The Seventh Penitential Psalm: Domine, exaudi (Psalm 142)

DOMINE EXAUDI.

Psalm cxlii

Our Saviour Christ Jesus shewed in a Gospel of Luke^ that a certain man had two sons; the youngest of them desired a portion of his father's substance, vv-hich he obtained and had. After that he went into another region far from his father, and there living viciously spent the said portion of his goods. When this substance was after this manner misspent and gone, fortuned great hunger to be in that region. Then he, being poor and needy, put himself in service with a certain citizen of that country. This citizen his master sent him unto a village there to keep hogs; where he was sore vexed with hunger, insomuch that he could not have his fill of peasen and oak-corns, that before his face daily the swine did eat. At the last he remembered himself inwardly, and the misery which he suffered, thinking again on his father's household, how plenteously every servant had, also how the least page in the house was served with meat and drink, and he in the meantime perished in a strange land for hunger. For this he made covenant with himself shortly to depart from thence, to go again to his father, acknowledging his fault and misliving, asking forgiveness, and moreover pray his father to take him only as his servant, unworthy to be called his son from that time forward. When he took his journey returning home, it fortuned so his father espied him coming afar, and anon moved with mercy and fatherly pity went to meet him; at their meeting, took him about the neck and kissed him, commanding his servants to put upon him new clothes, and make ready a great feast. Last, it is shewed with what soft words this good father assuaged and appeased the malicious indignation of his eldest son, that envied the forgiveness of his younger brother. These be the words of our Saviour Christ in a Gospel, spoken to the intent no man should doubt or be ignorant, how great mercy of our Heavenly Father is shewed unto penitent sinners.

This Prodigal Child turning again unto his father, signifieth the penitent sinner being in a strange region far from the Father of Heaven, there misusing His manifold great benefits, and at the last returned with sorrow and penance, asking forgiveness for his offences. Truly, all we be children of the Heavenly Father, and whosomever of us follow worldly vanities, once brought into the usage of the same by the inordinate volupty of sin, without doubt he is then gone into a strange country far from the Father of Heaven. Every sinner by sin goeth away far from God, and the longer that he continueth in it, the farther is his departing from that Blessed Lord. He destroyeth the substance freely given unto him, by misusing the gifts of God, and following the sensual appetite of his body. No doubt of it: that person is sore crucified in this life with insatiable hunger, whose appetite is much-desirous and set more and more to use the transitory pleasures of this world. Who be the citizens of this region? Truly, none other but devils, whom St. Paul calleth the governors of this world. And whensoever any of us fall into sin, he putteth himself in service with one or other of them. Then he as a master sendeth him into his village. Every evil company may be called a village of the devil. So many villages of this region there be, as are evil companies in it. The sinner is sent to keep hogs, when his mind and study is all set to satisfy himself in the unclean concupiscences of the flesh. Also he coveteth to have his belly-ful of peasen by despising of the holy food of celestial doctrine, and is desirous to use the unclean pleasures of the body, which cannot satisfy him. Moreover, he is returned unto himself by making an inward search in his conscience with a due remembrance of all his offences done; whereby anon he calleth to mind the goodness of Almighty God shewed unto him, and his own unkindness against his Lord and Maker. Also he perceiveth the felicity of them which be the true servants of God and, contrary to that felicity, he knoweth his own wretchedness. Thus he damneth his own error, greatly repenting his great foolishness, and is raised up again by true hope of God's mercy. He, raised up from the filthiness of sin [and] cometh toward the Heavenly Father with the steps of his soul, proclaiming himself sinful and unkind, umvorthy to be called His son, and meekly beseeching to be taken as a servant. This most merciful Father, our Lord God, beholding His son coming afar, preventeth him with His grace; He maketh no tarrying, but shortly goeth to meet him, shewing Himself familiarly, and m.aketh demonstration of a perfect forgiveness; bringeth him into His house, clotheth him with the garments of grace, maketh him partaker of the slain calf for our redemption (our Saviour Jesus Christ), and last He causeth all his adversaries utterly to go away from him.

Four things there be which we may well consider both in the Prodigal Child, and also in every penitent sinner. First, the far going away from his father. Second, the manner of his coming again. Third, what he shall ask of his father. And, fourth, what reward he shall receive in conclusion. Which four by God's help shall be declared by order in this Penitential Psalm following. And for this purpose we shall make our prayers unto that Blessed Lord.

First, let us call to remembrance by what manner, and in what manner wise, this Prodigal Child came to his father. No doubt of it his coming again was with great repentance and shame of his sinful living, insomuch he, knowing his own unkindness and indignity, had liever be called a servant than a son, saying Non sum dignus vocari filius tuus: "Father, mine offence is so great against thee, that I am not worthy to be called thy son." Dear friends, let us have the same aft'ection. Let us remember the benefits of God given unto us. Again, let us call to mind our un'kindness, our sins, our unthrifty living, and be ashamed in our abominations. Let us be penitent and with true repentance say, ' We be not worthy to be named the children of Almiglity God, to Whom we have made ourselves so unlike by sin.' Let us not name Him our Father with our polluted mouth, but meekly call Him our Lord, saying Do772ine, exaudi oratio7iem memn: " Lord, hear my prayer." Two things of a likelihood should withstand and be against, that sinners be not heard so soon as they should be. First the truth of Almighty God, second His rightwiseness: His truth, where^ He threatened sinners to die eternally; His rightwiseness, whereby He ordained a due pain, of very right, for every sinner according to his deserving. But doubtless neither of these may let us to be heard, but rather they be our help and succour whereby our merciful * considering that.

Lord shall give audience unto us. Notwithstanding, eternal punishment is promised to all sinners. But again this is truth; if they will be returned from their sinful living, they shall be received unto grace, and their sins never after shall be cast in their teeth. Both must needs be true, for Almighty God affirmeth the same. Therefore of a surety both eternal pain and also forgiveness be promised unto sinners. But how? Verily thus. Eternal damnation is promised to such as will not return and be penitent for their sin. And to them which be repentant and sorrowful for their sins, with a full purpose never after to offend, is promised forgiveness. Almighty God saith Quandocumque enim peccator ex corde inge??inerit, o?fi?uum iniguitatum ejus Jion recordabor: " Whensoever a sinner is very contrite and sorrowful for his sins, I shall never after call them to mind." Therefore let us heartily desire of our merciful Lord that He vouchsafe to hear our petition, made with a penitent heart, to the intent His own foresaid words may be verified on us. Auribus percipe obsecraiioiiem meain in veritate tua: " Lord, take up my prayer, mercifully accept it." Grant me forgiveness of my sins, like as Thou granted to all true penitent sinners. " Which grant may never be untrue "; it may not be broken in any condition. Also the rightwisencss of God is not so greatly to be feared of wretched sinners, namely of such as hath taken upon them the right way of living (that is to say after God's laws), and be truly repentant for their offences, done and past. The said rightwiseness is unto all those rather a great help and succour, for Almighty God of His fidelity and justice must needs forgive them that be confessed truly and with good will do penance for their sins. St. John the Evangelist saith Si confiteamur peccata nostra, fidelis est Detis et Justus ttt remittat nobis peccata nostra et ennmdet nos ab o?7ini iniquitate: " If we truly confess our sins and be sorrowful for them. Almighty God, of His fidelity and rightwiseness, is of power and will to forgive us, and at His pleasure may purge us from all our iniquity." For this cause let us instantly ask of Him to be heard in His rightwiseness, saying Exaudi?fie in iua justitia: " Lord, hear me graciously as Thou art true and rightwise of Thy promise." Further, peradventure we shall give account of His substance received of our Blessed Lord, which we have spent and destroyed, living after the unlawful sensuality of our bodies, like as the Prodigal Child used himself. O which of us can say but he hath received of Almighty God many great benefits and gifts, both in soul and body with other? But first let us remember the great benefits of Almighty God in things concerning the body as a succour, without the which it could not live. How many true and faithful servants of God be there in the world which lack bread whereby they might repress their hunger; drink, for to staunch their thirst; clothes, for to cover their nakedness; fire, for to assuage their great cold; beds to refresh their weary limbs? How many also want liberty, being in prisons sore bound, peradventure with chains of iron? Hard it is to number them. But contrariwise (loved be God! ) we be not so hardly bested; we neither lack meat, drink, clothes, fire, bed, nor liberty, but in every need all these be abundantly ready for us at hand. To assuage our hunger we have great plenty of delicate meats; against thirst we have divers kinds of drinks; to cover our nakedness, divers apparels; against the bitter cold storms, fuel at the full to make fire. And so oft as our pleasure is to lie down and rest us, we have a soft bed well decked with goodly coverings. We have liberty to go where we will, either on horseback or on foot; we be neither tied by the hands nor feet. Such as are straitly kept in prison, set in a stinking dark dungeon, bound with fetters of iron and for lack of meat like to die for hunger, naked without clothes, in the sharp cold winter no fire to succour them., — these persons have good cause why to know how great and pleasant these said benefits be.

Let us now speak of the goodness belonging unto the body as members unto the same. How many lack their arms, feet, hands, and other features of their bodies; else, the flesh eaten away with divers sores and infirmities? How many be deprived from their beauty which sometime were well favoured of face, and well proportioned in every part of their bodies? How many lie in streets and bye-ways full of carbuncles and other uncurable botches, which also we daily perceive at our eye, grievous to behold? How many be crucified (in manner) by intolerable aches of bones and joints, with many other infirmities? And how many, I pray you, be blind, deaf and dumb? Such as are troubled in this manner with these incommodities rehearsed, understand perfectly the commodities wherewith we be endued. Beside these the which be vexed with French-pox, poor and needy, lying by the high-ways, stinking and almost rotten above the ground, having intolerable ache in their bones, perceive how much we be bound to our Blessed Lord for His manifold great benefits given unto us.

Last, the goodly and profitable gifts given unto the soul be many, and much to be made of. We may see innumerable creatures that want Reason, Memory, and Liberty of Will, which three be parts of the image of God, wherewith the soul of man is m.ade noble. We see also many that have these gifts; notwithstanding, they want the good use of them: as thus, they neither can speak nor do anything in a convenient order. Some there be whose wit is so dull that in no manner they cannot perceive a thing taught unto them. Many have so slippery a mind that cannot keep in memory a thing shewed unto them, by the space of an hour. The will of some is so crooked, so froward, so intractable, that in what company soever they be, it is grievous and tedious unto them. I speak not yet of foolishness, im.prudent affections and other vices which doubtless be great incommodities unto us, and their contraries are marvel-lous great benefits. How great benefits they be, is perceived by the native foolishness of the fool, whom daily we behold; which should be in worse condition than any unreasonable beast, if he might have his own will. Further, of Whom had we the benefits? Who gave them unto us? Truly, our most loving Father, Almighty God. It was our fortune to have this goodly portion of substance, these rich treasures, which peradventure many of us hath spent and destroyed unprofitably; not alway to the honour and pleasure of our blessed Lord but, contrariwise, rather to His shame and rebuke, so much as iieth in us. Alas, what shall we do? How shall we behave ourself, when our Father and Lord shall ask account at the dreadful day of His strait judgment, how we have ordered our portion of substance, every man according to his receipt? Therefore let us come before our said Father by true confession and penance for our sins, calling ourselves unworthy to be nam.ed His children. Would God we might be his true servants and not come into that judgment with Him! Let us say Non intres in judicium cum servo tuo. Blessed Lord, give us grace in this life to spend the portion of substance which we received of Thy goodness, that at the fearful day of doom whereunto all we shall be cited. Thou lay nothing unto our charges, whereby we should utterly be condemned and put out from Thy blessed company. For if it be Thy will to call us unto that strait examination, truly neither we nor any other person may escape without condemnation; for all be sinners; none can excuse himself, and say he hath not offended Thy goodness. St. John saith Si dixerimus quia non peccavifnus, mendacem ilium faci7jius: " If we say we have not sinned, we make our Saviour Christ a liar," Which taught us to pray unto the Father by these words: Di^nitte nobis debita nostra: " Blessed Lord, forgive us our debts." Which be our debts? Truly our sins, wherefore we shall endure and suffer without any doubt eternal damnation, if that they be not forgiven or ever we depart out of this world. No man may excuse him but he is bound in these debts, that is to say in sins. For if any man can say the contrary, then our Saviour taught us not right when He shewed that we should ask pardon, forgiveness and release of all our sins. Job, that was both good and right-wise, said Si justificare me voluero, os m.eu?n condemfiabit me: "If I would justify my own self, my words shall condemn me." For this cause who may think himself able and worthy to come into judgment with Almighty God? For if St. John, the elect virgin and particularly beloved child of our Blessed Lord, was not clean without every spot of sin; if also the good liver Job should be condemned in that strait judgment, much more we then shall be straitly justified. Therefore let us all pray effectually, insomuch his dearly beloved children (be they never so good) are not sufficiently able for to plead with Him in judgment, that He vouchsafe not to call us, scant able to be His servants, unto the straitness of it. Quia 7ion jusiificabitur in conspectu tuo omtiis vivens: "Blessed Lord God, deal not straitly with me in Thy fearful judgm.ent and doom to come, for no creature living, of his own merits, shall be able to come afore Thy sight." Moreover let us acknowledge and confess, to our great shame, unto what ungracious citizen we have put ourselves in service in the region and country so far from our Heavenly Father, Almighty God. Whosomever is the true and faithful servant of God, as we all ought and should be, his conversation is in Heaven and the Heavenly citizens there being in joy. He is also exempt from the region of this world, whereof the devil is prince and chief captain. Christ our Saviour called the devil prince of this world, saying Princeps hujus mundi. And St. Paul calleth devils the rulers and governors of sinful souls. He that followeth the vanities of it, goeth into a far region away from God, misusing the goodly and profitable gifts of that Blessed Lord. He is also troubled with insatiable hunger, for the more that his appetite is set to get worldly goods and pleasures, the greater is his desire to increase the same. Insomuch he hath put himself in service to one of these citizens (that is to say, to a devil) the which promiseth him many things, but all be false, vain, and perilous, whereby he is about to devour the soul. Our wits be set to get worldly delectations, and the flesh is fixed in the same purpose; so in the mean season the sillyi soul doth perish. No man will call this citizen the devil but^ a cruel enemy. In the Gospel he is so named, where is said Inimicus homo venit, et super semi7iavit zizania. He hath this name not without a cause, for ever he is purposing to destroy the soul, which ' poor dear. ^^ anything but.

is most dear and precious unto a man above all things. We therefore that be vexed with like persecutions may-say Quia -perse cuius est mhnicus anhnam meam: " The devil, our cruel enemy, daily pursueth to destroy our souls." Beside this he hath sent us into his village, there to keep hogs. The devil putteth every sinner into that vile office, which is his servant and so will continue. What may better be understood by the uncleanness of hogs or swine than the filthy appetite of the flesh? Those most unclean sinners whose affection is set in fleshly pleasures ought of a more congruence to be called swine than the hogs which daily waiter themselves in mire and clay. Wherefore St. Peter saith Sus lota in volutabro Inti: "The sinner is like unto a sow soused in dirt and mire." O we Christian people, whose life is made so vile by vices, what condition be we in, which are made like unto the image of God, redeemed with the most precious Blood of Christ, right inheritors of heaven! Notwithstanding, we have forsaken our most loving father, and chosen a lord most ungracious and cruel adversary unto Him. This adversary setteth us in the office of keeping swine, that is to say in following the libidinous appetite of the flesh, unable to be satiate. O miserable viletyl^ O how-detestable condition be v/e in. Let us therefore cry unto our merciful Father, busily ask His help and shew our misery unto Him, saying Hi/miliavit in terra vitam mean/. This enemy the devil " hath humbled my life," hath set me in a vile office following worldly pleasures and the filthy desires of the flesh. The devil our adversary is not only content to set us in this low and vile office, but also he hath taken away the light of doing good works, and overcovered us with darkness, that is to say, with worldly concupiscence. So by his means we be made oblivious of our Heavenly Father and His manifold benefits, forgetting ourself, not regarding the health of our souls, in manner as mad people, more like dead than alive. For all such as be illumined with grace are alive, and have understanding to order themself in the pleasure of God. But all other that lack grace be ' meanness, vilte.

dead spiritually, whose minds be alway set to fulfil their beastly life, and nourish their wits with vain delectations, marvellously blinded by the devils and rulers of this region the world, which many times in Holy Scripture is named the region of death. St. Paul saith Tenebris obsciiraium habentes znteUectu?n: alienati a vita Dei: Such manner people as followeth the pleasures of this world " be in darkness, having an obscure understanding, and alienate from the life of Almighty God." For this let us add unto our complaint, that followeth, Collocavit me in obscuris sicut mortuos scbcuH: Our adversary the devil " hath set us in the darkness of vices," taken away our good understanding, " and made us as dead without grace."

Hitherto we have shewed of the sinners far going away from God; now let us hear of his returning again. Pe the sinner never so much blinded with the deceits of the devil, notwithstanding, some spark remaineth in the soul that cannot lightly be extinct and quenched: as much to say, the superior portion of the soul, which alway striveth against sin. Also it enticeth the body, so much as it may, to do good, if we be disposed for to hear it, and for to do thereafter. But many persons, there be the which give more attendance to other vain things, wherewith they are busily occupied, and forget themself. Such m^anner of people be rather present with those transitory things than with themself. St. Augustine saith: " The mind and thought of man is more where he loveth than with himself." Would God these manner disposed people would at the last return, hear, see, and make due search what is done in their consciences, like as we have shewed of this Prodigal Child; which after his offence came again to himself, and knew all his miseries. Would God ever}' one of us were in will to remember the trouble of his own soul, the which the inward conscience doth suffer, to the intent all we might say with the prophet, that followeth, Anxiatus est super me spiriius metis. I know verily by the search made in my conscience how grievously I have trespassed against my Lord God, " wherewith my soul is sore grieved." This remembrance doubtless is beginning of the sinners true conversion to Ahnighty God. For, of a truth, when he calleth to mind (as we have shewed) his miserable errors wherein he hath been wrapped by continuance in the same a long time; that remembrance continually had, he cannot but greatly repent his own foolishness; namely if he remember Whom he hath forsaken and into whose danger he is fallen, also call to mind his loss how great it is, and how much unprofitable is his winning. He hath not forsaken angel, man, or any other creature. Whom then? Truly, Almighty God, the Maker of all creatures, Which also created every thing" of nought and is most mighty, most liberal, best, and most fair. This Blessed Lord is to be set by above all things; He is to be loved best, for His inenarrable goodness, although He had never done more for us. But above these He maketh Himself our Father: Qui proprio et naUirali filio non pepercU, sed pro nobis omnibus morti tradidit ilium: " Which also, for great love, spared not His own natural Son, but gave Him to suffer death for the redemption of us all." The sinner hath forsaken this most kind and loving Father, following the devil, most cruel enemy to all mankind, also most fearful, most envious, author of all sins and mischief. What profit hath the sinner gotten by his long continuance in wickedness? Truly, nothing else but dishonesty and great filthiness of the soul, with eternal damnation, out of the which he shall never be delivered without amendment in this life. He hath beside these lost eternal life and joys everlasting. O wretched sinners! If any of us had lost a great sum of money, condemned to have his head stricken off, if he either were fallen into the danger of his most cruel enemy, lost his best loving friend, would he not sorrow much? Should he not be sore vexed in his mind? Yes, of a likelihood. Therefore, let us return to our conscience, there to hear these said damages, that we may wail and sorrow with true penance, saying unto our Father of Heaven In 7ne turbatum est cor?neu?7i: " Blessed Lord, my heart is sore troubled," my wisdom is confused, I am sorry and penitent for m^- trespass done against Thy goodness.

Forasmuch as a man ma}^ take too great sorrow, and by his doing perchance fall into desperation, therefore a remedy must be had, which is the remembrance of good hope and trust of forgiveness. And this shall soon be done, if we call to mind how great the mercy is of our Heavenly Father. Doubtless mankind, that is so crooked and prone to sin, must, of very right, be brought unto a fear and dread by the grievous pimishment of God; like as the custom and usage was in the tiqje of the old law; for then whosoever did break the laAv, two or three witnesses testifying the same, was anon judged to die without mercy or forgiveness. Notwithstanding, our most merciful Lord could not but exercise His mercy in that same cruel season; for many times by His prophets He promised forgiveness to all true penitent sinners. It is written in Jeremias Tu fornicata es cum ajnaioribus multis: tamen revertere ad ine et ego suscipiam ie: " Thou, sinful person, hast offended many times, folio-wing the unlawful desires of thy body, yet turn again to me and I shall receive thee." O merciful sa^-ing of our Blessed Lord! In another place it is written also Si pcBniteniiam egerit gens ista a malo suo, agani et ego pcenitentiam super malo quod cogitavi ut facerem ei: " If the people will de penance for their of-fences, I shall withdraw my great pimishment, (or else) I shall not punish them as I had thought to have done." Now, forasmuch as Almighty- God was so merciful in the time of cruelty, when IMoses' law was put in execution, how plenteously shall He exercise His mercy now in this time of grace! Shall not Almight}- God, Father of all comfort, be more ready to shew mercy on siimers and call them again to grace? Yes, doubtless. For this cause the remembrance of His mercy shewed in the time of the old law is much profitable for us in very hope and trust to be forgiven. Therefore it foUoweth Memor fui dierum antiquoTum: " Good Lord, I have at all seasons had in mind the time of the old law," when no mercy might be had for any transgressors of it. I re-

VOL. II. H member how merciful Thou were at that time. Another cause of good hope is this. Let us make search through the works of God universally, and we shall find in all them abundant mercy and pity. I beseech you, how oft shewed He mercy in deed upon the people of Israel when they sinned above measure? How mercifully dealt He with the kings David, Nabuchodonosor, Achab, and Ezechiah? With the people also, as is witnessed in Holy Scripture, of the Ninivites? What mercy shewed this Blessed Lord on Peter, the which denied him? What to Paul, which pursued Him, Mary Magdalen, the womxan taken in adultery, what to the publican, also to the thief, a manqueller, with other innumerable? No man of this is ignorant. Scripture saith Suavis Dominus universis et 7niserationes ejus super omnia opera ejus: " Our Lord is merciful unto all people " that will receive mercy, " and His merciful deeds be spread upon all His works." In everything that God doth is suavity and mercy. That is shewed in another place: Universce vice Do?nini niisericordia et Veritas: " All the ways of God be grounded upon mercy and truth." The remembrance of this inenarrable mercy on all His works, may cause us to have good hope and trust of forgiveness. For this is added Et mediiatus sum in omnibus operibus tuis: " Blessed Lord, I call to mind how merciful Thou art in all Thy works ": which is to me a special trust to obtain forgiveness.

But now, considering this, why do we not haste ourselves? W^hy rise we not from sin and come unto our merciful Father of Heaven, as this Prodigal Child did to his father? Is peradventure anything yet behind? Yea, truly. For this Prodigal Child, remembering his own misery, thought upon the servants in his father's household, how plenteously they were fed. So likewise we must remember our own wretchedness and also the felicity of those creatures being in service and household of our Heavenly Father. This Prodigal Child said Quanti viercenarii in domo patris mei abundant panibus: ego autem hie fame pereo: " How many servants be in my father's house, how abundantly be they served with meat and.drink, and I like a wretch die here for hunger I "

A lily is but a small thing in reputation; it hath neither reason nor understanding: yet noble king Solomon in all his royalty was never clad with so fair a colour and beauty. Which our Saviour shewed in a Gospel of Luke, S2iyir\g Co/isideraie lllia agri, &'c. Amen, dico vobis Solomon in omni gloria sua non fuit vestilus sicut unum ex his: " Look upon the lilies and fair flowers of the field: I tell you plainly," saith our Saviour, " Solomon in all his glory was never so beauteous as one of them." Sparrows be but small birds and little set by among men: Et unus tamen ex eis non est in oblivione coram Deo, sed et capilli omnes capitis numerati sunt: " Notwithstanding, none of them is out of mind before God. All the hairs of our heads be numbered and had in His memory." Therefore our most Blessed Lord taketh heed of every creature. Also the least is not out of His remembrance. He maketh provision for them all. As the prophet David shewed in a Psalm, saying Omnia a te expectant ut des illis escam in tempore: aperiente te vianum tiiam omnia implebuntur bonitate: " Blessed Lord, all creatures abide upon Thy goodness, all have their being and food of Thee in time. And when it is Thy pleasure to put forth and open Thy plenteous hands, all shall be satiate and content with nourishing convenient for them." Be not men and women much more set by with Almighty God than all unreasonable creatures? Was not everything made and created for man's cause?i Doubtless so it was. Then forasmuch as Almighty God taketh charge and provideth for all other creatures, how great care, shall we think, hath He upon His reasonable creatures, whom He made like to His own image? Therefore let us remember that followeth. saying In factis maniiutn tuarutn meditabar: " Lord, I bear in mind how comfortable Thou art to all Thy creatures," none of them be had in oblivion with Thee. Now thus, when a sinner perceiveth the sorrow of his soul, also the inward remorse of his conscience, and by that is made woeful and penitent, when he persuadeth with himself to ask mercy of his Father, (remembering the providence so plen- ' sake.

teously ordered for all his Father's servants), and beholdeth himself forsaken by his own defaults, will he not shortly rise up and go unto his Father, acknowledging his error and trespass? Shall he not lowly meek himself, and desire for to be forgiven and pardoned of his great unkindness? The which this said Prodigal Child fulfilled, after all these considerations, as is shewed when he said Si(fga?n et ibo ad patrem meum dica??i(/ue: Pater, peccavi: " I shall rise and forsake my sinful life, go unto my Father acknowledging my grievous offence and say, Father I have sinned against thee." Ah wretched sinners, why tarry we any longer? Why do we not rise from our wickedness and forsake our sinful life? Why do we not offer oursclf unto the Father of mercy? Let us lift up our minds, saying unto him Expandi vianus meas ad te: " I have spread my hands abroad," that is to say, J (have changed my life by doing many good works, whereas before I gave myself to the vain pleasures and delectations of this world. And, for to shew more openly the inward desire of our minds, let us bring to remembrance the pleasures of this world, how vain they be, and how shortly they vanish away as doth a shadow. For the more that any person hath a steadfast pleasure and delectation in them, the more is his desire to increase the same, and the less is he satisfied: like as our Saviour said unto the woman Samaritan Qui bibit ex aqua hac sitiet iteruni: " Whosoever drinketh of this water shall be thirsty again." That is as much to say, what manner of persons soever they be that is inordinately desirous for to have worldly pleasures, delectations and riches shall never be satisfied and appetited; but ever his appetite shall be to have more and more, never content. But there is another manner liquor, and, if a man drink no more but once of it, he shall be satisfied and replenished abundantly, and ne\er after be thirsty; the which liquor issueth out from the river of all pleasure, wherewith all blessed people be given drink, and plenteously are satiate in Heaven. It is written: Satiabor quuni apparuerit gloria iua: " Blessed Lord, I shall be fully content, I shall have pleasure at will, when Thy joy shall appear ";

PSALM CXLII loi that is to say, at such time as I shall be associated with Thy blessed company in Heaven. Almighty God is the fountain of this said pleasure and most delicate liquor, the which liquor all blessed souls desire fervently to have. Among whom one said Qnemadinodum desiderat cervus ad forties aquarum: Ha desiderat anima?nea ad te, Deus: " Blessed Lord, like as the wild hart," after he hath drunk poison, " desireth to come unto the fresh springing fountain," for his singular remedy and comfort, " even so doth my soul," after the remembrance of my sin, " desire for to come unto Thee," by the fountain of penance. Now sith it is so we know this most delicious liquor, and where it is, let us therefore spread our souls abroad desiring to be satiate with it, whereof ourself we be void from all moisture of goodness, and alienate from all virtue. Our saying shall be this, as it followeth, Anhna 7nea sicut terra sine aqua tibi: " Like as the earth, of his nature without moisture is dry and barren, so is my soul of itself void from all goodness "; wherefore. Blessed Lord, vouchsafe to water it with the liquor of Thy grace, to the intent it may finally come unto Thine everlasting bliss.

Hitherto ye have heard the fall of the sinner, also his rising again. Now farther let us give heed to know what his desire shall be of Almighty God. First he prayeth to be heard; also that God would vouchsafe to look upon him with the eye of His mercy, defend him from his enemies; and, last, maketh his petition to have instruction how he may fulfil the pleasure and will of our Lord God. He sheweth reasons why to be heard in all these.

When a poor man cometh to a prince, not accustomed to shew himself in the presence of noble men, anon he is smitten with fear, waxeth pale in the face, quaketh for dread, and is so sore abashed that in manner he wotteth not what to say; his spirit beginneth to fail him. We daily have this in experience, not only in those the which be bashful and weak-spirited, but also in them which be bold of spirit. We read of Queen Saba, both wise and of great power, when she beheld the nobleness of King Solom.on both in his wisdom and many other great gifts, although she came for to attempt him in many dark" questions, notwithstanding, she was in manner beside herself, seeing his great royalty, and almost wist not what to say. O Jesu, how shall the poor soul behave itself, deformed with so many sins when it shall come to the fearful presence of God's High Majesty? When it shall appear before the Highness of Almighty God, presented unto that fearful King that taketh away the spirit and boldness of worldly princes and rulers? All earthly kings fear Him. No marvel it is if then the silly soul be sore abashed and wot not what to say, namely if the petition be not readily heard. For this let every sinner say unto God: Velociter exaiidi me, Domine; de fecit spiritus mens: "Lord, hear me shortly, for my spirit faileth me."

But after that a king or prince is ready to give audience to a poor creature, if also he look not on him with a gentle and merry countenance but shew himself ireful against his subject and beseecher, not only then his spirit shall fail him for fear, but also his strength shall be taken away, not able to sustain his body, but fall down to the ground. For Solomon said: Indignatio regis nun-ti us mortis est: " The indignation of a king is a messenger and token of death." And contrariwise hi hilaritaie vultus regis vita: " By a king's cheerful countenance is signified life." Since the indignation of a mortal king is so great, how great is the indignation of Almighty God, a King immortal I How many have despaired for fear of His indignation and punishment, which they deserved to have, and so in conclusion slipped down into the deep pit of Hell? And again how many by the reason of sin were drawn backward unto Hell, notwithstanding, being comforted with the hope of His mercy, they were erected unto eternal life? For this every penitent sinner must ask this petition of Almighty God, saying Ne avertas facie fn tuam a 7ne et similis ero descendentibus in lacmn: " Blessed Lord, turn not away Thy face, but look upon me with a merciful cheer and countenance; give me grace and virtue that I be not like and semblable unto them the which by the sin of despair do fall into eternal damnation/'

But if a mighty prince or great estate will look upon his subject with never so mercy-and-cheerful look and countenance, and in conclusion exercise and shew no mercy nor pity upon him, what avail or profit is that unto the said poor man? Truly, but very little. Therefore mercy is to be required and asked in the third place. Almighty God is merciful above all other, and hath more affection unto mankind than the husband hath unto the wife, the mother to the child, or the father unto his son. Of a truth great love must be between the husband and his wife. For it is written Relinquet homo pair em et matrem et adhaerebit uxori suae: " A man once married, according to God's law, shall forsake his father and mother, and keep him unto his wife"; as much to say, love his wife better than his father and mother. Many causes there be why a man may put his wdfe away from him with right; and, so put away, if she come again, he may utterly reject her. But Almighty God loveth us with a more constant mind. For if we sin never so often, never so grievously against Him, yet if we will return He anon taketh us unto Him at all times; witness His own words spoken by His holy prophet Jeremias, saying Si di7niserit vir nxore??t siia7n et recedens ab eo diixerit virum alter U7n, nnmquid revertetur ad ea77i ultra "? " If a man leave his wife, and she so gone away take another husband, shall he take her again? Is not that woman contaminated and polluted? But what sayeth Almighty God more? Tu aute7?i for7iicata es cu77i a77iatoribus multis: tamen revertere ad 77ie, dicit Do77ii7ius, et ego suscipiam te: "Thou, sinful person, hast offended with many lovers, yet turn again and I shall take thee to mercy." Here we see that God loveth us much more constantly than a man doth his wdfe. Also it is manifest how tenderly those that are mothers do love their children, by the great labours and adversities which they suffer for their causes, to bring and nourish them forth in this world. But Almighty God is far above them in loving, for when the mothers perceive and feel the unkindness of their children, anon they forget them. Almighty God dealeth not so with us; which He confirmed by His prophet Isaie, saying: N lunquld potest muUer oblivis^i infantefn sumn ut non misereatur filio uteri suP. Et si ilia oblita fuerit, ego tame}i non obliviscar tid: " May a woman forget her infant, or child, and not be merciful unto the child born of her own body? And if she do at any time, for unkindness shewed, yet," saith our Lord, " I shall not forget thee, be thou never so unkind," if thou wilt ask mercy. Therefore we be more dearly beloved of God than children be of their mothers. Last, fathers whose love is longer-during and more constant unto their children, be not to be compared unto the love of Almighty God. No carnal father may love his child better than our Heavenly Father loveth us. It is written Quomodo miser etur pater filionnn, ita misertits est Domi- 71US timentibus se: " As the carnal father is merciful unto his children, so our Lord God Almighty is merciful unto all that fear Him." And doubtless He is much more merciful, as Christ shewed in a Gospel, speaking unto carnal fathers. Si vos quu7n sitis viali fioscitis data bona dare filiis vestris, quanto magis Pater vester coelestis dabit spiritum bonu7n petentibits se? " If ye carnal fathers, being evil of yourself, can find in your hearts to give good gifts to your children, how much more shall your heavenly Father, Which is All-good and itself Goodness, reward them with His grace that will ask it?" This thing appeared well in this Prodigal Child when he came toward his father to ask forgiveness. Anon his father beholding his coming afar was moved with mercy, went toward his child, and at their meeting took him about the neck and kissed him. O singular love of a father! O great pity, not a little to, be marvelled of! Let us wretched sinners return from our sinful life, come untO' our Heavenly Father like as this Prodigal Child did, ask mercy with true penance and hope of forgiveness: for else we cannot have it. This shall be our saying: Auditam fac 7nihi 7na7ie Tnisericordia/n tua7n, qjiia in te speravi: " Blessed Lord, grant that I may obtain Thy mercy shortly when I call for it with true penance and hope of forgiveness. For why? I have ever trusted in Thee." But whensoever a sinner hath obtained mercy of Almighty God, his cause is then the more to take heed, with as diligent study as he can, lest peradventure he offend again, and so be in worse case than he was before. This iteration to sin may happen three manner wises. First, by ignorance of the good rule and custom that he ought to use, being in clean life, for the continuance of th^' same. Second, the crafty means of his enemies may perchance cause him to return to sin, after he hath knowledge of this said good order and custom. Third, by his frailty and readiness to sin he may offend again. He maketh petitions following, to be defended from these said three perils.

Almighty God hath ever been so merciful unto all such as call to Him with a true mind, unfeignedly and for a good intent, to give them knowledge in things that be doubtful. This appeared manifestly in the noble man called Cornelius, the centurion, which although he was a Gentile and not learned in the manner of Jews nor of Christian people, nevertheless he prayed to God busily to have knowledge of the right and true way. Our most gentle Lord sent unto him an angel, which gave unto him monition to go unto Simon Peter, of whom he should know all his desire. Also a certain man named Philip, a chief ruler of a town called Gaza; this said Philip gave himself many times' to pray, and on a time as he went to Jerusalem in pilgrimage, it fortuned that St. Philip the Apostle, by the commandment of God, companied with him by the way, taught him the manner and law of Christ whereof he was ignorant before. And why did Almighty God shew to these persons the way which they should follow, but only because their minds were lift up unto Him, calling for help in the way of truth, for a good intent and without feigning? For it is written in another place Prope est Dortiinus omnibus invocantibus euni: ofimibus invocantibus eum ifi veritate: "Our Lord is nigh unto all that call unto Him, namely to all such as call unto Him in truth." Therefore let every sinner, not willing to continue and err in the darkness of ignorance, go unto Almighty God by prayer, say unto Him with an whole mind (not speaking one thing and lo6 THE PENITENTIAL PSALMS think another) these words following: Notam fac mihi viam ill qua ambulem quia ad te levavi animam me am: " Lord give me knowledge, shew me the way wherein I shall walk," give me instruction of Thy commandments, " for I have lift up my mind unto Thee."

Beside this, when the sinner knoweth the right way wherein he shall walk fulfilling God's commandments, yet it may fortune him to fear lest his enemies, which have laid in his way guileful baits, bring him out of that way, and make him to err again. The devils, our great enemies, be very strong. Scripture saith Non est potesias super terram quce comparetur eis: " None earthly power may be compared to them." And when they perceive a sinner leave his sinful way and follow the order of true penance, then is their full purpose set to contrive how to bring him out of that way by their vain deceits, which none earthly creature may resist without the help of our most mighty Lord God, at Whose sight all they tremble and flee. He only may be our succour and help against these most cruel enemies. Almighty God is as a strong Tower for our defence against all adversaries: Turris fortitudinis a facie inhjiici. Whosoever may come within the circuit of this Tower, none enemies shall at any time have power to hurt him in body or soul. Cadeni a latere ejus?nille ct decern milia a dextris ejus, ad eum aute?n Jton appropinquabunt. Therefore the penitent sinner must pray unto God with all his might, to the intent these said enemies craftily compass him not by their subtle means, and so let him from his good purpose. Erlpe me de inimicis vieis, Domine; ad te confugi: " Lord, deliver me from mine enemies. I come unto Thee for succour."

Last, every penitent sinner hath cause to fear lest peradventure his own frailty cause him to err again, which many do after they have entered the way of penance. And our frailty is so great that without the mercy of God we all should decline from the right way. St. Paul saith Non eni7n vole/Uis est nee currentis homitiis sed miserentis Dei. Man hath no power of himself; " it lieth not in his will to continue or do any goodness, but only by the mercy of God." A certain wise man said: Sclvi quoniam aliter tion possum esse continuus nisi tu dederis: " Lord, I have always known for a surety that I cannot continue by any means in my good purpose without the help of Thee. St. Austin said unto Almighty God Da quod jubes Domine: et jube quod vis: " Lord, grant me to fulfil Thy commandments, and command me what Thou wilt "; as who saith, the will of God cannot be kept without His help. He made us and endued us with reason and free will because we should give heed and keep His commandments. He may require of us by a more just title anything that we can do, than any mortal Lord may of his servants; notwithstanding, he that hath dominion and rule in this world will straitly command his servants to fulfil his mind. For this let the penitent sinner make his prayer to God, saying Doce 7ne facere voluntatem iua?ii: quia Deus 7?ieus es tu: " Lord, teach me to accomplish Thy will, for Thou art my God."

Hitherto is treated of the sinner's fall, also of his rising again, and in what manner his returning was. Third, we have spoken of his petition made to the Father. Now, in the fourth place, we shall speak of the reward which in conclusion he shall receive of his Father. What else shall a meek and merciful father do to his son, returning to him, with so great penance and full purpose to amend, but shortly bring him into his house? So the father of this Prodigal Child used himself to his son, commanded also his servants to clothe him new and prepare a great feast. Shall not our Heavenly Father do in like manner to a sinner returning to Him? Yes, without doubt; and much more, for He shall bring His child not into a house of a little circuit, but into His most large Kingdom, into the best and most plenteous country. Whosoever is once entered into it may never after err, or do amiss, for the which thing that Kingdom of God is here called terra recta " a land without err." In another place it is named terra viventium-, " the land of everlasting life." Many times it is also called regio vivoru7n, " the region of them that shall live everlastingly." Many fathers there be, unto v/hom if their children returned, that would cast them into strait prisons, there to be sore punished for their misliving. But our Heavenly Father, Whose spirit is much more meek, — as it is remembered by our Saviour in a Gospel, speaking to His disciples when they desired punishment on the Samaritans, He said to them iVescilis cujus spiritus estisl " Wot ye not of what spirit ye be?" As who saith, of a benign and gentle, not prone to do vengeance, but always ready to mercy. The Father of Heaven is of a meek spirit. It is written in the Book of Sapience: O qiiam bonus et qnam suavis, Domine, spiritus tuus in omnibjis: " Lord, how good and gentle is Thy spirit in all Thy works! " This gentle spirit of our Heavenly Father shall bring us into the land without error, into the region of eternal life. For He only is v.'orthy to be named a Father A quo omnis paternitas qua in ccvlo et quce in terra est, nominatur: " Of whom every fatherhood both in heaven and earth hath his beginning and name." Insomuch therefore as He above all other hath the name of a Father, therefore His dealing shall be the more meek and gentle unto us; so that the penitent may say, as followeth in the next verse. Spiritus tuus bonus deducet?ne in terram recta?}! propter nomen tuum, Domine: " Lord, Thy good spirit shall iDring and lead me into the land of eternal pleasure," not by mine own deserving, but '■ for Thine only name." Moreover no doubt of it: this Prodigal Child was marvellously comforted and revived by the sweet consolatory words of his father, where before he was in manner dead and perished, as is shewed in the Gospel. Filius metis 7nortuus fuerat et revixit: " My child was dead and now is revived." How is he revived? Truly, by the equity of his father. Equitas is called the thing that philosophers named epieikeia, which is properly the mind of the law. A judge ought rather to follow the mind of the law than the extremity of the words written in it. Else as Cicero said, Su?nmmn ius summa injuria erit: " The law, if used extremely after the words as they be written, shall be many times great wrong." Example. Peradventure there is certain constitutions made in a city, by this manner. If, after a certain hour in the night, any person ascend and come over the walls of the city, he shall suffer death. It fortuneth after, enemies to come and lay siege to that city, thinking for to get it the night following; which thing is unknown to all the citizens except one, that by chance was that night shut out of the gates. This man, knowing the counsel of those enemies, shortly climbeth over the walls of the city, giveth warning to all other citizens, and so by him the city is saved. Now according to the words of the law he should suffer death; notwithstanding, the mind of him which made that law was far contrary. Thus after justice written, he should die; but according to equity, he were worthy to have a great reward. Even so it is written among the laws and ordinances of God Aniina qucc peccaverit ipsa morietur: " That soul that is sinful shall die eternally." If this said constitution and law should be observed according as the words do sound, few or none should be saved, since no creature was ever born without sin, few except. But the mind of this said law and institution is to be taken heed of more than the letter as it lieth; which mind and intent we may gather of other places in Scripture. Almighty God saith by His prophet Ezechiel A^olo mortem peccaLoris, sed ut convertatiir et vivat: " I will not the eternal death of a sinner, but that he be converted from his wicked disposition, and by his so doing come to everlasting life." Lo, Almighty God will this, this is his mind, that a sinner, being in deadly sin, is worthy to die eternally; but again if he forsake sin and by penance turn to that Blessed Lord, he shall be saved. This is the equity of this said law; whereof the penitent ought to take great comfort, and say that followeth, Vivijicabis?ne in cequitate tun: "Lord, Thou shalt comfort me by the equity of Thy law." For whereas I by sin am dead spiritually, I shall remember it and call for mercy, and so be revived. The felicity and pleasure of the Heavenly City is marvellously great, for whosoever is once entered into it and made partaker of that great feast shall never after feel any misery, neither of body nor soul. First, the body shall never after be mortal.

no THE PENITENTIAL PSALMS

Also, where it was originally brought forth in corruption, then it shall rise in incorruption without possibility of death. Our bodies be naturally feeble and weak, but then they shall rise with strength inenarrable. Further, as touching the deformity of the body, then it shall be all in glory, shining bright as the sun. Where also it is given unto sensuality, then it shall be all spiritual^' and the appetite continually obedient unto reason. No sloth or sluggishness shall then be in it, but all agility and quickness. No grossness, but it may pierce through any stone, be it never so thick; no spot, no blemish, but all shining in glory. The body shall then have no mind of any corruptible thing; for ever after it shall be immortal and impassible^ It shall be at that time so spiritual that no rebellion may be between body and soul; none envy, nor desire to be exalted, no covetousness of riches shall then grieve the body; but every man glad of other, without all these said transitory things. Pleasure shall there be plenteous, for all shall be satiate continually with the river of all pleasure. The prophet saith Satiabor giium apparuerit gloria tua: " Blessed Lord, I shall be fulfilled and content when Thy joy shall appear"; that is to say, at such time as it shall be Thy pleasure to call me unto Thy kingdom. Moreover, in that celestial region is rest alway without trouble. There shall every man and woman be content to the uttermost without any murmur. But contrariwise, in the region and country of this world cannot be but trouble and irksomeness. For whether we conform ourself mito the world or forsake it so much as we may, yet shall we suffer great labours and affliction of the soul. I prove it by this question. Does not thou that art desirous to have worldly pleasures, come unto them by thousands and in manner innumerable laborious means? Also, when thou hast obtained thy will, dost thou not find as many divers ways to keep them? And, last, no man can tell how much it grieveth thee to remember how thou shalt leave all these pleasures: either to be taken away by force or any other chance. Such as give themself to worldly volupties may well say Lassati siwtus in via iniquitatis et perditionis et aynbulavimus vias difficiles: "We be made weary in the laborious way of iniquity to get worldly goods, and we have walked hard ways," that is to say, taken great pains upon us to have them continually in possession. For this cause every penitent after this life shall have the third commodity, which is this; he shall be utterly delivered from these great tribulations and come unto everlasting tranquillity and rest. Insomuch he ought to put his trust only in God, saying that followeth, Educes de tribulatione animam meam: " Lord, Thou shalt bring my soul out of all tribulation."

It is also shewed in the Gospel how some had envy that this Prodigal Child was so lovingly and mercifully entreated of his father. For his eldest brother, the which was at all times permanent and abiding in his father's household, took it grievously; also by the means of other servants had envy at it. By this we may perceive two kinds of adversaries. One is of such as think themselfi to have deserved more than other; as they the which be occupied incessantly in doing good works and operations, without intermission of any deadly sin, and by that presume of their deserving. The other is of those that will entice a man to have envy. And they be devils, the which many times bring into the minds of good folks vain praises for their deservings. This thing we read done in another parable, where is shewed how they that were hired about noon of the day to work in the vineyard, received as much for their labour and travail as they the which had wrought all the whole day; wherefore some had envy and grudged against their household father at the payment of their wages. But he anon assuaged their envy with his answer, saying: An non licet mihi quod volo facere? " May not I do what I will?" Like manner, the elder brother of this Prodigal Child said Ecce tot annis servio tibl et uunqiiaDi 7}iandatum tuiim prceterivi, et nunquam dedisti f?iihl kcedmn ut cum amicis?neis epularer: sed postquam hie ftlius tuus qui devoravit substantiam suam cum meretricibus venit, occidisti illi vltulum saginatum: " Father, I have done thee service all the days of my life hitherto, and at all times kept thy commandment, yet thou never gave unto me so much good as a kid for to make merry among my friends. But at the coming again of this Prodigal Child, which hath spent his substance with common women, following the sensual appetite of his body, thou hast killed a fat calf and made good cheer for his returning." Now ye perceive with how great indignation this elder brother took the forgiveness and pity exhibited to his younger brother by his good father. But this gentle father, seeing the disdaining mind of his eldest son, came unto him with sweet and soft words, saying Fill, tu semper 77iecu7ji es et ovinia viea tua sunt: epulari autern et gander e oportebat quia f rater hie tuus mortuus erat et revixit, perierat et inventus est: " Son, thou hast been with me continually, and all that I have is thine; be not wroth, for whereas thy brother was in manner dead, now he is revived; he was lost and now is found again. For this cause I could do no less but make merry and be joyous." On this manner our Heavenly Father shall answer our enemies, for the love of His penitent child, with cold and soft words, wherefore it followeth: Et in misericordia tua disperdes inimicos meos: "Blessed Lord, Thou shalt with mercy mitigate the envy of mine enemies," so that they shall have no power against me. This first kind of enemies shall perish and come to nought by process. But the other, which (as we said) is the envious kind of devils that daily and hourly be about to put into the minds of good folks this calumnious vice of envy and malice, shall utterly be destroyed. Without doubt these mortal enemies at all times lay wait with as many subtle crafts as they can, to catch good people into their dangers; they covet nothing more than to have souls in captivity, and so bring them into eternal damnation. They ever vex, scourge and crucify souls in this life, and their desire is to continue without end. When also they perceive a penitent sinner forsake his sinful life and mightily ascend unto the throne of virtue, with continuance in the same, in spite of them, then many times they stir such as would be good, unto the sin of envy: like as the servant enticed the elder brother when he said Frater tuus venit, et occidit pater tuns vitidum saginatmn quia salvu?n ilium recepit: "Thy brother is come home; and for joy that he is returned safe and sound, thy father hath slain a fat calf." With the which words anon this elder brother was moved to indignation, and for anger would not come into the house. But after this life the penitent shall be endued with this other great commodity: that is to say, he shall never after be troubled with these said enemies. For they shall be cast down into the deep dungeon of hell for evermore. Et perdes onines qui tribulant am??iam meain: "Blessed Lord, Thou shalt utterly confound mine enemies, which now put my soul to great tribulation." Our gentle Lord and Father shall give with a good will all these said commodities unto the penitent sinner which hath made himself God's servant, the servitude of the devil utterly abject and cast away. This most wise crafts-master, Almighty God, cannot but make recognition of His own handiwork, namely when the deformity and blotting is clean done away: that is to say when our sins, wherewith the devils made black our souls in the sight of God, be clean expulsed by sorrow and penance. He cannot see penitent souls to perish. For why? They be His likeness. God created man of nought and made Him like His image; therefore man is a peculiar thing only impropered to God, for two causes: First, for by His power He was created of nought; Second, because he was like to His own image. But, beside these, our Lord may claim man for His own by a juster title, insomuch He bought him with so great a price: that is to say, with the precious Blood of His only Begotten Son. For this He may call him His own of right. Let the penitent sinner come to this Blessed Lord and say, " O my Lord God, behold Thy creature that Thou hast made to Thine image, which also Thou redeemed with the precious Blood of Thy Son. Make recognition of Thine o^vn similitude. Help to put away all that is not of Thee. I beseech Thee be to me as rightwise as Thou hast been to other, succour me that am about to rise from sin and come unto Thee. Bring Thine own out of the miserable servitude of devils wherein it hath been put down a long season. Not because I am yoL. n. I

Thy son, for of a truth I am unworthy so to be called, but Quoniam ego servus ttins sum: " because I am Thy servant."

Thus is the fall of the sinner into misery made open and shewed; also his rising again; what his petition shall be unto the Heavenly Father; and, last, how many great commodities he shall obtain. Which our Blessed Lord, Father of Mercy, grant unto us all. Amen.