copiosa apud eum Redemptio And before hym a plenteouse Redemption ¶ But alas the greatest number of men do shute their eyes at this at theyr owne vices so they slepe in theyr sinnes and extreame Ignoraunce in so muche that no man dothe acknoweledge God to bee mercyfull and so they take no paynes to Inuocate or call for mercy but the godly maÌ„ must determinate with him self that god is mercyfull and geueth vs frely for it is only in hys hands power to geue it in none other And mercy is euer before his eyes Misericordia non Ira. That is to saye Mercye not Yre and the plenteouse redemption of hys sone and oure Sauiour Iesus Christ Non parua sed copiosa redemptio That is not a litell redemption but a copiouse plenteouse Redemption besides him there is no RedeÌ„ptioÌ„ Paule declareth briesly saying Iustificamur Gratis gratia ipsius per redemptioneÌ„ qui est in Christo Iesu that is to say we are Iustified and made righteous by the Redemption that is in Christe Iesu freelye pro nihilo saluos facies eos hoc non ex nobis And that not by oure selfes Sed Dei donum est But it is a gefte of god Et non ex operibus ne quis glorietur And not of works that no maÌ„ shold glorye of him selfe so that scripture sayth NoÌ„ ex operibê° Iustitiae quo nos fecimus sed secunduÌ„ suaÌ„ misericordiaÌ„ saluos nos fecit that is to saye not of the workes that we doe but throughe his mercye hee hathe saued vs for if it were of woorkes then it were not by grace Per memetipsum iuraui dicit Dominus nolo mortem Peccatoris sed magis vt Peniteat coÌ„uertatur viuat that is to saye I haue sworne by my selfe saythe the Lorde I will not the deathe of a sinner but rather thae hee shoulde repente and conuerte and bee saued O beatos felices homines in quorum causa Deus iurat O blessed and happye are those men in whose cause God dothe sweare Et O miseros qui Deo iurante non credunt that is to saye that miserable and wretched are those which doe not beleeue god when he dothe sweare that cannot saye the thinge that is not trewe but veritie it selfe heare he will that all the hope of the godlye sorte shoulde be in his mercye oute of the whiche hope spryngethe a copious Redemption because in the handes of God there is an infynite number to vs and Incredible wayes that God hathe to saue vs for hys mercye is aboue all hys workes and he dothe neuer forget to poure oute mercye Ergo he nedes no intercessors nor medyatours al be it agaynste the Scripture they make many But the holy ghost saithe Vnus est mediator noster Ergo non sunt plures therfore there be not many ergo they that doe make many doe sinne against the holy gost The seeing the feeling of Gods iudgement in our hartes consciences doth engender hatred fleyng from god without the hope of his mercy that is very apostasye rebellion so we shall neuer be pertakers of this plenteous redemption for one droppe of that immaculate bloud hathe bene sufficient to redeme the hole worlde yet he cryeth vpon vs by his holy word and Prophetes saying as testifieth S. Iohn Sanguis Iesu Christi Immundat nos ab omni peccato that is to say the bloud of Iesu Christe doth washe vs froÌ„ all our sinnes and as the scripture saith Mundi estis Iustificati estis sanguine eius that is to saye you are made cleane washed Venite haurite de fontibus saluatoris by his bloud not by gold siluer nor precious stones for the kingdome of god is not bought for money Which runneth copiousty at handes feete and hart and neuer is drye therfore it maye be well called a copious redemption as hee commaundeth them that euery godly should come and tast of those fountaines not so contemptuouslye as do the vngodly cast awayes the which sweare so oft by the lordes bloude Venite haurite de fontibus saluatoris that is to say to the vnlearned come tast of the fountaines of your redemer sauiour receyuing the vertue of the same for if he redeeme not Israell from all their iniquities sinnes he shoulde cease from his office therefore let vs geue vigilant labours that our sinnes maye be put away that we may retourne to obraine his grace fauoure c. As Dauid dyd which dispayred not nor withdrew himselfe from god for the multitude of his sinnes but for the anger of God he sought for his mercie and from God that wonded to God that healed the woundes of his harte which neyther man nor Angell coulde heale Et propter legem tuam sustinui te Domine For thy lawe sake I haue taryed loked for thy mercy and trusted in the same how gilty that euer my soule is ¶ For in all thy lawe newe and olde thou hast promised mercy to true penitentes and beleuers in the Lorde for thy promises sake graunt me the same for I embrace thy wordes and promises do beleue the same and in so doing I promise my selfe saluation for because thy promyses cannot lye nor thy ¶ Quamdiu Viuet Israell speret in Christo That is as long as a true christiaÌ„ do liue let him trust in the lord both in prosperitie and in aduersitie by night day O how happye is he that oftentimes remembreth his sinnes with hope of mercye and seekes the same at the handes of the Lorde heare let vs saye with S. Peter Verbum Vite habes that is to say thou hast the worde of life and the keyes of Dauid for thou dost shut and no man can open thou dost open and no man can shut Heare I might speake of watches kept both in the olde new lawe but for prolixnesse I will not be tedious but I will remember to put my trust in the lord to no other keping his preceptes and rules with thanks geuing to his maiestie for the same and not sayinge with the Fryers the monckes that doe regarde more the preceptes the keping of S. Fraunces and S. Dominickes doe geue greter thankes for that as I haue hard with mine eares Et ipse redimet Israel ex omnibus Iniquitatibus eius And he shall redeme Israell from all his synnes ¶ De saythe not onelye of one sinne or one iniquitie but of all but contrarye to him dyd the Pope that would giue pardons for some and reserued other some to the comming to himself Sed ip se redimet Israel non alius for he himselfe hath redemed Israell and no body ells but he and that is to vnderstande all Christian faithfull people as the angell testifyethe to Zacharie sayinge Ipse saluum faciet Populum suum a peccatis eoruÌ„ that is to saye he shall saue all hys people from their sinnes his people is the faithefull congregation and no other nor yet shal be partakers of this redemption whiche is to the godly a great comforte and consolation that he hathe redeemed Israell from all their iniquities what soeuer and what kinde of iniquities so euer they were or sinnes and that freelye It is greate folishenes to thinke that god wil not forgeue sinnes vntill the time that he be pleased wyth our good workes ¶ JMPRINTED at London by Thomas Purfoote for William Norton * ⎠* Mat 10. Ieronim SapieÌ„ 15 Nota. Genesis Rome Note well Esay Ieromie Psal. Nota. mat 10.
this and to be ashamed of the same ignoraunce Amen ¶ The Prologue ¶ we reade of Dauid that he gaue the same psalmes to the priests leuites to be prayde songe and said plaide vpon the Cimballes Psalteres Harpes wyth many other pleasaunt instrumentes praysing god worshipping God geuinge thankes to God an example to vs to doe the same with gladnes and minde of hart spirite and soule strong faith with our spirituall instruments and so Saincte Paule exhortethe vs Ephes 5. Loquentes vobis metipsis in Psalmis Imnis cantantes melodiam facientes in cordibus vestris Domino Gratias agentes Iesu Christo Redemptori nostro c. that is to saye speakinge and prayinge to your selues in psalmes in singing and reioysing in your hartes geninge thankes to Iesu Christ oure Sauiour c. So Salomon whyche builded the tēple after the discriptiō of the holy gost geuynge to his Father Dauide so Salomon builded the temple as Dauid comaunded in Monte Morea with assense of fiftene degres after the example that was geuen and in euerye degree was sounge and playde by the Ascendentes one of this psalmes whyche is called the .xv. Psalines knoweledging and confessyng the manyfolde benefices of God and their owne filthie sinfulnes goinge vp these degrees into the temple synginge and praying with gladnesse of harte and knowledginge at the remission of sinnes is freelye graunted and geuen to vs of God by Iesu Christe and so it profite the and is fruitefull vnto vs to acknowledge the same in the beginnynge of all oure prayers goynge to the remple or elles all oure doynges is loste for so muche as they are not of stronge faythe wythoute all doubtinge and disparynge of Goddes hopinge hearinge and free mercye graunting which God graunt all Christians to haue Amen De Profundis ¶ Thys is the Psalme of the whyche I entende briefelye to wrytte vppon and is the mooste comfortable and Heauenlye amongest all the psalmes and this is the C.xxxi and in some bookes .xxix. amonge the number of psalmes and the .xi. psalme that was songe vppon the Grees by the priestes and lenites and the .vj. psalme of the penitentiall psalmes called the .vij. psalmes commenlye ioyned in confession by ignoraunte priests and Fryers in satisfaction for synne and this psalme the Popishe dyd burie and kepe from the knowledge of the people the true sence and meaning confessinge and defendinge that it was onelye a prayer for the deade and for the soules of Purgatorie and so buryinge it committed sacrilege and yet presently do Albeit the holye ghost the authore of this psalme did institute and ordained it to be a prayer of penitent sinners being of life which do knowledge their sinnes and repenting the same from the bottome of their hartes If anye learned man please to reade this lytle psalme to the ende he shall not finde one iott nor one worde in it for the dead but as is aforesaid for the penitents on life and so the poore people alas for pitye was for couetonsnes kept in Ignerance and blindnes and yet still is in many countryes and places so perished from the vse of the quicke penitents an incomparable treasure and a most godlye knowledge of our iustification I haue seene my selfe in Rome one Cardinall deade and brought into a churche and laide on a faire tombe couered with veluet bare faced his berde newe shauen a faire miter on hys heade wyth costlye precious stones and costlye newe gloues vppon hys hands full of ringes hose of sylke and Sandalles on his feete with stones and one gret gentleman on euery side of him bare headed with veluet gownes and white roddes in their handes and a yarde of taffetie bounde faste at the ende of the roddes kepyng away the flyes from his face continuallye as the custome is in Italie when ye dine at the table amonge seruaunts or in your lodginges or houses And at that time I sawe come in such a number of Friers monckes Nones smyling at with my selfe remembring a common sayinge in Scotlaude Fryers a newe a new and a new redd and white white and blacke blonkat and blewe and they went about the dead Cardinales tombe but once about for lacke of time or elles euerye order could not haue their course I say they went aboute the tombe with costlye odoriferous sensors sensing and synging the dead Cardinall some with the first verse of Deprofundis for briefenes some with Libera me Domine some with Qui lazarum Resuscitasti some wyth Requiem aeternam some wyth Peccante me quotidie non penitente Timor mortis cōturbat me And with manie suche like many responsories contayned in the dirigie very briefe The nomber of religious superstitious men and women was so greate that they coulde not haue time but once to go about the tombe herein you may marke howe greate Cities and notable men haue ben drowned myred with this great ignoraunce in so much as thoughe that thys godlye Psalme serued nothinge but for the deade in purgatorye nothing at all for the penitentes of life as ye shal heare hereafter if there be anye suthe purgatories or no and how manye countres cites are deceiued by this false doctrine I speake onlye of those that I haue knowen seene as at Rome Paris Londō Bononia Dei Gratia florētia Bella Pauia where manye learned men be nowe thankes be to god daylye encreased but alas many blind doctors as doctors dandiprates doctors duesase doctors sophisters promoted by the Pope Cardinalls Bishopes and Abbottes other greate men of their leuine by whom perishe the true vse of this godlye and diuine psalme and prayer Paris ¶ I haue knowen and sene in Paris .vij. thousandes poore studentes and poore men that could reade or say the Deprofundis hyred before all soules daye to sit all that nighte with Lanternes and Candells vppon their husbandes wifes kynsfolkes and frendes graues praying not a few Deprofundis Fraunce ¶ In Fraunce I haue sene and the custome is that in euery masse sayd by hyred priestes through all Fraunce suche a number of Deprofundis as passeth my reckning that was euerye daye vsed in euerye Masse when the prieste washed his handes after the Gospell with holly water sprinkled on the graue London ¶ I haue sene my Lorde Mayre in London ryde to Powles Churche wyth greate triumphe accompanyed wyth his brethren the Aldermen and there sayde or taryed and harde saye the Deprofundis vppon a Bysshopes of London sepulchre as sayde was bounde yerely therevnto but now chaunged thankes be to god and to our learned bishop chaunged I say into more godlines ¶ I haue Preached my selfe at dyuers halles of notable companyes which declared to me that they were bound to say all together De profundis for all Christian soules after the seruice and banquette and desyred me to begine the De profundis which I denyed but yet I graunted to open declare and Interprete the trewe sense of
it to them if they wold gyue purifyed cares thervnto whiche thing they did and after that did lyke the De profundis better then euer they dyd before as nowe manye in England do at this presente tyme thankes be to God which nowe do saye the Popes De profundis is deare of his De profundis but nowe thanckes be to god it is knowen to be a godlye prayer for the penitentes on lyfe and also for because it dothe Intreate speciallye of our Iustificatiō which is most necessarye to be knowen c. Wherfore I thoughte it good to Intreate of this most godly Psalme after my poore power and learninge to kepe in the lighte of Iustificatiō in the true Churche of god c. ¶ Note heare afore we beginne the texte that there is no saluation grace nor iustification but onlye in God that wold not impute oure sinnes nor loke vppon them as Dauid sayde Thou hast caste all my sinnes behinde thy backe o Lorde thou haste rente the decree of my Damnaciō also hast frelye forgeuen all for Christes sake therfore the penitent supplicante muste knowledge truste and surely hope in the same or elles he will euer be in doubte and dispayre of hearinge hope and obtayninge by the temptations of Satā he must knowledge him self free from Hell Death and from the yre of god And so shall he pray with a ioyfull and quiete cōscience sure hope of Gods mercy throughe Iesus Christ our Sauioure to whome with the Father and the holye ghost bee all honour and glorye Amen ¶ The Penitente Supplicante doth heare the wise mā sounding in his eares these wordes Fili pecasti ne aditias iterum sed pro prestinis peccatis precare Deum That is to saye My sone thou haste sinned doe no more so but praye vnto god for thy former sinnes repentinge them depelye while thou haste time defferinge not the same from day to daye nor from yeare to yeare as manye do which neuer do repent afore they se the panges of death vpon them and so they do then repente for feare and not for loue Which is daungerous ¶ This Psalme is a profunde prayer of a penitent sinner that is afrayed of the Iudgement of God agayuste his sinnes from the deepnesse of hys harte and oute of the profunde Prison of all sinfullnesse prayethe to God with a sure Cōfidence not onlye for him selfe but for the aduersities and tribulations of Christs hole Church and for al the posteritie of Adam beinge in the Captiuitye of Satan and sinne knowledginge that he is euer prompte and more ready to geue thē we are to aske which the Prophete sayde in his person Antequam clamat exaudiam That is or euer they crye I heare them and do helpe them as in example of the wydowe whiche broughte hyr Sone to bee buryed withoute the Portes of the Citye of Naham where Christe dyde come vnlooked for or called vppon and so restored him to lyfe agayne with one worde As he dyd Lazarus and many mo Deprofundis ¶ Oute of the Deepe haue I called vnto the Lorde Lord heare my voyce ¶ The Prayer of Dauid for hys synnes and for the deliueraunce of the Captiuitye of Babilone and for the aduersities and afflictions of those people and all Godly people withoute ceasinge hee prayed and cryed from the Deepenesse of his harte as he sayd Clamaui non tacui non desperaui That is to saye I cryed I kepte not my peace I desparied not and as S. Paule sayth to vs all Being in trouble Sine intermissione orate aut bene agite That is to say Pray ye with out ceasinge or elles do the thinge that good is with perseueraunce takinge an example of the woman of Cananee which for hyr perseueraunce and faythe was harde So Dauide cryed out of the Deepenesse of his hart and out of the deepe prysons of sinne drowned and myred in Deepe waters that is to saye into heauie afflictions as those that sodenlye fall in the Deepe waters from the Deepenesse of theyr harte do crye for helpe so this Psalme and Godlye Prayer is sette forthe by the Holy Ghost for those that bee afflicted and in tribulation and do acknowledge theyr Sinnes and seeke for mercye from the bottome of theyr harts and frō the Deepe Pryson of manyfolde and euill concupistences with great shame repentance of theyr sinnes so sayth S. Iero. Hoc quod homo agnoscit Deus Ignoscit That is to say the sinnes that men do know God shal misknow blesse thē as the Propher sayth Beatus vir cui Dominus nō imputat peccatū man is saued but onlye by his mercy not by merites deseruinges nor workes for as Sainte Paule sayeth Non sunt condigni They be neyther cleane nor worthye of hys kingdome and glorie for as S. Paule saith the eyes cannot se nor the hart can not thinke the thinges that god hathe prouided for his people that do loue him and if wee stomble or fall in anye kinde of sinne he hath apointed vs a reamedye and that is to pray for the scripture sayth Cū Ignoremus quid agere debeamus hoc solū habemus remedium vt oculos nostros dirigamus ad te That is to say when we be troubled or when wee know not what we should do he hath lefte vs this Kemedy to lifte vp oure eyes vnto him and so Dauid saith our forefathers did by these words Cum tribularentur clamauerunt ad Dominum When they were in trouble thy cryed vnto the Lord and Dauid him self sayth Cum tribularer ad Dominū clamaui exaudiuit me That is to saye when I was in trouble I cryed to the lorde and he hard me and so will he here all faithfull penitents ¶ When this began to be taught in Englande there was not a litell grudge of murmur amongest the people saying that they woulde do as their forefathers did for then it was a good world as they sayd why wold they not folow theyr forefathers in this to call vppon the Lord in their trouble as they did but they did folowe blind teachers and guides of whome Christe dothe speake whē he saythe Quando caecus caecum ducit ambo in foueam cadunt That is to say when the blinde leadethe the blinde they do both fall in the pitte of dampnation if they so perseuere to follow the Pope and his proude blind Shauelinges whiche was and is the Authors mayntainers of this foresayd blindenesse and this is onlye the Rewarde and frute that they shall haue of him Let vs retourne to oure texte which is Apud Dominum Misericordia To the faithfull and penitentes that doe beleue in the same and call for it thy mercye and grace is aboue all thinges and thou arte the Fountayne oute of the whiche it springethe continually and Frelye thou offerest vs the same but not to hym that is contumaxe and proterue and make them selfes vnworthye of the same Et