in all these tribulations he had not shortly remembered Almighty God and been succoured by His help, could not have escaped; but, anon as he had been digested in that great fish's belly, should have been voided out from him in manner of dung, and so slipped down into the bottom of the great sea. These seven degrees of the fall of Jonas from God by breaking His comm.andment, signify unto us the divers fallings down of the sinner, whereby he goeth lower and lower from one degree to another into divers perils of deepnesses.

It forceth^ not for our purpose at this season though Jonas in Holy Scripture signify Christ. For one and the same thing by a divers consideration may be taken figuratively for two contraries. Sometime in Holy Scripture the lion signifieth Christ; and sometime by the lion is signified the devil, as in the epistle of St. Peter Tanquam leo rugieiis circuit. It signifieth Christ, as in the Apocalypse: Vicit leo de tribu Juda. What things be more contrary than God and the devil? Forasmuch therefore as one thing may betoken Christ and the devil, why may not Jonas sometime signify Christ and sometime the sinner? But let us proceed (with) that we have begun.

We shall mark and consider in what manner the degrees of Jonas' falling down from God may be correspondent and signify the degrees of the sinner's descensions from God by sin. The first degree going into sin is consent of the mind, with a deliberation had before, to anything forbidden by the law of God. For a more open declaration, this shall be an example. Peradventure here is a young man yet chaste of his body; the remembrance of a fair woman cometh to his mind; he doth not withstand it, but busily thinketh on her beauty, and set-teth his mind for to have his fleshly lust of that same woman, and at the last consenteth for to have ado with her, if that he might have opportunity and leisure. This consent of the mind is deadly sin, albeit that he never have his purpose in deed. Jesu Christ our Saviour saith in the Gospel Qui viderit mulierem ad concupiscendtwi earn jam vioechatus est earn in corde suo: "He that beholdeth a woman, consenting in his mind for to have his lust of her, if that he might, the sin is committed in his heart "; and by that same consent only, he sinneth deadly. If that he then died without any penance he should be damned for ever. But the cogitations which come suddenly unto the mind, be they never so unclean, if that we consent not but repugn against them as' much as we may, be no deadly sins, nor no venial oftentimes; and we also shall have great profit by striving against them, not consenting at any time. He that setteth his mind more upon a worldly creature or pleasure than upon God, turneth himself away from his Maker, followeth and doth after that worldly thing contrary to His law; which is called the unlawful consent of the mind. He fleeth from God, like as Jonas, having in commandment to go unto the great city of Ninive, fled, disobeyed, and would not do as he was commanded. It is written of him thus. Almighty God said to Jonas: " Rise and go to the great city of Ninive; preach and tell them that their malice and sinful living is come to My knowledge." Then Jonas rose, disobeyed that commandment, and fled from the face of our Lord. Thus ye perceive how manifestly the first fall into sin, which is consent, agreeth unto the first fall of Jonas.

The second degree of the sinner's 'fall is the study and busy searching for time and opportunity when he may fulfil his purpose in deed. For at such season as the sinner busieth himself how and by what mean he m.ay accomplish that sin whereunto he hath consented before, then he falleth down one degree deeper, and his sin is more grievous than it was only by consenting. In his so doing he heapeth sin upon sin, and maketh the first spot of it more black, more foul in the sight of God than it was. Truly it is a general rule when a sin once purposed by consent in our mind is deadly, whatsoever we do for the accomplishment of the same is also deadly sin. An example: perchance thou hast decreed with thyself

(if thou might conveniently) to use thy body after the sensual lust and pleasure with a certain woman, also goest about and procurest by many means to fulfil the same in deed, either by wantonness of words, by wanton looks, gallant apparel of thy body, by oft giving gifts, or any other way. Whatever thou do in full purpose" of the same, be it never so little, if it were but the lifting up of a straw, is deadly sin. This second degree of the sinner's fall is figured by the second act of Jonas, when he went to Joppa, a town nigh the sea, there hired a ship to the intent he might Judasly flee from the face of our Lord God. Of his so doing Scripture speaketh by these words: Et descendit J op pen et invenil naveiJi euritem in Tharsis et dedit naulum ejus: " Jonas went down to Joppa, there found a ship going toward the country of Tharsis and hired the same."

The third degree of the sinner's fall is fulfilling of his purpose that he hath been about so long to accomplish. Consent is evil; the busy mean to fulfil his purpose is worse; and the accomplishment of the sin in deed is worst of all, for three causes. First, for the long continuance, second for the more lust and pleasure had in the offence, and third for the great hurt that cometh by it, both of soul and body. A man doing a trespass against Almighty God and lying long in it offendeth more grievously than if, anon as he is fallen down by sin, he will rise again. That person is less blameworthy which shortly after consenting will refrain himself than long so^ to continue, and in conclusion fulfil his purpose. The immoderate lust and pleasure of the body is made more grievous by fulfilling of it in deed, than it should have been only by thought or consent. For although if the mind be set on bodily pleasure, whereby the soul is sore vexed, and, after, both body and soul consent to the same, the sin is great; but in conclusion if the accomplishment of the same be exercised in deed, it is made much more grievous. For by thought and consent only the soul is made foul, and by the deed both body and soul is corrupt; and, many times, two bodies, as by the • than if he long continue so.

sin of fornication. This third degree is figured by the third act of Jonas: for as the sinner first findeth means and then doth the deed, so Jonas first found the way and mean to hire the ship and after entered into It. Et descendii in eatii: " He came down into the ship." And like as many times when a person hath grievously offended anon he is smitten with the abomination of his sin; albeit, he will not refrain by that godly monition; so, anon as Jonas was entered in the ship, a great tempest arose on the sea; notwithstanding, he would not return to land.

The fourth degree in the fall of the sinner is the custom of the same. The more that a sinner accustometh himself in sin, the more grievous and deeper is his descension toward the pit of Hell, although he perceive it not. For by little and little he sinketh into the fiJthy pleasure of it, even as a horse, the softer mire or clay he waltereth himself in, the more easily he lieth and imprinteth deeper his similitude in it; but when he is about to rise again, the softness of the clay will not suffer to take hold whereby he might be assisted. The custom of nature is much like; for naturally we must use meat and drink in hunger and thirst, and other in like wise as we have been customably used unto. This fourth degree is more grievous in the sight of God than is one deed or once doing of a sin. Peradventure one offence, trespass, or fall may be excused because that a man of himself is so frail. For it is said: Humaniitn est cade re: " The property of man is to fall." Sed pergere in lapsu et perseverare diabolicum est: " But to lie long and continue in sin is appropered^ to the devil." When the devil hath enticed any person to this point of continuance, he hath then brought him in a sad and sound sleep, that scant can awake for any calling or noise. This degree of the sinner's fall is represented by the fourth act of Jonas, which perceived a great tempest coming; albeit, he would not return to land, but went down into the lowest parts of the ship and there slept sore. Of his so doing Scripture sheweth, saying Descendit in inieriom ' appropriate.

PSALM CXXIX 6i navis et dormiebat so pore gravi: " Jonas descended into the low parts of the ship and there slept soundly." So after the sinner be come into the custom of sin, he goeth down and in manner sleepeth in it.

The fifth (degree) in the fall of the sinner is v/hen he rejoiceth and maketh boast of the sin that he committed, where, of very right, he should be ashamed and fear the pains of the law ordained for open sinners. Such persons be both without fear and shame. They shew openly and many times in common taverns to others of like disposition, their ignominious and shameful offences, making great cracks how wickedly they have done with that woman and with that; and peradventure will slander her which they never touched. Thus they make open vaunt of themself to the intent other should laud and praise their wickedness. Of whom may be spoken the saying of the prophet Osee: Profiinde peccaverunt. " They sinned deeply "; and so deeply that our Saviour coinpareth that slanderous shewing of their wickedness unto the fall of him which slippeth down to the bottom of the sea. Utilius est illi si Lapis??2olaris imponatur circa collum ejus et proiiciatur in vtare: " It should be better and more profitable for the sinner if a millstone were hanged about his neck, and so cast into the sea," than openly shew his sin by boasting or cracking. The fifth act of Jonas is correspondent to this degree, when he was cast into the sea and drowned in the waters. So these great abominable sinners that make boast of their ungraciousness "be drowned utterly in sin, overwhelmed with the manifold floods of it.

The sixth degree is when the sinner will defend his error and impugn against virtue. They have so long used and accustomed themself in vicious living, so long made their vaunt of their so doing, that it seemeth to them as no sin; and by all means that may be found, procure and be about to cause all other to think the same. O great and deadly profundity of sin! When a man is fallen down to this degree he despiseth and utterly forsaketh all wholesome monitions whereby he might be brought again unto the right way of good life. Sapience saith Impius qiiuiii in profundinn niatoriim venerit, contemnit: " When the sinner is fallen into the deepness of sin, then he despiseth " all wholesome remedies and correction for the amendment of his sinful living; he would have every person to be of his manner; also will not suffer the life of wicked folks to be reproved and spoken against, neither the grievous wounds of his soul to be touched in any condition. The sinner which is of this manner the devil hath all-whole in his possession and power. St. John sheweth that our adversary the devil goeth about searching whom he may devour; but nov/ I fear he needeth not so to do, for his purpose in manner is already fulfilled, he hath devoured and swallowed many into the lowest part of his belly. This sixth degree is well shewed by the sixth act of Jonas, when the great mighty whale devoured and swallowed him down into the vile and lowest part of his carcass. In like manner these obstinate and abominable sinners be utterly devoured and swallowed down of our great enemy the devil.

The seventh degree is to despair of the great mercy of God: which is most deep, most perilous of all others, and next to the horrible pit of Hell. If any creature be fallen down so deep that he despair, it shall be very hard for him to rise again. St. Chrysostom saith Desperatio non si nit peccatorem post lapsufn exurgere: " Despair will not suffer a man when he is fallen down, to rise again." It is like a deep pit whose mouth is stopped up with a great stone so that nothing may get out, but ifi the stone be removed. The covering of this deep pit, desperation, may not be taken away without strong and steadfast hope in the great mercy of Almighty God; of the which superabundant mercy we have so much spoken in the other Psalms before that, if great plenty of Scripture were not, which, by and by,^ in every place praiseth and exalteth this great mercy, I should be afeard lest no more could be spoken of it. Then sith this mercy is never void but ahvay spoken of in Scripture in every corner, it must needs (as me seemeth) be a great comfort ' unless. ' passim.

to all true penitents. It is also approved by so many-parables and similitudes, promised with so many affirmations, and, last, hath been so oft exercised upon so many sinners, that of a truth the sinner is over-much: obstinate and hard-hearted which cannot meek himself lowly, having full confidence and steadfast hope in the endless mercy of God. He that cannot find in his heart to submit himself by this manner is digested and incorporate into the substance of the devil, even as meat when it is digested is turned into the substance of flesh and blood. For amongst all sins desperation is the thing that most maketh us devilish, and our condition like to damned spirits; for they shall ever be in despair, never trust to have forgiveness. But now to our purpose. If Jonas being in the whale's belly, destitute and wide^ from all help of any creature, had not been succoured by the great mercy of our Lord, I beseech you, who could have saved him from turning apart into the whale's nature by digestion, and the residue to have been voided out through his guts like dung into the deep sea? Whereby we may well perceive that a sinner falling dowTi from one degree of sin into another, without he shortly return to the state of grace, amending his life, call to Almighty God his Maker for help, and have a full trust in that merciful Lord, shall at the last by despair be incorporate to the substance of the 'devil, so shall be conveyed through his belly and fall down into the deep pit of Hell. But Jonas in all his jeopardies cried to our merciful Lord God, asking mercy; which anon he obtained, for by the commandment of God he was delivered from all perils and set again upon the earth. If a sinner will do in like manner, Almighty God without doubt shall shew His mercy and clean deliver him from all peril of damnation. It is therefore very necessary for every sinner diligently to take heed, calling to remembrance the perilous and privy2 jeopardies he lieth in, wisely with a circumspect mind to look upon the dangers that may fall by the same, and, that done, lift up the eyes of his soul to our most merciful Lord God, saying De proftmdis clamam ad te ' afar. - peculiar.

Dotnine: Domine exaudi vocem??ieam: " Blessed Lord, I a sinful creature call to Thee for help. I beseech, Thee hear my voice." It is also profitable for good and rightwise people often to rehearse this verse whereby they may avoid the great perils of this wretched world. No creature living is so steadfast and sure but may 'fall into these deep dangers of sin: wherefore St. Paul admonishes us all, saying Qui stat, videat ne cadat: " He that standeth, (or else, he that is in the right way of good living), let him take heed lest he fall (or go out of it)." For this cause every rightwise person say De profundis cl.a??iavi ad te Domine: Domine, exaudi vocem meam: " Good Lord, I being in trouble and fear (of mine enemies the world, the flesh and the devil) cry to Thee for help. Hear my voice," deliver me from their dangers. Third, let us oft repeat this said verse for them that be in the pains of Purgatory, for whom Christ's Church hath ordained specially this Psalm to be said. The souls, being in these great pains, abide ever looking for the great mercy of God, also one drop of it to assuage their pains by the help of our prayers. Therefore, as heartily as we can, let us all say this "for their comfort De profundis clamam ad te, Domine: Domine, exaudi vocem meam.

Forasmuch as this Psalm of our holy fathers is set in the number of Pentitential Psalms, therefore in our beginning it is convenient we shew some reason why it ought so to be named, and what thing is in it belonging to penance. There be three parts of penance, as it is shewed by divines, (whereof we have oft spoken by-divers figures), contrition, confession, and satisfaction. Notwithstanding, in many places of Scripture they be shewed figuratively by the number of three, as it appeareth in Exodus. The people of Israel walked in the wilderness many times, but among all other specially is there named the space of three days, which the great doctor Origen expounding sheweth the mystery of the three parts of penance to be signified by those "three days. Also in the story of Jonas (whereof before we have somewhat touched) is shewed that Jonas, "being in the whale's belly the space of three days, cried to Almighty God for his deliverance, which the third day was heard, delivered from the devouring of that same great and horrible beast or fish that swallowed him into his "belly, and so set again upon the earth. These three days likewise, as we said before, signify the three parts of penance, whereby sinners be delivered from the captivity of the devil, from his tyranny, and restored again to their first liberty. Our prophet David in the beginning of this Psalm useth a like mystery, first expressing his petition unto God by these words: De profundis cla??iavi ad Le, Dom'uie: Domine, exaudi voce?7i 77iea7n. Fiaiit ait res tuce i7ite7ide/ttes i7i voce 771 deprecatio7iis 7ne(B. In the which words be expressed the three parts of penance. First he prayeth for contrition saying De fro]7(7idis cla- 7/iavi ad ie, Do77ii7ie. For confession, he added Do77ii7ie, exaudi voce77t 77iea77i. And third, for satisfaction Fia7tt aures tucB i7ite7ide7Ues 171 voce77i deprecatio7iis i7iecB. First, contrition is a great inward sorrow, coming from the very deepness of the heart with meekness, by a profound consideration and remembrance of our sins. Truly, the deepness of sin is very great, as it was shewed before. And, for that cause, we must make deep search in our conscience remembering the greatness of every sin with great humility coming from the heart root. Proju7idu77i est cor ho77il7iis: " The heart of man is deep." Whosoever crieth to Almighty God heartily, (that is to say, from the deepness of his heart) must needs be heard. God may not expulse or forsake the heart that is so penitent and meek. For our prophet saith in another place Cor co/itrUu7/i et himiiliatiwi Deus 71071 despicies: " Blessed Lord, Thou shalt not despise a contrite heart." And how may the heart be more contrite and meek as^ when of very contrition, meekness and profound consideration of our sins, we ask mercy and forgiveness of Almighty God? A little sorrow is not sufficient, nor little penance, but we must have great sorrow and great penance which maketh a great noise before our most merciful Lord. And the person that crieth to God in ' than.

VOL. II. F this wise, with great sorrow and penance, hath very contrition. He may well say De profundis clamavi ad te, Domme: "Lord, I have cried to Thee from my very heart root." But this cry must be soft, without noise of words; it must be in the secret places of the heart, no voice, no sound, in any wise shewed outwardly. Contrition is none other but an inward sorrow of the mind set in the privy place of the heart; which needs must go before confession made by mouth, for truly confession, without contrition had before, profiteth very little or nothing. Albeit contrition is secret within the privy place of the heart, notwithstanding, confession must be made by open words, manifest shewing of the mind, expressing truly and openly every sin with the circumstances to a priest; all colouring, feigning and hiding of our trespass set apart. Which cannot be done in any condition but by speaking of words. Therefore every penitent in this second place is taught to ask of Almighty God that He vouchsafe mercifully to hear and accept his confession, saying Doinine, exaudi vocem meam: " Lord, hear the voice of my confession." We said satisfaction is the third part of penance: whichi is divided into other three parts, almsdeed, fasting and prayer. Amongst these prayer is the chief, and in manner all whole satisfaction. This may be shewed for three reasons. First, because it includeth the other two, almsdeed and fasting. Second, it is a sacrifice of a more noble thing than any other. And third, it is more common, more light, more easy for any person to do. Prayer in itself is almsdeed, namely when we pray for sinners, being in great necessity and misery. For by our so doing we shew arid exercise our spiritual alms unto their souls, which is far better than any bodily alms-doing. Prayer also, if it come from the heart and mind, as it should, maketh the body weary, feeble, and subject to the soul: which thing is specially done by fasting. Now ye may perceive how prayer includeth the other two parts of satisfaction, almsdeed and fasting. Second, we said prayer is a sacrifice made of a more excellent, noble, » i.e. satisfaction.

and acceptable thing before God. For when we distribute our goods giving them in alms to the poor people, a sacrifice is made of our worldly substance to Almighty God. By fasting we do sacrifice with the substance of our bodies; but when we make our prayers, lifting up our minds to Almighty God, a sacrifice is made of our soul; which is most acceptable in his sight. Therefore as much as the soul is better, more noble and acceptable than is the body or any worldly riches, so much more noble sacrifice prayer must needs be than is almsdeed or fasting. Third, we said prayer is more common and easy for any person to do. Every body is not of substance in riches to give alms unto the poor, neither any person is so whole and strong of himself to suffer many long fastings, but who is so feeble and weak in body that may not at some time pray? Truly, none. Therefore prayer is more common, more light and easy than is fasting or almsdeed. And forasmuch as it is chief amongst the other parts of satisfaction, our prophet therefore remembereth and teacheth the penitent specially in this third place to ask of God faithfully, with true hope,, that of His goodness He give heed unto his prayer. Fia?tt aures tucB inte?ide7ites in vocem deprecationis mece: " Good Lord, I beseech Thee give heed to the v^oice of my prayer with the ears of Thy pity and mercy." This is the sum of our whole petition, that our Blessed Lord of His goodness vouchsafe to accept our penance, done with a good will also with true contrition, confession,, and satisfaction: whereby we may be defended and holden up from the horrible pit of eternal damnation.

If Almighty God be so cruel and unmerciful that, for our oftence done against His goodness, he will not forgive and exercise His mercy when we call for it. peradventure we should take occasion to leave our patience for His sake, and so slip down into the eternal pains of Hell: like as the Wise Man saith Vcs his qui per did erunt sustinentiam: " Everlasting sorrow be to them that have lost their patience," which is only sustained by true faith and hope in His merciful forgiveness. Therefore our prophet teaches us here to put our steadfast hope and confidence in God, and with the same comfort our souls, promising also that He shall exercise His mercy upon all very contrite and true penitents. Which promise He fortifieth by three manner means, first by the occasions that should cause us not to have forgiveness. Second by the promise made to every true penitent, and third by His superabundant mercy, which is ever ready to all that will ask it, forsaking their sinful life. Three things there be which of a likelihood should cause Almighty God not to forgive sinners. First the greatness of their sins. Second His rightwiseness. ihird the institution and ordinance of His law. But now we shall shew that these three cannot withstand the forgiveness of Almighty God, but needs He must be merciful and forgive sinners, be they never so grievous, namely them which be penitent and sorrowful for their misliving. Our wickedness shall not withstand if we will be penitent and with a constant mind amend our life. Else all we were in a perilous condition. For when any person offendeth against Almighty God, if He were not merciful and willing to forgive his trespass, alas, all we be in great jeopardy of damnation! What shall we do but fall into the deep dungeon of despair? If it were shewed once for a truth that God would not forgive sinners, how might we keep ourselves from desperation? Despair is none other but wanting of very hope and trust in the forgiveness of Almighty God. If it so were that God would not exercise His mercy, by what means might we order ourself not to fall into despair? But doubtless it is not so; He is merciful and alway ready to forgive. For now be innumerable saints in heaven; notwithstanding, sometime they grievously trespassed, breaking the commandments of God. And what creature liveth that never offendeth?, The Wise Man asketh this question: Quis potest dicere, mufidiwi est cor 7neum, purus siun a peccato: " What person living may say My heart is clean, I am without sin?" St. Paul saith Offines peccaverunt et eguerunt gratia et 77iisericordia omnipotentis Dei: "All were sinners (few except) and needed the grace and mercy of Almighty God," which was granted, and ever shall be to all that will ask it. This may well be affirmed, desiring none other example but that we spoke of before. Ye heard how marvellously Jonas was delivered by the mercy of God from the deep dangers that he was in; ye heard also of the many great jeopardies of his life that he was in, almost destitute from hope. He thought never (in manner) to have been succoured, and set again at liberty; notwithstanding, he cried to our merciful Lord, and obtained forgiveness. Now thou sinner, whatsoever thou art, (if any such be in this presence) that for the greatness of thy sin is fallen into despair, hear now the great offence of Jonas against our Lord God, breaking His commandment; and yet, notwithstanding, by his prayer obtained forgiveness. It was not denied but liberally granted. All ye know right well the more gently and meekly Almighty God dealeth with any person, the higher in degree that He set him, if he break His commandments the more grievous is his offence. Now, so it is, Jonas was called of God to a high office, had authority to speak for a whole commonwealth. 'It may be called the state or degree of Apostle, which in honour is above all the degrees o"f this world. He had also the spirit of prophecy, a marvellous gift. Very few or none be endued with it. The commandment he had was not by a general precept as the office of bishops and others which have cure of souls is generally given to them; but much more specially it was attribute to him by peculiar revelation and the word of Almighty God. As it is written in Holy Scripture: Factum est verbum Domini ad Jonam: " Our Lord said to Jonas." Truly, a great difference is between the commandment given by a king to any person by name, and the commandment given to a whole multitude indift"erently. Furthermiore the matter, the business, which was commanded him to do was of no small v/eight, and also he might have done It at his ease. Every man will think the matter great whereby the health and relief of a hundred and twenty t"housand souls dependeth. So jnany was in the city of Ninive whereunto he was sent. He needed not to make a great oration to persuade the people. These few words had been sufficient for his discharge: Adhuc quadraginta dies et Ninive subvertetur: " Within forty days the city of Ninive shall be destroyed." Ye see well the shewing of this matter was not so diffuse but he might have done it on the best wise. Jonas had a vain and foolish estimation, regarding himself too much. He thought " Almighty God is so good and merciful of Himself, that as soon as the people will forsake their error and acknowledge themself guilty, He will doubtless shew His mercy on them, and so shall I ever after be taken as a liar and never after be given credence to my words." For this cause he fled, would not obey the commandment of God, more regarding himself than the salvation of so many thousand souls. All these things considered, we may well perceive his great contempt against God and breaking of His law. Notwithstanding, our best and merciful Lord, when Jonas in all his great perils remembered his unkindness done against his Maker and called to Him for mercy, anon He granted him forgiveness. If God had kept in mind his unkindness, truly he had not so have been delivered; but He, of His gentleness, took more heed to his penance than to his offences done before. Which gentleness He sheweth to every sinner that will forsake his wretched life and ask forgiveness. If Almighty God were not thus beneficial and merciful, neither Jonas nor any other creature might escape the danger of falling into despair. Therefore our prophet saith Si iniqvitates observaveris, Domine: Doffiine, quis sustinebitl " Lord, if Thou bear in mind our sins and will not forgive us, who may keep him from despair?" By these! we may know that our sins cannot withstand the great mercy of God, if we be penitent. Now we shall shew that the rightwiseness of God can be none obstacle against His mercy.

It is required both of right and equity a recompense to be made for trespass or unkindness shewed to any person, or ever the offence be utterly forgiven. And for that cause a certain solemn feast was institute in the old law by Moses, according to God's commandment, every ' understand ' words '.

year to be celebrated and kept, which they named the Feast of Making Clean and the Day of Mercy. In that solemn feast customably was offered up a certain general sacrifice for the sins of all the people. On that day, when that the bishop of their law had hallowed certain quick^ beasts in an outhouse of the Temple, anon himself only, arrayed with solemn apparel should enter in the Temple, and go forth to a place in the said Temple called Sancla sanctorum, taking with him part of the beast's blood, which seven times he should sprinkle before the feet of God, which they called Propitiatorium, a place of mercy: wherewith Almighty God should be made more meek, and the sooner exercise His mercy upon the people. So for this cause they named that solemn feast the Day of Mercy. All this sacrifice done by the bishop in the old law was only but a figure, and (as St. Paul wrote unto the Hebrews) a signification or token of the known truth to come. Therefore, Christian people, since our time now is the plenteous time of grace, we may not be in no worse condition than the Jews were. In their time Almighty God was appeased by the means of their sacrifice. Now much more in our days, whereas grace is superabundant, a sacrifice shall be made the which is of much more strength, more virtue, to purge and utterly do away our sins. Also it shall sooner move Almighty God to exercise His mercy iipon us. Let us remember -Who is our Bishop, what is our Sacrifice, what manner Blood it is, what is the inward part of the Temple, and to what intent all these were ordained. The holy doctor St. Paul sheweth them at large in a marvellous epistle written to the Hebrews. Christus, assiste?ts pontifex fuiurorum boiiorum, per ompUiis et perfectius tabernaculum jion matiu factum, id est non huji/s creationis, neqiie per sangui7ie77i hircormn aiit vitidorum sed per proprium sanguinem, introivit semel in sancta aterna redemptione inventa. Christ Jesus is our Bishop, His Most Precious Body is our Sacrifice, which He offered upon a Cross for the redemption of all the world. The Blood shed for our redemption was not the blood of goats or calves as » live.

in the old law, it was the very Blood, most innocent, of our Saviour Jesu Christ. The temple wherein our Bishop did sacrifice was not made by man's hands but only by the power of God. He shed His precious Blood for our redemption in the face of all the world, which is the temple made only by the hand of God. This temple hath two divers parts, one is the earth whereon we be inhabiters, the other is not yet known to us mortal creatures. First, He did sacrifice on the earth when He suffered His Passion; after, in a new clothing or garment, the vesture of immortality, and with His own precious Blood, entered into Sancta Smictoriun, that is to say into Heaven, where He showed His said most precious Blood before the throne of His Father, which He shed for all sinners seven times. By this holy sacrifice Almighty God must needs have pity and execute His mercy to all true penitents, and this sacrifice shall ever continue, not only year by year as the manner was of the Jews, but also It is daily offered for our comfort, and every hour and moment for our most strong succour: wherefore St. Paul saith /Eterua redejnpiione inventa: " By it we be redeemed for ever." Every contrite and true penitent person, not willing to fall again but with a full purpose continue in virtuous living, is partaker of this Holy Sacrifice. As St. John sheweth in his First Epistle, Filioli mei, hcec scribo vobis vt non peccetis. Sed et si quis peccaverit, advocahwi habeamiis apud Pair em, Jesu?n Christem jtcstum: et ipse est propitiatio pro peccatis nos-tris: non pro nostris aute?n tantum, sed et tolius mundi: " My dear children in God, I write to you giving monition that ye abstain from sin; and if at ajiy season by your own negligence ye trespass against God, call unto Jesu Christ, our Advocate in Heaven unto the Father; Which ofi"ered Himself in sacrifice for our sins, not only for ours but also for the sins of all the world." Alt we therefore being penitent and sorrowful for oifences past, with a full purpose never again to trespass, trusting by the grace of our Lord so to continue, may trust verily that by this Sacrifice, the Body of Jesus Christ daily offered for our redem.ption. Almighty God the Father of Heaven is caused the sooner to be meek and shew His mercy ever ready to forgive as soon as we ask forgiveness. For that same said Sacrifice is the very merciful remedy for our sins. As it followeth in the same Psalm., Quoniam apud te propitiatio est. Since this Holy Sacrifice may so speedfully move the goodness of Almighty God to mercy and forgiveness, and is the very strength of our penance whereby we may make satisfaction for our grievous trespasses, who will think that His rightwiseness might in any condition be an obstacle against His mercy? The ordinance of His law likewise cannot withstand nor feari us, but ever to have forgiveness if we ask it. Of a truth the law given to the Jews was very fearful and cruel; for that cause, named the law of fear and death. But now all such ceremonies, fearfulness, subjections, and cruelty ordained for breaking of it be past and done. As St. Paul saith, a new law is made and published, which is the law of liberty and grace, the law of life and mercy. Of the old law given by Moses, St. Paul writeth in this manner: Irritam quis faciens legem Moisi sine idla miseratione duobiis aut tribus testibus moritur: " Whosoever did break the law of Moses, witness had of two or three, should die without mercy." Take heed how unmerciful the law of Moses was. But what is written in Christ's law? Pcsniie/iiia??i agiie, et appropinquabit regnum coelortmi: " Do penance for your sins and ye shall be saved." Behold, by the law of Christ our Saviour, Almighty God will be meek and exercise His mercy if we do penance. And because every penitent should ever be in surety of the same, the great authority to forgive sin is left here amongst us in the Church of Christ; and the power of the same given to priests, that they by that authority may assoil every true penitent and forgive all their sins. Which is authorised by the words written in Christ's law: Quoru?n remiseritis peccata, remittuntur eis: " Whose sins soever ye forgive," here in this Church Militant, be they never so grievous," the same shall be forgiven in Heaven." Therefore whatsoever sinner will go with a contrite heart unto • frighten.

a priest, shew to him all his sins without gloss or colour, and meekly do after his counsel in making recompense for his grievous offences, shall be made clean from all sin by the virtue of the Sacrament of Absolution. This is a meek and merciful law of our Saviour Christ Jesu, Son to the omnipotent Father of Heaven. We may not in any condition break this gentle law; for whosoever be found as a transgressor of it sliall deserve great indignation of God. Who breaketh this law of Christ? 'Truly, they which presume and be more bold to sin because the mercy of God is so prompt and ready. Let us all therefore beware for the reverence of the dreadful Majesty of God, and ever apply ourselves to do after His merciful law. For if we now, in this time of grace, break His commandments, our transgressions be so much the more. Notwithstanding, if at any season, for lack of taking heed or by our frailty, we do a trespass against His goodness, let us never despair of forgiveness nor go utterly away from our Blessed Lord, but stick fast, lean to Him, and hold up ourselves in trust of His merciful forgiveness. Like a post set to a wall, although it seem to hold up that wall, yet the post hath more succour from falling down by^ the wall than the wall hath by it; for if the wall were not, the post should soon slip to the earth. Likewise if we will lean, cleave, or stick fast with a steadfast mind and trust in the great mercy of Almighty God, in manner as we might hold Him up in us, we shall be sustained and supported in our so doing rather by Him. Then may we say well this that followeth, Et propter legem tuani sustimii te, Domiiie.

Hitherto we have shewed that neither, our sins nor the rightwiseness of God, neither the ordinance of His law may withstand, but alway true penitents shall have forgiveness. Now in this second place we shall make demonstration of the same by His own word and promise in Holy Scripture. Although we may shew much for it in Scripture, yet this one shall now suffice. God Almighty promised by His prophet Ezechiel that every true penitent, willing to forsake his sinful life, should have for- » deriving from.

giveness, and never after his wickedness to be laid to his charge. These be His words: Convertimini et agite fcenltentiarn ab orntiibus iniqtdtatibus vestris et non erit vobis in ruinam iniquitas: " Be ye turned from your sinful life, do penance for your sins; and they never after shall be imputed to you; ye shall never be damned." May any sinner, be he never so wicked fall in despair, remembering with steadfast hope this general promise made by Almighty God? What doth the sinner dread more than eternal damnation? By whose authority shall he suffer that pain but only by the authority and commandment of Almighty God? If God command it there is no remedy, no fleeing may serve, no succour may then be had; for His commandment must needs be obeyed and abiden by. But Almighty God of His goodness commanded rather the contrary, saying Convertimini et agite pcenitentiam, &c.: " Be ye turned from your sinful life, do penance for all your offences, and ye shall never be damned." Take heed these be His words. Shall we not believe them? Be they not written to all sinners? Shall we not give credence to Almighty God? Truly, we must needs believe whatsoever He said. Qtua fidelis Dominus omnibus verbis suis: " For God is true in all His words." Let us therefore trust verily in His saying; and, in hope of the same, let us hold up ourself from falling into the deep dungeon of despair, that every one of us may say Sustinuit anima 7nea in verbo ejus: " My soul is succoured from despair by steadfast hope and trust in the promise of Almighty God." His great power doth much fortify His promise, for if God were not Almighty, ever without change. He might not alway keep His promise. We see by experience that the promise and purpose of men be daily and hourly changed, sometime for lack of might, wanting of good, and sometime because the life of men is made shorter by weakness of nature that they may not perform their promises. It is a common proverb — Homo proponit et Deus disponit: "Man purposeth and God disposeth." Truly, Almighty God may at His pleasure turn, and dissever the purpose and intent of every person high or low, poor or rich. He hath so much strength, so great power, that no creature may withstand it. St. Paul saith Voluntati ejus quis resistit'? " Who may resist the will of God?" And in another place: Scio ciii credidi, et cerlus su7n quia potens est depositu7n meum servare: " I know in Whom I have believed, and am sure He is of power to keep His promise with me." Not only St. Paul affirmeth this, but also all Holy Scripture. It is written in the Book of Sapience: Resplcite, filii, nationes ho77iinum et scitote quia mdlus speravit in Dojnino et conftisus est: " All people take heed and know for a surety that from the beginning of the world unto this hour never creature putting his whole trust in our merciful Lord God was utterly confounded." If we should trust to have forgiveness and obtain it not, were it not a great confusion to us? What might be a greater rebuke or shame than to stand before the terrible face of Almighty God, in the presence of His angels and all the whole company of Heaven, trusting to be one of their number, not\vithstanding impulsed and cast down into eternal damnation? Truly, none so great confusion. Alas what shall we wretches do? What more, shameful and opprobrious thing may happen to any person than to be shamefully confounded in the presence of so glorious a multitude? O most merciful Lord, Thy Scripture sheweth never creature was confounded that trusted in Thee. Nullus speravit in Domino et con f us us est: " No person trusting in God was at any time confounded." O most meek Lord, shall we be first brought to confusion? Peradventure we be not so sorrowful and penitent for our offences as other nations were; notwithstanding, our desire is to be as penitent as they; our will is good, we would fain be true penitents. And if our sorrow and penance be not so great as they ought to be, Blessed Lord, Thy goodness may increase and make it more. Therefore we meekly beseech Thee grant us true and sufficient penance, whereby we may verily trust to be the children of salvation according to Thy promise; also that we may have full confidence in Thine infinite power, by the which Thou may truly keep Thy said great promise, to the intent all we may say Speravit anima mea in Domino: " The hope and trust of my soul is all-whole in our Lord." Percase some person will say: 'I know well God is true and mighty to fulfil His promise, also I doubt not in the performing of the same. But when Almighty God hath once forgiven a sinner, it is sufficient for observing His promise. And if the sinner fall again, God is discharged and no more bound to forgive him.' Perchance some man will think thus in himself, namely when our adversary the devil putteth such a thought to his mind, whereby he may the sooner bring him into despair. Whosoever thinketh so, thinketh falsely: as we shall prove. For in the Gospel of Luke we be taught to forgive, not only one time, but as often as our neighbour offendeth against us. Our Saviour saith Si peccaverit in te /rater tiius, increpa ilium, et si pcBnitentiam egerit, dimitte illi: et si septies in die peccaverit in te et septies in die conversus fuerit ad te dicens Pcenitet me, dimitte illi: " If thy brother trespass against thee, blame him charitably; and if he be sorry for his trespass, forgive him. Also if he offend seven times on a day and as many times ask forgiveness^ so oft forgive him." By these Avords we be commanded to forgive with all our heart unfeignedly as oft as our neighbour or even-christian^ doth a trespass against us. Shall God be more meek than man? He must needs. Shall man forgive sooner than Almighty God? Nay, truly. For sith all meekness, mercy, pity, and all goodness is specially in God, who may be so meek and merciful as He is? Our Saviour saith: Nerno bonus nisi Deus: "No man is good but only God." That is to say, no man is so utterly pure without dissimulation, without spot of malice, as is Almighty God. Insomuch therefore as no creature is without sin, and yet one will forgive another, much more the God of all goodness, that is so clean without spot or blemish or malice, must exercise His m.erciful deed so oft as we be penitent and ask forgiveness; which He promised, saying: Dimitte et dimittetur vobis: " Forgive and ye shall be forgiven." And ' fellow-christian.

in another place Qua mensura ineiisi fueritis reinetietiir vobis: " Even as ye do to others, so shall ye be done to." By this ye may see that they err much and go from the truth which think Almighty God will not forgive more than once. For though we sin never so grievously and oft, if at any time by penance we will turn again to Him, meekly asking forgiveness, it shall not be denied us. But of a truth we must ask mercy or^ we die; for by cruel death the light of the day, the time of forgiveness, is utterly taken away from us, and darkness of the night is come, in the which no creature can do that thing whereby he shall obtain mercy. Of this said night our Saviour shewed: Veniet nox quando?iemo potest operari: " The night shall come when no man may work," or do anything profitable for himself. Therefore as long as we be living in this miserable life, that is to say from our nativity and first coming into this world unto the time that we shall die, so long is the time wherein our penance may be acceptable unto God, and trust verily to have forgiveness. This day or time of mercy is parted in twelve hours, as it is shewed by a parable in the Gospel of John. If thou that art truly penitent will come at any of these hours, Almighty God shall not forsake thee. Whether thou come early or late, trust verily of forgiveness for the asking. Did not the thief in the hour of his death obtain mercy as soon as he called for it? Jonas also, being in jeopardy of death? Ezechias in like wise, whom all physicians judged to die, was forgiven. Nabuchodonosor, which oft forsook and oft turned again to Him, did not our merciful Lord forgive all his trespasses? The prophet David in like manner, after he had committed adultery and manslaughter, yet he fell again to sin, was not Almighty God merciful to him indeed when meekly he acknowledged his grievous offences? Who dare now be so bold to say that God will not forgive the sinner more often than once? It is written: hi quacimqiie hora ingemuerit peccotor, salvus erit: " At any time when the sinner is sorry for his oft'ences, he shall not be damned." Therefore e^ery hour, early or late, whosoever is penitent » before.

in this life may trust verily to be forgiven of our meek Lord and Master. To the which our prophet exhorteth us, saying A custodia matutina tisque ad noctem speret Israel i/i Do?nino: " Every true penitent trust in our Lord both early and late/' that is to say, in every age from the first hour of our coming into this world unto the last when we shall die. Every true penitent may be called Israel, ' a man seeing God,' trusting to have forgiveness of Him. We now may be in a surety that Almighty God shall be merciful to all true penitents. First, because of His promise; second, for He is almighty, whereby He may at all times perform the same; third, because He is so gentle and ever ready to forgive. Now, last, we shall shew that same unable^ to be spoken of: Qtiia apud Domijmyit viisericordia. The mercy of God cannot be but great, it can never be limited to any creature. Everything that is little and limited to a certain time or number, also by addition or diminution may be made more or less, lacketh perfection; it must needs be imperfect. But all that is attribute or spoken of God is perfect. Therefore His mercy cannot be but great and infinite both in time and number. Whose greatness hath none end, as it is written. Secundum magniiudi?ie7n illitis ita et 7nisericordia illiiis cum ipso est: " Like as His power and m.ight is without end, so is His mercy." And that His mercy'is infinite Scripture sheweth. Et 77iagniiudinis ejus no7i est fi/iis: " The power of God is interminable, or without end." Therefore His mercy must needs be infinite, and alway one, neither more nor less. As St. James saith Apud Deu77i 7iulla est tra7isviutatio 7iec vicissitudi7iis obumbratio: " All thing in God is always one without change." David in like manner sheweth in a Psalm before rehearsed Tu autem ide77i ipse es: " Blessed Lord, Thou art without mutability." Peradventure David meant the same in this Psalm, insomuch he expresseth no time but speaketh absolutely: Quia apud Do77ii7iu7n r/iisericordia. Take heed he neither saith the mercy of God is, was, or shall be, signifying that it is infinite. Like as his superexcellent mercy may not ' that same quality to be indescribably great in Him.

be comprehended in measure nor number, assemblablyi it may not be limited to any certain time. But alway every hour, every moment, when the sinner is apt to receive it, Almighty God shall be ready to grant his desire. Which Holy Scripture (sheweth) in another place, saying Quis invocavit eum, et despexit ilium? quoniam phis et misericors est Deus et refnittet in die tribulationis peccata: " Almighty God never despised creature that asked forgiveness, for He is so meek and merciful, ready to forgive when the sinner is contrite for his sinful life." O sweet words, more sweeter than honey and sugar I Blessed Lord, give me grace to make recognition and have it in experience. Thou never despised creature that asked mercy, because Thou art meek and merciful, ready to forgive them that be sorrowful for their of-fences. Is it not spoken so in Thine Holy Scripture? Is not Thy saying true? Did Thou not make us of nought? Do we not daily ask mercy? Shall we only be expulsed? Of a truth our sins be great, but Thy mercy exceedeth all greatness and measure. Our trespasses be many, but no number is of Thy mercy. Our sins many times be renewed after Thou hast forgiven them, notwithstanding, good Lord, Thy mercy is limited to no certain time but ever ready to be received, by and by, of all that be penitent. Quia apud Dominm?i inisericordia: " For the mercy of God is infinite." Many times one person may have pity on another, and yet help him nothing at all: as thus. A poor man peradventure goeth into a prison where he seeth many prisoners sore punished with fetters and other engines; by that sight he is moved with pity and mercy, notwithstanding, he hath not wherewith to help them. If Almighty God were in like condition. His mercy should little profit us. But He is not poor, He is most rich. In His treasure-house there is riches innumerable, wherewith also He may redeem all the world from the prison and captivity of the devil. The riches convenient for this redemption is no corruptible gold or silver. As St. Peter saith, it is the very innocent and precious Blood of the ' similarly.

incontaminate Lamb Jesu Christ, the only Son of the Father, which made and ordered all other things in the world by measure, weight, and number as Scripture sheweth. Omnia feci in numero ponder e et f?ie?isura. The physician also commandeth a man to be let blood by a certain measure or quantity. Notwithstanding, our Blessed Lord shed His Blood so plenteously without measure that no drop was left in His Body. And, in probation of the same, both Blood and Water issued from His Heart. Whereas one shedding had beeen sufficient for the redemption of all sinners (although they be innumerable) yet He was not so content, but with His own will suffered to have it issue out of His most precious Body many more times for our redemption. For anon after His birth in His most tender age He was circumcised, and the flesh of His privy part cut with a sharp stone, where His precious Blood flowed out sufficiently for the redemption of all sinners. Again it was shed before His Passion, when He prayed to His Father on the Mount. At that time His Manhood was in so great agony that the sweat issued out from His face as it had been drops of blood falling down to the ground. Third, when He was bound naked to a pillar and cruelly beaten with scourges, again He bled on every side. Fourth, when His crown made of sharp thorns was fast thrust on His head, and pierced it through on every side. His Blood ran down abundantly l3y His hair, eyes, forehead, and His cheeks. Fifth, when, after the Jews had scourged Him, they did on His clothes again; which cleaved so sore to His holy Body on every part, when they should be done off, His wounds were so renewed that the Blood issued out afresh as it had never done so before. Sixth, when cruelly without mercy or pity His most tender Body so sore beaten was lift upon the cross, there violently nailed both hands and feet with great and boistousi nails of iron. O inflexible and marvel-lous cruelty of the Jews I How swiftly came the Blood out at that time from those large and great wounds I Seventh, v/hen after all these His side was opened with ' coarse, brutal.

VOL. II. G a sharp spear, so great a wound was then made that no Blood was left in any part of His most precious Body. In witness whereof water anon issued out with Blood. These be the riches, this is the treasure wherewith the ransom of our redemption was paid, as we'll for sinners that be past and gone out of this world as for us that are now alive; also for them which be to come, and for all that will ask mercy and forgiveness with true penance. This most precious Blood was shed without measure, without number, as we rehearsed, seven times, (which signifieth all time) to the intent our sins, be they never so great and many, shall in every hour, every' moment by the virtue of this precious Blood be cleansed, done away; and we to be partakers of this redemption once 'done, if at any time in this life we come to Almighty God with true penance asking mercy for our offences. One drop of His Blood, as St. Bernard and St. Anselm beareth witness, had been sufficient for the redemption of all the \orld, also of many worlds. What may be said of all His precious Blood so oft shed? Shall we not say our redemption is performed to the uttermost? Which our projDhet witnesseth by these words: Et copiosa apiid eiim rede?}tptio. Therefore sith the mercy' of God is so great, and our redemption so plenteous, who may despair? Namely where we know for a truth that Almighty God of His own voluntary will and gracious volunty both redeemed us and will exercise His mercy when we do ask it. So no fault is in Almighty God, but only in the sinner if he be damned. For, of His great meekness and abundant mercy. He will not that any creature perish, as St. Peter saith, but all to be penitent and return from their sinful life. Almighty God withdraweth the rigour of His rightwiseness and is alway so ready to forgive, that He coveteth more His mercy to be magnified than the power of His justice. Were it not a great blemish to the power of a king, would not the people say shrewdly! behind his back, if he promised openly to be venged upon his enemies, and in conclusion would not perform it? It is a common proverb: Verbiim regis ' mischievouslv.

stet oportet: " A king's word must stand." Our most mighty Lord, in Whom is all strength, threatened by His prophets to destroy His enemies; notwithstanding, when He had all said, regarded more, took more heed, to shew mercy than to His words or the words of His prophets. Insomuch many of the prophets, setting more by their own credence than by the salvation of the people, fled, would not shew as they were commanded. The prophet Jonas after our merciful Lord had delivered him from many great perils (as ye have heard) was sent again to the great city of Ninive to shew the people it should be destroyed within forty days. When the Ninivites heard him^ say so, the king with all the people be-gan to fast, clothed them in vile garments and were greatly penitent for their unkindness against Almighty God, as we declared in a Psalm before. Almighty God, seeing their great penance, had mercy on them, with-drew His ire and would not do as before He threatened by His prophet Jonas. Behold the great mercy of Almighty God our Lord! When Jonas understood this, called to remembrance the forty days almost gone, perceived nothing toward according as he did threat, thought his credence should never after be set by among the people, was sore vexed in himself that God had so grievously entreated him, and said: ' Good Lord did not I fear this matter or ever 1 took upon me to shew the people Thy commandment? And for that cause I fled, knowing right well Thou art so merciful, meek, piteous, patient and gentle of Thyself, that when the people call to Thee for mercy Thou will forgive their oft'ences. Now, Blessed Lord, since it shall be thus, I pray Thee suff'er me no longer to live. I desire to die most of anything.' O great diversity between the condition of God and man! Look well upon the contrariety of their meekness. This mortal man Jonas loved so much himself that his thought was more to keep his credence undefiled than to shew pity or mercy upon other. But Almighty God, the Which is immortal, suffered rather his credence to be hurt than for to be unmerciful upon the penitent people. He made a short answer unto Jonas, and so left him, saying:

'Jonas, hast thou a rightwise cause to be wroth?' After this Jonas descended and went down a little from the city, and made him a shadowing place for his defence against the radiant heat of the sun in the side of a hill, there abiding to hear what should fortune and happen after. Almighty God seeing this, would give him. monition of his great foolishness, caused an ivy tree to spring up suddenly round about his bower, whereof Jonas was very glad and took pleasure by the same ivy tree. But Almighty God, which purposed another thing to be shewed by this deed, would not long suffer Jonas to have his pleasure and solace of it. The next night then following, he created and made a worm that did gnaw the root asunder of that ivy tree. And anon as the sun began to shew the operation of his heat, it withered and dried away. Then Jonas had not so great pleasure in the sudden springing of that tree, but his sorrow was much more for the destruction of the same. Insomuch he decreed with himself, what for the heat of the sun, and for anger, so to die. Our merciful Lord, seeing that Jonas was so sore troubled in his mind, on a season said unto him: ' Hast thou yet a just cause to be angry? The loss of this ivy tree which thou never brought forth to thine own labour neither made it to grow, maketh thee sorrowful. Suddenly it sprang, and suddenly it perished. Thou sorrowest now because it is withered away. May est thou so do of equity? If the loss of one ivy tree, which thou never made, be so painful to thee, shall not I sorrow the destruction of an hundred and twenty thousand souls created by mine own hands? So many be in this city. Therefore suffer me to look upon the salvation of so many souls, since one ivy tree was to thee so great pleasure? O great merciful deed of our Lord shewed upon His creatures! O inestimable meekness! O mercy so great which no tongue can express I Be creatures never so ungentle, merciless, never so wicked, notwithstanding, He is sorry to see them perish. If after their great offences they will look upon Almighty God again by true and hearty penance, He will gladly admit them to forgiveness, also mercifully He will take them to Him, and make them partakers of that noble redemption which was performed with the treasure of the precious Blood of His Son Jesus Christ, according to our prophet, saying thus: Et ipse redimet Israel ex omtiibt/s imqiiUatibus ejus. He shall make every penitent person partaker of His redemption once done, whensoever the sinner will direct his penitent eyes unto Him; for then the sinner may well be called Israel, ' a man seeing God,' whereas before by sin he turned himself away from that most merciful Lord.

Now let us conclude this sermon with a short rehearsal of the same. All ye have heard what we have spoken in it, I pray you remember yourself by how many degrees, and how perilously ever sinner descendeth, slippeth down suddenly, without he take heed, toward the deep pit of Hell. Therefore do penance in this life as soon as ye may, and beseech Almighty God to accept your penance. Trust verily (if ye so do) neither your sins, nor the right-wiseness of God, neither the ordinance of His holy law shall withstand, but ye may ever be in a surety to have* forgiveness; first by His promise, by His great power whereby He may observe the same; last, because He is so ready to forgive every hour and every moment. Without doubt, every sinner, be he never so wicked, by these great benefits of Almighty God may trust verily to have forgiveness, if he do penance and hold up himself by the grace of God from falling down into the deep dungeon of despair. Which our Lord Jesus Christ grant us. Amen.