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Commentary on Psalm
51(50), Part I
In
this first paragraph,
St John Fisher
impresses upon the reader the frailty of the human condition, the
dangers of hell, and the need to repent for one's sins.
THAT man were put in great
peril and jeopardy that should hang over a very deep pit, holden up by a
weak and slender cord or line, in whose bottom be most wood [furious]
and cruel beasts of every kind, abiding with great desire his falling
down, for that intent, when he shall fall down, anon [right away] to devour him;
which line or cord that he hangeth by, should be holden up and stayed
only by the hands of that man to whom by his manifold ungentleness he
hath ordered and made himself as a very enemy. Likewise, dear friends,
consider in yourself. If now under me were such a very deep pit, wherein
might be lions, tigers, and bears gaping with open mouth to destroy and
devour me at my falling down, and that there be nothing whereby I might
be holden up and succoured but a broken bucket or pail (p. 79) which
should hang by a small cord, stayed and holden up only by the hands of
him, to whom I have behaved myself as an enemy and adversary by great
and grievous injuries and wrongs done unto him, would ye not think me in
perilous conditions? Yes, without fail. Truly all we be in like manner.
For under us is the horrible and fearful pit of Hell, where the black
devils in the likeness of ramping and cruel beasts doth abide desirously
our falling down to them. The lion, the tiger, the bear, or any other
wild beast never layeth so busily a-wait for his prey when he is hungry,
as doth these great and horrible hell-hounds, the devils, for us. Of
whom may be heard the saying of Moses: Dentes bestiarum immittam in
eos cum furore trahentium atque serpentum: "I shall send down
amongst them wild beasts to gnaw their flesh, with the woodness [fury]
of cruel birds and serpents drawing and tearing their bones." There is
none of us living but that is holden up from falling down to Hell in as
feeble and frail vessel, hanging by as weak line as may be. I beseech
you, what vessel may be more bruckle [brittle] and frail than is our
body that daily needeth reparation, and if thou refresh it not, anon it
perisheth and cometh to nought? A house made of clay, if it be not often
renewed and repaired with putting to of new clay, shall at the last fall
down. And much more this house made of flesh, this house of our soul,
this vessel wherein our soul is holden up and borne about, but if it be
refreshed by often feeding and putting to of meat and drink, within the
space of three days it shall waste and slip away. We be daily taught by experience how feeble and frail man’s body is;
also beholding daily the goodly and strong bodies of young people, how
soon they die by a short sickness. And therefore Solomon in the book
called Ecclesiasticus compareth the body of man to a pot that is brocle
[brittle], saying Memento Creatoris tui in diebus juventutis tuae,
antequam conteratur hydria super fontem: "Have
mind on thy Creator and Maker
in the time of thy young age, ere ever the pot be broken upon the
fountain": that is to say, thy body, and thou peradventure fall into the
(p. 80) well; that is to say, into the deepness of Hell. This pot (man’s
body) hangeth by a very weak cord, which the said Solomon in the same
place calleth a cord or line made of silver: Et antequam rumpatur
funiculus argenteus: "Take
heed by faith, ere the silver cord be broken." Truly this silver cord
whereby our soul hangeth and is holden up in this pot, in this frail
vessel, our body, is the life of man. For as a little cord or line is
made or woven of a few threads, so is the life of man knit together by
four humours, that as long as they be knit together in a right order so
long is man’s life whole and sound. This cord also hangeth by the hands
and power of God. For as Job saith: Quoniam in illius manu est anima
(id est vita) omnis viventis: "In His hand and power is the life of
every living creature." And we by our unkindness done against His
goodness have so greatly provoked Him to wrath that it is a marvel this
line be so long holden up by His power and majesty; and if it be broken,
this pot our body is broken, and the soul slippeth down into the pit of
Hell, there to be torn and all-to-rent of [torn to pieces by] those most
cruel hell-hounds. O, good Lord, how fearful condition stand we in, if
we remember these jeopardies and perils! And if we do not remember them,
we may say, O marvellous blindness, yea our madness, never enough to be
wailed and cried out upon! Heaven is above us, wherein Almighty God is
resident and abiding, Which giveth Himself to us as our Father, if we
obey and do according unto His holy commandments. The deepness of Hell
is under us, greatly to be abhorred, full of devils. Our sins and
wickedness be afore us. Behind us be the times and spaces that were
offered to do satisfactions and penance, which we have negligently lost.
On our right hand be all the benefits of our most good and meek Lord
Almighty God given unto us. And on our left hand be innumerable
misfortunes that might have happened if that Almighty God had not
defended us by His goodness and meekness. Within us is the most stinking
abomination of our sin, whereby the image of Almighty God within us is
very foul deformed, and by that (p. 81) we be made unto Him very
enemies. By all these things before rehearsed we have provoked the
dreadful majesty of Him unto so great wrath that we must needs fear,
lest that He let fall this line from His hands, and the pot our body be
broken, and we then fall down into the deep dungeon of Hell. Therefore
what shall we wretched sinners do? Of whom may help and succour be had
and obtained for us? By what manner sacrifice may the wrath and ire of
so great a Majesty be pacified and made easy? Truly the best remedy is
to be swift in doing penance for our sins. He only may help them that be
penitent. By that only sacrifice His ire is mitigate and assuaged
chiefly. Our most gracious Lord Almighty God is merciful to them that be
penitent. Therefore let us now ask His mercy with the penitent prophet
David. Let us call and cry before the throne of His grace, saying
Miserere mei Deus: "God have mercy on me."
In
this second paragraph,
St John Fisher
outlines the discussion that will follow. Three topics will be
addressed, and each topic corresponds with a line or set of lines in
Psalm 51(50): (1) in verse 1 of the psalm, the prophet David petitions
God for forgiveness; (2) in verses 2-6, the prophet offers reasons or
arguments to God in favor of granting his petition for forgiveness; (3)
in verses 7-8, the prophet demonstrates hope in Christ that God will
grant his petition.
First let us teach a part of this Psalm, as we did before in the other
Psalms. We shall at this time by the help of Almighty God declare the
half of it. Wherein our prophet doth three things. First he induceth and
bringeth in his petition, which every penitent person may make apt and
convenient to himself. After that, he sheweth by many reasons his
petitions to be granted. And lastly he promiseth very true and
undoubtful hope to himself of the desire that he asketh. If that sinners
would truly and rightfully ponder and think of what condition and state
they be in (of the which somewhat we have said before) I trow they
should think themself in a very great peril and jeopardy. And if that
they remember it not well, truly the more is their peril and great
jeopardy. For, of the two, that person is more nigh the health of his
soul that seeth and perceiveth before the danger or peril that he may
fall into, than is he that hath no mind upon it. For he that casteth
[foresees] no peril before may not flee the chance when it shall happen.
We therefore knowing the perilous condition we be in, let us seek a
remedy for to avoid it. Which can nowhere else be had but only of
Almighty God: Nam
quis potest
(p. 82)
Here
St John Fisher discusses the prophet's request for forgiveness, as
granted in the first line of Psalm 51(50). The request is rooted in the
greatness of God's mercy. God, the saint stresses, is both misericors
and miserator, in the Vulgate version of Psalm 111(110):4. Rendered in
modern English by phrases like "gracious and merciful," both of these
Latin words mean "merciful." St John Fisher, however, highlights their
nuances: misericors refers to one who is inwardly moved by mercy;
miserator refers to one who actually performs acts of mercy. God
deigns to both be inwardly moved by mercy and to perform works of mercy.
Dimittere peccata nisi solus
Deus?
"For who may else forgive sins but only our Blessed Lord Almighty God" Let us all therefore cry unto
Him, saying
Miserere mei Deus: "God, have mercy on me." Peradventure some man
will think in himself: if
no remedy may be else had but of Almighty God, Whose majesty I,
ungracious sinner, have so oft and so grievously offended, heaping sin
upon sin, how shall He so lightly have mercy upon me? How may it be that
He shall not take vengeance and punish me, since He is so mighty and
rightwise [just]? For great men in power of this world, the more mighty
and rightwise [just] they be, so much the more they exercise and use
vengeance and punishment upon them that be wicked and breakers of the
law. Therefore sith [since] Almighty God is most rightwise and most
mighty of all, how may He have mercy and not avenge His quarrel of so
many and great trespasses done against His highness? Unto this we answer
in this manner wise: that the judges of this world (if any be without
falseness and malice) be so obedient and subject unto the laws, which
alway they must obey, that it is not lawful to them at their own will
and arbitrament to forgive such as shall please them. Also many of them
(and almost all) have so much cursedness and malice set in their minds
that, if that they might, they
will not forgive
those that hath offended them
in any condition. For why? They have but little mercy and almost
none. It is written Nemo bonus nisi solus Deus: "No man is good
but only Almighty God." He only is of so great meekness and pity that no
point of malice neither of falseness may be in Him. Therefore since He
is so meek and so merciful, and above His laws, also in no condition
subject to them, He may forgive and be merciful to whom He will; and so
shall He do, for He may not have little mercy but always great and
plenteous. Truly the mercy of our most mighty and best Lord is great,
and so great that it hath all measure of greatness. Sometimes trees be
called great for their goodly and large height. Pits be called great for
their deepness. Far journeys be called great because they are long.
Streets and highways be called great for their (p. 83) breadth and
wideness. But the mercy of God containeth and is measured by all these
measures of greatness, and not only by one of them. Of the greatness in
height is written Domine, usque ad caelos misericordia tua:" Lord
Thy mercy extendeth and
reacheth up to the heavens."
It is also great in deepness, for it reacheth down to the
lowest Hell. The prophet saith Misericordia tua magna est super me:
et eruisti animam meam ex inferno inferiori: "Lord, Thy mercy is
great over me, and Thou hast delivered me from the lowest and deepest
Hell." It is broad, for it occupieth and overcovereth all the world, the
same prophet saying Misericordia Domini plena est terra: "The
earth is full of the mercy of our Lord." It lacketh no length, for also
it is spoken of the same prophet
Misenicordia
ejus ab aeternoet usque in aeternum super timentes eum: "The
mercy of God is without end on them that dreadeth Him." Therefore sith
[since] the mercy of God is so high, so deep, so broad and so long, who
can or may say or think it little? Who shall not call it great by all
measures of greatness? Then every creature that will acknowledge himself
to this mercy may say Miserere mei, Deus, secundum magnam
misericordiam tuam: "Lord have mercy on me according to Thy great
mercy." Two things there be concerning mercy: that is to say, inward
mercy, and the work
of mercy outwardly done.
There lieth peradventure in the open street a poor man full of
sores: a certain physician coming by beholdeth him and is moved anon
with inward pity; nevertheless, he goeth beside and giveth him no
medicine at all. Truly although this physician were somewhat merciful to
this poor man, yet he shewed no deed of mercy unto him. And we ourself
oftentimes see and behold many needy and sick folks, unto whom we give
no help, albeit we be somewhat moved inwardly with pity and mercy. Our
prophet therefore saith of very right in another place, praising the
mercy of God, Misericors et miserator Dominus [Psalm
111(110):4]. He is
‘misericors’ that is moved with some mercy inwardly. ‘Miserator’ is he
that doeth and performeth outwardly the deed of mercy. Therefore our
Lord is not only merciful (p. 84) inwardly, but also He exerciseth
outwardly the work of it. And if He executed not mercy in deed, what
should it profit us? For why? We shall feel no remedy, by inward pity
only, of the grievousness that we suffer, and before were overthrown by,
without the deed of mercy be shewed. It is not therefore enough that
Almighty God have mercy on us but if [unless] He do the deed of mercy.
And what other thing is to give and shew on us the work of mercy but to
do away our wretchedness, that is to say, our sins whereby we be made
wretched? Scripture saith Miseros
facit populos peccatum:
"Sin maketh wretched people." It is very needful truly to pray that
Almighty God be merciful unto us and also vouchsafe to execute the deed
of His mercy on us, that is to say, to do away our sins and give us His
mercy according to the multitude of His mercies. If thou sin once, it is
needful to thee one mercy, whereby that sin may be done away. If twice
or thrice or peradventure more often, then it shall be needful to thee
so many mercies as thy sins be. Of a truth the mercies of Almighty God
be innumerable. For like as from the great light of the sun cometh and
sheweth forth innumerable beams so from the great mercy of Almighty God
goeth forth innumerable mercies. Number the sunbeams if it be possible,
and the mercies of Almighty God be more without end. How grievous and
how great soever our sin be, yet the mercy of God is much more, whereby
He may be merciful to us. And how many soever they be in number, yet the
mercies of Him be many more, by the which He may do away all our
trespasses. Therefore with great confidence and trust let us ask of Him
His mercy, saying Et secundum multitudinem miserationum tuarum dele iniquitatem meam:
"Good Lord, do away my sin, according to the multitude of Thy
mercies." If a table be foul and filthy of a long continuance, first we
rase it, after when it is rased we wash it, and last after the washing
we wipe and make it clean. A soul is compared unto a table whereon
nothing was painted, nevertheless with many misdoings and spots of sin
we have defiled and (p. 85) made it deformed in the sight of God.
Therefore it is needful that it be rased, washed and wiped.. It shall be
rased by the inward sorrow and compunction of the heart when we be sorry
for our sin. It shall be washed with the tears of our eyes when we
acknowledge and confess our sin. And lastly it shall be wiped and made
clean when that we be about [set ourselves] for to make amends and do
satisfaction by good deeds for our sins.
In the next paragraph,
St John Fisher continues to discuss the topic he introduced in the last
lines of the previous paragraph: the threefold movement of (a) sorrow
for sin, (b) oral confession of sin, and (c) performing penance or
satisfaction for sin. In seeking mercy and forgiveness, the prophet
or psalmist is petitioning God for all three of these movements or
inward actions. From the perspective of sacramental theology, these
three actions on the part of the penitent are necessary for the
forgiveness of sins in the sacrament of penance/reconciliation, in
addition to the absolution granted by the priest. St John Fisher likens
them to the thorough cleansing of a filthy table that is (a) rased (that
is, scraped), (b) washed with water, and (c) wiped clean. In this sense,
the saint provides a miniature catechesis on the sacrament of
penance/reconciliation in the midst of his commentary on Psalm 51(50).
These three things that we
have spoken of cometh without doubt of the gracious pity of God. Thou
art sorry for thy sin? It is a gift of Almighty God. Thou makest
knowledge [acknowledgment] of thy sin, weeping and wailing for it? It is
a gift of Almighty God. Thou art busy in good works to do satisfaction?
Which also is a gift of Almighty God. We have asked now of Almighty God
that He do away our sins by rasing of our soul, that is contrition; let
us again ask and desire Him to wash us from the same, that is to say, He
grant and give us grace to weep and wail for it. We weep sometime, but
it cometh not of God; As when we suffer adversities against our will:
when our weeping tears doth profit us nothing, but rather doth hurt. For St. Paul saith Saeculi
tristitia mortem operatur: "The sorrow of this world for loss of
worldly pleasures and desires causeth everlasting death." Such sorrows
and weepings washeth not the soul, but rather make it foul. Other
weeping tears there be that be caused of the sorrow which is godly, as
when we be sorrowful that we have so much displeased God Who hath done
so much for us. Haec tristitia paenitentiam in salutem stabilem
operatur: "This sorrow (as saith St. Paul) causeth penance
to be had, for everlasting health." And as saith St. Chrysostom Hae
lachrimae lavant delictum: "These weeping tears wash away sin." They
be also given of the Holy Ghost to them that be penitent. For it is
written Flabit spiritus ejus et fluent aquae: "The spirit of God
shall give so great infusion of grace to them that be penitent that the
waters (that is to say, their weeping tears) shall flow and be
abundant." Upon these waters the spirit of Almighty God may fly and (p.
86) go swiftly: which was figured in the beginning of Scripture, by the
saying of Moses Et Spiritus Domini ferebatur super aquas: "The
spirit of our Lord was borne aloft upon the waters." Chrysostom
describeth the virtue of these weeping tears, saying Sicut post
vehementes imbres mundus aer ac purus efficitur: ita et post lachrimarum
pluvias serenitas mentis sequitur atque tranquillitas:
"Like as after great
showers and storms the air is made clean and pure, so after great plenty
of weeping tears followeth the clearness and tranquility of the soul."
Let us all therefore desire and ask to be washed from our sins by these
waters, and say unto Almighty God Amplius lava me ab iniquitate mea:
"Lord, wash me more from my wickedness." Beside rasing of our soul
(that is, contrition) and washing (that is, confession) we said that it
is necessary to be wiped and made clean. Which is done by satisfaction
of good works. First by almsdeeds and charitable distribution to the
poor people. For our Saviour said
Date eleemosynam, et ecce omnia munda sunt vobis:
"Give
alms, and ye shall be made clean from all sin." By almsdeeds therefore
and good works we may be wiped and made clean from all sin. And no
creature of himself hath power to do good works without the grace and
help of God. For as saith St. Paul
Non sumus sufficientes cogitare aliquid ex nobis, quasi ex
nobis, sed sufficientia nostra ex Deo est:
"We be not sufficient and able of ourself, as of
ourself, to think any manner thing, but our sufficiency and ability
dependeth and cometh of God only." Therefore this thing is to be asked
of God that He vouchsafe to move our souls perfectly by His grace unto
the exercising and doing of many good works, that they may be utterly
wiped and made clean from all contagions of sin, according to the desire
and saying of the prophet that followeth:
Et a peccato meo munda me:
"Good Lord, make me clean from my sin." Our whole
petition is ended here, wherein first we have asked that God be merciful
unto us after His great mercy; and that He rase our souls, wash them and
wipe them utterly from all sin, according to the multitude of His
manifold mercies.
St John Fisher now turns to the second section or topic of this
commentary -- the reasons or arguments in favor of granting his petition
for forgiveness that the prophet offers in verses 2-6 of Psalm 51(50).
These reasons are essentially proffered as causes or considerations that
will evoke the mercy of God. Among the arguments are: the prophet's
sorrow for his sin; the prophet's awareness of the greatness of his sin
as an offense against God; the fact that the prophet is plagued with the
memory of his sin that remains ever before him; and the pity that our
weak condition evokes, since we have inherited the burden of original
sin from Adam and Eve. This section also discusses the sin of David and
his subsequent repentance, which are thought to be the context in which
the psalm was written.
(p. 87) In this second member
be divers strong reasons brought forth, whereby God may be moved so that
He may not deny our petition. Three things we have asked before. First
that God do away our sin by contrition, wash our soul by confession, and
thirdly make it clean by satisfaction. To the which other three,
correspondent to them, be brought forth and shewed in this first
syllogism (in this first reason) although they be not in the same order.
To do away sin (as we said) is to rase it, that no spot be seen in our
soul, in like manner as letters be done away when they be rased, so that
nothing which was there written may be read or known. Truly Almighty God
will not know our sin and trespass, if we ourself will know them. If we
study and be about (as our duty is) to read and consider the sins that
be written and marked in our souls, anon He of His goodness putteth them
out of His sight. Therefore let us all say with a contrite heart and
mind, "O Blessed Lord God do away my sin and wickedness": Quoniam
iniquitatem meam ego cognosco:
"For I know my great and
grievous trespass." It is greatly acceptable in the sight of our most
merciful Lord God if a sinner will call to mind with due contrition and
greatness of his sin; also Whom he hath offended and how grievously;
into how many hurts and things unprofitable he hath fallen for his sin;
and how many profits he hath lost by the reason of it. If we were in
mind busily to behold and look on these things it should be to us right
profitable. For why? An [if] we know our sins after this manner, anon
God forgiveth and doth them away. And the more often we do, the sooner
He forgetteth. If we call to mind unfeignedly and without any
dissimulation how much our sins doth hinder and let us from doing good
works, that blessed Lord shall utterly forget and do them away for ever,
so that one little spot shall not also be left, but in every part to
appear fair and clean. Let us therefore with contrition say also this
that followeth, "Lord make, me clean from my sin":
Quoniam peccatum meum contra me est semper: "For my sin is
always against me." How (p. 88) against me? Truly even directly before
my eyes that I may behold and look upon it at all times without any let
[hindrance]. Now we have spoken of the doing away of our sin, and making
clean of our soul, and also why God should so do; let us now also shew
why He should wash it, to the intent every particle that we have
promised to speak of may answer conveniently to other. The weeping tears
whereby our souls may be washed, cometh of a special gift of God, and
namely [especially] when we have that grace to weep in confession and
acknowledging our sins before His fearful Highness, knowing also the
grievousness of it, we shall soon know the greatness of our sin. First,
if we will consider well how great and mighty Lord He is Whom we have
offended. Another [another way to know it is], if we take good heed how
much our ungentleness hath been to Him, looking on us, when we do so
many and great offences. God only is of that power that if we offend and
trespass against His goodness we be guilty to suffer eternal death for
it. David offended grievously against Uriah his knight, whom he caused
to be slain. And also he did wickedly to Bersabe [Bathsheba], wife to
the said Uriah, which he persuaded to adultery. Nevertheless if he had
not broken the law and commandment of God by the said offences, he had
not been guilty and worthy of eternal death. Therefore of a truth none
offence may be done to any creature whereof the doer should stand in the
jeopardy of eternal death, but only for offending against Almighty God.
Whom we offend much more grievously that He beholdeth and seeth every
trespass that we do, be they little, be they much. Therefore let us all
go by prayer unto Almighty God, saying, "O my Lord God, behold and see.
I, wretched sinner, acknowledge and confess my guilt before Thy Majesty;
before Thy sight I detect my trespass, I do not hide it; I shew forth my
sin to be very grievous. But, Blessed Lord, I beseech Thee wash me with
my weeping tears, coming out from the. plenteousness of Thy grace. And
furthermore wash me from my sin. For why? Good Lord, I acknowledge
Quod tibi soli peccavi: "That only to Thee I have trespassed (p. 89) and offended before
Thy sight." For this cause, good Lord, forgive and do away my sin. For
why? I know my trespass, I know well I have offended Thee. And besides
that, wash me; for I myself confess that only to Thee I have offended.
And so, in conclusion, make me clean because my sin is as an object to
my sight, it is ever in my sight. Blessed Lord, if Thy Highness may not
by these reasons be moved to mercy, yet let this move and stir Thee to
be merciful: Ut justificeris in sermonibus tuis: that is to say,
"that thou mayst be justified in Thy words and sayings." It is written
by thine holy prophet Ezechiel, what judgments universal Thou gave unto
the people: Thou sayest also, good Lord: Nolo mortem impii, sed
ut convertatur impius a via sua
et vivat: "I will not the death of a sinner, but that he be
turned from his wicked life and live." Thou sayest also: Impietas
impii non nocebit ei in quacunque die conversus fuerit ab impietate sua:
"The misliving, the wickedness, of the sinful creature shall never
hurt neither be noisome
to
him whensoever he will turn from his wickedness." And again Thou
sayest: Si egerit paenitentiam a peccato suo,
vita
vivet et non morietur; omnia
peccata ejus que peccavit non imputabuntur ei: "If a sinner
do penance for his sin, he shall live and never die everlastingly; the
sins and trespasses that he hath done shall never be cast in his teeth,
neither laid to his charge." O Blessed Lord, vouchsafe and give us leave
to ask Thee this question. Were not these Thy words, did Thou not speak
them to Thy prophet, or did he beguile us that said they were spoken of
Thee? For of a truth he wrote that Thou spake them to him: Tu itaque,
fili hominis, dic ad filios populi tui: "Thou, the son of a man,
shew and tell this unto thy people, etc." Therefore, Good Lord, they be
Thy words. O most meek God, behold, we wretched sinners turn from our
evil ways unto Thee, we do penance for our offences; grant, Lord, that
they be not noisome to us neither laid to our charge at any time, but
utterly to be done away, washed away and wiped away. Ut justificeris
in sermonibus tuis: "That Thou may be justified by Thy words." Thou
knowest well what foolhardy (90) judgment the people gave against Thee
for this Thy sentence: they said Non est aequa via Domini: "The
way that this Man taketh is not equal." The people presumed to be judges
of Thy sentence. To whom Thou gave answer on this wise: Numquid via
mea non est aequae, et non magis viae vestrae pravae sunt?
"Is not My way good and
equal, and yours shrewd, nought, and more unequal?" Thou confirmed again
to them Thy words spoken before, saying Quando averterit se impius ab
impietate sua feceritque judicium et justiciam, vita vivet et non
morietur; omnium iniquitatum ejus quas operatus est non recordabor:
"Whensoever a sinner shall turn
away from his sin and truly confess him of it and make satisfaction, he
shall live and never die everlastingly. I shall also forget and never
call to mind any sin that he hath done." Good Lord, Thy will was to
overcome and exclude by this manner their foolhardy judgment against Thy
merciful sentence. We beseech and pray Thee now to do the same. Thou
shalt not overcome their opinions but if Thou manifest and shew Thy
words and sayings to be true and that they have untruly judged of Thee.
Therefore now, Blessed Lord, do away our wickedness, now forget our sins
which we utterly forsake and despise. Ut justificeris in sermonibus
tuis et vincas cum judicaris: "That Thou may be justified in Thy
words, and overcome when Thou art judged so boldly and foolishly." Our
sins be great and innumerable; we do not forget them, we do not cover
and hide them, we do not defend them, but we know, we make open and
accuse them; nevertheless we beseech Thee for Thy great mercy and for
the infinite multitude of Thy manifold mercies, behold us; and namely,
whereof we be made, Thou knowest what matter it is and how frail it is.
Call again to mind that we are but dust and clay, and also that the law
and custom of our body is contrary to the law and custom of our soul,
and the custom of our body putteth us daily under the captivity and
thraldom of sin. If a commandment were given to a man that hath but a
weak and feeble body in strength, to roll and turn up a millstone of a
great weight unto the highest part of a hill, (p. 91) and that he put
his good will to perform the same; nevertheless, peradventure whilst he
is about to do the deed, the stone for greatness of his weight above his
strength falleth down backward into a valley. Were not this man more
worthy to be pardoned and forgiven (seeing and knowing his good mind)
than he that were mighty and hath great strength? We be in like
condition, we be about to bring this our body unto Thy holy bill;
nevertheless it is thrust down by the heavy burden of sin, that
oftentimes it boweth and slippeth down backward. For that same sin that
by our first father and mother, Adam and Eve, was brought amongst all
men is heavy and grievous on us like as an heavy burden, and daily
grieveth us more and more; it maketh us also prone and ready to all
other vices. Therefore and for this cause have mercy on us, for this sin
of our forefather, this heavy and grievous weight, was conceived and
begotten with us, according to the saying of the prophet Ecce enim in
iniquitatibus conceptus sum et in peccatis concepit me mater mea:
"Behold I was conceived
in sin, and my mother conceived me in sin." This notwithstanding, good
Lord, we know that Thou art true, and all that Thou dost promise is very
truth. Truly Thou said that Thy coming into this world was to call
sinners to penance. Non veni vocare justos sed peccatores ad
paenitentiam: (this is Thy saying) "I came into this world, not to
call rightwise people, but sinners to penance." Thou hast called on them
and daily dost call, saying, Venite ad me omnes qui laboratis et
onerati estis et ego reficiam vos: "All ye that labour in this world
and bear heavy, by doing penance come to Me and I shall refresh you."
Truly Thy promise is to receive all that will come, if they come to Thee
as they should do. Qui venit ad me non ejiciam foras: "Whosoever
cometh to Me I shall not cast him out, I shall not forsake him." O good
Lord, behold, we be sinners in like manner as Thou came into the world
to call unto Thee, we labour and be laden with the multitude of our
sins, we also be made weary by the means of our wickedness. Therefore,
blessed Lord, say unto us, "Come ye unto Me," and anon we (p. 92) come,
we humble and meek ourself before the throne of Thy mercy. Other hope
and trust have we none in any condition but only in Thee. If Thou wilt
not be merciful to us for accusing ourself, neither by this that Thou
art justified by Thy words, neither also for our frailty, yet, good
Lord, have mercy on us for Thy truth. Thou art true and lovest truth
above all things. Have in mind the promise Thou made to every penitent
sinner coming unto Thee, which is, Thou shalt not cast them away, and
also Thou shalt refresh them. We come therefore unto Thee, good Lord,
cast us not away, but refresh us with thy grace and mercy. Ecce enim
veritatem dilexisti: "Thou
hast ever loved truth."
In the next
paragraph,
St John
Fisher turns to his third and final topic: the sure hope we have in
Christ that God will grant our petition of forgiveness when we turn to
him for mercy. In this, St John Fisher explains, we are better off than
the Ninivites to whom Jonah preached. The Ninivites had no sure trust
that God would show them mercy when they repented of their sins.
Christians, by contrast, know the great mercy of Christ and the power of
the sacraments that is taught by the sure authority of the Church. Note
that this is the first time St John Fisher introduces the Lord Jesus
Christ in his commentary by name. Moreover, in these last two paragraphs
the saint constantly refers to Christ, through whom we receive mercy and
forgiveness.
After that this holy prophet
hath shewed and purposed his petition, and brought forth many reasons
why the said petition should be granted; thirdly now with a glad cheer
he maketh sure promise and hope to himself to get and obtain his asking,
willing to give example to every sinner because that they should do the
same. It is a great difference between despair and sure hope. The
Ninivites, when the prophet threatened and menaced them with the
destruction of the city, they were not in surety God would be merciful
to them, neither they were utterly in despair. Jonas the prophet came
unto them the second time, sent from Almighty God, and said openly
Adhuc quadraginta dies et Ninive subvertetur:
"Within forty days to
come the city of Ninive
shall be overthrown and destroyed." The people hearing the words of the
prophet Jonas and fearing the vengeance of God to fall upon them,
commanded among themself every man, woman and child to fast, and also
clad them in sackcloth from the lowest degree unto the highest. The king
of that city, anon as he was certified and had knowledge of the
prophet’s saying, rose up from his seat, threw away his royal garment
and clad him in sackcloth, and sat down on the ground in the dust; and,
by the decree and one assent of all his nobles, commanded that every
man, woman and child, and also brute beasts, should not eat, neither
drink, by a certain apace, but that everybody should do penance for
their sin.
This (p. 93) was their saying:
Quis scit si convertatur et ignoscat Deus et revertatur a
furore irae suae et non peribimus?
"Who knoweth, who is sure, if
God will be turned from vengeance and by His mercy forgive us, and also
withdraw His wrath and we shall not perish?" It appeareth by these words
they had no very trust of forgiveness and also that they were not
utterly in despair; notwithstanding, they did penance, abiding all
together what the most meek God would do with them. Whose great mercy at
the last they knew and had in experience, although before they neither
had very trust nor full mistrust of it. But we be now in another
condition. Almighty God hath shewed to us Christian people the treasures
of His great mercy, the secret mysteries of the Faith and the Sacraments
of health, whereby we may trust verily to have forgiveness. Certainly
they were before hid and unknown to us, but now of late time they be
manifest and shewed by His only begotten Son, Jesus Christ, Which His
own self doth witness, saying unto His Father Abscondidisti haec a
sapientibus et revelasti ea parvulis:
"Father, Thou hast hid and kept secret the privities of Thy
Godhead from wise and cunning men and shewed them to such as be small
and of little reputation in this world." Jesu Christ, coming down from
the Father of Heaven into this world, made open and shewed unto His
Church the hid and privy mysteries of His Godhead; Its own self beareth
witness, saying: Quaecumque audivi a patre meo, nota feci vobis:
"I have manifested and
shewed to you all that I have heard of My Father." He promised also at
His Ascension the Holy Ghost to come, that should teach perfectly the
knowledge of everything. So that now nothing may be more certain to us
than it which is taught by
Holy
Church. No means may be
found so speedful and ready to prove the certainty of anything
concerning our faith as that the Church hath so affirmed and ordained.
The Church of God
may in no wise beguile in those things that belongeth to our faith and
to the undoubtful health of the soul. Who therefore of us Christian
people may not of right say unto God this that followeth: Incerta et
occulta sapientiae tuae manifestasti
(p. 94) mihi? "Good
Lord, Thou hast shewed unto me the mysteries of Thine infinite wisdom,
which before were hid and unknown to us?" But why hath God shewed us
these secrets? What doth it profit, the secret mysteries of Him to be
shewed and made open to us? What comfort shall we take by it? Truly
great comfort if we unfeignedly repent our old sinful life: else we know
them to our great hurt. For, as St. Peter saith Melius est non
cognoscere viam justitiae, quam post agnitionem retrosum converti:
"It is better not to
know the way of rightwiseness [righteousness] than after the knowledge
of it to use and do the contrary." But if we turn to God and follow His
commandments, forsaking our wretched life, having faith and trust in His
sacraments, we shall without doubt obtain forgiveness and mercy by the
virtue of them.
In this
final paragraph of his commentary on the first eight verses of Psalm
51(50), St John Fisher roots the virtue or power that the sacraments
have to effect forgiveness of sins in the passion of Jesus Christ and
his most precious Blood. The hyssop of verse 7 symbolizes the
sprinkling of the Blood of Christ, likened to the sprinkling of the
blood of sacrificed animals on the people in various ceremonies of the
Old Testament. The blood of animals, however, did not effect the
forgiveness of sins; the blood of Christ sprinkled through the
sacraments does indeed effect the forgiveness of sins. In order
thoroughly to understand this, read Hebrews 9-10.
Peradventure some man shall
say, "we see what is done in every sacrament. In the sacrament of
Baptism the child is washed in the water, and a few words be spoken of
the priest. In the Confirmation, the forehead of the child is anointed
with holy cream [chrism] in manner of a cross, with a few words spoken
of the priest. In the Sacrament of Penance after the Confession is heard
and the satisfaction enjoined, the priest saith also a few words. What
belongeth these to the health of the soul? For the words, anon as they
be spoken, be gone into the air and nothing of them remaineth. The water
also and the oil pierceth not from the body unto the soul." Perchance
some man will think this in himself. And it is of a truth the water and
the oil to have no strength of their own nature whereby they may enter
unto the soul, or to work in it good or evil. Nevertheless, there is a
privy and hid virtue given unto them by the merits of the Passion of
Jesus Christ and of His Precious Blood, which on the Cross was shed for
wretched sinners. This most holy and dear Blood of Jesus Christ shed for
our redemption, bought and gave so great and plenteous virtue to the
sacraments, that as often as any creature shall use and receive any of
them, so often it is to be believed they are sprinkled with the drops of
the same most holy (p. 95) Blood, whose virtue pierceth unto the soul,
and maketh it clean from all sin. But whereby know we this? Truly for He
hath shewed and made open the hid and uncertain things to us of His
infinite wisdom. It was a custom in the Old Law amongst the Jews to do
away their sins by this manner. If any of them by touching of a dead
body or by any other manner thing were culpable and made foul, anon he
was made clean of that default with hyssop dipped in
the blood of certain beasts and sprinkled upon him. Which manner and
custom was given to the Jews by Moses, and ordained by the wisdom of
God. Nevertheless at that time it was unknown what this matter meant and
signified. It was uncertain, it was hid, what the wisdom of God would to
be understood by this aspersion or sprinkling of blood. And after that
our Blessed Lord Jesus Christ had shed His Precious Blood, and, as saith
St Peter, washed us from sin with His Blood, it was known to every man
what by the hyssop and by the aspersion of blood was signified. Hyssop
is an herb of the ground that of its nature is hot, and hath a sweet
smell, signifying Christ which meeked Himself to suffer death on the
Cross. And, as St. Paul saith, He offered
Himself of very great and fervent charity unto His Father Almighty God
as a sacrifice of sweet odour.
No
man may doubt of this, that by the aspersion of blood of beasts
before the Incarnation was signified and represented the effusion of the
Blood of Christ for our redemption. Which Blood of our Saviour without
doubt is of much more strength incomparably to do away sins than was the
blood of beasts. And as often as the holy sacraments be iterated and
used according to the commandment of Christ’s Church, so often is the
blessed Blood of our Lord sprinkled abroad to cleanse and put away sin.
Therefore let us all say with the holy prophet this verse that followeth:
Asperges
me, Domine, hyssopo et mundabor: as we might say, "Lord, our
faith is so clear and undoubtful by the merit of the Passion of Thy Son
our Lord Jesus Christ, Which by the effusion of His holy Blood hath
given so great efficacy and strength to the holy sacraments of His
Church, that when we receive (p. 96) any of them we shall be sprinkled
and made clean by the virtue of His Precious Blood like as with hyssop.
Which aspersion anon followeth the water of grace that is infused in our
souls, whereby we be made more white than snow." Therefore the prophet
addeth to the same verse: Lavabis me et super nivem dealbabor:
"Lord, Thou shalt wash me and I shall be made more white than snow." No
creature may express how joyful the sinner is when he knoweth and
understandeth himself to be delivered from the great burden and
heaviness of sin, when he seeth and perceiveth that he is delivered
utterly and brought out of the danger of so many and great perils that
he was in whilst he continued in sin, when also he perceiveth the
clearness of his soul and remembereth the tranquillity and peace of his
conscience. Audit tunc quid loquatur intra se Dominus, quoniam
loquetur pacem in servos suos et in eos qui convertuntur ad cor:
"Then he perceiveth well
in his heart what our Lord will shew in him by inspiration." What shall
He shew? Everlasting peace to come upon His servants, upon them that be
sorrowful and do penance for their sins. Which peace is so joyful and
comfortable and causeth so great joy and gladness that the prophet
remembering it saith: Auditui meo dabis gaudium et laetitiam:
"Lord, Thou shalt give to mine hearing inwardly joy and gladness." If
the peace of this time be so greatly to be desired to the inward hearing
of our soul, what joy, trow we, shall be at that time when the peace
everlasting shall be offered to us, when the King of Eternal Peace shall
say unto all true penitent persons: Venite, benedicti Patris mei,
percipite regnum quod vobis paratum est a constitutione mundi:
"Come to Me, ye blessed
children of My Father, take the everlasting kingdom that was prepared
and made ready for you before the beginning of the world." Shall we not
joy then inwardly in our souls, shall we not joy then outwardly in our
bodies, shall we not then joy both body and soul without adversity,
never to cease? Shall not this fearful Judge saying these comfortable
words give unto our hearing inward joy of the soul for the salvation of
it? Shall He not give fervent (p. 97) joy when we have obtained our
asking and our desire? Shall He not give everlasting joy without any
adversity? Truly He shall give inward joy for the sorrow of our
contrition, joy also for weeping in our confession, and lastly
everlasting joy for the grief of our satisfaction. Et tunc exultabunt
ossa humiliata: that is to say, the superior strengths of the soul,
which be called Will, Reason, and Memory, that before were overthrown by
the grievance of sin, shall then joy for ever without any adversity. Our
will shall joy in the fruition of God; our reason, in the clear sight of
the Godhead. And lastly our memory shall joy in a sure remembrance ever
to continue, and never lack that excellent joy and pleasure. Then our
will, our reason, and our memory, before oppressed and brought under by
sin, shall joy without end.
That we promised in our
beginning is now performed and shewed in this first part of the Psalm.
First what thing we that be penitent should ask; second, what reasons we
may make and bring for ourself for the grant of our petition; and last,
that we may trust without doubt to obtain our asking. Which our Lord
grant us. Amen.
SOURCE:
John Fisher, Bishop of Rochester. Commentary on the Seven
Penitential Psalms. Vol. 1. Edited by J. S. Phillimore. St Louis MO:
Herder, 1914. Transcribed, edited, and annotated by Daniel G. Van Slyke,
S.T.L., Ph.D.
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