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DIlexi. &c. For as moche as this honorable audyen ce now is here assembled to prosecute the funeral obseruaunces & ceremonyes aboute this moost noble prȳce late our kynge and souerayne / kynge Henry ye seuenth.
Desi. etc. For as much as this honourable audyen ce now is Here assembled to prosecute the funeral observances & ceremonies about this most noble price late our King and sovereign / King Henry the Seventh.
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And all be it I knowe well myne vn worthynes & vnhabylytees to this so grete a mater /
And all be it I know well mine vn worthiness & vnhabylytees to this so great a mater /
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yet for my most bounden duty / and for his gracyous fauour and synguler benefeytes exhybyte vnto me in his lyfe /
yet for my most bounden duty / and for his gracious favour and singular benefeytes exhybyte unto me in his life /
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I wolde now after his deth ryght affectuously some thyng saye / wherby your charytees ye rather myght haue his soule recēmended.
I would now After his death right affectuously Some thing say / whereby your charytees the rather might have his soul recemmended.
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And to that purpose I wyll entreate the fyrst psalme of the dirige / whiche psalme was wryten of the holy kynge and prophete kynge Dauid /
And to that purpose I will entreat the fyrst psalm of the dirige / which psalm was written of the holy King and Prophet King David /
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cōfortynge hym after his grete falles and trespasses ayenst almyghty god & redde in the chyrche in the funerall obsequyes of euery crysten persone whan that he dyeth.
comforting him After his great falls and Trespasses against almighty god & red in the Church in the funeral obsequyes of every christian person when that he Dies.
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And specially it may be redde in the persone of this moost noble prynce / for in it is comprysed all that is to be sayd in this mater.
And specially it may be red in the person of this most noble Prince / for in it is comprised all that is to be said in this mater.
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And in yt same ordre that the seculer oratours haue in theyr funerall oracyons moost dylygently obserued whiche resteth in. iij. poyntes Fyrst in the cōmendacyon of hym that deed is.
And in that same ordre that the secular Orators have in their funeral orations most diligently observed which rests in. iij. points Fyrst in the commendation of him that deed is.
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Seconde in a styrynge of the herers to haue compassyon vpon hym And thyrde in a comfortynge of them agayne.
Seconde in a styrynge of the hearers to have compassion upon him And Third in a comforting of them again.
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Whiche. iij be done by ordre in this same psalme as by the grace of our lorde it may here after appere.
Which. iij be done by ordre in this same psalm as by the grace of our lord it may Here After appear.
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Fyrst as touchynge his laude and cōmendacyon let no man thynke that myn entent is for to prayse hym for ony vayne transytory thynges of this lyfe /
Fyrst as touching his laud and commendation let no man think that mine intent is for to praise him for only vain transitory things of this life /
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whiche by the example of hym all kynges & prynces may lerne how slydynge / how slyppery / how faylyng they be.
which by the Exampl of him all Kings & Princes may Learn how sliding / how slyppery / how failing they be.
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All be it he had as moche of them as was possyble in maner for ony kynge to haue /
All be it he had as much of them as was possible in manner for only King to have /
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his polytyque wysedome in gouernaunce it was synguler / his wytte alway quycke and redy / his reason pytthy and substancyall / his memory fresshe and holdynge / his experyence notable /
his politic Wisdom in governance it was singular / his wit always quick and ready / his reason pytthy and substantial / his memory fresh and holding / his experience notable /
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his counseylles fortunate and taken by wyse delyberacyon / his speche gracyous in dyuerse languages / his persone goodly and amyable /
his counseylles fortunate and taken by wise delyberacyon / his speech gracious in diverse languages / his person goodly and amiable /
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his naturall complexyon of the purest myxture / his yssue fayre and in good nombre / leages and confederyes he hadde with all crysten prynces /
his natural complexion of the Purest myxture / his issue fair and in good number / leagues and confederyes he had with all christian Princes /
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his mighty power was dredde euery where / not onely with in his realme but without also /
his mighty power was dread every where / not only with in his realm but without also /
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his people were to hym in as humble subgeccyon as euer they were to kynge / his lande many a daye in peas and tranquyllyte /
his people were to him in as humble subgeccyon as ever they were to King / his land many a day in peas and tranquyllyte /
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his prosperyte in batayle ayenst his enemyes was meruaylous / his delynge in tyme of perylles and daungers was cold and sobre with grete hardynesse.
his Prosperity in battle against his enemies was marvelous / his dealing in time of perils and dangers was cold and Sobrium with great hardiness.
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If ony treason were conspyred ayenst hym it came out wonderfully / his treasour and rychesse incomparable /
If only treason were conspired against him it Come out wonderfully / his treasure and richesse incomparable /
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his buyldynges mooste goodly and after the newest cast all of pleasure. But what is all this now as vnto hym /
his buildings most goodly and After the Newest cast all of pleasure. But what is all this now as unto him /
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all be but Fumus & vmbra A smoke that soone vanyssheth / and a shadowe soone passynge awaye.
all be but Fumes & vmbra A smoke that soon vanisheth / and a shadow soon passing away.
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Shall I prayse hym than for theym. Nay forsothe.
Shall I praise him than for them. Nay forsooth.
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The grete wyfe man Solon whan that the kynge Cresus hadde shewed vnto hym all his gloryous state and condycyon that he was in as touchynge the thynges aboue rehersed he wolde not afferme that he was blessyd for all that but sayd. Expectandus est finis.
The great wife man Solon when that the King Croesus had showed unto him all his glorious state and condition that he was in as touching the things above rehearsed he would not affirm that he was blessed for all that but said. Expectant est finis.
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The ende is to be abydē & loked vpon / wherin he sayd full trouthe / all be it perauenture not as he entended but veryly a trouth it is /
The end is to be abiden & looked upon / wherein he said full truth / all be it Peradventure not as he intended but verily a troth it is /
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in the ende is all togyder / a good ende and a gracyous conclusyon of the lyf maketh all /
in the end is all together / a good end and a gracious conclusion of the life makes all /
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and therfore Senec in his epystles sayth. Bonam vite clausulā impone. In ony wyse make a good conclusyon of thy lyfe /
and Therefore Seneca in his Epistles say. Good vite clausulā impone. In only wise make a good conclusion of thy life /
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whiche thynge I may conferme by holy letters.
which thing I may confirm by holy letters.
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In the prophete Ezechiel it is wryten & spoken by the mouth of god in this maner.
In the Prophet Ezechiel it is written & spoken by the Mouth of god in this manner.
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Iusticia iusti non liberabit eū in quacū { que } die peccauerit & impietas impij nō nocebit ei in quacū { que } die cōuersus fuerit ab ipietate sua. That is to saye /
Justice Justi non Liberabit eū in quacū { que } die peccaverit & Impiety Impij nō nocebit ei in quacū { que } die cōuersus fuerit ab ipietate sua. That is to say /
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yf ye rightwyse mā haue lyued neuer so vertuously / & in ye ende of his lyf cōmytte one deedly syn̄e & so departe /
if you rightwise man have lived never so virtuously / & in the end of his life commit one deadly sin & so depart /
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al his ryghtwyse delynge before shall not defende hym frō euerlastynge dampnacyon / & in cōtrary wyse /
all his rightwise dealing before shall not defend him from everlasting damnation / & in contrary wise /
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yf the synful man haue lyued neuer so wretchedly in tymes past yet in the ende of his lyfe yf he retourne from his wyckednes vnto god /
if the sinful man have lived never so wretchedly in times passed yet in the end of his life if he return from his wickedness unto god /
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all his wyckednes before shall not let hȳ to be saued.
all his wickedness before shall not let high to be saved.
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Let no synner presume of this to do amysse or to contynue the lenger in his synne /
Let no sinner presume of this to do amiss or to continue the longer in his sin /
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for of suche presumers scant one amonge a. M. cometh vnto this grace but the deth taketh them or they beware.
for of such presumers scant one among a. M. comes unto this grace but the death Takes them or they beware.
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Let no man also murmure ayenst this / for this is the grete treasour of the mercy of almyghty god /
Let no man also murmur against this / for this is the great treasure of the mercy of almighty god /
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& ayenst suche murmures is suffycyētly answered in ye same place / for what sholde become of ony of vs ne were this grete mercy.
& against such murmurs is sufficiently answered in you same place / for what should become of only of us ne were this great mercy.
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Quis potest dicere mūdū est cor meū innocens ego sū a pctō. Who may say (sayth ecclesiasticus) myn herte is clene /
Quis potest dicere Mundum est cor meū Innocent ego sū a pcton. Who may say (say ecclesiasticus) mine heart is clean /
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I am innocent & gyltles of synne. As who sayth / noo man may speke this worde.
I am innocent & guiltless of sin. As who say / no man may speak this word.
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Whan than all men haue in theyr lyfe trespassed ayenst almyghty god. I may well saye that he is gracyous that maketh a blessyd ende.
When than all men have in their life trespassed against almighty god. I may well say that he is gracious that makes a blessed end.
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And to that purpose saynt John̄ in the appocalyps sayth. Beati mortui qui in dn̄o moriuntur.
And to that purpose saint John̄ in the appocalyps say. Beati Deads qui in dn̄o moriuntur.
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Blessyd are tho whiche haue made vertuous ende and conclusyon of theyr lyfe in our lorde /
Blessed Are tho which have made virtuous end and conclusion of their life in our lord /
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whiche veryly I suppose this most noble prynce hath done / the profe wherof shall stande in foure poyntes.
which verily I suppose this most noble Prince hath done / the proof whereof shall stand in foure points.
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The fyrst is a true tournynge of his soule from this wretched worlde vnto the loue of almyghty god.
The fyrst is a true turning of his soul from this wretched world unto the love of almighty god.
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Seconde is a fast hope & confydence yt he had in prayer. Thyrde a stedfast byleue of god and of ye sacramentes of the chyrche.
Seconde is a fast hope & confidence that he had in prayer. Third a steadfast believe of god and of the Sacraments of the Church.
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Fourth in a dylygent askynge of mercy in ye tyme of mercy / whiche. iiij. poyntes by ordre be expressed in the fyrst parte of this psalme.
Fourth in a diligent asking of mercy in you time of mercy / which. iiij. points by ordre be expressed in the fyrst part of this psalm.
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As to the fyrst at the begynnynge of lent last passed he called vn to hym his confessoure a man of synguler wysdome / lernynge and vertue /
As to the fyrst At the beginning of lent last passed he called vn to him his confessoure a man of singular Wisdom / learning and virtue /
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by whose assured instruccyon I speke this that I shall saye. This noble prynce after his confessyon made with all dylygence and grete repentaunce /
by whose assured instruction I speak this that I shall say. This noble Prince After his Confessi made with all diligence and great Repentance /
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he promysed thre thynges that is to saye /
he promised Three things that is to say /
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a true reformacyon of all them that were offycers and ministres of his lawes to the entent that Justyce from hens for warde truly and indyfferently myghte be executed in all causes.
a true Reformation of all them that were Officers and Ministers of his laws to the intent that Justice from hens for ward truly and indifferently might be executed in all Causes.
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An other that the promocyons of the chyrche that were of his dysposycyon sholde from hens forth be dysposed to able men suche as were vertuous and well lerned.
an other that the promotions of the Church that were of his dysposycyon should from hens forth be disposed to able men such as were virtuous and well learned.
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Thyrde that as touchynge the daūgers and Jeopardyes of his lawes for thynges done in tymes passed he wolde graūte a pardon generally vnto all his people / whiche. iij. thynges he let not openly to speke to dyuerse as dyd resorte vnto hym And many a tyme vnto his secrete seruaūtes he sayd that yf it pleased god to sende hym lyfe they sholde se hym a newe chaunged man.
Third that as touching the dangers and Jeopardies of his laws for things done in times passed he would grant a pardon generally unto all his people / which. iij. things he let not openly to speak to diverse as did resort unto him And many a time unto his secret Servants he said that if it pleased god to send him life they should see him a new changed man.
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Ferthermore with all hūblenes he recognised the synguler and many benefeytes that he had receyued of almighty god /
Furthermore with all humbleness he recognised the singular and many benefeytes that he had received of almighty god /
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& wt grete repentaūce & meruaylous sorowe accused hȳselfe of his vnkyndnes towardes hȳ / specyally yt he no more feruently had { pro } cured ye honour of god /
& with great Repentance & marvelous sorrow accused hynselfe of his unkindness towards high / specially that he no more fervently had { Pro } cured you honour of god /
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& that he had no more dylygently perfourmed the wyll & pleasure of hym / wherin he promysed by the grace of god an assured amendement.
& that he had no more diligently performed the will & pleasure of him / wherein he promised by the grace of god an assured amendment.
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who may suppose but that this man had veryly set his herte & loue vpon god /
who may suppose but that this man had verily Set his heart & love upon god /
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or who may thynke that in his persone may not be sayd Dilexi. That is to saye /
or who may think that in his person may not be said Desi. That is to say /
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I haue set my loue on my lord god. Kynge Dauid that wrote this psalme / all be it he had ben an auoutrer & murdrer also /
I have Set my love on my lord god. King David that wrote this psalm / all be it he had been an auoutrer & murderer also /
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yet with one worde spekȳge his herte was chaūged sayenge. Peccaui. This kynge sayd & confessed it many tymes with grete sorowe and grete repentaūce /
yet with one word speaking his heart was changed saying. Peccaui. This King said & confessed it many times with great sorrow and great Repentance /
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promisynge fully a true amendement of all h•s lyf / wherfore in his persone it may also be sayd Dilexi. That is to saye /
promising Fully a true amendment of all h•s life / Wherefore in his person it may also be said Desi. That is to say /
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I haue turned myn herte & loue vn to god.
I have turned mine heart & love vn to god.
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The cause of this loue was ye fast hope yt he alway had before in prayer /
The cause of this love was the fast hope that he always had before in prayer /
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It is not vnknowen the studyous & desyrous mȳde that he had vnto prayer.
It is not unknown the studious & desirous mind that he had unto prayer.
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whiche he procured of relygyous & seculers chyrche thrughout his realme In all ye chirches of Englond dayly his collecte was sayd for hym.
which he procured of religious & seculars Church throughout his realm In all you Churches of England daily his collect was said for him.
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Besydes that dyuerse yeres aboute lent he sente money to be dystrybuted for. x. M. l. masses peculeer to be sayd for hym.
Besides that diverse Years about lent he sent money to be dystrybuted for. x. M. l. masses peculeer to be said for him.
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Ouer this was in his realme no vertuous man that he might be credybly enfourmed of /
Over this was in his realm no virtuous man that he might be credybly informed of /
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but he gaue hym a contynuall remembraunce yerely to praye for hym / some. x. marke / some. x. li. besydes his yerely & dayly almes vnto the prysoners /
but he gave him a continual remembrance yearly to pray for him / Some. x. mark / Some. x. li. besides his yearly & daily alms unto the Prisoners /
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& the other poore & nedy /
& the other poor & needy /
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for the whiche it may be thought vndoutedly that he had grete hope and confydence in prayer / whiche prayer and confydence therin /
for the which it may be Thought undoubtedly that he had great hope and confidence in prayer / which prayer and confidence therein /
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no doubte of was cause of the very tournynge of his soule to the faste loue of god. And for that he saythe. Dilexi quoniā exaudiet dn̄s.
no doubt of was cause of the very turning of his soul to the fast love of god. And for that he say. Desi quoniā exaudiet dnns.
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I loue bycause I had an hope that my lorde sholde gracyously here me / but what shall he here.
I love Because I had an hope that my lord should graciously hear me / but what shall he Here.
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Vocem deprecationis mee The voyce of a prayer maketh it more audyble. A softe brest may not be herde ferre of /
Vocem deprecationis me The voice of a prayer makes it more audyble. A soft breast may not be herd Far of /
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his prayer therfore was holpen with all theyrs that prayed with hym & for hym /
his prayer Therefore was helped with all theirs that prayed with him & for him /
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& theyr prayer was as the voyce of hym whiche was soo grete that it muste nedes be herde.
& their prayer was as the voice of him which was so great that it must needs be herd.
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Impossibile est multo { rum } p̄ces nō exaudiri sayth saynt Austyn / that is to saye /
Impossibile est Much { rum } pces nō exaudiri say saint Austyn / that is to say /
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the prayer of many can not be but herde. One of the kynges of Juda whose name was Manasses after many grete abhomynacyons & outrages ayenst almyghty god as it appereth in the fourth boke of the kynges /
the prayer of many can not be but herd. One of the Kings of Juda whose name was Manasses After many great abominations & outrages against almighty god as it appeareth in the fourth book of the Kings /
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& in the secōde of paralipomenon / he prayed vnto hȳ for mercy with true repentaūce / & mercy was gyuen vnto hym.
& in the secōde of paralipomenon / he prayed unto high for mercy with true Repentance / & mercy was given unto him.
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If this soo grete a synner for his owne prayer were herde of god. How may we doubte /
If this so great a sinner for his own prayer were herd of god. How may we doubt /
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but where so grete a nombre prayeth for one as dyd for our late kynge & souerayne /
but where so great a number Prayeth for one as did for our late King & sovereign /
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but that all yt nombre shall be herde. Qm̄ exaudiet dn̄s vocē dep̄catiōis mee. The cause of this hope was the true beleue yt he had in god /
but that all that number shall be herd. Qm̄ exaudiet dnns vocē dep̄catiōis me. The cause of this hope was the true believe that he had in god /
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in his chirche & in the sacramentes therof / whiche he receyued all wt merueylous deuocion / namely in the sacrament of penaūce / the sacrament of ye auter / & the sacrament of anelynge.
in his Church & in the Sacraments thereof / which he received all with marvelous devotion / namely in the sacrament of penance / the sacrament of the auter / & the sacrament of annealing.
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The sacrament of penaūce wt a meruaylous compassyon & flowe of teres / yt at some tyme he wepte & sobbed by the space of. iij. quarters of an houre /
The sacrament of penance with a marvelous compassion & flow of teres / that At Some time he wept & sobbed by the Molle of. iij. quarters of an hour /
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the sacrament of the auter he receyued at mydlent /
the sacrament of the auter he received At mydlent /
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& agayne vpon eester day wt so grete reuerence yt all that were present were astonyed therat /
& again upon easter day with so great Reverence that all that were present were astonied thereat /
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for at his fyrst entre in to the closet where the sacrament was he toke of his bonet & kneled downe vpon his knees & so crept forth deuoutly tyl he came vnto ye place selfe where he receyued the sacrament. Two dayes nexte before his departȳge he was of that feblenes yt he myght not receyue it agayn.
for At his fyrst enter in to the closet where the sacrament was he took of his bonnet & kneed down upon his knees & so crept forth devoutly till he Come unto you place self where he received the sacrament. Two days Next before his departing he was of that feebleness that he might not receive it again.
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yet neuertheles he desyred to se the monstraūt wherin it was conteyned / the good fader his confessour in goodly maner as was conuenyent brought it vnto hym / he with suche a reuerence /
yet nevertheless he desired to see the monstraunt wherein it was contained / the good fader his confessor in goodly manner as was convenient brought it unto him / he with such a Reverence /
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wt so many knockynges & betynges of his brest with so quycke & lyfely a countenaunce /
with so many knockynges & betynges of his breast with so quick & lyfely a countenance /
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wt so desyrous an herte made his humble obeysaūce therunto /
with so desirous an heart made his humble obeisance thereunto /
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& wt soo grete humblenes & deuocyon kyssed not the selfe place where ye blessyd body of our lorde was conteyned /
& with so great humbleness & devotion kissed not the self place where you blessed body of our lord was contained /
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but the lowest parte the fote of the monstraunt /
but the lowest part the foot of the monstraunt /
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that all that stode aboute hym scarssy myght conteyne them from teres & wepynge The sacrament of anelynge whan he wel perceyued that he began vtterly to fayle / he desyrously asked therfore /
that all that stood about him scarssy might contain them from teres & weeping The sacrament of annealing when he well perceived that he began utterly to fail / he desyrously asked Therefore /
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and hertely prayed that it myght be admynystred vnto hym / wherin he made redy & offred euery parte of his body by ordre /
and heartily prayed that it might be administered unto him / wherein he made ready & offered every part of his body by ordre /
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& as he myght for weykenes turned hymselfe at euery tyme & answered in ye suffrages therof.
& as he might for weykenes turned himself At every time & answered in you suffrages thereof.
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That same day of his departynge he herde masse of the gloryous virgyn the moder of cryste to whome alwaye in his lyfe he had a synguler & specyall deuocyon.
That same day of his departing he herd mass of the glorious Virgae the mother of Christ to whom alway in his life he had a singular & special devotion.
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The ymage of the crucyfyxe many a tyme that daye full deuoutly he dyd beholde with grete reuerence /
The image of the crucyfyxe many a time that day full devoutly he did behold with great Reverence /
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lyftynge vp his heed as he might / holdynge vp his handes before it / & often enbrasynge it in his armes & with grete deuocion kyssynge it / & betynge ofte his brest /
lifting up his heed as he might / holding up his hands before it / & often enbrasynge it in his arms & with great devotion kissing it / & beating oft his breast /
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who may thynke that in this maner was not perfyte fayth /
who may think that in this manner was not perfect faith /
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who may suppose that by this maner of delȳge he faythfully beleued not yt the eere of almyghty god was open vnto hym & redy to here hym crye for mercy /
who may suppose that by this manner of dealing he faithfully believed not that thee ere of almighty god was open unto him & ready to hear him cry for mercy /
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and assystent vnto these same sacramentes whiche he soo deuoutly receyued / & therfore in his persone it may be sayd. Quia inclinauit aurein suam michi.
and assystent unto these same Sacraments which he so devoutly received / & Therefore in his person it may be said. Quia inclinauit aurein suam Michi.
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For the fourth poynt whiche was a dylygent askynge of mercy in the tyme of mercy. It foloweth. Et in diebus ineis inuocaui. That is to saye /
For the fourth point which was a diligent asking of mercy in the time of mercy. It Followeth. Et in diebus ineis inuocaui. That is to say /
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and in my dayes I haue called for mercy / whiche were his dayes. Ueryly all the tyme of his lyfe.
and in my days I have called for mercy / which were his days. Verily all the time of his life.
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As longe as a man lyueth in this mortall lyfe and truly calleth vpon almyghty god for mercy /
As long as a man liveth in this Mortal life and truly calls upon almighty god for mercy /
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he may trust assuredly to haue it. So it appereth by saynt John̄ in the appocalyps sayenge.
he may trust assuredly to have it. So it appeareth by saint John̄ in the appocalyps saying.
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Ecce dedi illi tēpus vt pniam ageret. I haue gyuen hym tyme to repente hym /
Ecce dedi illi tēpus vt pniam ageret. I have given him time to Repent him /
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and all this tyme almyghty god mercyfully abydeth the retourne of the synner to the entente he may haue mercy vpon hym /
and all this time almighty god mercifully Abideth the return of the sinner to the entente he may have mercy upon him /
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as it is wryten in the prophete Esaye. Expectat vos deus vt misereatur vestri.
as it is written in the Prophet Isaiah. Expects vos deus vt misereatur Yours.
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There is no parte of his lyfe but a synner yf he truly call for mercy he may haue it /
There is no part of his life but a sinner if he truly call for mercy he may have it /
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wytnessynge the prophete Ezechiel Impietas impii non nocebit ei in quacū { que } die { con } uersus fuerit ab impietate sua In what daye soeuer the synner tourneth hym from his synne /
wytnessynge the Prophet Ezechiel Impiety Impious non nocebit ei in quacū { que } die { con } uersus fuerit ab Impiety sua In what day soever the sinner turneth him from his sin /
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his synne shall not noye hym /
his sin shall not noy him /
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moche rather than yf he do it many dayes and specyally those dayes that be to almyghty god moost acceptable as be the dayes of lent / of whome the chyrche redeth.
much rather than if he do it many days and specially those days that be to almighty god most acceptable as be the days of lent / of whom the Church redeth.
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Ecce nūc tempus acceptabile ecce nunc dies salutis. This is the tyme acceptable / these be the dayes of helth and mercy /
Ecce nūc Tempus acceptabile ecce nunc dies Salutis. This is the time acceptable / these be the days of health and mercy /
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than for all penytentes the hole chyrche maketh specyall prayer wherfore it is veryly to be trusted that so true a turnynge to the loue of god / despysynge this worlde /
than for all penytentes the hold Church makes special prayer Wherefore it is verily to be trusted that so true a turning to the love of god / despising this world /
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so fast an hope in prayer / so ferme a byleue in the sacramentes of the chyrche /
so fast an hope in prayer / so ferme a believe in the Sacraments of the Church /
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& so deuoute a receyuynge of them / so many holdynge vp of his hādes / so many lyftynge vp of his eyen /
& so devout a receiving of them / so many holding up of his hands / so many lifting up of his eyes /
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so many betynges and knockynges of his brest / so many syghes / so many teres / so many callynges for mercy / by all that gracyous tyme / by all the hole lente /
so many betynges and knockynges of his breast / so many sighs / so many teres / so many callings for mercy / by all that gracious time / by all the hold lent /
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with the helpe of the hole chyrche than prayenge for hym coude not be in vayne /
with the help of the hold Church than praying for him could not be in vain /
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for the whiche as I sayd before /
for the which as I said before /
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he thus departynge made (I doubte not) a gracyous ende and conclusyon of his lyf whiche was the fyrst parte promysed.
he thus departing made (I doubt not) a gracious end and conclusion of his life which was the fyrst part promised.
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THe seconde parte of this psalme I sayd sholde styre vs to haue compassyon & pyte vpon this moost noble kynge /
THe seconde part of this psalm I said should stir us to have compassion & pity upon this most noble King /
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and that for a lamentable & pyteous complaynt folowynge whiche resteth in foure poyntes. Fyrst touchynge the sorowes of deth in his body.
and that for a lamentable & piteous complaint following which rests in foure points. Fyrst touching the sorrows of death in his body.
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Seconde touchynge the dredes of his Jugement in his soule. Thyrde touchynge the miseryes of this worlde full of labour and greuaunce.
Seconde touching the dreads of his Judgement in his soul. Third touching the miseries of this world full of labour and grievance.
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Fourth touchynge his sorowfull crye to god for helpe and socour. As to the fyrst it is sayd. Circūdederūt me dolores mortis.
Fourth touching his sorrowful cry to god for help and succour. As to the fyrst it is said. Circumdederunt me Dolores mortis.
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The sorowes of deth hath enuyroned me. whan we here a lamentable complaynt of ony persone that is in sorowe or heuynesse /
The sorrows of death hath environed me. when we Here a lamentable complaint of only person that is in sorrow or heaviness /
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yf therebe in our hertes ony gentylnes or pyte it wyll moue vs to cōpassyon / though he were ryght symple & of poore and lowe degre /
if therebe in our herts only gentleness or pity it will move us to compassion / though he were right simple & of poor and low degree /
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moche rather yf it were some noble man whiche of late had ben in grete { pro } speryte /
much rather if it were Some noble man which of late had been in great { Pro } speryte /
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but moost of all our lord & souerayne /
but most of all our lord & sovereign /
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that shold perse our hertes wt sorowe to here hym lamentably cōplayne of ony of his sorowfull greuaūces /
that should pierce our herts with sorrow to hear him lamentably complain of only of his sorrowful grievances /
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& what can be more sorowfull & more paynful than be the paynes & sorowes of deth. Mors oīm terribilissima. Sayth Arystotle.
& what can be more sorrowful & more painful than be the pains & sorrows of death. Mors oīm terribilissima. Say Aristotle.
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And why is deth so ferefull: but for the greuous paynes yt are in it / there is so grete an amyte bytwene the soule & ye body /
And why is death so fearful: but for the grievous pains that Are in it / there is so great an amity between the soul & you body /
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& so surely a Joyned knotte & bonde / that dysseueraūce of them is to paynfull / whiche thynge appered well in our sauyour cryst Jhesu.
& so surely a Joined knot & bond / that dysseueraunce of them is to painful / which thing appeared well in our Saviour cryst Jesus.
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where here remembrynge the nyghnesse of his deth complayned hym vnto his apostles / sayenge. Tristis est aīa mea vs { que } ad mortē.
where Here remembering the nyghnesse of his death complained him unto his Apostles / saying. Tristis est aīa mea us { que } ad mortē.
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And after for ye very drede of tho paynes was in so grete agony of body & soule that he swette water & blode for the onely remembraunce /
And After for you very dread of tho pains was in so great agony of body & soul that he sweat water & blood for the only remembrance /
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he than that is wrapped in dede in ye very sorowes & paynes of deth / he feleth moche greuaūce /
he than that is wrapped in deed in you very sorrows & pains of death / he feeleth much grievance /
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specyally yf his body be delycate / & he of tendre & sensyble nature as was this noble kynge.
specially if his body be delicate / & he of tendre & sensible nature as was this noble King.
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Let vs therfore tender his complaynt / sayenge in this maner. Circūdederūt me dolores mortis. That is to saye /
Let us Therefore tender his complaint / saying in this manner. Circumdederunt me Dolores mortis. That is to say /
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the bytter sorowes of deth haue enuy toned me on euery parte / not onely one sorowe / but many sorowes.
the bitter sorrows of death have envy toned me on every part / not only one sorrow / but many sorrows.
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Dolores and many sorowes of deth whiche is moost paynfull. Dolores mortis not touched hȳ or pynched hym /
Dolores and many sorrows of death which is most painful. Dolores mortis not touched high or pinched him /
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but on euery parte hath assayled & oppres sed hym.
but on every part hath assailed & oppress sed him.
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Circūdederūt me And yt no shorte whyle but by longe contynuaūce by the space of. xxvii. houres to gyder /
Circumdederunt me And that no short while but by long Continuance by the Molle of. xxvii. hours to gether /
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so longe I vnderstōde he laye cōtynually abidynge the sharpe assautes of deth / & therfore he sayth pyteously cō playnynge.
so long I understand he say continually abiding the sharp assaults of death / & Therefore he say piteously con plaining.
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Circūdederūt me dolores mortis Secondly as touchinge his soule / in what agony suppose ye that was /
Circumdederunt me Dolores mortis Secondly as touching his soul / in what agony suppose you that was /
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not for the drede of deth onely / but for ye drede of the Jugement of almyghty god /
not for the dread of death only / but for you dread of the Judgement of almighty god /
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for all be it he myghte haue grete confydence / by the reason of his true cōuersyon vnto god /
for all be it he might have great confidence / by the reason of his true conversion unto god /
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and by the sacramentes of crystes chyrche whiche he with full grete deuocyon had receyued before /
and by the Sacraments of Christ's Church which he with full great devotion had received before /
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yet was not he without a drede. Nemo nouit an sit odio an amore dignus.
yet was not he without a dread. Nemo Novit an sit odio an amore Dignus.
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There is no man be he ne uer so perfyte oneles he haue it by reuelacyon yt knoweth certaynly wheder he be in the state of grace or no /
There is no man be he ne ver so perfect Oness he have it by Revelation that Knoweth Certainly wheder he be in the state of grace or no /
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for of an other maner be the Jugementes of god than of men.
for of an other manner be the Judgements of god than of men.
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And the holy abbot Hely sayd lykewyse. Thre thinges sayd he there be that I moche drede /
And the holy abbot Hely said likewise. Three things said he there be that I much dread /
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one is what tyme my soule shall departe out of my body / an other is whan I shall be presented before my Juge /
one is what time my soul shall depart out of my body / an other is when I shall be presented before my Juge /
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the thyrde is what sentence he shal gyue whether with me or ayenst me.
the Third is what sentence he shall gyve whither with me or against me.
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If these holy fa ders whiche had forsaken this worlde & had lyued so ver tuously were in this fere /
If these holy fa dears which had forsaken this world & had lived so for tuously were in this fere /
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no meruayle though this grete man whiche had so moche worldly besynes & dayly occupyed in the causes therof /
no marvel though this great man which had so much worldly business & daily ocupied in the Causes thereof /
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noo meruayle though he were in grete fere / & therof he complayneth sayenge. Et pericula inferni inuenerunt me. That is to saye /
no marvel though he were in great fere / & thereof he Complaineth saying. Et pericula inferni inuenerunt me. That is to say /
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and the perylles of hell dyd fynde me. Who that wyll not make his remembraunce famuler with them before /
and the perils of hell did find me. Who that will not make his remembrance famuler with them before /
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and often set them before the eye of his soule /
and often Set them before the eye of his soul /
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they shall at the houre of deth in more terryble maner offre themselfe vnto his mynde euen as ye se these wood dogges these grete mastyues that be tyed in chaynes /
they shall At the hour of death in more terrible manner offer themselves unto his mind even as you see these wood Dogs these great mastyues that be tied in chains /
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vnto suche as often vysyte them they be more gentyll and easy /
unto such as often visit them they be more gentle and easy /
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but to the straungers whiche haue none acqueyntaunce of them they ragyously and furyously gape and ryse ayenst them as they wolde deuoure them. Et pericula inferni inuenerūt me.
but to the Strangers which have none acqueyntaunce of them they ragyously and furyously gape and rise against them as they would devour them. Et pericula inferni invenerunt me.
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Thyrdly touchȳge these worldly pleasures wherin men set grete parte of theyr cōforte bothe in body & soule /
Thirdly touching these worldly pleasures wherein men Set great part of their Comfort both in body & soul /
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he had than full lytell comforte or pleasure in them but rather dyscomforte & sorowe / all his goodly houses so rychely dekte & appareyled /
he had than full little Comfort or pleasure in them but rather dyscomforte & sorrow / all his goodly houses so richly dekte & appareled /
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his walles & galaryes of grete pleasure / his gardyns large & wyde wt knottes curyously wrought /
his walls & galaryes of great pleasure / his gardens large & wide with knots curiously wrought /
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his orcheyardes set wt vynes & trees moost dyly cate / his meruaylous rychesse & treasour /
his orcheyardes Set with vines & trees most dyly cate / his marvelous richesse & treasure /
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his metes & dryn kes were they neuer so dylycately p̄pared might not than helpe hȳ /
his metes & dryn kes were they never so dylycately pmpared might not than help high /
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but rather were paynfull to hȳ /
but rather were painful to high /
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so moche yt longe before his deth his mete was to hym so lothsome (were it neuer so dilicately p̄payred) that many a tyme he sayd /
so much that long before his death his meet was to him so loathsome (were it never so dilicately pmpayred) that many a time he said /
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but onely to folowe coūseyle he wold not for all this world re ceyue it / wherin he well { per } ceyued ye miseryes of this wretched world.
but only to follow counsel he would not for all this world re ceyue it / wherein he well { per } ceyued you miseries of this wretched world.
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Thā lo he had experience of that / yt lōge tyme before ye grete & wyse Salamō reported in his boke eccliastes.
Than lo he had experience of that / that long time before you great & wise Salamō reported in his book eccliastes.
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Cū { que } me { con } uertissē ad vniuersa o { per } a q̄ fe cerāt man { us } mee & ad labores ī { qui } abus frustra sudauerā vidi in oibus vanitatē & afflictionem animi.
Cū { que } me { con } uertissen ad vniuersa o { per } a q fe cerant man { us } me & ad labores in { qui } Abus frustra sudauerā Vidi in oibus vanitatē & afflictionem animi.
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That is to saye whan I had tourned my remembraūce to all that I had ordeyned /
That is to say when I had turned my remembrance to all that I had ordained /
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& to the labours wherin I swette in vayne I founde in them all but vanyte & turmentry of soule.
& to the labours wherein I sweat in vain I found in them all but vanity & turmentry of soul.
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This cōclusyon our late kynge and souerayne full truly than had lerned & the vayne trou bles and laboures whiche many take for this wretched worlde /
This conclusion our late King and sovereign full truly than had learned & the vain trou bles and labours which many take for this wretched world /
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wherin as I sayd full lytell pleasure than he had but moche displeasure and sorowe / wherfore it foloweth in his cōplaynt.
wherein as I said full little pleasure than he had but much displeasure and sorrow / Wherefore it Followeth in his complaint.
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Tribulationē & dolorē inueni The fourth percell of his complaynt is a lamentable crye vnto almyghty god for helpe and socoure /
Tribulationē & dolorē Inueni The fourth percell of his complaint is a lamentable cry unto almighty god for help and succour /
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for whan he sawe playnly that noo where elles was ony socoure or comforte / the cruell assautes of deth was fyers and sharpe ayenst hym /
for when he saw plainly that no where Else was only succour or Comfort / the cruel assaults of death was fires and sharp against him /
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the daungerous perylles whether he sholde become was importunely greuous /
the dangerous perils whither he should become was importunely grievous /
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all this worlde and worldly pleasures were to hym vnswete & full dyspleasaunt therfore with al his myght & power he cryed vpon the name of our lord /
all this world and worldly pleasures were to him unsweet & full dyspleasaunt Therefore with all his might & power he cried upon the name of our lord /
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for the whiche name is promysed by saynt Poule. Ois quicū { que } inuocauerit nomen dn̄i saluus erit.
for the which name is promised by saint Poule. Ois quicū { que } Invocaverit Nome dn̄i saluus erit.
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That is whosoeuer call vpon the na me of our lorde he shall be safe / he therfore full besyly / full studyously /
That is whosoever call upon the na me of our lord he shall be safe / he Therefore full busily / full studyously /
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full ernestly called vpon that blessyd name for socour & helpe / and so it foloweth in the psalme. Et nomen dn̄i inuocaui. O my blessyd Ihesu / o my moost mercyfull Ihesu /
full earnestly called upon that blessed name for succour & help / and so it Followeth in the psalm. Et Nome dn̄i inuocaui. O my blessed Jesus / oh my most merciful Jesus /
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o my lorde & creatoure Ihesu. O dn̄e libera animā meā. O my lorde delyuer my soule /
oh my lord & creator Jesus. O Done Libera animā meā. O my lord deliver my soul /
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de lyuer my soule from the myseryes of this worlde / delyuer my soule from these deedly paynes /
the liver my soul from the miseries of this world / deliver my soul from these deadly pains /
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delyuer my soule from this corruptyble body / delyuer my soule from the bondes of synne / delyuer my soule from my mortall enemyes /
deliver my soul from this corruptible body / deliver my soul from the bonds of sin / deliver my soul from my Mortal enemies /
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delyuer my soule from the daungers of euerlastynge deth. O dn̄e libera aīam meā.
deliver my soul from the dangers of everlasting death. O Done Libera aīam meā.
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A my lordes & maysters let this pyteous and lamentable cōplaynt of hym that of late was your kynge and souerayne /
A my Lords & masters let this piteous and lamentable complaint of him that of late was your King and sovereign /
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let it entre and synke into your brestes. Scrypture there vnto dooth moue you sayenge this wyse.
let it enter and sink into your breasts. Scripture there unto doth move you saying this wise.
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Fili in mortuū { pro } duc lachrimas & quasi dira passus incipe plorare. And in an other place thus.
Fili in mortuū { Pro } duc Tears & quasi dira passus incipe plorare. And in an other place thus.
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Supra mortuū plora defecit enī lux eius. Example herof we haue of the gentyles. The cruell warryour Hanyball he pyteed the deth of his enemyes Paulus / Enulius / Tiberius / Graceus / Marcus / Marcellus.
Supra mortuū plora defecit enī lux eius. Exampl hereof we have of the Gentiles. The cruel warryour Handball he pyteed the death of his enemies Paulus / Envious / Tiberius / Gracious / Marcus / Marcellus.
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Whan he sawe theyr bodyes lye deed before hym.
When he saw their bodies lie deed before him.
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And in holy letters also kynge Dauyd whan it was tolde vnto hym the deth of his enemyes at dyuerse tymes he wepte ryght pyteously as at the deth of Saul / Absolon and Abner.
And in holy letters also King David when it was told unto him the death of his enemies At diverse times he wept right piteously as At the death of Saul / Absalom and Abner.
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If they so grete & noble men soo moche pyteed the deth of theyr mortall enemyes.
If they so great & noble men so much pyteed the death of their Mortal enemies.
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We sholde moche rather tender and pyte the deth of our own kynge & souerayne.
We should much rather tender and pity the death of our own King & sovereign.
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But wherto reherse I them whan he that was the lorde of all this worlde our sauyoure cryste Ihesu wepte at the monument of Lazarus whan he had ben buryed the space of foure dayes /
But whereto rehearse I them when he that was the lord of all this world our Saviour Christ Jesus wept At the monument of Lazarus when he had been buried the Molle of foure days /
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gyuynge vnto vs all therby example of pyte.
gyving unto us all thereby Exampl of pity.
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If he yt was the kynge of all kynges wepte for the deth of his subgecte soo longe after his buryall /
If he that was the King of all Kings wept for the death of his subgecte so long After his burial /
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what sholde we that be subgectes do for the deth of our kynge & souerayne hauynge yet the presence of his body vnburyed amonges vs /
what should we that be subgectes do for the death of our King & sovereign having yet the presence of his body unburied among us /
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forsothe it sholde moue vs to haue pyte & compassyon the rather vpon hym.
forsooth it should move us to have pity & compassion the rather upon him.
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A kynge Henry kynge Henry yf thou were on lyue agayne many one that is here present now wolde pretende a full grete pyte & tendernesse vpon the.
A King Henry King Henry if thou were on live again many one that is Here present now would pretend a full great pity & tenderness upon thee.
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It is remembred in the boke of the kynges how a seruaūt of kynge Dauid whose name was Ethay whan his lorde & souerayne was in trouble he wolde not forsake him /
It is remembered in the book of the Kings how a servant of King David whose name was Ethy when his lord & sovereign was in trouble he would not forsake him /
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but answered hym playnly in this maner saynge.
but answered him plainly in this manner saying.
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In quocū { que } loco fuer { is } dn̄e mi rex siue ī morte siue ī vita ibi erit seruus tuus.
In quocū { que } loco fuer { is } Done mi rex siue in morte siue in vita There erit seruus Thy.
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That is to say in what place soeuer thou shalte be my lorde my kynge in the same place shall thy seruaunt be A squyer also of kynge Saul whan he sawe his lorde & mayster deed his sorowe was so grete that he slewe hym selfe incontynent.
That is to say in what place soever thou shalt be my lord my King in the same place shall thy servant be A squire also of King Saul when he saw his lord & master deed his sorrow was so great that he slew him self incontinent.
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Alas where is the true pyte & very compassyon become that shold be in the hertes of men.
Alas where is the true pity & very compassion become that should be in the herts of men.
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These two persones had so grete ruthe and compassyon of theyr maysters that they refused not to suffre ye deth with them How harde are our hertes / how stony / how flynty.
These two Persons had so great ruth and compassion of their masters that they refused not to suffer you death with them How harden Are our herts / how stony / how flynty.
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If we relent not with pyte & compassyon / herynge so lamen table a complaynt of our late souerayne /
If we relent not with pity & compassion / hearing so lamen table a complaint of our late sovereign /
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and herynge him so pyteously crye sayenge. O dn̄e libera aīam meā O my lorde delyuer my soule.
and hearing him so piteously cry saying. O Done Libera aīam meā Oh my lord deliver my soul.
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Let vs helpe hym at the lest with our prayers besechynge almyghty god for his infynyte mercy to delyuer his soule and to pardon it.
Let us help him At the lest with our Prayers beseeching almighty god for his infinite mercy to deliver his soul and to pardon it.
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And or we procede ony ferder of our psalme let vs here deuoutly and affectually saye for his soule and all crysten soules euery of vs one pater noster.
And or we proceed only ferder of our psalm let us Here devoutly and affectually say for his soul and all christian Souls every of us one pater Noster.
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THe thyrde parte of this psalme entreateth of comforte / whiche is cōteyned in. iiij. poyntes. Fyrst yt almyghty god is mercyfull /
THe Third part of this psalm entreateth of Comfort / which is contained in. iiij. points. Fyrst that almighty god is merciful /
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seconde yt he hath taken hȳ in to his custody /
seconde that he hath taken high in to his custody /
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thyrde yt he hath delyuered hȳ frō al euylles fourth yt hens for warde he shall contynue in the gracyous fauoure of almyghty god. For the fyrst it foloweth.
Third that he hath Delivered high from all evils fourth that hens for ward he shall continue in the gracious favour of almighty god. For the fyrst it Followeth.
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Misericors dn̄s & iustus et de { us } nr̄ miseret̄. That is to saye. The lorde is mercyfull and ryght wyse and our god wyll haue pyte /
Misericors dnns & Justus et de { us } nr̄ miseret̄. That is to say. The lord is merciful and right wise and our god will have pity /
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who is this lorde that is mercyfull & ryght wyse /
who is this lord that is merciful & right wise /
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who but our sauyour cryst Ihesu whiche of his infynyte mercy came into this worlde to dye for synners.
who but our Saviour cryst Jesus which of his infinite mercy Come into this world to die for Sinners.
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Christus iesus venit in hūc mūdū saluos facere pctōres. Why than sayth he. Et iust { us }.
Christus Jesus venit in hūc Mundum saluos facere pctōres. Why than say he. Et just { us }.
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that he is ryght wyse also / that rather sholde make ayenst the synner than for hym. Nay forsothe /
that he is right wise also / that rather should make against the sinner than for him. Nay forsooth /
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the prophete and kynge Dauyd brought in this worde for hymselfe & not ayenst hym. Two wayes it maketh for the synner /
the Prophet and King David brought in this word for himself & not against him. Two ways it makes for the sinner /
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one by reason of promyse made thrugh out all scrypture vnto the penytent that wyll vtterly forsake his synne.
one by reason of promise made through out all scripture unto the penytent that will utterly forsake his sin.
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Our lorde yt is moost Juste of his promyse wyll pardon the synnes so repentynge hymselfe and soo truly retournynge whiche thynge saynt John̄ playnly wytnesseth in his fyrst epystle Si cōfiteamur petā nr̄a fidelis & iustus est vt remittat nobis petā nr̄a & emundet nos ab om̄i ini { qui } tate. That is to saye.
Our lord that is most Just of his promise will pardon the Sins so repenting himself and so truly returning which thing saint John̄ plainly Witnesseth in his fyrst epistle Si cōfiteamur petā nr̄a Fidelis & Justus est vt remittat nobis petā nr̄a & emundet nos ab om̄i ini { qui } tate. That is to say.
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If we wyll knowlege our synnes ye lorde is faythfull & Juste in his promyse to forgyue all our syn̄es & make vs clene from all wycked nes / this is one waye.
If we will knowledge our Sins you lord is faithful & Just in his promise to forgive all our Sins & make us clean from all wicked nes / this is one Way.
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Another waye also it may make & that is this. Our sauyour Jhū is Justus / for he is innocent and gyltles /
another Way also it may make & that is this. Our Saviour Jhū is Justus / for he is innocent and guiltless /
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& therfore he is a conuenyent meane /
& Therefore he is a convenient mean /
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a suffycyent vocate for vs before the face of his fader accordynge to the wordes of the same saynt John̄.
a sufficient vocate for us before the face of his fader according to the words of the same saint John̄.
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Si { qui } s peccauerit aduocatū habem { us } apd ' patrē iesū xp̄m iustū & ipse est { pro } piciatio { pro } pctīs /
Si { qui } s peccaverit aduocatū habem { us } apd ' patrē iesū xp̄m iustū & ipse est { Pro } piciatio { Pro } pctins /
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nō pro nr̄is tm̄ sed & tocius mūdi. That is to saye. If ony of vs haue synned / let vs not dispayre /
nō Pro nr̄is tm̄ sed & tocius mūdi. That is to say. If only of us have sinned / let us not despair /
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for we haue an aduocate for vs before god / our sauyour whiche is Juste & without synne /
for we have an advocate for us before god / our Saviour which is Just & without sin /
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& he shall be a meane for our synnes / not for ours all onely / but for all ye worldes.
& he shall be a mean for our Sins / not for ours all only / but for all you world's.
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Who may be thought a more conuenyent vocate for synners than he yt neuer dyd synne than he yt suffycyently hath payed for ye raunsome of synne his owne moost precyous blode & paynfull & bytter deth than he that is the sone of almyghty god and that before his owne fader.
Who may be Thought a more convenient vocate for Sinners than he that never did sin than he that sufficiently hath paid for you ransom of sin his own most precious blood & painful & bitter death than he that is the soon of almighty god and that before his own fader.
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But perauenture his fader is harde and straunge and wyll not be moued. Nay forsothe / for rather the contrary /
But Peradventure his fader is harden and strange and will not be moved. Nay forsooth / for rather the contrary /
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he is full pyteous & full redy to haue mercy. And therfore it foloweth. Et deus noster miseretur.
he is full piteous & full ready to have mercy. And Therefore it Followeth. Et deus Noster miseretur.
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And our god wyll haue pyte & mercy. For the whiche saynt Austyn sayth in his boke depnīa.
And our god will have pity & mercy. For the which saint Austyn say in his book depnina.
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Quecū { que } necessit as pctōrem ad penitenciā cogit ne { que } quātitas criminis /
Quecū { que } necessity as pctōrem ad penitenciā cogit ne { que } quātitas Criminis /
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nec breuitas tē { per } is / nec enormitas sceleris / nec hore extremitas / si pura fuerit voluntatis mutacio excludit a venia. That is to saye /
nec breuitas tē { per } is / nec enormitas sceleris / nec hore extremitas / si Pura fuerit voluntatis mutacio excludit a Venia. That is to say /
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what necessyte soeuer compell the synner to repentaūce / neyther the gretnes of his synne nor yet the shortnesse of tyme /
what necessity soever compel the sinner to Repentance / neither the greatness of his sin nor yet the shortness of time /
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nor the enormyte of his tres passe / ne yet the vttermost houre of his lyfe shall exclude hym from pardon /
nor the enormyte of his tres pass / ne yet the uttermost hour of his life shall exclude him from pardon /
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yf so be yt his wyll be clerely chaūged & tourned to god. This is than one grete comforte that our late kynge and souerayne may haue /
if so be that his will be clearly changed & turned to god. This is than one great Comfort that our late King and sovereign may have /
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and all tho that bere hym true fayth and seruyce.
and all though that bear him true faith and service.
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The seconde comforte that he was taken in to the custodye of our lorde foloweth in the nexte verse.
The seconde Comfort that he was taken in to the custody of our lord Followeth in the Next verse.
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Custodiēs paruulos dominus humiliatus sum et liberauit me. Who that is in thraldome of synne is in full shrewed custody /
Custodiēs paruulos dominus humiliatus sum et liberauit me. Who that is in thraldom of sin is in full Shrewed custody /
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and yf he wolde be at lyberte he must do as these prysoners doo that somtyme vndermyne the walles and crepe vnder them out at a strayte and narowe hole.
and if he would be At liberty he must do as these Prisoners do that sometime undermine the walls and creep under them out At a strait and narrow hold.
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And so they escape out of the custody of prysone and come to theyr lyberte / In lyke wyse the synner must doo /
And so they escape out of the custody of prysone and come to their liberty / In like wise the sinner must do /
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he muste vndermyne the stronge walles of synne by true humblynge and lowynge of hymselfe /
he must undermine the strong walls of sin by true humbling and lowing of himself /
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and make hymselfe lytell to the entent he may crepe out at the narowe hole from the daunger of synne and soo come vnto the lyberte of grace.
and make himself little to the intent he may creep out At the narrow hold from the danger of sin and so come unto the liberty of grace.
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For the whiche our sauyour sayd. Nisi conuersi fueritis et efficiamini sicut paruuli. Onelesse ye be chaunged and be made lytell ye can not enter to lyberte.
For the which our Saviour said. Nisi conuersi fueritis et efficiamini sicut Parvuli. Unless you be changed and be made little you can not enter to liberty.
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Saynt Anthony sawe by reuelacyon that all the worlde was full of snares / and he asked this questyon.
Saint Anthony saw by Revelation that all the world was full of snares / and he asked this question.
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Blessyd •orde sayd he who shall passe these daungers. It was answered hym Sola humilitas. Onely humblenes and lowlynesse.
Blessed •orde said he who shall pass these dangers. It was answered him Sola humilitas. Only humbleness and lowlynesse.
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The kynge Achab of whome scrypture sayth that he dyde more dyspleasure vnto god than all the kynges of Israhell that were before his tyme he dyde so grete ydolatry / he slewe so many prophetes /
The King Ahab of whom scripture say that he died more displeasure unto god than all the Kings of Israel that were before his time he died so great idolatry / he slew so many Prophets /
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notwithstondynge so many wonderfull tokens & myracles that were shewed vnto hym /
notwithstanding so many wonderful tokens & Miracles that were showed unto him /
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yet at the last when the prophete Hely came to hym in message & thretened hym fore in the name of god / he began to repent hym /
yet At the last when the Prophet Hely Come to him in message & threatened him before in the name of god / he began to Repent him /
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& to humble hymselfe in the syght of god / for the whiche incōtynent almyghty god sayd vnto the prophete Hely.
& to humble himself in the sight of god / for the which incontinent almighty god said unto the Prophet Hely.
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Nōne vidisti humiliatū achab corā me: qr igit̄ hūiliatus ē mei eā in inducā malū in diebus ei { us }.
Nonne Vidisti humiliatū ahab corā me: qr igit̄ hūiliatus ē mei eā in inducā malū in diebus ei { us }.
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That is to say Dyde thou not se Achab humbled before me /
That is to say Died thou not see Ahab humbled before me /
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I tell the for that he bycause of me dyde so humble hymselfe I shall not doo that euyll that I purposed in his tyme to haue done.
I tell thee for that he Because of me died so humble himself I shall not do that evil that I purposed in his time to have done.
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O synguler goodnesse and gentylnesse of almyghty god. O meruaylous redynesse of hym vnto pyte and mercy.
O singular Goodness and gentleness of almighty god. O marvelous redynesse of him unto pity and mercy.
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Soo soone as the synner can humble and make lytell hymselfe /
So soon as the sinner can humble and make little himself /
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soo soone he setteth hym at lyberte and taketh hym in to his custodye and tuicyon /
so soon he sets him At liberty and Takes him in to his custody and tuition /
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herefore gretely we may be gretely comforted in our late kynge and souerayne / whiche soo moche humbled hymselfe before his deth humbled hym vnto god /
Therefore greatly we may be greatly comforted in our late King and sovereign / which so much humbled himself before his death humbled him unto god /
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humbled him vnto his cōfessout humbled hym vnto penaūce / humbled hym vnto the sacrament of the auter / and to the other sacramentes / humbled him vnto the crucifyxe /
humbled him unto his confessout humbled him unto penance / humbled him unto the sacrament of the auter / and to the other Sacraments / humbled him unto the crucifyxe /
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and with a more humblenes and pacyence toke this sekenesse & euery thynge in it than euer he dyd before to the meruayle of all that were aboute hym /
and with a more humbleness and patience took this sickness & every thing in it than ever he did before to the marvel of all that were about him /
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wherfore he now may saye to our and his comforte Custodiens puulos dn̄s humiliatus sūet liberauit me That is to saye /
Wherefore he now may say to our and his Comfort Custodiens puulos dnns humiliatus sūet liberauit me That is to say /
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our lord taketh into his custodye the lytell & humble persones. I was humbled & he set me at lyberte.
our lord Takes into his custody the little & humble Persons. I was humbled & he Set me At liberty.
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The thyrd comforte is that he is now at rest and the myseryes of this world hath escaped /
The Third Comfort is that he is now At rest and the miseries of this world hath escaped /
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what is in this lyfe but myserable vanyte / so he dooth wytnesse that therof had experyence at the full /
what is in this life but miserable vanity / so he doth witness that thereof had experience At the full /
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he that had moost haboundaūce of all worldly pleasures I ment the kynge Salamō whiche sayd. Canitas vanitatū & oīa vanitas /
he that had most abundance of all worldly pleasures I meant the King Salamō which said. Canitas vanitatū & oīa vanitas /
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quid habet hō amplius de labore suo qui laborat sub sole. That is to saye vanyte of banytees & all is but vanyte /
quid habet hō Amplius de labour Sue qui Laborat sub sole. That is to say vanity of banytees & all is but vanity /
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what hath ony man more of all his labour and besynes vnder the sonne.
what hath only man more of all his labour and business under the son.
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A my lordes and maysters that haue this worldly wysdome that study and enploy your wyttes to cast & compasse this world what haue ye of all this besynes at the last but a lytell vanyte.
A my Lords and masters that have this worldly Wisdom that study and enploy your wits to cast & compass this world what have you of all this business At the last but a little vanity.
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The spyder craftely spynneth her thredes and curyously weueth and Joyneth her webbe /
The spider craftily spynneth her threads and curiously weueth and Joineth her web /
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but cometh a lytell blast of wynde & dysapoynteth all togyder to the whiche purpose Cietro in his thyrde boke be oratore maketh this exclamacyon.
but comes a little blast of wind & disappointeth all together to the which purpose Peter in his Third book be oratore makes this exclamation.
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O fallacē hoūn spē fragilē { que } fortunā & inanes nr̄as cōtentiones q̄ medio in spacio sepe frangun { que } et corruunt. That is to saye.
O fallacē hounn spen fragilem { que } fortunā & inanes nr̄as contentiones q medio in spacio Sep frangun { que } et corruunt. That is to say.
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O deceytefull hope of men & bryttell fortune & bayne enforsementes, whiche often breke; & come to nought or euer they haue entred halfe theyr course /
O deceitful hope of men & bryttell fortune & bayne enforsementes, which often break; & come to nought or ever they have entered half their course /
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whiche thynge wysely consyderynge this noble prynce ordred hymselfe therafter /
which thing wisely considering this noble Prince ordered himself thereafter /
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let call for his sone the kynge that now is our go uernour & souerayne endued with all graces of god & nature and with as grete habylytees & lyklyhodes of well doynge as euer was in kynge /
let call for his soon the King that now is our go uernour & sovereign endued with all graces of god & nature and with as great habylytees & lyklyhodes of well doing as ever was in King /
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whose begȳnynge is now •o gracyous & so comfortable vnto all his people /
whose beginning is now •o gracious & so comfortable unto all his people /
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that the •eioysynge in hym in maner shado weth the sorowe that elles wolde haue ben taken for the deth of his fader.
that the •eioysynge in him in manner shado weth the sorrow that Else would have been taken for the death of his fader.
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He called (I saye) vnto hym and gaue hym faderly and godly exhortacion / cōmyttynge vnto hym the laborous gouer naūce of this realme /
He called (I say) unto him and gave him fatherly and godly exhortation / Commiting unto him the laborous gouer naunce of this realm /
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& gaderȳge his owne soule in to the true reste cōfortynge it & sayenge vnto it.
& gathering his own soul in to the true rest comforting it & saying unto it.
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Cōuertere aīa mea in requiē tuā quia dn̄s bn̄fecit tibi. Be tourned my soule in to thy rest /
Cōuertere aīa mea in requiem tuā quia dnns bn̄fecit tibi. Be turned my soul in to thy rest /
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for thy lorde hath ben benefycyall vnto the / benefycyal at euery tyme before /
for thy lord hath been beneficial unto the / beneficial At every time before /
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but now specyally by this moost gentyll & mercyfull callynge by so longe respyte & space gyuȳge of repentaūce wherby he hath escaped so many daūgers / daūgers of euerlastinge deth /
but now specially by this most gentle & merciful calling by so long respite & Molle gyving of Repentance whereby he hath escaped so many dangers / dangers of everlasting death /
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daūgers of euerlastynge teres & wepyng / & daūgers of fallynge agayne to syn̄e / for the fyrst it is sayd.
dangers of everlasting teres & weeping / & dangers of falling again to sin / for the fyrst it is said.
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Quia eripuit animā meā a morte. That is / for he hath delyuered my soule from deth /
Quia Eripuit animā meā a morte. That is / for he hath Delivered my soul from death /
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bothe temporall & euerlastynge daungers of euerlastynge wepynge & sorowe / for the whiche ye good fader Arsenius sayd vnto his brethren Brethren sayd he /
both temporal & everlasting dangers of everlasting weeping & sorrow / for the which you good fader Arsenius said unto his brothers Brothers said he /
av-d j cc j n2 pp-f j j-vvg cc n1 / c-acp dt r-crq pn22 j fw-ge np1 vvd p-acp po31 n2 n2 vvd pns31 /
(4) part (DIV2)
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eyther we must nedes wepe here with teres that wyll wasshe our soules / or elles after this with teres that wyll brenne bothe bodyes & soules /
either we must needs weep Here with teres that will wash our Souls / or Else After this with teres that will bren both bodies & Souls /
av-d pns12 vmb av vvi av p-acp n2 cst vmb vvi po12 n2 / cc av p-acp d p-acp n2 cst vmb vvi d n2 cc ng1 /
(4) part (DIV2)
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from these teres also he is delyuered / & therfore it foloweth. Oculos meos a lachrimis. And myne eyen from teres.
from these teres also he is Delivered / & Therefore it Followeth. Eyes meos a lachrimis. And mine eyes from teres.
p-acp d n2 av pns31 vbz vvn / cc av pn31 vvz. np1 fw-la dt fw-la. cc po11 n2 p-acp n2.
(4) part (DIV2)
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Thyrdly from the daungers of fallynge to synne agayne. Noo man that lyueth here can be assured not to fall. And therfore saynt Poule sayth. Qui stat videat ne cadat.
Thirdly from the dangers of falling to sin again. No man that liveth Here can be assured not to fallen. And Therefore saint Poule say. Qui stat Videat ne cadat.
ord p-acp dt n2 pp-f vvg pc-acp vvi av. uh-dx n1 cst vvz av vmb vbi vvn xx pc-acp vvi. cc av n1 np1 vvz. np1 fw-la fw-la fw-la fw-la.
(4) part (DIV2)
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He that standeth let him beware that he slydeth not for the waye is slyppery /
He that Stands let him beware that he slydeth not for the Way is slyppery /
pns31 cst vvz vvb pno31 vvi cst pns31 vvz xx p-acp dt n1 vbz j /
(4) part (DIV2)
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but tho that be hens departed in the state of grace be assured neuer to fall agayne. And for that it foloweth. Et pedes meos a lapsu.
but though that be hens departed in the state of grace be assured never to fallen again. And for that it Followeth. Et pedes meos a lapsu.
cc-acp cs d vbb n2 vvn p-acp dt n1 pp-f n1 vbb vvn av pc-acp vvi av. cc c-acp cst pn31 vvz. fw-la vvz fw-la zz fw-la.
(4) part (DIV2)
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The fourth and the last porcyon of his comforte /
The fourth and the last portion of his Comfort /
dt ord cc dt ord n1 pp-f po31 n1 /
(4) part (DIV2)
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whiche is to be assured of contynuaunce in the fauour of almighty go• passeth all the other.
which is to be assured of Continuance in the favour of almighty go• passes all the other.
r-crq vbz pc-acp vbi vvn pp-f n1 p-acp dt n1 pp-f j-jn n1 vvz d dt j-jn.
(4) part (DIV2)
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A grete comforte it is vnto the sorow full penytent that he hath a mercyfull lorde & god.
A great Comfort it is unto the sorrow full penytent that he hath a merciful lord & god.
dt j n1 pn31 vbz p-acp dt n1 j n1 cst pns31 vhz dt j n1 cc n1.
(4) part (DIV2)
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A grete comforte also that he is taken in his tuicyon and custodye A greter yet that he is delyuered from soo many euylles & perylles.
A great Comfort also that he is taken in his tuition and custody A greater yet that he is Delivered from so many evils & perils.
dt j n1 av cst pns31 vbz vvn p-acp po31 n1 cc n1 dt jc av d pns31 vbz vvn p-acp av d n2-jn cc n2.
(4) part (DIV2)
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But the gretest whiche surmounteth all other is to haue the presence of that moost blessyd countenaunce & to be assured euer to contynue in that gracious fauour / no tonge can expresse / no speche can declare / no herte can thynke / how grete /
But the greatest which surmounteth all other is to have the presence of that most blessed countenance & to be assured ever to continue in that gracious favour / no tongue can express / no speech can declare / no heart can think / how great /
p-acp dt js r-crq vvz d n-jn vbz pc-acp vhi dt n1 pp-f d av-ds j-vvn n1 cc pc-acp vbi vvn av pc-acp vvi p-acp d j n1 / dx n1 vmb vvi / dx n1 vmb vvi / dx n1 vmb vvb / uh-crq j /
(4) part (DIV2)
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how farre passynge this comforte is.
how Far passing this Comfort is.
uh-crq av-j vvg d n1 vbz.
(4) part (DIV2)
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Si decē mille iehēnias { qui } s dixerit sayth Crysostome Nichil tale est quale est ab illa btā visione excidere & exosum esse a xp̄o.
Si decē mille iehēnias { qui } s dixerit say Chrysostom Nichil tale est quale est ab illa btā vision excidere & exosum esse a xp̄o.
fw-mi fw-la fw-la fw-it { fw-fr } sy n1 vvz n1 np1 n1 fw-la n1 fw-la fw-la fw-la fw-la n1 fw-la cc fw-la fw-la dt fw-la.
(4) part (DIV2)
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If one wold thynke the greef of. x. M. helles /
If one would think the grief of. x. M. Hells /
cs pi vmd vvi dt n1 pp-f. crd. n1 n2 /
(4) part (DIV2)
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all that is yet no thynge lyke to be excluded from that blessyd countenaunce & to be hated of cryst.
all that is yet no thing like to be excluded from that blessed countenance & to be hated of cryst.
d cst vbz av dx n1 av-j pc-acp vbi vvn p-acp d j-vvn n1 cc pc-acp vbi vvn pp-f np1.
(4) part (DIV2)
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If this greef be so excessyfe and ferre passynge the contrary therof must nedes be of as extreme comforte and Joye agayne /
If this grief be so excessyfe and Far passing the contrary thereof must needs be of as extreme Comfort and Joy again /
cs d n1 vbb av j cc av-j vvg dt n-jn av vmb av vbi pp-f a-acp j-jn n1 cc n1 av /
(4) part (DIV2)
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that is to saye to haue the cōtynuall presence of that blessyd syght /
that is to say to have the continual presence of that blessed sight /
cst vbz pc-acp vvi pc-acp vhi dt j n1 pp-f cst j-vvn n1 /
(4) part (DIV2)
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& to knowe the assured fauoure and grace that he standeth in for the whiche is sayd.
& to know the assured favour and grace that he Stands in for the which is said.
cc pc-acp vvi dt j-vvn n1 cc n1 cst pns31 vvz p-acp p-acp dt r-crq vbz vvn.
(4) part (DIV2)
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Place vo dn̄o in regione viuo { rum }. That is to saye / I shall please my lorde god in the regyon and countre of lyuynge persones /
Place vo dn̄o in region viuo { rum }. That is to say / I shall please my lord god in the region and country of living Persons /
n1 zz fw-la p-acp n1 fw-la { uh }. cst vbz pc-acp vvi / pns11 vmb vvi po11 n1 n1 p-acp dt n1 cc n1 pp-f j-vvg n2 /
(4) part (DIV2)
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where as is the very lyfe euer contynued without ony interupcyon of deth.
where as is the very life ever continued without only interruption of death.
c-crq a-acp vbz dt j n1 av vvd p-acp av-j n1 pp-f n1.
(4) part (DIV2)
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Thus accordynge to my pro myse at the begynnynge I haue perused this psalme in the persone of this noble man /
Thus according to my Pro mouse At the beginning I have perused this psalm in the person of this noble man /
av vvg p-acp po11 fw-la n1 p-acp dt n1 pns11 vhb vvn d n1 p-acp dt n1 pp-f d j n1 /
(4) part (DIV2)
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deuydynge it in thre partes in a cōmendacyon of hym / in a mouynge of you to haue compassyon vpon hym /
deuydynge it in Three parts in a commendation of him / in a moving of you to have compassion upon him /
n-vvg pn31 p-acp crd n2 p-acp dt n1 pp-f pno31 / p-acp dt n-vvg pp-f pn22 pc-acp vhi n1 p-acp pno31 /
(4) part (DIV2)
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& in a comfortynge of you agayne The cōmendacyon stode in foure poyntes / fyrst in a very tournynge of his loue to god /
& in a comforting of you again The commendation stood in foure points / fyrst in a very turning of his love to god /
cc p-acp dt vvg pp-f pn22 av dt n1 vvd p-acp crd n2 / ord p-acp dt j n-vvg pp-f po31 n1 p-acp n1 /
(4) part (DIV2)
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seconde in a fast hope & confydence of prayer / thyrde in a stedfast byleue of the sacramentes and a deuoute receyuynge of them /
seconde in a fast hope & confidence of prayer / Third in a steadfast believe of the Sacraments and a devout receiving of them /
ord p-acp dt j n1 cc n1 pp-f n1 / ord p-acp dt j vvb pp-f dt n2 cc dt j n-vvg pp-f pno32 /
(4) part (DIV2)
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fourth in a dylygent callynge for grace. The mouynge to compassyon stode also in. iiij. poyntes /
fourth in a diligent calling for grace. The moving to compassion stood also in. iiij. points /
ord p-acp dt j n1 p-acp n1. dt n-vvg p-acp n1 vvd av p-acp. crd. n2 /
(4) part (DIV2)
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fyrst for the paynfull greuaūces of deth that he felte in his body / seconde for the ferefull remembraunce in his soule of the Jugement of god /
fyrst for the painful grievances of death that he felt in his body / seconde for the fearful remembrance in his soul of the Judgement of god /
ord p-acp dt j n2 pp-f n1 cst pns31 vvd p-acp po31 n1 / ord p-acp dt j n1 p-acp po31 n1 pp-f dt n1 pp-f n1 /
(4) part (DIV2)
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thyrde for the myserable vanytees of this lyfe wherin he founde but payne and trauayle / fourth for the lamentable crye to god for helpe and socour.
Third for the miserable vanities of this life wherein he found but pain and travail / fourth for the lamentable cry to god for help and succour.
ord p-acp dt j n2 pp-f d n1 c-crq pns31 vvd p-acp n1 cc n1 / ord p-acp dt j n1 p-acp n1 p-acp n1 cc n1.
(4) part (DIV2)
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The comfortynge agayne was lyke wyse in. iiij. poyntes / fyrst for that he hath so mercyfull a lorde and god /
The comforting again was like wise in. iiij. points / fyrst for that he hath so merciful a lord and god /
dt vvg av vbds av-j j p-acp. crd. n2 / ord p-acp cst pns31 vhz av j dt n1 cc n1 /
(4) part (DIV2)
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seconde for that he is taken in to his tuicyon and custody / thyrde for that he is now delyuered from so many perylles /
seconde for that he is taken in to his tuition and custody / Third for that he is now Delivered from so many perils /
ord p-acp cst pns31 vbz vvn p-acp p-acp po31 n1 cc n1 / ord p-acp cst pns31 vbz av vvn p-acp av d n2 /
(4) part (DIV2)
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fourth for that he shall from heus forwarde contynue in the gracyous sauour of almyghty god the whiche comforte he graūte hym yt for vs all dyed vpon the crosse our sauyour cryst Jhesu. Amen.
fourth for that he shall from heus forward continue in the gracious savour of almighty god the which Comfort he grant him that for us all died upon the cross our Saviour cryst Jesus. Amen.
ord p-acp cst pns31 vmb p-acp fw-la av-j vvb p-acp dt j n1 pp-f j-jn n1 dt r-crq n1 pns31 vvb pno31 pn31 p-acp pno12 d vvn p-acp dt n1 po12 n1 np1 np1. uh-n.
(4) part (DIV2)
4
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