Full text of "Remains of Myles Coverdale ... Containing Prologues to the translation of the Bible. Treatise on death. Hope of the faithful. Exhortation to the carrying of Christs's cross. Exposition upon the twenty-second Psalm. Confutation of the treatise of John Standish. Defence of a certain poor Christian man. Letters. Ghostly psalms and spiritual songs. Edited for the Parker society by the Rev. George Pearson"

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KING S COLLEGE, CAMBRIDGE
Thru the Cttee. formed in
The Old Country to aid in
replacing the loss caused
The disastrous Fire of Fe

14,

1890

REMAINS

BISHOP COVERDALE,

of tfte Hotfe0 of

of tfie Hefonuefc

REMAINS

M Y L E S COVERDALE,

BISHOP OF EXETER.

CONTAINING

PROLOGUES TO THE TRANSLATION OF THE BIBLE.

TREATISE ON DEATH.

HOPE OF THE FAITHFUL.

EXHORTATION TO THE CARRYING OF CHRIST S CROSS.

EXPOSITION UPON THE TWENTY-SECOND PSALM.

CONFUTATION OF THE TREATISE OF JOHN STANDISH.

DEFENCE OF A CERTAIN POOR CHRISTIAN MAN.

LETTERS.
GHOSTLY PSALMS AND SPIRITUAL SONGS.

EDITED FOR

BY THE

REV. GEORGE PEARSON, B.D.

RECTOR OF CASTLE CAMPS,
AM) LATE CHRISTIAN ADVOCATE IN THE UNIVERSITY OF CAMBRIDGE.

CAMBRIDGE:

PRINTED AT

THE UNIVERSITY PRESS.

M.DCCC.XLVI.

CONTENTS.

PAGK

Biographical notice of Bishop Coverdale vii

Addenda et Corrigenda xxiv

Dedications and Prologues to the Translation of the Bible 1

to the New Testament 23

Treatise on Death 37

The Hope of the Faithful 135

An Exhortation to the Carrying of Christ s Cross 227

Exposition upon the Twenty-second Psalm 279

A Confutation of the Treatise of John Standish 320

The Defence of a certain poor Christian Man who else should

have been condemned by the Pope s law 451

Letters 490

Ghostly Psalms and Spiritual Songs 533

APPENDIX, containing the Originals of the Letters written in Latin.. 591
INDEX.. .. Oil

BIOGRAPHICAL NOTICE

BISHOP COVERDALE.

THE early history of eminent persons is often involved
in much obscurity : and this observation is remarkably
verified in the instance of the illustrious subject of this
memoir. Bishop Myles Coverdale is supposed to have been
born in the year of our Lord 1488, in the district of
Coverdale in the parish of Coverham, near Middleham, in the
North Riding of Yorkshire; and it is the opinion of the
learned historian of Richmondshire 1 , that it is an assumed,
and not a family name. Whatever may be the truth in this
respect, it is perhaps impossible in the present day accurately
to determine it.

Of the history of his early life every thing is equally
obscure. When he was of a proper age for an academical
education, he was sent to the monastery of the Augustines at
Cambridge, of which the celebrated Dr Robert Barnes was
at that time Prior ; from whom he imbibed those sound prin
ciples of learning and religion, which fitted him afterwards to
take so conspicuous a lead in the events connected with the
Reformation ; and his name is mentioned amongst the princi
pal persons in the University at this period who favoured these
opinions, the most celebrated of whom were Bilney, Stafford,
and Latimer 2 . He appears even at this early period to have
attracted the notice of lord Crumwell ; and during the time that
he was an inmate of this house, we find him in correspondence
with him, and enjoying the confidence of this eminent person 3 .

He is said by Tanner to have been admitted to Priests
Orders by John Bishop of Chalcedon at Norwich, A. D.
1514 4 , and to have taken the degree of Bachelor of Canon
Law at Cambridge, A. D. 1531. He is stated on the same

1 Whitaker, History of Richmondshire, Vol. i. p. 17.

2 Strypc s Parker, Vol. I. p. 12. Ed. 1822; Memorials, Vol. i. p.
568.

s See Letters I. II.

4 Tanner, Bibliotheca Britanno-Hibernica.

viii BIOGRAPHICAL NOTICE OF

authority to have been admitted to the degree of D.D. at
Tubingen.

Upon the occasion of Dr Barnes being arrested in the
Convocation-house and carried before Wolsey for preaching
heretical doctrines, we find Coverdale accompanying him, to
support him under his trials. The next intelligence that
we hear of him is amongst the earlier leaders of the Refor
mation in the northern parts of Essex. Among the parishes
in this part of the country, which are mentioned as having
been favourable to the cause of the Reformation, are those of
Birdbrook, Steeple-Bumpstead l , and the adjoining parish of
Stoke-Clare in the county of Suffolk ; and this effect seems
to have been produced by the circulation of portions of the
New Testament, which had existed in manuscript long before
the publication of Tyndale s New Testament, and had prepared
the minds of men for the reception of it, when it appeared 2 .
In one of these parishes, Steeple-Bumpstead, Richard Foxe, the
minister of the parish, was among the most zealous preachers
of the doctrines of the Reformation "in this district 3 ; and we

1 Anciently called Bumpstead ad Turrim, as having one of the
round towers, so common in Norfolk and Suffolk. Some account of
these towers is contained in the Archseologia, Vol. I. pp. 305 7,
and n. pp. 80, 82.

2 Anderson, Annals of the English Bible, Vol. i. p. 176. In
alluding to this valuable work, and with a desire to acknowledge in
the fullest manner the great learning and research, which he has
brought to bear on the history of our English Bible, the Editor feels
it to be due to the memory of Coverdale to protest against the view
which he has given of Coverdale s character; a view, which he be
lieves not to be borne out by an impartial estimate of his life, and
of the transactions in which he was engaged.

3 An interesting account is given by Anderson, ibid. p. 177, from
the Register of bishop Tunstall, (which contains the confessions of
various persons, who were apprehended on different charges of
heresy, and for being concerned in the circulation of the scriptures,)
of the events connected with the progress of the reformed doctrines
in this district, and of the conversion of Foxe, and also of Topley and
Gardiner, two Augustine friars of Stoke-Clare, from the perusal of
Tyndale s New Testament ; of which copies had been procured by two
countrymen, who travelled to London from this place on purpose,
where they procured them from Dr Barnes. The following is the
interesting narrative, which is given by Topley, of his conversion, and
of the connexion of Coverdale with it: "It fortuned/ he relates,
"about half a year ago. that the said Sir Richard Foxe went forth,

BISHOP COVERDALE. IX

find the name of Coverdale mentioned in a prominent manner
in connexion with these transactions, and with the distribution
of the scriptures at this period.

Wickliffe s translation of the scriptures had now for
nearly two centuries been before the public, and two editions
of Tyndale s New Testament had been published at Worms
as early as A. D. 1525 ; and in 1530 he published his trans
lation of The five books of Moses. There appears to be no
foundation for the story, which was circulated by Foxe, and
has since that time been adopted by many other writers, that
in this work he was assisted by Coverdale. They do not
appear to have been associated together during this period;
and it is probable that Coverdale was labouring by himself
in retirement in the same vocation, as we lose sight of him
almost entirely after the year 1528 till 1535, when he pub
lished, on the fourth of October, his translation of the whole
Bible ; a work, on which it is probable that he had been
employed for some years, although we have no evidence at
what time he commenced it. There is great uncertainty also
with regard to the place at which this Bible was printed :

and desired me to serve his cure for him; and as I was in his chamber,
I found a certain book called " Wickliffe s Wicket," whereby I felt in my
conscience a great wavering for the time that I did read upon it, and
afterwards also, when I remembered, it wounded my conscience very
sore. Nevertheless I consented not to it, till I heard him preach, and
that was upon St Anthony s day. Yet my mind was much troubled
with the said book, (which did make the sacrament of Christ s body in
the form of bread but a remembrance of Christ s passion,) till I heard
Sir Miles Coverdale preach; and then my mind was sore withdrawn
from the blessed sacrament, insomuch that I took it then but for the
remembrance of Christ s body. Furthermore he said and confessed,
that in the Lent last passed, as he was walking in the fields at Bump-
stead with Sir Miles Coverdale, late friar of the same order, going in
the habit of a secular priest, who had preached the fourth Sunday in
Lent, (29th March 1528,) at Bumpstead, they did commune together of
Erasmus s works, and also upon Confession. This Sir Miles said, and
did hold, that it was sufficient for a man to be contrite for his sins-
betwixt God and his conscience, without confession made to a priest ;
which opinion this respondent thought to be true, and did affirm and
hold the same at that time. Also he saith, that at the said sermon
by the said Sir Miles Coverdale at Bumpstead, he heard him preach
against worshipping of images in the church, saying, that men should
in no wise honour or worship them ; which likewise he thought to be
true, because he had no learning to defend it."

LCOVERDALE, IL]

X BIOGRAPHICAL NOTICE OF

but the best and most approved opinions assign it to Fros-
chover, a learned bookseller at Zurich, one of the earliest
and most eminent publishers of writings connected with the
Keformation.

It has been a subject of dispute, whether the translation
of Coverdale ever had the express sanction of the king.
From a review of the circumstances, as they have been
related by Coverdale himself, and from the fact, that in
the following year, in June 1536, we find the Convocation
petitioning the king for a new translation, it would appear
probable that it never had this sanction 1 .

In 1537, two years afterwards, two other editions of
Coverdale s Bible were published by James JSTycolson, a
bookseller in Southwark.

In the same year also the Bible appeared, which bears
the name of Thomas Mathewe, but which was really edited
by John Kogers, the friend and fellow-labourer of Tyndale.
This book, to the end of the books of Chronicles, is Tyndale s
translation, and from thence to the end of the Apocrypha,
with the exception of the book of Jonah, which is Tyndale s,
is Coverdale s version ; and the whole of the New Testament
is Tyndale s translation. This Bible appears to have been
a private speculation of Grafton, the printer : the publication
of it was a subject of great joy to Cranmer, and through his
interest with the king it obtained the royal sanction, and
is said to have been " set forth with the king s most gracious
licence 2 ."

In 1538 we find Coverdale in Paris, engaged there
under Lord Crumwell s direction with Grafton, in carrying
through the press another edition of this Bible ; and we have
letters written at this period from Coverdale and Grafton to
Crumwell with respect to annotations, which it was proposed
to annex to this Bible, and other matters connected with
it. But the printing of it was suddenly interrupted by
an order from the Inquisition, before which Kegnault, the

1 See Memorials of Coverdale, chap. v. ; Fulke, Defence of the
English Translations of the Bible, p. 98. Parker Soc. Ed. ; Strype s
Cranmer, Vol. i. p. 638; Jenkyns, Preface to Cranmer s Remains,
p. xxyiii.

2 Lewis, History of Translations, p. 105; Strype s Cranmer, Book
i. c. 21 ; Annals n. i. p. 324 ; Memorials of Coverdale, chap. vi.

BISHOP COVERDALE. XI

printer, was summoned to appear on the seventeenth of
December. However by the activity of Coverdale the
greater part of the impression, together with the types, was
removed to London, where it was published in April 1539,
and was presented by Cranmer to the king. This edition
of the Bible must be distinguished both from the former
edition of 1537, and from those which were set forth in
1540 and the following years, under the express patronage
and authority of Cranmer. It appears to have been under
taken and carried through the press at the sole risk and
charge of lord Crumwell : and is a noble instance of his zeal
in the cause of the scriptures 3 .

About this period, and during his absence at Paris, the
first New Testament of Coverdale was published by Nycolson
of Southwark, professing to contain Coverdale s translation
and the Latin in parallel columns. It appears, that Cover-
dale wrote a Dedication to Henry VIII. and a Prologue to
the reader, to be prefixed to this volume, entrusting the task
of carrying the work through the press to Nycolson. But
upon its appearance it was found to be so full of errors, that
Coverdale published in December a new edition at Paris,
which was printed by Regnault under his own immediate
direction ; to which he prefixed a Dedication to Lord Crum
well and a Prologue to the reader, complaining of the errors
of the first edition 4 . Nycolson published in 1538 another
edition of this Testament, (although without the sanction of
Coverdale,) in which the mistakes of the former edition were
corrected, with the name of John Holybushe prefixed to it;
who probably was also the real editor of the former edition.

In the early part of the year 1539 we find Coverdale
resident at Newbury in Berkshire, and engaged under Lord
Crumwell s directions in the detection of popish books and
other abuses connected with religion in that neighbourhood 6 .

In 1540 Cranmer set forth his Bible, and in the same
year Lord Crumwell was executed and Dr Barnes brought
to the stake. It is probable from a letter written in 1548

3 For a full account of the circumstances connected with this
Bible, see Anderson s Annals of the English Bible, Vol. n. pp. 22, &c.
Compare also Letters III, IV, V, VII.

4 See pp. 3236.

5 See Letters IX., X., pp. 498, 500.

Xli BIOGRAPHICAL NOTICE OF

to Calvin, when he was on the point of returning to England,
in which he mentions that he had been in exile eight years 1 ,
that Coverdale, having lost in Lord Crumwell his friend and
protector, and having been so closely connected with Dr
Barnes, in this year left England for Germany ; where he
resided in the first instance at Tubingen 2 , and afterwards at
Bergzabern in the duchy of Deux-ponts, supporting himself
at this place by keeping a school and by his pastoral charge,
to which he had been promoted in consequence of his know
ledge of the German language. At this place he lived in
very straitened circumstances, till on the accession of Edward
VI. he was recalled to England 3 . Shortly after he left Eng
land he married a person of Scotch extraction, named Eli
zabeth Macheson ; a connexion, which appears to have been
to him a source of great comfort. During his residence at
Bergzabern the principal part of the letters in this collection
were written ; and they give an interesting picture of his
condition at this period 4 .

An ancient friendship had existed between Cranmer and
Coverdale; and his great exertions, first, in translating the

1 Letter XXIII. p. 525.

2 Godwin De prsesulibus Angliee, p. 413.

3 See Letter XXIII.

4 The following account is given of him at this time in a letter
from Richard Hilles to Henry Bullinger, in the Third Series of Letters
relative to the English Reformation published by the Parker Society,
Letter CXIV. p. 247 : * * * has requested me to obtain for him the
testimonials of at least two Englishmen of sufficiently known reputa
tion and piety. One of them is * * *. The other, I think, is some
what known to you, both by my commendation and also his own letters
sent to you some time since. He is called Myles Coverdale, and is
truly one who is very dear, and honourably esteemed by all the minis
ters of the word and other learned men in these parts. He is the
master of a grammar-school at Bergzabern, a town not far from Weis-
semberg, and where, by translating in his leisure hours, for the sake
of the extensive advancement of the kingdom of Christ, various re
ligious works into our language, partly yours, and partly those of other
learned men, he is of very great service in promoting the scriptural
benefit of those persons in the lower ranks of life, who are anxious
for the truth, and inflamed with zeal and desire of obeying the will
of God. He is one of those, who, after the example of Moses, rather
choose to be banished, than with a wounded conscience enjoy the
pleasures of sin in their native Egypt."

BISHOP COVERDALE. Xlll

scriptures, and afterwards in carrying Lord Crumwell s Bible
through the press, as well as his various writings, had marked
him as one of the leading men of his day : and therefore on
his return to England he was appointed one of the king s
chaplains, and almoner to the queen Catharine ; and in Janu
ary 1550 he was nominated in conjunction with the arch
bishop, and the bishops of Ely, London, Lincoln, Sir John
Cheke, Latimer, and Dr Parker, afterwards archbishop of
Canterbury, on a commission against the anabaptists and such
like sectaries. These persons were authorised to punish all
anabaptists, and such as did not duly administer the sacra
ments according to the Book of Common Prayer 5 .

In 1550 Coverdale brought out a new edition of his
Bible, which was printed by Froschover at Zurich, and pub
lished in London by Andrew Hester. The same book was
re-issued in London in 1553, with a new title-page and the
Dedication and Prologue reprinted, by Richard Jugge.

In 1551 he was sent to accompany Lord Russell into
Devonshire, to preach to the rebels, and he subsequently
.preached a thanksgiving sermon after the victory 6 . He
was shortly afterwards appointed coadjutor to Yeysey, bishop
of Exeter, and was finally on the thirtieth of August con
secrated bishop of that see, Scory at the same time being
consecrated bishop of Rochester ; his first-fruits, on the ground
of his poverty, having been forgiven him by the king 7 . He
was in the same year appointed on a commission for the
reformation of the ecclesiastical laws 8 .

In 1553 king Edward died, and together with the other
protestant bishops Coverdale was deprived of his bishoprick 9 ;
and by an order dated August 20th he was summoned to

5 Strype, Memorials, n. i. p. 385 ; Parker, I. p. 55.
Strype, Cranmer, Vol. i. p. 382 ; Memorials, iv. ii. p. 268 ; Cheke,
p. 175.

7 Strype says (Cranmer, Vol. i. p. 389. August 30th): "John Scory,
Ponet being translated to Winchester, was consecrated bishop of
Rochester at Croydon, by the archbishop of Canterbury, assisted by
Nicholas, bishop of London, and John, suffragan of Bedford. Myles
Coverdale was at the same time consecrated bishop of Exeter, all with
their surplices and copes, and Coverdale so habited also. * See also
Rymer, Vol. xv. p. 289.

8 Strype, Cranmer, Vol. i. p. 388.

9 Strype, Cranmer, Vol. i. p. 443; Memorials, Vol. in. i. p. 77.

XIV BIOGRAPHICAL NOTICE OF

appear before the council at Richmond. On the 31st of the
same month he appeared in obedience to the summons, and
on the first of September he was directed to wait the council s
further pleasure 1 .

It has been mentioned, that Coverdale, during his first
exile, had married a lady of Scotch descent, named Macheson.
A sister of this lady had married Dr John Macbee, or, as he
was better known abroad, Machabaeus, who was chaplain to
the king of Denmark, and high in his favour, having had a
very prominent share in the Danish version of the scriptures.
Through the intercession of this person with the king of
Denmark, his majesty personally interceded with queen Mary
for the release of Coverdale. The queen pretended, that he
was not detained on the ground of any reasons connected
with religion, but for a personal debt due to her majesty ;
and for some time no notice was taken of the application.
However, upon a second application from the king, after
some delays, an order was finally made out for his release
in February 1555 2 . Upon this Coverdale retired to Den
mark ; but was subsequently appointed preacher to the exiles
at Wesel in Friesland 3 , where he remained for a short time,
till he was invited by the duke of Deux-ponts to his former
charge at Bergzabern.

In 1555 the works of Coverdale were included in a ge
neral proscription, which was issued against the writings of
several of the Reformers, including those of Cranmer, Latimer,
Becon, Frith, and others 4 .

In 1558 he was at Geneva ; from whence he joined in
the letter addressed by the exiles at that place to those at
Basle, Strasburgh, Frankfort, and other places, for peace
and an amicable agreement on their return home in such
measures as should be agreed upon by authority with re
ference to religion 5 ; and afterwards in the same year he
returned to England.

1 Minutes of Privy Council, MSS. Cecil, Vol. i. pp. 1778.

2 The circumstances connected with this discharge are related by
Strype, Memorials, Vol. in. i. p. 240 ; by Foxe, Acts and Monuments,
Vol. m. pp. 102, &c.; in the Memorials of Coverdale, pp. 157, &c.;
and by Anderson, Annals of the English Bible, Vol. n. p. 293.

3 Strype, Memorials, Vol. m. i. pp. 233, 410.

4 Strype, Memorials, Vol. m. i. pp. 417 18.

5 Strype, Annals, Vol. i. i. oiap. vn. pp. 1504.

BISHOP COVERDALE. XV

The fact of his returning to England in this year, appears
to be conclusive against the supposition that he was engaged
in the Geneva version of the bible, which was not published
till 1560.

We find him spoken of on his return in terms of great
respect as preaching on different occasions at Paul s Cross 6 ;
and on the 17th of December he assisted with bishops Barlow,
Scory, and Hodgkin, the suffragan of Bedford, at the con
secration of archbishop Parker 7 .

In 1563 he was recommended to secretary Cecil by
bishop Grindal for the bishoprick of Llandaff, in a letter in
which the bishop states that he had offered him different
pieces of preferment, which had been declined by him 8 : and
it is probable that he refused this also. But in 1564 he was
presented by the bishop to the living of St Magnus, London
bridge, the first-fruits having been remitted to him by the
queen on account of his poverty, on the intercession of arch
bishop Parker and secretary Cecil 9 . This living he resigned
in 1566 10 .

In 1563 he took the degree of D. D. at Cambridge,
having previously taken it at Tubingen ; and in April 1564
he was commissioned by the vice-chancellor of Cambridge to
admit bishop Grindal to the same degree 11 .

When Coverdale returned from his second exile, he felt
the scruples relating to the habits, which had been adopted
by many of the reformers. It does not however appear,
that he experienced any molestation on this account 12 ; ani

6 Strype, Annals, Vol. I. i. pp. 200, 300, 408 ; Grindal, p. 40.

* Strype, Parker, Vol. i. Book n. c. 1. pp. 107, &c. ; where the
account of this consecration is given from the original MS. r- the
library of Corpus Christ! College, Cambridge, which has bee) pub
lished in a separate form by the Cambridge Antiquarian 8&gt;ciety.
See also archbishop Bramhall s Works, p. 449.

8 See this letter XXXVI. p. 529. note 2.

9 The letters relating to this transaction are found pp 52932.
The real date of his presentation is 1564, i. e. 1563 old sty]-

10 September 24, 1566, John Young is mentioned as laving
appointed to St Magnus, on the resignation of M. Cove dale,
court s Repertorium, Vol. i. p. 398.

11 Strype, Grindal, pp. 139, 140.

12 Strype, Parker, Vol. i. p. 483. See also Coverdab s Letter
Rev. Mr Robinson, chaplain to archbishop Parker, Lette/ XXXIX.
p. 532, which appears to relate to this subject. /

XVI BIOGRAPHICAL NOTICE OF

he was much followed as a preacher by persons attached to
these opinions 1 . Nevertheless, whatever might have been
his scruples with respect to vestments and other subjects
of controversy at this period, it is evident that he never
renounced his episcopal character; as his signature always
retains the addition of his former dignity to the time of his
death-. He died in February, 1569 3 , at the age of eighty-
one years, and was buried in the church of St Bartholomew
behind the Exchange, on the 19th of the same month.
This church having been taken down in 1840, to make
room for the new Exchange, the remains of bishop Co-
verdale were removed to St Magnus, where they were
finally interred.

We will conclude this memoir with some brief remarks,

I. First, On the writings of bishop Cover dale ;

II. And secondly, on his Translation of the scriptures.
I. The writings of bishop Coverdale are partly original,

and partly translations. It does not appear certain, that
any of them were published before the completion of his
bible, in 1535. One of the earliest of his writings appears
to have been the Old Faith, which is translated from a
treatise of Bullinger, and which is expressly alluded to in his
Confutation of Standish 4 ; and it is probable, that during
his first residence abroad the principal part of his writings
ras published. But as most of the earlier editions are
(ithout the name either of the author or the printer, and
ir neither the date nor place of their publication, the
period of their first publication is involved in great
ty ; and the circumstances of Coverdale s writings
haviW been proscribed in the reign of queen Mary will
probably account for the great scarcity of some of them,
and riders it probable that others may be altogether lost.
The wc\ks of bishop Coverdale are some of them historical ;
others a\e connected with the religious controversies of the
time ; anV others again are of a strictly practical character,

1 StrypeWrker, Vol. i. p. 480.

1 Myles Ofeverdale, quondam Exon.

"Myles Werdale, Doctor of Divinity, was buried anno 1568, the
19th of FebruW." Register of burials of St Bartholomew behind
the Exchmge. \The date being of the old style, is correctly 1569.

4 P. S-o.

BISHOP CO VERB ALE. XV11

although bringing to bear upon the subject in question much
varied and recondite learning. It is a distinguishing mark
of the humility of this great man, that he has not scrupled
.to adopt the labours of others, where he thought them supe
rior to his own : but even in these he has shewn the hand
of a master, and has generally improved upon his original
author.

II. With respedt to the merits of bishop Coverdale, as
a translator of the scriptures, it does not appear that he de
rived assistance from any person in his labours, whatever
countenance and support he may have received in other
respects from lord Crumwell, who appears to have been his
constant and steady friend : and making every allowance
for the greatest possible time that he could have devoted to
the task, considered as the unassisted work of an individual,
it must be regarded as a very remarkable effort of industry
and learning. With regard to the supposition of his having
assisted Tyndale in his labours, it appears, as we have seen,
to have been satisfactorily established that this is a mistake;
that during this period they scarcely met 5 ; and that while
Tyndale was pursuing his labours abroad amidst trials and
persecution, Coverdale was probably labouring at home in
privacy and retirement. Indeed, even a cursory examination
will convince us, that the two translations are cast in an
entirely different mould.

It is not consistent with the object of the present pub
lication, to enter into an elaborate discussion of the merits
of Coverdale as a translator ; yet it may be permitted to
remark, that although he professes to have consulted both
the Latin and German translations, his version through
out bears marks of a close attention to the original: and
ample justice has been done to his qualifications, and to
the general ability with which he has executed his task 5 .

5 This appears to be clearly established by Anderson, Annals of
the English Bible, Vol. I. pp. 240, 554.

6 Coverdale s translation is expressly mentioned in the directions
to king James s translators, as one of those which were to be used by
them in preparing the new translation. Lewis, History of the Trans
lations, p. 318. And ample justice is done to his merits, in an ex
amination of different passages, by Dr Whittaker, vicar of Black
burn, in his Historical and Critical Enquiry into the Interpretation of
the Hebrew Scriptures, pp. 48, &c.

BIOGRAPHICAL NOTICE OF

When Rogers, who had been the friend and fellow-labourer
of Tyndale, brought forth the bible which bears the name
of Mathewe, it was natural, even independently of other
considerations, that he should adopt the translation of Tyn
dale, as far as it went: but it still remains to the honour
of Coverdale, that his version was selected to supply the
portion, and that no inconsiderable and unimportant portion,
which was wanting to the completion f of that great work :
and when lord Crumwell determined upon the reprint of
this edition, we find Coverdale engaged with Grafton the
printer in the laborious task of carrying it through the
press. To the energy which he shewed in this work, and
his ability for the task, his letters written to lord Crum
well at this period bear ample testimony ; and he would
gladly see his own labours in some degree overlooked in the
accomplishment of so important a work, as the presenting
another edition of the scriptures under so high a sanction to
his countrymen. It does not appear that Cranmer was in
any way concerned in bringing forth Mathewe s bible, which
he describes as having come upon him in the way of de
lightful surprise; but upon its appearance he took it up with
great energy, and pleaded its cause both with lord Crumwell,
and with the king 1 : nor are we exactly aware, how far he
countenanced the reprint of Mathewe s bible under lord
CrumwelPs direction at Paris ; but it seems probable that
it had his sanction, as in the year following its publication
the same book came out again under his own immediate
sanction. If he gave this preference deliberately to Tyn-
dale s translation, (which in truth forms the basis of our
present authorised version.) he only anticipated the judgment
of posterity; although the eminent persons, who had the
conduct of our present version, have done ample justice to
the merits of Coverdale. The merits of eminent men, and
especially of persons who have been placed under the trying
circumstances which marked the age in which Coverdale
lived, must be estimated by an impartial survey of their
conduct under the various trials to which they were ex
posed : and whatever different opinions may prevail with

1 This point appears to be clearly established by Anderson, Annals,
Vol. i. p. 576. Cranmer s correspondence on this subject is contained
in Strypc s Cranmer, Book i. c. 15.

BISHOP COVERDALE. XIX

regard to him, yet when we consider his character in all
its different bearings, and, above all, his labours in pre
senting to the inhabitants of this country, and all the nations
of the world who speak the English language, the scriptures
in their native tongue ; the name of Coverdale is one which
will be always mentioned with veneration and respect.

The following account of bishop Coverdale and his works
has been given by bishop Tanner in his BibliotJieca Sri-
tannico-Hibernica 2 :

Coverdalus [Milo] patria Eboracensis in Cantabrigiensi
academia studia philosophica et theologica sedulo excoluit.
Dein unus ex primis doctrine reformats pra3dicatoribus.
Frater eremita Augustinianus A. MDXCIV. Norwici per Jo.
Calcidonensem episcopum suffrag. ordinatus presbyter. [A.
MDXLVII. in ecclesia S. Pauli London, prsedicabat, cum multi
Anabaptists palinodiam canebant. Stow, Hist. p. 596. Et
A. MDXLIX. dominum Russel comitatus est in expeditione
contra rebelles Devon. Hooker ad Hollinsh. iii. 1023.] S.
theol. doctor Tubinga? in Germania creatus. A. MDLI. 20
Aug. consecrabatur episcopus Exon. Post biennium in car-
cerem detrusus, segre, Danorum regis opera, flammas evasit,
et solum vertit (Fox, i. edit. 1081). Post obitum reginse
Marias e Germania in patriam rediit, sedem vero suam re-
petere non curavit, quia Calvinistarum dogmatibus in Ger
mania imbutus, ceremoniis et vestibus sacris in ecclesia An-
glicana infensissimus erat. A. MDLXIII. per episcopum Grindal
ad episcopatum Landavensem commendabatur (Strype in Vita
Grindall. p. 91.) Et hoc anno 3 Martii collatus fuit ad
ecclesiam S. Magni ad pedem pontis Londin. quam resignabat
A. MDLXVI. Reg. Grind. Newc. i. 396. A. MDLXIV. 15 April.
Edmundum Grindall. episc. Londinensem ad gradum doc-
toratus virtute mandati procancellarii universitatis admisit,
Strype in Vita Grindall. p. 95. Scripsit Anglice, Confu
tation of J. Standish his treatise made against the pro
testation of Dr Barnes, anno MDXL. Marp. MDXLVII. 8vo.
Foxius hunc inter libros prohibitos recenset, 1 edit. 573.
Calvinum de eucharistia cum constitutionibus quibusdam

2 In the preceding volume of bishop Coverdale s works a list of his
writings is given in a more compendious form, for which the Editor
was principally indebted to "Memorials of Bishop Coverdale," London,
1838.

XX BIOGRAPHICAL NOTICE OF

ecclesice Danicce in sermonem Anglicanum transtulit. Longam
epistolam lectori prsefixit: Pr. "As the author of this little
book." Pr. Lib. " For as muche as the holi." Lond. . . 12mo.
Baleus tractatum hunc h. t. insignivit : Ordinem rectum
ccence Domini, Lib. i. Defensionem pauperis cujusdam Chris-
tiani, qui lege pontificia damnari debuit, transtulit in Anglic.
JNoribergae MDXLV. 8vo. Novi Testamenti concordantias,
Lib. i. Catechismum Christianum, Lib. i. De Christiana
matrimonii statu, Lib. i. c. 25. " Whan our Lorde Jesus
Christ." MDXLI. 8vo. . . MDXLIII. 24to. et Lond. MDLII. 24to.
Pr, pr. edit. Lond. MDLXXV. 24to. " Among other grieveous
syns and." Original of wedlock or matrimony [a Baleo
liber hie Bullingero attribuitur, et a Coverdalio versus fuisse
in linguam Anglicam dicitur] Lond. MDLII. 8vo. An exhor
tation to accustomable swearers; also what a right and
lawful oath is. Pr. pr. " In the Lord s vineyard, dear
friend." Lond. MDLXXV. 8vo. 2 edit. . . MDXLIIT. 24to. A
short instruction to all estates of men in the world. Pr. "Be
learned, ye kings, and understand." Ad finem libri, An ex
hortation to accustomable swearers. The manner of saying
grace after the doctryne of the holy Scripture. Pr. " The
eyes of all loke." Ibidem. Fruitful lessons upon the passion,
burial, resurrection, ascension, and of the sending the Holy
Ghost ; gathered out of the four evangelists, with a plain
exposition of the same. Pr. pr. " Since our human imper
fections." Marp. MDXL. . . MDXLVII. 8vo. Lond. MDXCIII. 4to.
Christian ride of the world for every one to please God in
his calling. Printed with the Christian state of matrimony. . .
MDXLI. Svo. An evident declaration out of the holy Scrip
tures, that the Christian faith hath endured since the be
ginning of the world, and that through it all virtuous men
pleased God, and were saved, c. 11. Pr. pr. " Like as
the almighty eternal God." Pr. Lib. "I suppose plainly
that many simple." Lond. MDXLVII. Svo. et MDCXXIV. 4to.
Epistolam tempore Marice reg. Anglicam. Pr. "It moch
rejoyceth my poore heart." MS. Eman. coll. Cantabr. inter
epist. martyrum. A faithful and true prognostication upon
the year MDXXXVI. translated out of high German. Inter
libros prohibitos memoratur a Foxio 1 edit. p. 573. Con-
fatationem concionis doct. Weston apud crucem Paulinam
20 Octob. MDLIII. MS. olim penes Jo. Fox. p. 1466. Edidit

BISHOP COVERDALE. XXI

Certain most godly letters of the protestant martyrs hero
written in the tyme of their imprisonment. Pr. pr. " The
more nigh that men s wordes and workes." Lond. MDLXIV.
4to. Transtulit in sermonem Angiicum Biblia tota ; cum
praefatione ad Henr. VIII. extant MDXXXV. et MDXXXVII.
Veins Testamentum hujus translations . Pr. epist. ad Edw.
VI. " Caiaphas being byshop that yeare." In fine hujus
epistolse ait se translationem hanc ante annos 16 patri Henr.
VIII. dicasse. Pr. pr. lectori. " Consydering how excellent."
In pra3f. ait se hanc translationem A. MDXXXIV. inchoasse
rogatu doctorum amicorum. Pr. transl. " In the beginning,"
&c. Lond. MDL. MDLIII. 4to. Principium epistolso dedicatorise
et pra3fationis hujus impressionis idem est cum epist. et pra3fat.
principio editionis Southwark. MDXXXVII. fol. Novum Tes
tamentum. Pr. ded. dom. Cromwell. " I was never so wyl-
linge to labour." Lond. MDXXXVIII. 8vo. Ha3c editio anni
MDXXXVIII. accurata est ; in prsefatione de erroribus in alia
cditione conqueritur. Impr. Lat. et Anglice Lond. MDXXXIX.
8vo. Translatio ha3c collata cum versione Gul. Tindalli.
Lond. MDL. 8vo. Bulling erum de antiqua fide, Lib. i. " An
old book called the old faith by Miles Coverdale." Fox, 1
edit. 573. Reprinted MDLXXX. Eundem de matrimonio
Christi, Lib. i. Lutheri expositionem in psalmum xxii. vel
xxiii. Pr. " The Lord is my shepherd." Pr. " In this
psalme doth David," Southwark. MDXXXVII. 12mo. ex Ger-
manico. Osiandrum super qui habitat, Lib. i. Psalterium
Joannis Campensis, Lib. i. Psalms and songs drawn as is
pictended out of the Holy Scripture by Miles Coverdale. Inter
Libros prohibitos, Fox. 1 edit. 573. Apologiam adversus
concilium Mantuce, Lib. i. Erasmi ^paraphrases in Paulum
ad Romanos, Corinthios et Galatas, Lib. iv. Lond. MDXLIX.
fol. Secundum earum volumen, nomine translatoris et typo-
graphi dicavit regi Edwardo VI. Pr. " So mercifully did
almighty God." Supplicationem plebis Austriacensis ad
regem Ferdinandum in causa religionis cum regis responso . . .
8vo. Epitomen enchiridii Erasmi, Ausborough, MDXLV. 8vo.
Prognosticationem in A. MDXLIX. c. 17, et kalendarium spi-
rituale, Lond. MDXLIX. 8vo. Gemmam pretiosam (Calvini)
docentem omnes crucem amare et amplecti, c. 31. Pr. "I call
that trouble and affliction." Lond. MDLXIX. 16mo. Mortis
librum, quomodo in mortis periculo Christianus se gerere

BIOGRAPHICAL NOTICE OF

debet, Lond. MDLXXIX. 16mo. ex Germanico. M. Buceri et
Phil. Melanchtonis acta disputationis in concilia Ravens-
purgensi...MVZLii. 8vo. Pr. ded. M. Buceri. "Whansoever
any councell or." Spem fidelium, sc. de resurrectione turn
Cliristi, turn corporum nostrorum . . . MDLXXIX. 16mo. . . . 24to.
ex Germ. Pr. pr. transl. " Every man must nedes confess."
Justificationem esse ex libera Dei misericordia, non ex bonis
operibus, MDLXXIX. 16mo. ex German. Ordinem baptismi
et ccence, Dominicce in Dania et quibusdam Germanice ec-
clesiis . . .12mo. Concionem in psalm, xci. de fuga a peste,
Lond....8vo. Southwark. MDXXXVII. 12mo. ex Germ. An
exposition upon Magnificat ex Lat. tempore Henr. VIII.
Fox. 1 edit. 574. The original and spring of all sects ;
ex Germ. Ibidem. The old God and the new; ex Germ.
Ibidem. Londini granda3vus setatis 80, vel 81, obiit Jan. 20,
MDLXXX. Fuller, Eccl. Hist. ix. 64, 65. A. MDLXV. juxta
Strype in Vita Parker, p. 149. attamen juxta pag. 241 ejus-
dem libri in vivis adhuc erat A. MDLXVII. Et in ecclesia S.
Bartholoma3i humatus jacet. Godwin, i. 476. Bal. ix. 61.

To this may be added the account given by Bale, his
contemporary and friend, in his Scriptores illustres majoris,
Britannice :

Milo Coverdalus, patria Eboracensis, ex Augustiniano fra-
terculo Christianus minister factus, ex primis unus erat, qui
renascente Anglorum ecclesia, cum Roberto Barnso, suae pro-
fessionis doctore, Christum pure docuit. Alii partim, hie se
totum dedidit ad propagandam Evangelii regni Dei gloriam, ut
patet in utriusque Testamenti laboriosissima versione. Ex-
aravit etiam vir pius et doctus, in nativo sermone, Confuta-
tionem Joann. Standicii, Lib. i. Septimo die Decembris trad.
Ordinem rectum ccence Do. Lib. i. Omnibus qui esuriunt et
sit. Defensionem cujusdam Christiani, Lib. i. Cogit amor
cequi judices. Novi Testamenti concordantias, Lib. i. Ca-
techismum Cliristianum, Lib. i. Transtulit in Anglicum
sermonem, praBter Biblia tota, Bullingerum de antiqua fide,
Lib. i. Eundem de matrimonio Christiano, Lib. i. Lu-
therum super Dominus regit, Lib. i. Osiandrwn super qui
habitat, Lib. i. Psalterium Joannis Campensis, Lib. i-
Cantiones Witenbergensium, Lib. i. Apologiam adversus
concilium Mantua?, Lib. I. Erasmi paraphrases in Paulum,

BISHOP COVERDALE. XX111

Lib. iv. Aliaque plura fecit. Claruit episcopus Excestri-
ensis sub rege Edwardo sexto, anno Domini 1552, nunc
autem in Germania pauper ac peregrinus manet.

In concluding this portion of the works of bishop Cover-
dale, the editor is desirous of acknowledging his obligations
to different persons for the use of scarce copies of his works ;
to the Very Reverend the Dean and Chapter of Peterborough ;
the Reverend the Warden and Fellows of All Souls College,
and the Provost and Fellows of Queen s College, Oxford ; to
the Reverend the Master and Fellows of St John s College,
Cambridge ; to the Reverend Dr Thackeray, Provost of King s
College ; to the Very Reverend the Dean of Bristol, Master,
and the Reverend H. Goodwin, Fellow of Corpus Christi
College, Cambridge, for the privilege of access to the MS.
Library of that college ; to George Offor, Esq. of Hackney ;
to John Matthew Gutch, Esq. of Claines, Worcestershire ;
and to the Reverend S. R. Maitland, for valuable assistance
derived from the archiepiscopal Library at Lambeth.

ADDENDA ET CORRIGENDA,

4. 1. 11. For throughout., read thoroughout.

\. 9 and 20. Your grace. Note (4) is here transposed.
6. 1. 11. For the, A. B. read this.

12. 1. 18, 19. For, / have been the more glad to follow for the most
part, C. D. read, / have been glad to follow.

1. 23. After we, C. D. read, in ours.

1. 24. And that with a good will, omitted C. D.

13. 1. 2. Vulgarius, i. e. Theophylact, as he was called by Erasmus,
by a singular mistake, in the first and second editions of his
New Testament ; from whom it appears to have been borrowed
by bishop Goverdale. It was corrected by Erasmus in the sub
sequent editions. For an account of the origin of this mistake,
see Wetstein Proleg. ad N. T., and Jortin s Life of Erasmus*
Vol. ii. pp. 2305. Ed. 1560.

14. n. 3. did: so also A. B.

25. 1. 5. for sinisterly, read sinistrally.

1. 25. dele a.

40. n. 1. 1. for philosopher, read philosophers.

276. 1. 7. for him, read us.

281. 1. 1, 2. for paraphrase, read exposition.

348. 1. 21. for Lutice s error, read Eutyches error, the reading of the
old edition being Eutice s error; and for n. 2. substitute the
following: "The opinions of Eutyches on this subject are al
luded to in the note of Dr Grabe on Irenaeus, Lib. i. cap. 13,
which is referred to in the preceding note. In this note the
learned writer refers to Vigilius Tapsensis, who in his work
Adversus Nestorium et Eutychem pro defensione Synodi Chalce-
donensis, Lib. in., has especially noticed the errors of Eutyches
on this subject: and he also corrects an error committed by
some writers, (and amongst them by our author, Hope of the
Faithful, p. 154,) who speak of him as Vigilius, the martyr;
a title which belongs to another person. See Cave, Hist. Lit.
Vol. i. p. 370. For some further account of the opinions of
Eutyches, see August, de Hsercsibus, Opera, Tom. x. p. 8. A.
1541, and bishop Pearson ON THE CREED, Art. in.

520. n. 5. Fagius was not Professor of Divinity at Cambridge, but
of Hebrew, the Divinity chair being filled at the same time by
Buccr.

528. 1. 28. for relating to, read from.

DEDICATIONS AND PROLOGUES

THE TRANSLATIONS

OF THE

BIBLE AND NEW TESTAMENT.

[COVERUALE, II.]

[DEDICATION AND PROLOGUE TO THE BIBLE.

The Dedication and Prologue to the Bible are taken from the first
edition of Bishop Coverdale s Bible of the year 1535. They are here
printed from a copy in the University Library, Cambridge, and have
been collated with the following editions, viz. :

1. The folio edition of 1537, published by James Nycolson of
Southwark, in the Cathedral Library at Lincoln. Another copy of
this edition is in the Baptist College Library at Bristol. A.

2. The quarto edition, published by Nycolson in the same year,
in the library of Earl Spencer at Althorp. B.

3. The edition of 1550, published by Andrew Hester, in the Uni
versity Library, Cambridge. C.

4. The edition of 1553, published by Richard Jugge, also in the
University Library, Cambridge. D.

These last two are in fact the same edition; the last edition
consisting of copies of the original edition, which was printed by
Christopher Froschover at Zurich in 1550, and re-issued in London,
with a new Title and Calendar, and with the Dedication and Prologue
reprinted, by Richard Jugge, in 1553.]

DEDICATION AND PKOLOGUE

TO THE

TRANSLATION OF THE BIBLE,

UNTO THE MOST VICTORIOUS PRINCE AND OUR MOST
GRACIOUS SOVEREIGN LORD

KING HENRY THE EIGHTH,

KING OF ENGLAND AND OF FRANCE, LORD OF IRELAND, &C. 1 ,

DEFENDER OF THE FAITH, AND UNDER GOD THE CHIEF

AND SUPREME HEAD OF THE CHURCH OF ENGLAND.

f The right and just administration of the laius that
God gave unto Moses and unto Josua : the testimony
of faithfulness that God gave of David : the plenteous
abundance of wisdom that God gave unto Salomon :
the lucky and prosperous age, with the multiplication
of seed, which God gave unto Abraham and Sara his
wife: be given unto you, most gracious prince 2 , with your
dearest just wife, and most virtuous princess, queen
Anne 3 . Amen.

CAIPHAS, being bishop of that year, like a blind pro
phet, not understanding what he said, prophesied that Joh.
it was better to put Christ unto death, than that all the
people should perish : he meaning that Christ was an heretic,
a deceiver of the people, and a destroyer of the law, and
that it was better therefore to put Christ unto death, than to
suffer him for to live, and to deceive the people, &c. ; where
in very deed Christ was the true prophet 4 , the true Messias,
and the only true Saviour of the world, sent of his heavenly
.Father to suffer the most cruel, most shameful, and most
necessary death for our redemption, according to the mean
ing of the prophecy truly understand.

P King Edward VI, king of England, France, and of Ireland, C. D.j

[ 2 C. D. omit all after " most gracious prince."]

[ 3 Queen Jane, A. B.] [4 Omitted, C. D.]

4 DEDICATION TO THE

Even after the same manner the blind bishop of Rome,
(that blind Baalam, I say,) not understanding what he did,
gave unto your grace 1 this title, Defender of the faith, only
because your highness 2 suffered your 3 bishops to burn God s
word, the root of faith, and to persecute the lovers and
ministers of the same: where in very deed the blind bishop
(though he knew not what he did) prophesied, that by the
righteous administration and continual diligence of your
grace 4 the faith should so be defended, that God s word, the
mother of faith, with the fruits thereof, should have his free
course throughout all Christendom, but specially in your realm.

If your highness now, of your princely benignity, will
pardon me to compare these two bishops (I mean bishop
Caiphas and the bishop of Rome) and their prophecies
together, I doubt not but we shall find them agree like
brethren, though the one be a Jew, and the other a coun
terfeit Christian. First, Caiphas prophesied that it was
better to put Christ unto death than that the people should
perish. The bishop of Rome also, not knowing what he
prophesied, gave your grace this title, Defender of the faith.
The truth of both these prophecies is of the Holy Ghost
(as was Baalam s prophecy), though they that spake them
knew not what they said. The truth of Caiphas s pro
phecy is, that it was necessary for man s salvation that
Christ by his death should overcome death, and redeem
Num. xxiv. us. And the truth of our Baalam s prophecy is, that your
grace in very deed should defend the faith, yea, even the
true faith of Christ ; no dreams, no fables, no heresy, no
papistical inventions, but the uncorrupt faith of God s most
holy word ; which to set forth (praised be the goodness of
God, and increase your gracious purpose!) your highness,
with your most honourable council, applieth all his study 5
and endeavour.

These two blind bishops now agree in the understanding
of their prophecies : for Caiphas taketh Christ for an heretic,
our Baalam taketh the word of Christ for heresy. Caiphas
judgeth it to be a good deed to put Christ unto 6 death, that

[ l your grace s most noble progenitors, C. D.j

[2 they, C. D.] [3 the, C.D.]

[ 4 your grace s most noble father, C. D.j

[5 all study, A. B.j [6 to, A. B.]

TRANSLATION OF THE BIBLE. O

he should not deceive the people: our Baalam calleth defend
ing of the faith the suppressing, keeping secret, and burning
of the word of faith, lest the light thereof should utter
his darkness; lest his own decretals and decrees, his own
laws and constitutions, his own statutes and inventions, should
come to none effect ; lest his intolerable exactions and usurp
ations should lose their strength; lest it should be known
what a thief and murtherer he is in the cause of Christ, and
how heinous a traitor to God and man, in defrauding all
Christian kings and princes of their due obedience ; lest we,
your grace s subjects, should have eyes in the word of God,
at the last to spy out his crafty conveyance and jugglings ;
and lest men should see, how sore he and his false apostles
have deceived all Christendom, specially your noble realm of
England.

Thus your grace seeth how brotherly the Jewish bishop
and our Baalam agree together, not only in mitre and out
ward appearance ; but, as the one persecuted the Lord Jesus
in his own person, so doth the other persecute his word,
and resisteth his holy ordinance in the authority of his
anointed kings. Forsomuch now as the word of God is
the only truth that driveth away all lies, and discloseth all
juggling and deceit, therefore is our Baalam of Rome so
loath that the scripture should be known in the mother-
tongue ; lest, if kings and princes, specially above all other,
were exercised therein, they should reclaim 7 and challenge
again their due authority, which he falsely hath usurped so
many years, and so to tie him shorter ; and lest the people,
being taught by the word of God, should fall from the false
feigned obedience of him and his disguised apostles unto
the true obedience commanded by God s own mouth ; as
namely, to obey their prince, to obey father and mother,
&c., and not to step over father and mother s belly to enter
into his painted religions, as his hypocrites teach. For
he knoweth well enough, that if the clear sun of God s
word come once to the heat of the day, it shall drive away
all the foul mist of his devilish doctrines. Therefore were
it more to the maintenance of antichrist s kingdom, that the
world were still in ignorance and blindness, and that the
scripture should never come to light. For the scripture,
[7 claim, C. D.]

6 DEDICATION TO THE

both in the old testament and in the new, declareth most
abundantly, that the office, authority, and power given of
God unto kings is in earth above all other powers : let them
call themselves popes, cardinals, or whatsoever they will, the
word of God declareth them (yea, and commandeth them

Rom. xiii. under pain of damnation), to be obedient unto the temporal
sword, as in the old testament all the prophets, priests, and

m t Vii XVii * Levites were. And in the new testament Christ and his
apostles both were obedient themselves, and taught obe
dience of all men unto their princes and temporal rulers;
which here unto us in the world present the person of God,

psafixxii i. an( * are ca U e( l gods in the scripture, because of the excel
lency of their office. And though there were no more autho
rities but the same, to prove the pre-eminence of the temporal
sword; yet by this the scripture declareth plainly, that as
there is nothing above God, so is there no man above the

i Pet. ii. k m g i n n i s realm, but that he only under God is the chief
head of all the congregation and church of the same. And
in token that this is true, there hath been of old 1 antiquity,
and is yet unto this day, a loving ceremony used in your
realm of England, that when your grace s subjects read your
letters, or begin to talk or commune of your highness, they
move their bonnets for a sign and token of reverence unto

your grace, as to their most sovereign lord and head under
God: which thing no man useth to do to any bishop; whereby
(if our understanding were not blinded) we might evidently
perceive, that even very nature teacheth us the same that
scripture commandeth us ; and that, like as it is against God s
word that a king should not be the chief head of his people,
even so, I say, is it against kind, that we should know any
other head above him under God.

And that no priest nor bishop is exempt, nor can be

lawfully, from the obedience of his prince, the scripture is

full both of strait commandments and practices of the ho-

Numb. xii. liest men. Aaron was obedient unto Moses, and called

him his lord, though he was his own brother. Eleasar and

josh. iv. Phineas were under the obedience of Josua. Nathan the

i Kings i. prophet fell down to the ground before king David ; he

had his prince in such reverence : he made not the king

for to kiss his foot, as the bishop of Rome maketh empe-

[i all, C.D.]

TRANSLATION OF THE BIBLE. 7

rors to do ; notwithstanding he spared not to rebuke him, 2 sam. xii
and that right sharply, when he fell from the word of God
to adultery and manslaughter. For he was not afraid to
reprove him of his sins, no more than Helias the prophet
stood in fear to say unto king Achab, "It is thou and thy i Kings x
father s house that trouble Israel, because ye have forsaken
the commandments of the Lord, and walk after Baal ;" and
as John Baptist durst say unto king Herode, "It is not
lawful for thee to take thy brother s wife." But to my pur
pose. I pass over innumerable more ensamples both of the
old testament and of the new, for fear lest I be too tedious
unto your grace. Summa, In all godly regiments of old
time the king and temporal judge was obeyed of every
man, and was alway under God the chief and supreme
head of the whole congregation, and deposed even priests i Kin gi a.
when he saw an urgent cause, as Salomon did unto Abia-
thar. Who could then stand against the godly obedience
of his prince, except he would be at defiance with God and
all his holy ordinances, that were well acquainted with the
holy scripture, which so earnestly commendeth unto every
one of us the authority and power given of God unto kings
and temporal rulers? Therefore doth Moses so straitly
forbid the Israelites to speak so much as an evil word Exod. xxii
against the prince of the people, much less then to dis
obey him, or to withstand him. Doth not Jeremy the Jer. xxix.
prophet, and Baruc also, exhort the people in captivity, Bar. H.
to pray for the prosperous welfare of the king of Babylon,
and to obey him, though he was an infidel? In the new
testament, when our Saviour Christ, being yet free and
Lord of all kings and princes, shewed his obedience in
paying the tribute to our ensample, did he not a miracle Matt. xvii.
there in putting the piece of money in the fish s mouth,
that Peter might pay the customer therewith ; and all to
stablish the obedience due unto princes ? Did not Joseph, Luke H.
and Mary, the mother of our Saviour Christ, depart from
Nazareth unto Bethleem, so far from home, to shew their
obedience in paying the tax to the prince? And would
not our Saviour be born in the same obedience? Doth
not Paul pronounce him to resist God himself, that resisteth Rom. xm.
the authority of his prince? And to be short, the apostle
Peter doth not only stablish the obedience unto princes i Pet. n.

DEDICATION TO THE

and temporal rulers, but affirmeth plainly the king, and
no bishop, to be the chief head. Innumerable places more
are there 1 in scripture, which bind us to the obedience of
our prince, and declare unto us, that no man is nor can
be, lawfully except from the same ; but that all the ministers
of God s word are under the temporal sword, and princes
only to owe obedience unto God and his word.

And whereas antichrist unto your grace s 2 time did thrust
his head into the imperial crown of your highness, (as he
doth yet with other noble princes more 3 ,) that learned he
of Sathan, the author of pride; and therein doth he both
against the doctrine, and also 4 against the ensample of Christ ;
which, because his kingdom was not of this world, meddled
with no temporal matters, as it is evident both by his words
and practice, Luke xii., Matt, xxvi., John vi. xviii. ; where
he that hath eyes to see may see, and he that hath ears
to hear may hear, that Christ s administration was nothing
temporal, but plain spiritual, as he himself affirmeth and
proveth in the fourth chapter of St Luke out of the prophet
Esay : where all bishops and priests may see, how far their
binding and loosing extendeth, and wherein their office con-
sisteth, namely 5 , in preaching the gospel, &c.

Wherefore, most gracious prince, there is no tongue, I
think, that can fully express and declare the intolerable
injuries, which have been done unto God, to all princes, and
to the commonalties of all Christian realms, since they which
should be only the ministers of God s word became lords
of the world, and thrust the true and just princes out of
their rowmes 6 . Whose heart would not pity it, (yea, even with
lamentation,) to remember but only the untolerable wrong
done by that antichrist of Rome unto your grace s most
noble predecessor king John? I pass over his pestilent
picking of Peter-pence out of your realm ; his stealing away
of your money for pardons, benefices, and bishopricks; his
deceiving of your subjects souls with his devilish doctrines and
sects of his false religious; his blood-shedding of so many
of your grace s people for books of the scripture : whose heart
would not be grieved, (yea, and that out of measure.) to call

t 1 there be, C. D.] [2 grace s most noble father s, C. D.]

P omitted, C. D.] [* omitted, A. B.J

[ 5 namely, &c. omitted, C. D.] [ G rowmes: i. e. realms.]

TRANSLATION OF THE BIBLE. hf

to remembrance, how obstinate and disobedient, how pre
sumptuous and stubborn that antichrist made the bishops of
your realm against your grace s noble predecessors in times
past, as it is manifest in the chronicles? I trust, verily,
there be no such now within your realm : if there be, let
them remember these words of scripture : Presumptuousness Prov. xvi.
goeth before destruction, and after a proud stomach there
followeth a fall.

What is now the cause of all these untolerable and no
more to be suffered abominations ? Truly, even the igno
rance of the scripture of God. For how had it else been
possible, that such blindness should have come into the world,
had not the light of God s word been extinct? How could
men, I say, have been so far from the true service of God
and from the due obedience of their prince, had not the law
of God been clean shut up, depressed, cast aside, and put
out of remembrance ? as it was afore the time of that
noble king Josias, and as it hath been also 7 among us unto
your grace s time 8 , by whose 9 most righteous administration,
through the merciful goodness of God, it is now found again,
as it was in the days of that most virtuous king Josias. 2 Kings xxu.
And praised be the Father, the Son, and the Holy Ghost, xv ron
world without end, which so excellently hath endued your
princely heart with such ferventness to his honour, and to
the wealth of your loving subjects, that I may righteously,
by just occasions in your person, compare your highness
unto that noble and gracious king, that lantern of light
among princes, that fervent protector and defender of the
laws of God; which commanded straitly, as your grace
doth, that the law of God should be read and taught unto
all the people; set the priests to their office in the word
of God ; destroyed idolatry and false idols 10 ; put down all
evil customs and abusions ; set up the true honour of God ;
applied all his study and endeavour to the righteous admi
nistration of the most uncorrupt law of God, &c. what
felicity was among the people of Jerusalem in his days!
And what prosperous health, both of soul and body, fol
loweth the like ministration in your highness, we begin now
(praised be God!) to have experience. For as false doc- Jer . xliv&gt;

[? omitted, C. D.] [s your grace s most noble father s time, C. D.]

[ 9 by whose and by your majesty s, C. D.]

[ 10 the mountains of idolatry, superstition, and hypocrisy, C. D.]

10 DEDICATION TO THE

trine is the original cause of all evil plagues and destruction,
so is the true executing of the law of God, and the preach
ing of the same, the mother of all godly prosperity. The

vii. only word of God, I say, is the cause of all felicity : it
bringeth all goodness with it, it bringeth learning, it gen-
dereth understanding, it causeth good works, it maketh chil
dren of obedience ; briefly, it teacheth all estates their office
and duty. Seeing then that the scripture of God teacheth
us everything sufficiently, both what we ought to do, and
what we ought to leave undone, whom we are bound to
obey, and whom we should not obey ; therefore, I say, it
causeth all prosperity, and setteth everything in frame ;
and where it is taught and known 1 , it lighteneth all dark
nesses, comforteth all sorry hearts, leaveth no poor man
unhelped, suffereth nothing amiss unamended, letteth no
prince be disobeyed, permitteth no heresy to be preached ;
but reformeth all things, amendeth that is amiss, and setteth
everything in order. And why? because it is given by
the inspiration of God, therefore is it ever bringing profit
and fruit, by teaching, by improving, by amending and

m. reforming all them that will receive it, to make them per
fect and meet unto all good works.

Considering now, most gracious prince, the inestimable
treasure, fruit, and prosperity everlasting, that God giveth
with his word, and trusting in his infinite goodness, that
he would bring my simple and rude labour herein to good
effect; therefore 2 , as the Holy Ghost moved other men to
do the cost hereof, so was I boldened in God to labour in
the same. Again, considering your imperial majesty not

[* truly taught and thankfully received, C. D.]

[ 2 The remainder of this paragraph stands thus in C. D : " Therefore
was I boldened in God sixteen years ago, not only to labour faithfully
in the same, but also in most humble wise to dedicate this my poor
translation to your grace s most noble father ; as I do now submit this
and all other my poor corrections, labours, and enterprises, to the gra
cious spirit of true knowledge, understanding, and judgment, which is
in your highness ; most humbly beseeching the same, that though this
volume be small, and not wholly the text appointed for the churches,
it may yet be exercised in all other places, so long as it is used within
the compass of the fear of God, and due obedience to your most
excellent majesty; whom the same eternal God save and preserve
evermore! Amen. Your grace s most humble and faithful subject,
MYLES COVERDALE."]

TRANSLATION OP THE BIBLE. 11

only to be my natural sovereign liege lord, and chief head
of the church of England, but also the true defender and
maintainer of God s laws, I thought it my duty, and to
belong unto my allegiance, when I had translated this Bible,
not only to dedicate this translation unto your highness,
but wholly to commit it unto the same ; to the intent, that
if anything therein be translated amiss, (for in many things
we fail, even when we think to be sure,) it may stand in
your grace s hands to correct it, to amend it, to improve
it, yea, and clean to reject it, if your godly wisdom shall
think it necessary. And as I do with all humbleness sub
mit mine understanding and my poor translation unto the
spirit of truth in your grace ; so make I this protestation,
having God to record in my conscience, that I have neither
wrested nor altered so much as one word for the main
tenance of any manner of sect, but have with a clear con
science purely and faithfully translated this out of five sundry
interpreters, having only the manifest truth of the scripture
before mine eyes, trusting in the goodness of God, that it
shall be unto his worship, quietness and tranquillity unto
your highness, a perfect stablishment of all God s ordinances
within your grace s dominion, a general comfort to all Chris
tian hearts, and a continual thankfulness both of old and
young unto God and to your grace, for being our Moses, and
for bringing us out of this old Egypt from the cruel hands
of our spiritual Pharao. For where were the Jews, by
ten thousand parts, so much bound unto king David for i s a m.
subduing of great Goliath and all their enemies, as we are
to your grace for delivering us out of our old Babylonical
captivity? For the which deliverance and victory I be
seech our only Mediatory Jesus^ Christ to make such means ^
for us unto his heavenly Father, that we never be unthank
ful unto him, nor unto your grace ; but that we ever increase
in the fear of him, in obedience unto your highness, in love
unfeigned unto our neighbours, and in all virtue that cometh
of God. To whom, for the defending of his blessed word
by your grace s most rightful administration, be honour
and thanks, glory and dominion, world without end ! Amen.

Your grace s humble subject and daily orator,

MYLES COVERDALE.

A PROLOGUE.

MYLES COVERDALE UNTO THE CHRISTIAN
READER.

CONSIDERING how excellent knowledge and learning an
interpreter of scripture ought to have in the tongues, and
pondering also mine own insufficiency therein, and how weak I
am to perform the office of a translator, I was the more loath
to meddle with this work. Notwithstanding, when I considered
how great pity it was that we should want it so long, and
called to my remembrance the adversity of them which were
not only of ripe knowledge, but would also with all their
hearts have performed that they began, if they had not
had impediment 1 ; considering, I say, that by reason of their
adversity it could not so soon have been brought to an
end, as our most prosperous nation would fain have had
it ; these and other reasonable causes considered, I was the
more bold to take it in hand. And to help me herein, I
have had sundry translations, not only in Latin, but also
of the Dutch 2 interpreters 3 , whom, because of their singular
gifts and special diligence in the Bible, I have been the
more glad to follow for the most part, according as I was
required. But, to say the truth before God, it was neither
my labour nor desire to have this work put in my hand :
nevertheless it grieved me that other nations should be more
plenteously provided for with the scripture in their mother-
tongue, than we : therefore, when I was instantly required,
though I could not do so well as I would, I thought it yet
my duty to do my best, and that with a good will 4 .

Whereas some men think now that many translations
make division in the faith and in the people of God, that
is not so: for it was never better with the congregation of
God, than when every church almost had the Bible of a

[ l impediments, C. D.] [ 2 Dutch, i. e. German.]

[ 3 in other languages, C. D.]

[ 4 that the scripture might wholly come forth in English, C. D.]

PROLOGUE TO THE TRANSLATION OF THE BIBLE. 13

sundry translation. Among the Greeks had not Origen a
special translation ? Had not Vulgar ius one peculiar, and like
wise Chrysostom ? Beside the seventy interpreters, is there
not the translation of Aquila, of Theodotio, of Symmachus,
and of sundry other? Again, among the Latin men, thou
fmdest that every one almost used a special and sundry trans
lation ; for insomuch as every bishop had the knowledge of
the tongues, he gave his diligence to have the Bible of his own
translation. The doctors, as Hireneus, Cyprianus, Tertullian,
St Hierome, St Augustine, Hilarius, and St Ambrose, upon
divers places of the scripture, readjiotjhejtext^all alike.

Therefore ought it not to be taken as evil, that such
men as have understanding now in our time, exercise them
selves in the tongues, and give their diligence to translate
out of one language into another. Yea, we ought rather
to give God high thanks therefore, which through his Spirit
stirreth up men s minds so to exercise themselves therein.
Would God it had never been left off after the time of St
Augustine ! then should we never have come into such blind
ness and ignorance, into such errors and delusions. For as
soon as the Bible was cast aside, and no more put in exercise,
then began every one of his own head to write whatsoever ^
came into his brain, and that seemed to be good in his own /
eyes ; and so grew the darkne^s_oj men s ^traditions. And J
this same is the cause "tnat we have had so many writers,
which seldom made mention of the scripture of the Bible ;
and though they sometime alleged it, yet was it done so
far out of season, and so wide from the purpose, that a man
may well perceive, how that they never saw the original.

Seeing then that this diligent exercise of translating doth
so much good and edifieth in other languages, why should it
do evil in ours ? Doubtless, like as all nations in the diversity
of speeches may know one God in the unity of faith, and be
one in love; even so may divers translations understand one
another, and that in the head articles and ground of our most
blessed faith, though they use sundry words. Wherefore
methink we have great occasion to give thanks unto God,
that he hath opened unto his church the gift of interpretation
and of printing, and that there are now at this time so many,
which with such diligence and faithfulness interpret the scrip
ture, to the honour of God and edifying of his people: whereas,

14 PROLOGUE TO THE

like as when many are shooting together, every one doth his
best to be nighest the mark ; and though they cannot all
attain thereto, yet shooteth one nigher than another, and
hitteth it better than another ; yea, one can do it better than
another. Who is now then so unreasonable, so despiteful, or
envious, as to abhor him that doth all his diligence to hit
the prick, and to shoot nighest it, though he miss and come
not nighest the mark? Ought not such one rather to be
commended, and to be helped forward, that he may exercise
himself the more therein ?

For the which cause, according as I was desired 1 , I took
the more upon me to set forth this special translation, not as
a checker, not as a reprover, or despiser of other men s trans
lations, (for among many as yet I have found none without
occasion of great thanksgiving unto God;) but lowly and faith
fully have I followed mine interpreters, and that under cor
rection ; and though I have failed anywhere (as there is no
man but he misseth in some thing), love 2 shall construe all to
the best, without any perverse judgment. There is no man
living that can see all things, neither hath God given any man
to know everything. One seeth more clearly than another,
one hath more understanding than another, one can utter a
thing better than another; but no man ought to envy or despise
another. He that can do better than another, should not set
him at nought that understandeth less. Yea, he that hath
the more understanding ought to remember, that the same
gift is not his, but God s, and that God hath given it him to
teach and inform the ignorant. If thou hast knowledge there
fore to judge where any fault is made, I doubt not but thou
wilt help to amend it, if love be joined with thy knowledge.
Howbeit, whereinsoever I can 3 perceive by myself, or by the
information of other, that I have failed (as it is no wonder), I
shall now by the help of God overlook it better, and amend it 4 .

JSTow will I exhort thee, whosoever thou be that readest
scripture, if thou find ought therein that thou understandest
not, or that appeareth to be repugnant, give no temerarious
nor hasty judgment thereof; but ascribe it to thine own
ignorance, not to the scripture : think that thou understandest

[! Anno, 1534, C. D.] [ 2 Christian love, C. D.]

[3 did, C.D.]

[ 4 I have now . . . overlooked and amended it, A. B. C. D.]

TRANSLATION OF THE BIBLE. 15

it not, or that it hath some other meaning, or that it is haply-
overseen of the interpreters, or wrong printed. Again, it
shall greatly help thee to understand scripture, if thou mark
not only what is spoken or written, but of whom, and unto
whom, with what words, at what time, where, to what intent,
with what circumstance, considering what goeth before, and
what followeth after. For there be some things which are
done and written, to the intent that we should do likewise;
as when Abraham believeth God, is obedient unto his word,
and defendeth Loth his kinsman from violent wrong. There
be some things also which are written, to the intent that we
should eschew such like ; as when David lieth with Urias
wife, and causeth him to be slain. Therefore, I say, when
thou readest scripture, be wise and circumspect ; and when
thou comest to such strange manners of speaking and dark
sentences, to such parables and similitudes, to such dreams or
visions, as are hid from thy understanding, commit them unto
God, or to the gift of his Holy Spirit in them that are better
learned than thou.

As for the commendation of God s holy scripture, I would
fain magnify it, as it is worthy, but I am far unsufficient thereto :
and therefore I thought it better for me to hold my tongue,
than with few words to praise or commend it ; exhorting thee,
most dear reader, so to love it, so to cleave unto it, and so
to follow it in thy daily conversation, that other men, seeing
thy good works and the fruits of the Holy Ghost in thee, may
praise the Father of heaven, and give his word a good report :
for to live after the law of God, and to lead a virtuous con
versation, is the greatest praise that thou canst give unto his
doctrine.

But as touching the evil report and dispraise that the
good word of God hath by the corrupt and evil conversation
of some that daily hear it and profess it outwardly with their
mouths, I exhort thee, most dear reader, let not that offend
thee, nor withdraw thy mind from the love of the truth,
neither move thee to be partaker in like unthankfulness ; but
seeing the light is come into the world, love no more the
works of darkness, receive not the grace of God in vain.
Call to thy remembrance, how loving and merciful God is unto
thee, how kindly and fatherly he helpeth thee in all trouble,
teacheth thine ignorance, healeth thee in all thy sickness,

16 PROLOGUE TO THE

forgiveth thee all thy sins, feedeth thee, giveth thee drink,
helpeth thee out of prison, nourisheth thee in strange countries,
careth for thee, and seeth that thou want nothing. Call this
to mind, I say, and that earnestly, and consider how thou
hast received of God all these benefits, yea, and many more
than thou canst desire; how thou art bound likewise to shew
thyself unto thy neighbour, as far as thou canst, to teach him,
if he be ignorant, to help him in all his trouble, to heal his
sickness, to forgive him his offences, and that heartily, to feed
him, to cherish him, to care for him, and to see that he want
nothing. And on this behalf I beseek thee, thou that hast
the riches of this world, and lovest God with thy heart, to
lift up thine eyes, and see how great a multitude of poor
people run through every town ; have pity on thine own
flesh, help them with a good heart, and do with thy counsel all
that ever thou canst, that this unshamefaced begging may be
put down, that these idle folks may be set to labour, and that
such as are not able to get their living may be provided for.
At the least, thou that art of counsel 1 with such as are in
authority, give them some occasion to cast their heads together,
and to make provision for the poor. Put them in remem
brance of those noble cities in other countries, that by the
authority of their princes have so richly and well provided
for their poor people, to the great shame and dishonesty of
us, if we likewise, receiving the word of God, shew not such
like fruits thereof. Would God that those men, whose office is
to maintain the commonwealth, were as diligent in this cause,
as they are in other ! Let us beware bytimes, for after un-
thankfulness there followeth ever a plague. The merciful
hand of God be with us, and defend us, that we be not par
takers thereof!

Go to now, most dear reader, and sit thee down at the
Lord s feet, and read his words, and, as Moses teacheth the
Jews, take them into thine heart, and let thy talking and com
munication be of them, when thou sittest in thine house, or goest
by the way, when thou liest down, and when thou risest up.
And, above all things, fashion thy life and conversation ac
cording to the doctrine of the Holy Ghost therein, that thou
mayest be partaker of the good promises of God in the Bible,
and be heir of his blessing in Christ : in whom if thou put
[ l of the council, A. B.J

TRANSLATION OF THE BIBLE.

thy trust, and be an unfeigned reader or hearer of his word
with thy heart, thou shalt find sweetness therein, and spy
wondrous things, to thy understanding, to the avoiding of
all seditious sects, to the abhorring of thy old sinful life, and
to the stablishing of thy godly conversation.

In the first book of Moses, called Genesis, thou mayest
learn to know the almighty power of God in creating all of
nought, his infinite wisdom in ordering the same, his right
eousness in punishing the ungodly, his love and fatherly
mercy in comforting the righteous with his promise, &c.

In the second book, called Exodus, we see the mighty
arm of God in delivering his people from so great bondage
out of Egypt, and what provision he maketh for them in the
wilderness ; how he teacheth them with his wholesome word,
and how the tabernacle was made and set up.

In the third book, called Leviticus, is declared, what
sacrifices the priests and Levites used, and what their office
and ministration was.

In the fourth book, called Numerus, is declared, how the
people are numbered and mustered, how the captains are
chosen after the tribes and kindreds, how they went forth
to the battle, how they pitched their tents, and how they
brake up.

The fifth book, called Deuteronomium, sheweth how that
Moses, now being old, rehearseth the law of God unto the
people, putteth them in remembrance again of all the wonders
and benefices that God had shewed for them, and exhorteth
them earnestly to love the Lord their God, to cleave unto
him, to put their trust in him, and to hearken unto his voice.

After the death of Moses doth Josua bring the people
into the land of promise, where God doth wonderous things
for his people by Josua, which distributeth the land unto
them, unto every tribe their possession. But in their wealth
they forgat the goodness of God, so that ofttimes he gave them
over into the hand of their enemies. Nevertheless, whenso
ever they called faithfully upon him, and converted, he de
livered them again, as the book of Judges declareth.

In the books of the Kings is described the regiment of good
and evil princes, and how the decay of all nations cometh by
evil kings. For in Jeroboam thou seest what mischief, what
idolatry, and such like abomination folio weth, when the king

[COVERDALE, II.]

18 PROLOGUE TO THE

is a maintainer of false doctrine, and causeth the people to
sin against God; which falling away from God s word in
creased so sore among them, that it was the cause of all their
sorrow and misery, and the very occasion why Israel first,
2Chron.xvii. and then Juda, were carried away into captivity. Again, in
Josaphat, in Ezechias, and in Josias, thou seest the nature
of a virtuous king. He putteth down the houses of idolatry,
seeth that his priests teach nothing but the law of God, com-
mandeth his lords to go with them, and to see that they teach
the people. In these kings, I say, thou seest the condition
of a true defender of the faith ; for he spareth neither cost
nor labour to maintain the laws of God, to seek the wealth
and prosperity of his people, and to root out the wicked.
And where such a prince is, thou seest again, how God
defendeth him and his people, though he have never so many
enemies. Thus went it with them in the old time, and even
after the same manner goeth it now with us. God be praised
therefore, and grant us of his fatherly mercy that we be not
unthankful; lest where he now giveth us a Josaphat, an
Ezechias, yea, a very Josias, he send us a Pharao, a Jero
boam, or an Achab !

In the two first books of Esdras, and in Hester, thou
seest the deliverance of the people, which though they were
but few, yet is it unto us all a special comfort ; forsomuch as
God is not forgetful of his promise, but bringeth them out
of captivity, according as he had told them before.

In the book of Job we learn comfort and patience, in
that God not only punisheth the wicked, but proveth and
trieth the just and righteous (howbeit there is no man
innocent in his sight,) by divers troubles in this life; declaring
thereby, that they are not his bastards, but his dear sons,
and that he loveth them.

In the Psalms we learn how to resort only unto God
in all our troubles, to seek help at him, to call only upon
him, to settle our minds by patience, and how we ought
in prosperity to be thankful unto him.

The Proverbs and the Preacher of Salomon teach us
wisdom, to know God, our own selves, and the world, and
how vain all things are, save only to cleave unto God.

As for the doctrine of the Prophets, what is it else,
but an earnest exhortation to eschew sin, and to turn unto

TRANSLATION OF THE BIBLE. 19

God; a faithful promise of the mercy and pardon of God
unto all them that turn unto him, and a threatening of his
wrath to the ungodly ? saving that here and there they
prophesy also manifestly of Christ, of the expulsion of the
Jews, and calling of the heathen.

J Thus much thought I to speak of the old Testament,
wherein Almighty God openeth unto us his mighty power,
his wisdom, his loving mercy and righteousness : for the
which cause it ought of no man to be abhorred, despised,
or lightly regarded, as though it were an old scripture that
nothing belonged unto us, or that now were to be refused.
For it is God s true scripture and testimony, which the Lord
Jesus commandeth the Jews to search. Whosoever believeth John
not the scripture, believeth not Christ; and whoso refuseth
it, refuseth God also.

The new Testament, or Gospel, is a manifest and clear
testimony of Christ, how God performeth his oath- and pro
mise made in the old Testament, how the new is declared
and included in the old, and the old fulfilled and verified
in the new.

Now whereas the most famous interpreters of all give
sundry judgments of the text ; so far as it is done by the
spirit of knowledge in the Holy Ghost, methink no man
should be offended thereat, for they refer their doings in
meekness to the spirit of truth in the congregation of God :
and sure I am, that there cometh more knowledge and un
derstanding of the scripture by their sundry translations,
than by all the glosses of our sophistical doctors. For that
one interpreteth something obscurely in one place, the same
translateth another, or else he himself, more manifestly by
a more plain vocable of the same meaning in another place.
Be not thou offended, therefore, good reader, though one
call a scribe that another calleth a lawyer ; or elders, that
another calleth father and mother; or repentance, that an
other calleth penance or amendment. For if thou be not
deceived by men s traditions, thou shalt find no more diver
sity between these terms, than between fourpence and a groat.
And this manner have I used in my translation, calling it
in some place penance, that in another place I call repent
ance; and that not only because the interpreters have done

[ l This paragraph is omitted, A. B. C. D.]

20 PROLOGUE TO THE

so before me, but that the adversaries of the truth may
see, how that we abhor not this word penance, as they untruly
report of us, no more than the interpreters of Latin abhor
pcenitere, when they read resipiscere. Only our heart s de
sire unto God is, that his people be not blinded in their
understanding, lest they believe penance to be ought save
a very repentance, amendment, or conversion unto God, and
to be an unfeigned new creature in Christ, and to live accord
ing to his law. For else shall they fall into the old blas
phemy of Chrises blood, and believe that they themselves
are able to make satisfaction unto God for their own sins:
from the which error God of his mercy and plenteous good
ness preserve all his !

Now to conclude : forsomuch as all the scripture is writ
ten for thy doctrine ani_jisaa3Qle, it shall be necessary
for thee to taUe hold upon it while it is offered thee, yea,
and with ten hands thankfully to receive it. And though
it be not worthily ministered unto thee in this translation,
by reason of my rudeness ; yet if thou be fervent in thy
prayer, God shall 1 not only send it thee in a better shape
by the ministration of other that began it afore, but shall
also move the hearts of them which as yet meddled not
withal, to take it in hand, and to bestow the gift of their
understanding thereon, as well in our language, as other
famous interpreters do in other languages *. And I pray
God, that through my poor ministration herein I may give
them that can do better some occasion so to do ; exhorting
thee, most dear reader, in the mean while on God s behalf,
if thou be a head, a judge, or ruler of the people, that thou

josh. i. let not the book of this law depart out of thy mouth, but
exercise thyself therein both day and night, and be ever
reading in it as long as thou livest : that thou mayest learn
to fear the Lord thy God, and not to turn aside from the
commandment, neither to the right hand nor to the left ;

Deut. xxiv. lest thou be a knower of persons in judgment, and wrest
the right of the stranger, of the fatherless, or of the widow,
and so the curse to come upon thee. But what office so ever

Rom. xii. thou hast, wait upon it, and execute it to the maintenance
of peace, to the wealth of thy people, defending the laws

C 1 God shall move the hearts of them which, &c. C. D.]
[2 tongues, C. D.]

TRANSLATION OP THE BIBLE.

of God and the lovers thereof, and to the destruction of
the wicked.

If thou be a preacher, and hast the oversight of the A e s t x * :
flock of Christ, awake and feed Christ s sheep with a good
heart, and spare no labour to do them good : seek not thy
self, and beware of filthy lucre; but be unto the flock an^ T "J- i
ensample in the word, in conversation, in love, in fervent-
ness of the spirit, and be ever reading, exhorting, and teach
ing in God s word, that the people of God run not unto
other doctrines, and lest thou thyself, when thou shouldest
teach other, be found ignorant therein. And rather than
thou wouldest teach the people any other thing than God s
word, take the book in thine hand, and read the words, even
as they stand therein; for it is no shame so to do, it is more
shame to make a lie. This I say for such as are not yet
expert in the scripture ; for I reprove no preaching without
the book, as long as they say the truth.

If thou be a man that hast wife and children, first love E P h. v.
thy wife, according to the ensample of the love wherewith
Christ loved the congregation; and remember that so doing
thou lovest even thyself: if thou hate her, thou hatest thine
own flesh ; if thou cherish her and make much of her, thou
cherishest and makest much of thyself; for she is bone of
thy bones, and flesh of thy flesh. And whosoever thou
be that hast children, bring them up in the nurture and Eph. vi.
information of the Lord. And if thou be ignorant, or art
otherwise occupied lawfully, that thou canst not teach them
thyself, then be even as diligent to seek a good master for
thy children, as thou wast to seek a mother to bear them ;
for there lieth as great weight in the one, as in the other.
Tea, better it were for them to be unborn, than not to fear
God, or to be evil brought up: which thing (I mean bringing
up well of children) if it be diligently looked to, it is the
upholding of all commonwealths; and the negligence of the
same, the very decay of all realms.

Finally, whosoever thou be, take these words of scrip
ture into thy heart, and be not only an outward hearer, but
a doer thereafter, and practise thyself therein; that thou
mayest feel in thine heart the sweet promises thereof for
thy consolation in all trouble, and for the sure stablishing
of thy hope in Christ ; and have ever an eye to the words

22 PROLOGUE TO THE TRANSLATION OF THE BIBLE.

of scripture, that if thou be a teacher of other, thou mayest
bo within the bounds of the truth; or at the least, though
thou be but an hearer or reader of another man s doings 1 ,
thou mayest yet have knowledge to judge all spirits, and
be free from every error, to the utter destruction of all
seditious sects and strange doctrines; that the holy scripture
may have free passage, and be had in reputation, to the
worship of the author thereof, which is even God himself;
to whom for his most blessed word be glory and dominion
now and ever ! Amen.

[i doing, C.D.]

[DEDICATIONS AND PROLOGUES TO THE NEW
TESTAMENT.

Three editions of Bishop Coverdale s translation of the New Tes
tament were published in 1538:

1. That by James Nycolson, with a Dedication to Henry VIII.
and a Preface to the reader. These are here presented from a copy
of this edition in the British Museum.

2. Another edition of the same year, with a Dedication to Lord
Cromwell, and an Address to the reader, printed by Francis Regnault
at Paris, under the immediate direction of Bishop Coverdale, and
published in London by Grafton and Whitchurch, which are hero
presented to the reader from a copy in the Library of St John s Col
lege, Cambridge. This edition was afterwards re-issued in London in
the following year, with a new title, by Grafton and Whitchurch.

3. Another edition of the same year, published by Nycolson, and
said to be translated by John Hollybushe, which however was pub
lished without the concurrence of Coverdale 2 , and therefore does not
call for any notice in the present work.

2 Anderson s Annals of the English Bible, Vol. II. p. 38.]

DEDICATION AND PROLOGUE

THE NEW TESTAMENT.

Printed by Nycolson, A.D. 1538.

DEDICATION TO HENRY VIII.

TO THE MOST NOBLE, MOST GRACIOUS, AND OUR MOST DREAD SOVEREIGN

LORD, KING HENRY THE EIGHTH, KING OF ENGLAND AND OF

FRANCE, &C., DEFENDER OF CHRIST*S TRUE FAITH, AND

UNDER GOD THE CHIEF AND SUPREME HEAD OF

THE CHURCH OF ENGLAND, IRELAND, &C.

CONSIDERING, most gracious sovereign, how lovingly,
how favourably, and how tenderly your highness hath taken
mine infancy and rudeness in dedicating the whole bible in
English to your most noble grace; and having sure expe
rience also, how benign and gracious a mind your highness
doth ever bear to all them that in their calling are willing to
do their best ; it doth even animate and encourage me now
likewise to use the same audacity toward your grace, never
intending nor purposing to have been thus bold, if your most
noble kindness and princely benignity had not forced me here
unto. This, doubtless, is one of the chiefest causes, why I do
now, with most humble obedience, dedicate and offer this trans
lation of the New Testament unto your most royal majesty.
And, to say the truth, I cannot perceive the contrary, but as
many of us as intend the glory of God have all need to com
mit unto your gracious protection and defence, as well our
good doings, as ourselves : our good doings I mean, and not
our evil works. For if we went about evil, God forbid that
we should seek defence at your grace ! But even our well
doings, our good-wills, and godly purposes, those with all
humble obedience must we, and do, submit to your grace s
most sure protection. For as our adversary the devil walketh
about like a roaring lion, and seeketh whom he may devour;

DEDICATION TO THE TRANSLATION OF THE NEW TESTAMENT. 25

and as the enemies of Christ went about to tangle himself in
his words, and to hunt somewhat out of his own mouth; even so
do not the enemies of God s words cease yet to pick quarrels,
and to seek out new occasions, how they may deprave and
sinisterly interpret our well-doings. And whereas with all
faithfulness we go about to make our brethren, your grace s
loving subjects, participant of the fruits of our good-wills; they
yet, not regarding what profit we would be glad to do them,
report evil of us, slander us, and say the worst of us : yea,
they are not ashamed to affirm, that we intend to pervert the
scripture, and to condemn the common translation in Latin,
which customably is read in the church ; whereas we purpose
the clean contrary. And because it grieveth them that your
subjects be grown so far in knowledge of their duty to God,
to your grace, and to their neighbours, their inward malice
doth break out into blasphemous and uncomely words; inso
much that they call your loving and faithful people heretics,
new-fangled fellows, English biblers, coblers of divinity, fel
lows of the new faith, &c., with such other ungodly sayings.

How needful a thing is it then for us to resort unto the
most lawful protection of God, in your grace s supreme and
imperial authority under him ! without the which most law
ful defence, now in these turbulent and stormy assaults of the
wicked, we should be but even orphans, and utterly desolate
of comfort. But God, whom the scripture calleth a father of
the comfortless and defender of widows, did otherwise pro-
vide for us, when he made your grace his high and supreme
minister over us.

To come now to the original and first occasion of this my
humble labour, and to declare how little I have or do intend
to despise this present translation in Latin, or any other in
what language soever it be, I have here set it forth, and the
English also thereof, I mean the text which commonly is
called St Hierome s, and is customably read in the church.
And this, my most gracious sovereign, have I done, not so
much for the clamorous importunity of evil speakers, as to
satisfy the just request of certain your grace s faithful sub
jects; and specially to induce and instruct such as can but
English, and are not learned in the Latin, that in comparing
these two texts together, they may the better understand the
one by the other. And I doubt not but such ignorant bodies

26 DEDICATION TO THE

as, having cure and charge of souls, are very unlearned in
the Latin tongue, shall through this small labour be occa
sioned to attain unto more knowledge, and at the least be con
strained to say well of the thing which heretofore they have
blasphemed. The ignorance of which men, if it were not so
exceeding great, a man would wonder what should move them
to make such importune cavillations against us. It is to be
feared, that frowardness and malice is mixed with their igno
rance. For, inasmuch as in our other translations we do not
follow this old Latin text word for word, they cry out upon
us, as though all were not as nigh the truth to translate the
scripture out of other languages, as to turn it out of the Latin;
or as though the Holy Ghost were not the author of his
scripture as well in the Hebrew, Greek, French, Dutch, and
in English, as in Latin. The scripture and word of God is
truly to every Christian man of like worthiness and authority,
in what language soever the Holy Ghost speaketh it. And
therefore am I, and will be while I live, under your most
gracious favour and correction, alway willing and ready to
do my best as well in one translation as in another.

Now as concerning this present text in Latin, forasmuch
as it hath been and is yet so greatly corrupt, as I think none
other translation is; it were a godly and a gracious deed, if
they that have authority, knowledge, and time, would, under
your grace s correction, examine it better after the most an
cient interpreters and most true texts of other languages.
For certainly, in comparing divers examples together, we see
that in many places one copy hath either more or less than
another, or else the text is altered from other languages.

To give other men occasion now to do their best, and to
express my good-will, if I could do better, I have, for the
causes above rehearsed, attempted this small labour, submit
ting, with all humbleness and subjection, it and all other my
like doings to your grace s most noble majesty : not only
because I am bound so to do, but to the intent also, that
through your most gracious defence it may have the more
freedom among your obedient subjects, to the glory of the
everlasting God. To whom only for your grace, for your
most noble and dear son prince Edward, for your most ho
norable council, and for all other his singular gifts, that we
daily receive in your grace ; to him, I say, which is the only

TRANSLATION OF THE NEW TESTAMENT. 27

giver and granter of all this our wealth, be honour and praise
for evermore ; to your grace, continual thankfulness and due
obedience, with long life and prosperity ; finally, to us, the
receivers of God s good gifts, be daily increase of grace and
virtue more and more ! Amen.

Your grace s humble

and faithful subject,

MYLES COVEEDALE.

PROLOGUE.

TO THE EEADER.

I MUST needs advertise thee, most gentle reader, that
this present text in Latin, which thou seest set here with the
English, is the same that customably is read in the church,
and commonly is called St Hierome^s translation. Wherein
though in some places I use the honest and just liberty of a
grammarian, as needful is for thy better understanding ;
yet, because I am loath to swerve from the text, I so tem
per my pen, that, if thou wilt, thou mayest make plain con
struction of it by the English that standeth on the other
side. This is done now for thee that art not exactly learned
in the Latin tongue, and wouldest fain understand it. As
for those that be learned in the Latin already, this our
small labour is not taken for them, save only to move and ex
hort them, that they likewise, knowing of whom they have
received their talent of learning, will be no less grieved in
their calling to serve their brethren therewith, than we are
ashamed here with this our small ministration to do them
good. I beseech thee therefore, take it in good worth : for so
well done as it should and might be, it is not ; but as it is,
thou hast it with a good-will.

Whereas by the authority of the text I sometime make it
clear for thy more understanding, there shalt thou find this
mark [ ], which we have set for thy warning, the text never
theless neither wrested nor perverted. The cause whereof
is partly the figure called eclipsis, divers times used in the
scriptures, the which though she do garnish the sentence in
Latin, yet will not so be admitted in other tongues ; where
fore of necessity we are constrained to inclose such words in
this mark : partly, because that sundry, and sometime too
rash writers out of books have not given so great diligence
as is due in the holy scripture, and have left out, and some
time altered, some word or words, and another, using the same
book for a copy, hath committed like fault. Let not there
fore this our diligence seem more temerarious unto thee, gen-

PROLOGUE TO THE TRANSLATION OF THE NEW TESTAMENT.

tie reader, than was the diligence of St Jerome and Origen
unto learned men of their time; which, using sundry marks in
their books, shewed their judgment, what were to be abated
or added unto the books of scripture, that so they might be
restored to the pure and very original text. Thy knowledge
and understanding in the word of God shall judge the same of
us also, if it be joined with love to the truth. And though I
seem to be all too scrupulous, calling it in one place penance
that in another I call repentance, and gelded, that another
calleth chaste; this methink ought not to offend thee, seeing
that the Holy Ghost, I trust, is the author of both our doings.
If I of mine own head had put into the new Testament these
words, Nisi pcenitueritis, poenitemini, sunt enim eunuchi,
pcenitentiam agite, etc. ; then, as I were worthy to be re
proved, so should it be right necessary to redress the same.
But it is the Holy Ghost that hath put them in, and there
fore I heartily require thee think no more harm in me for
calling it in one place penance that in another I call repent
ance, than I think harm in him that calleth it chaste, which
I by the nature of this word eunuchus call gelded. Let
every man be glad to submit his understanding to the Holy
Ghost in them that be learned; and no doubt we shall think
the best one by another, and find no less occasion to praise
God in another man than in ourselves. As the Holy Ghost
then is one, working in thee and me as he will ; so let us not
swerve from that unity, but be one in him. And for my
part, I ensure thee, I am indifferent to call it as well with the
one term as with the other, so long as I know that it is no
prejudice nor injury to the meaning of the Holy Ghost;
nevertheless I am very scrupulous to go from the vocable of
the text.

And of truth so had we all need to be : for the world is
captious, and many there be that had rather find twenty
faults, than to amend one. And ofttimes the more labour a
man taketh for their commodity, the less thank he hath.
But if they that be learned, and have wherewith to maintain
the charges, did their duty, they themselves should perform
these things, and not only to look for it at other men s
hands. At the least, if they would neither take the pain
of translating themselves, nor to bear the expenses thereof,
nor of the printing; they should yet have a good tongue,

30 PROLOGUE TO THE

and help one way that they cannot do another. God grant
this world once to spy their unthankfulness ! This do not I
say for any lucre or vantage that I look for at your hands,
ye rich and wealthy bellies of the world : for he that never
failed me at my need, hath taught me to be content with
such provision as he hath, and will make for me. Of you
therefore, that be servants to your own riches, require I
nothing at all, save only that which St James saith unto you
in the beginning of his fifth chapter ; namely, that ye weep
and howl on your wretchedness that shall come upon you.
For certainly ye have great cause so to do; neither is it un
like but great misery shall come upon you, considering the
gorgeous fare and apparel that ye have every day for the
proud pomp and appetite of your stinking carcases, and ye
be not ashamed to suffer your own flesh and blood to die
at your doors for lack of your help. O sinful belly-gods!
unthankful wretches! uncharitable idolaters! With
what conscience dare ye put one morsel of meat into your
mouths? abominable hell-hounds, what shall be worth of
you ? I speak to you, ye rich niggards of the world, which
as ye have no favour to God s holy word, so love ye to do
nothing that it commandeth. Our Lord send you worthy
repentance !

But now will I turn my pen unto you that be lords and
rulers of your riches. For of you, whom God hath made
stewards of those worldly goods; of you, whom God hath
made plenteous, as well in his knowledge, as in other riches;
of you, I say, would I fain require and beg, even for his
sake that is the giver of all good things, that at the last
ye would do but your duty, and help, as well with your
good counsel, as with your temporal substance, that a perfect
provision may be made for the poor, and for the virtuous
bringing up of youth : that as we now already have cause
plentiful to give God thanks for his word, and for sending
us a prince, with thousands of other benefits ; even so we,
seeing the poor, aged, lame, sore, and sick provided for,
and our youth brought up as well in God s knowledge, as in
other virtuous occupations, may have likewise occasion suffi
cient to praise God for the same. Our Lord grant that this
our long begging and most needful request may once be
heard ! In the mean time, till God bring it to pass by his

TRANSLATION OF THE NEW TESTAMENT. 31

ministers, let not thy counsel nor help be behind, most gentle

reader, for the furtherance of the same. And for that thou

hast received at the merciful hand of God already, be

thankful alway unto him, loving and obedient unto

thy prince. And live so continually in helping

and edifying of thy neighbour, that

it may redound to the praise

and glory of God

for ever.

Amen.

DEDICATION AND PROLOGUE

THE NEW TESTAMENT.

Printed by Francis Regnault, and published by
Grafton and Whitchurch, A.D. 1538.

DEDICATION TO LORD CROMWELL.

TO THE RIGHT HONOURABLE LORD CROMWELL, LORD PRIVY SEAL, VICE
GERENT TO THE KING S HIGHNESS, CONCERNING ALL HIS
JURISDICTION ECCLESIASTICAL WITHIN THE
REALM OF ENGLAND.

I WAS never so willing to labour and travail for the edify
ing of my brethren, right honourable, and my singular good
lord, but I am, and purpose to be while I live, by God s
grace, even as ready to amend and redress any manner of
thing, that I can espy to be either sinistrally printed, or
negligently correct. And no less do I esteem it my duty to
amend other men s faults, than if they were my own. Truth
it is, that this last Lent I did with all humbleness direct an
epistle unto the king s most noble grace; trusting that the
book, whereunto it was prefixed, should afterward have been
as well correct as other books be. And because I could not
be present myself, by the reason of sundry notable impedi
ments; therefore inasmuch as the new Testament, which I
had set forth in English before, doth so agree with the
Latin, I was heartily well content, that the Latin and it
should be set together; provided alway, that the corrector
should follow the true copy of the Latin in any wise, and
to keep the true and right English of the same. And so
doing, I was content to set my name to it. And even so
I did, trusting, that though I were absent and out of the
land, yet all should be well ; and, as God is my record, I
knew none other, till this last July, that it was my chance
here in these parts at a stranger s hand to come by a copy

DEDICATION TO THE TRANSLATION OF THE NEW TESTAMENT. 33

of the said print : which when 1 had perused, I found that
as it was disagreeable to my former translation in English,
so was not the true copy of the Latin text observed, neither
the English so correspondent to the same as it ought to be ;
but in many places, both base, insensible, and clean contrary,
not only to the phrase of our language, but also from the
understanding of the text in Latin. Whereof though no
man to this hour did write nor speak to me, yet, forasmuch
as I am sworn to the truth, I will favour no man to the
hinderance thereof, nor to the maintaining of anything that
is contrary to the right and just furtherance of the same. And
therefore as my duty is to be faithful, to edify, and with the
utmost of my power to put away all occasion of evil, so have
I, though my business be great enough beside, endeavoured
myself to weed out the faults that were in the Latin and
English before ; trusting that this present correction may be
unto them that shall print it hereafter a copy sufficient. But
because I may not be mine own judge, nor lean to mine own
private opinion in this or any like work of the scripture ;
therefore, according to the duty that I owe unto your lord
ship s office in the jurisdiction ecclesiastical of our most noble
king, I humbly offer it unto the same, beseeching you that,
whereas this copy hath not been exactly followed before, the
good heart and will of the doers may be considered, and not
the negligence of the work: specially, seeing they be such
men, which as they are glad to print and set forth any
good thing, so will they be heartily well content to have it
truly correct, that they themselves of no malice nor set pur
pose have overseen. And for my part, though it hath been
damage to my poor name, I heartily remit it, as I do also
the ignorance of those which not long ago reported, that at
the printing of a right famous man s sermon I had depraved
the same ; at the doing whereof I was thirty miles from
thence, neither did I ever set pen to it, though I was de
sired.

Now as concerning this text of Latin, because it is the
same that is read in the church, and therefore commonly the
more desired of all men, I do not doubt but after that it is
examined of the learned, to whom I most heartily refer it, it
shall instruct the ignorant, stop the mouths of evil speakers,
and induce both the hearers and readers to faith and good

[COVERDALE, II.]

34 DEDICATION TO THE TRANSLATION OF THE NEW TESTAMENT.

works ; which thing as it is most acceptable to God, so shall
it please right well not only the king s highness, but your
lordship also, and all other members of godliness. And if it
so come to pass, (as I doubt not but it shall,) then have I my
whole desire, and all the gains that I seek therein.

To be short, I might have dedicate unto your lordship
some other little treatise touching some part of the adminis
tration of the commonwealth, as prudence, policy, or some
other private virtue. But forasmuch as in the New Testa
ment is contained the very pith and substance of all virtue,
and the pattern of all good governance ; considering also that
your lordship doth advance nothing so much as the true wor
ship of God, the king s honour, the wealth of his realm, and
increase of all virtue, which this New Testament doth teach ;
I thought nothing meeter to send unto you than that which
ye be daily occupied withal, and that all your chief study and
pleasure is in. In the which estate Almighty God, that
brought you thereto, grant your lordship long to endure !
Amen.

Your lordship s humble

and faithful servitor,

MYLES COVERDALE.

PROLOGUE.

TO THE READER.

THIS translation, most dear reader, have I with a right
good-will set forth for thy edifying, trusting that if thou use
it well, it shall move thee to increase and grow in all such
virtuous ways, as Almighty God hath begun in thee. And
whereas it hath not been set forth unto thee heretofore so
exactly, and in all points so perfectly, as might have been, I
pray thee conster 1 all to the best, and blame neither the
printer nor me, considering that we bear no worse mind unto
thee than thou dost to thyself. Let Christian love have some
governance in thy judgment, and think not the contrary in
us ; but as we see perad venture to-day that we did not yes
terday, so will we be right glad to do for thee to-morrow
that we cannot do to-day.

And for my part, I will desire nothing of thee again, but
that (as thou art graciously licensed, by the goodness of God
in our prince, to read and enjoy this and all the other parts of
the lively word of God) thou wilt so embrace it, follow it, and
practise it in thy daily living, that thou even marry thy
self to the fruits of the Holy Ghost therein ; and so to use
it, that thou be sober in the knowledge thereof; not only
avoiding all contention and strife, but also with all humble
ness, and under correction, to require of them that be learned
in scripture the true sense and understanding of such places
as unto thee be yet dark and obscure.

As touching this text in Latin, and the style thereof,
which is read in the church, and is commonly called St
Jerome s translation, though there be in it many and sundry
sentences, whereof some be more than the Greek, some less
than the Greek, some in manner repugnant to the Greek,
some contrary to the rules of the Latin tongue and to the
right order thereof, (as thou mayest easily perceive, if thou
compare the diversity of the interpreters together ;) yet for-

[ l Conster: construe, interpret.]

36 PROLOGUE, &C.

asmuch as I am but a private man, and owe obedience unto
the higher powers, I refer the amendment and reformation
hereof unto the same, and to, such as excel in authority and
knowledge. Only in this one thing thus bold I am, under
correction, that whereas the Greek and the old ancient
authors read the prayer of our Lord in the eleventh chapter
of Luke after one manner, leaving out no petition of the
same, I follow their lecture, though sundry copies of the
vulgar translation do the contrary, omitting two petitions
thereof 1 .

Now for thy part, most gentle reader, take in good worth
that I here offer thee with a good- will, and let this present
translation be no prejudice to the other that out of the Greek
have been translated before, or shall be hereafter. For if
thou open thine eyes and consider well the gift of the Holy
Ghost therein, thou shalt see that one translation declareth,
openeth, and illustrateth another, and that in many places
one is a plain commentary unto another. I pray God, whose
Spirit is the author of all good doing, that as his scripture is
written and set forth unto thee, thou mayest have a true
understanding therein, and be thankful unto him therefore,
loving and obedient unto thy prince, and shew no less favour
and charity to thy neighbour, than thou thyself art glad to
receive. And shortly to conclude : if when thou readest this
or any other like book, thou chance to find any letter altered
or changed, either in the Latin or English (for the turning of
a letter is a fault soon committed in the print), then take thy
pen and mend it, considering that thou art as much bound so
to do, as I am to correct all the rest. And what edifying
soever thou receivest at any man s hand, consider that it is no
man s doing, but cometh even of the goodness of God.
To whom only be praise and glory, thanks
and dominion, now and ever !
Amen.

[ l The passages alluded to are (l) that in the second verse,
6r/ro) TO 6e\r)^d aov as lv oiipavco Kal em rrjs yfjs, and (2) that in the
fourth verse, aXXa pvarai jjpas airb TOV Trovrjpov. With regard to the
authorities which have been alleged for the omission of these passages,
compare Griesbach ad locum.]

TREATISE ON DEATH.

most

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stnt man ouc$tc to fojaue Jtjm*

selft in tje fcauger of tftatj : anlr

fjofo tjeg art to bt rdsurtr antr

comfort^, tofiose trearc frenbes

are bpartlj oute of tf)is

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[THE TREATISE ON DEATH.

This is the second of the four treatises of Otho "VVermullerus 1, or
Vierdmullerus, which were translated by Bishop Coverdale, and of
which an account is given in the preface to the Spiritual Pearl. This
treatise was reprinted by Hugh Singleton: but of this edition no
copy has been met with. Of the old edition in the Swiss angular
type there are copies in the Bodleian library at Oxford, and in the
library of St John s college, Cambridge; which latter copy formerly
belonged to the learned Thomas Baker, B.D., fellow of the college,
and contains his autograph. This copy however wants the last page
of the preface. The present edition has been printed from the copy
in the library of St John s college, by permission of the Master and
Fellows of that society; the deficiency in the preface having been
supplied from the Bodleian copy.]

[ x Mention is made of this learned person in a letter of Caspar Thoman to
Caspar Waser. Zurich Letters, Second Series. Letter CXXXVIII. p. 328.]

PREFACE.

UNTO ALL THOSE THAT UNFEIGNEDLY DESIRE

TO LIVE UNDER THE FEAR OF GOD, AND WITH

PATIENCE ABIDE THE COMING OF OUR LORD

AND SAVIOUR JESUS CHRIST, THROUGH

THE WORKING OF THE HOLY

GHOST, GRACE AND PEACE

BE MULTIPLIED.

THOUGH all kinds of beasts have some things in common
one with another, as in that they see, hear, feel, desire, move
from one place to another ; yet hath every beast also his own
special property, as the bird hath another nature than the
fish, the lion another disposition than the wolf. Even so in
other my books, heretofore by me published, I have set forth
a general comfort concerning trouble, sickness, poverty, dis
pleasure, dearth, war, imprisonment, and death, under which
I have comprehended all the cross and affliction of man.
Nevertheless every mischance or adversity hath also his own
special consideration : and forasmuch as among terrible things
upon earth death is esteemed the most cruel of all, and it
can yet with no wisdom of man be rightfully judged, how it
goeth with a Christian in and after death; therefore the
greatest necessity requireth, that we Christians be diligently
instructed by the infallible word of God in especial, touching
the end and conclusion of our life. For when the last hour
draweth nigh, which we every day, yea, every twinkling of
an eye look for ; whether the soul after it be departed do
live, whether the corrupted body shall rise again, whether
eternal joy and salvation be at hand, and which way con-
ducteth and leadeth to salvation ; thereof hath the most subtle
worldly-wise man by his own natural reason no knowledge
at all. Plato, Aristotle, Cicero, the greatest-learned and
wisest, write of these high weighty matters very childishly
and foolishly 1 ; and as for consolation that they give, it is in

[! With respect to the opinions of the ancient philosopher on the
immortality of the soul and a future state, those who wish to ex-

PREFACE.

no sort nor wise to be compared unto the holy divine scrip
ture, which only ministereth the true Christian comfort in life
and death. And though every man ought daily to consider
his end, and at all times to make himself ready for death,
seeing that he knoweth not how, where, and when God shall
lay his hand upon him ; yet nevertheless at this present time
we have more occasions to talk and treat thereof, now that
Almighty God doth with diverse and sundry plagues, more
grievously than heretofore, visit our unrepentant life, for that
he all this while hath perceived in us but little amendment ;
neither need we to think, that these, that ram, and other
plagues shall over-leap us. Considering now that I, though
unworthy and unmete, was called by authority, but specially
of God, to teach, to exhort, and to comfort; I have, with
great labour, out of the holy scripture and out of old and
new authors collected, how a man should prepare himself unto
death, how he is to be used that lieth a dying, and how they 2
ought to be comforted, whose dear friends are departed.
Which things, as they be orderly set in this book, right
dearly beloved and loving reader, I do present, dedicate, and
offer unto thee. And though I can consider, that this little
book is so small and slender a gift, because of my person ;
yet is it neither little, nor to be despised, for the fountain s
sake that it floweth out of, and by reason of the matter
whereof it is written. For herein out of the unchangeable
word of God are noted the head articles of our last conflict
and battery, whereupon dependeth either eternal victory,
honour, and joy, or else everlasting loss and endless pain; of
the which things we can never think, talk, nor treat suffici
ently. Wherefore, whereas this little book goeth forth unto
thy use, that art an unfeigned Christian, and to the comfort
of all such as are afraid of death ; I pray thee, for Christ s
sake, not only to accept it as the testimony of a willing and
loving mind toward thee, but also to have still an earnest
desire to that that it hath pleased God by me at this time to
communicate unto thee ; that with thy thankfulness thou

amine the subject may consult Bishop Warburton s Divine Legation,
Book in., where the opinions of the ancient philosophers are investi
gated.]

[ 2 From this place to the end of the preface is supplied from the
Bodleian copy.]

42 PREFACE.

mayest move other to the like, that can do better, and by thy

profit stir the harvest-lord to send more harvest-men into his

harvest. Which he cannot but do, except he could deny

himself, that came into the world, neither to

put out the flax that smoketh, nor to

break the reed that is but bruised,

but to open to them that knock

to him. Vale. Love God,

leave vanity, and

live in Christ.

THE TABLE.

THE CONTENTS OF THE FIRST PART.
CHAPTER I.

PAGE

DECLARING what death is 47

CHAPTER II.

That the time of death is uncertain 48

CHAPTER III.

That it is God which hath laid the burden of death upon us ... 49

CHAPTER IV.

That God sendeth death because of sin ib.

CHAPTER V.
That God turneth death unto good ...., 51

CHAPTER VI.

That death in itself is grievous to the body and the soul ib.

CHAPTER VII.
That we all commonly are afraid of death 54

CHAPTER VIII.

The commodity of death, when it delivereth us from this short

transitory time 56

CHAPTER IX.
Another commodity, when death delivereth us from this miserable

life-time 57

CHAPTER X.

Witness that this life is miserable .. 59

CHAPTER XI.
That consideration of death beforehand is profitable to all virtues. .. 60

CHAPTER XII.
In death we learn the right knowledge of ourselves and of God,

and are occasioned to give ourselves unto God 61

CHAPTER XIII.
That the dead ceaseth from sin 62

CHAPTER XIV.

That the dead is delivered from this vicious world, having not
only this advantage, that he sinneth no more, but also is
discharged from other sins 63

44 THE TABLE.

CHAPTER XV.

PAGE

That the dead obtaineth salvation 64

CHAPTER XVI.
Similitudes, that death is wholesome ib.

CHAPTER XVII.

Witness that death is wholesome 67

CHAPTER XVIII.
That death cannot be avoided. Item,, of companions of them

that die ib.

CHAPTER XIX.
Of natural help in danger of death 69

CHAPTER XX.

That God is able and will help for Christ s sake 70

CHAPTER XXI.
That God hath promised his help and comfort 73

CHAPTER XXII.
God setteth to his own helping hand, in such ways and at such

time, as is best of all 75

CHAPTER XXIII.

Examples of God s help 76

CHAPTER XXIV.
That it is necessary to prepare for this j ourney 77

CHAPTER XXV.
Provision concerning temporal goods, children, and friends, which

must be left behind 78

CHAPTER XXVI.

Preparation concerning ghostly matters ; with what cogitations the

mind ought most to be exercised 79

CHAPTER XXVII.
Of repentance and sorrow for sin 81

CHAPTER XXVIII.
Of true faith ib.

CHAPTER XXIX.
Of hope 86

CHAPTER XXX.
Of the sacraments ib.

THE TABLE. 45

CHAPTER XXXI.

PACK

Of prayer 87

CHAPTER XXXII.
The form of prayer 88

CHAPTER XXXIII.
A form of prayer and thanksgiving 91

CHAPTER XXXIV.
That the prayer is heard ib.

CHAPTER XXXV.

That the word of God is to be practised and used 92

CHAPTER XXXVI.

Amendment of life necessary 93

CHAPTER XXXVII.
Exhortation unto patience 94

CHAPTER XXXVIII.
The original and fruit of patience 96

CHAPTER XXXIX.

That a man, while he is yet in health, ought to prepare himself

beforehand ib.

CHAPTER XL.

That the foresaid things ought by time, and in due season, to be

taken in hand 99

THE CONTENTS OF THE SECOND PART.
CHAPTER I.

PAGE

How the sick ought to be spoken unto, if need shall require ... 103

CHAPTER II.

Of the burial, and what is to be done towards those that are

departed hence , 108

46 THE TABLE.

THE CONTENTS OF THE THIRD PART.
CHAPTER I.

PAGE

How they ought to be comforted, whose dear friends are dead .. Ill

CHAPTER II.
That unto such as die it is profitable to depart out of this life 114

CHAPTER III.
What profit the death of friends bringeth to such as are left

behind alive 117

CHAPTER IV.

Companions that suffer like heaviness of heart 120

CHAPTER V.
Through God s help all heart-sorrow is eased ib.

CHAPTER VI.
We must furnish ourselves with prayer and patience 121

CHAPTER VII.
Ensamples of patience in like case 123

CHAPTER VIII.
The commodity of patience 125

CHAPTER IX.
We ought so to love our children and friends, that we may forsake

them 127

CHAPTER X.
Of the death of young persons in especial ib.

CHAPTER XI.

Of the death of the aged 130

CHAPTER XII.
Of strange death 131

An exhortation written by the Lady Jane, the night before she
suffered, in the end of the New Testament in Greek, which
she sent to her sister Lady Katherine 133

THE

FIUST BOOK OF DEATH.

CHAPTER I.

DECLARING WHAT DEATH IS.

HOLY scripture maketh mention of four manner of deaths
and lives.

1. The first is called a natural life, so long as the soul
remaineth with the body upon earth. The natural death is it
that separateth the soul from the body.

2. The second is a spiritual unhappy death here in time
of life, when the grace of God, for our wickedness sake, is
departed from us ; by means whereof we were dead from the
Lord our God and from all goodness, although as yet we
have the life natural. Contrary unto this there is a ghostly
blessed life, when we, through the grace of the Lord our God,
live unto him and to all goodness. Hereof writeth St Paul
after this manner : " God, which is rich in mercy, through his E P h.n.
great love wherewith he loved us, even when we were dead

in sins, hath quickened us together in Christ."

3. The third is a ghostly blessed death here in time,
when the flesh being ever, the longer the more, separated from
the spirit, dieth away from his own wicked nature. Contrary
hereunto is there a ghostly unhappy life, when the flesh with
his wicked disposition continually breaketh forth, and liveth
in all wilfulness. Against this doth Paul exhort us, saying :

" Mortify therefore your members which are upon earth, for- coioss. m.
nication, uncleanness, unnatural lust, evil concupiscence, covet-
ousness, &c."

4. The fourth that the scripture maketh mention of, is
an everlasting life, and an everlasting death. Not that the
body and soul of man shall after this time lose their sub
stance, and be utterly no more. For we believe undoubtedly,
that our soul is immortal, and that even this present body

48 FIRST BOOK OF DEATH. [cHAP.

shall rise again. But forasmuch as we ourselves grant that
life is sweet, and death a bitter herb, this word life by a
figurative speech is used for mirth and joy ; this word
death, for heaviness and sorrow. Therefore eternal life is
called eternal joy ; and eternal death eternal damnation.

Of these manifold deaths have we commonly a perverse
judgment. We abhor the death of the body, and haste on
apace to the unhappy ghostly death, which yet in itself is
a thousand times more terrible than any death corporal. For
when a man delighteth in his own wickedness, though as yet
he live upon the earth, he is nevertheless dead before God,
and the soul must continue still damned for evermore.

In this book my handling is of natural death, which be
fore our eyes seemeth to be an utter destruction, and that there
is no remedy with the dead, even as when a dog or horse
dieth ; and that God hath no more respect unto them. Yea,
the world swimmeth full of such ungodly people, as have
none other meaning. Else, doubtless, would they behave
themselves otherwise towards God. Death verily is not a
destruction of man, but a deliverance of body and soul.
Wherefore as the soul, being of itself immortal, doeth either
out of the mouth ascend up into heaven, or else from the
mouth descendeth into the pit of hell ; the body, losing his
substance till doomsday, shall then by the power of God be
raised from death, and joined again to the soul ; that after
ward the whole man with body and soul may eternally in
herit either salvation, or else damnation.

CHAPTER II.

THAT THE TIME OF DEATH IS UNCERTAIN.

THE body of man is a very frail thing. Sickness may
consume it, wild beasts may devour it, the fire may burn it,
the water may drown it, the air may infect it, a snare may
choke it, the pricking of a pin may destroy it. Therefore
when his temporal life shall end, he cannot tell.

The principal cause why we know not the time of death,

II. 1 THE TIME OF DEATH IS UNCERTAIN. 49

is even the grace of God ; to the intent that we by no occa-
sion should linger the amendment of our lives until age, but
alway fear God, as though we should die to-morrow.

But as soon as the hour cometh, no man shall overleap
it. Hereof speaketh Job, when he saith, that " God hath Job xiv.
appointed unto man his bounds which he cannot go beyond."

CHAPTER III.

THAT IT IS GOD WHICH HATH LAID THE BURDEN
OF DEATH UPON US.

IT becometh all Christians not only to suffer, but also to
commend and praise, the will of the heavenly Lord and
King. Now is it his will that we die. For if the sparrows,
whereof two are bought for a farthing, fall not on the ground
without God the Father, much less we men, whom God him
self esteemeth to be of more value than many sparrows, yea,
for whose sakes other things were created, do fall to the
ground through death without the will of God : like as the
soldier tarrieth in the place wherein he is appointed of the
chief captain to fight against the enemies, and if he call him
from thence, he willingly obeyeth; even so hath the heavenly
Captain set us upon earth, where we have to fight, not with
flesh and blood, but with wicked spirits. Therefore if he give
us leave, and call us from hence, we ought by reason to obey
him. Like as one should not withdraw himself from paying
what he oweth, but gently to restore the money ; so hath God
lent us this life, and not promised that we may alway enjoy
it. Therefore is death described to be the payment of na
tural debt.

CHAPTER IV.

THAT GOD SENDETH DEATH BECAUSE OF SIN.

ACCORDING hereunto ponder thou the just judgment of
God ; for out of the third chapter of the first book of Moses
it is evidently perceived, that death is a penalty deserved,

[COVERDALE, II.]

50 FIRST BOOK OP DEATH. [cHAP.

laid upon us all for the punishment of sin. As the little worm
that groweth out of the tree gnaweth and consumeth the tree
of whom it hath his beginning ; so death groweth, waxeth
out of sin, and sin with the body it consumeth : and specially
the venomous sickness which they call the pestilence, is sent
of God as a scourge for the punishment of our naughtiness.
Hereof speaketh the word of God in the fifth book of Moses

Deut. xxviii. after this manner : "If thou wilt not hearken unto the voice
of the Lord thy God, to keep and to do all his command
ments and ordinances, which I command thee this day, then
shall all these curses come upon thee, and overtake thee : the
Lord shall make the pestilence to cleave unto thee, until he
have consumed thee from the land, whither thou goest to
enjoy it. The Lord shall smite thee with swelling, with
fevers, heat, burning, withering, with smiting and blasting.
And they shall follow thee till thou perish."

2 sam. xxiv. Yet among the most gracious chastenings is the pestilence
reckoned of the holy prophet, and king David ; who, after
that he of a pride had caused the people to be numbered,
when the election was given him, whether he would rather
have seven years dearth, three months overthrow in war, or

ichron.xxii. three days pestilence in the land, made this answer : " I am
in a marvellous strait. But let me fall, I pray thee, into the
hands of the Lord, for much is his mercy ; and let me not

2 sam. xxiv. fall into the hands of men. Then sent the Lord a pestilence
u * into Israel, that there died of them seventy thousand men."
Wherefore, if God overtake thee with this horrible disease, be
not thou angry with Saturnus and Mars, nor with the corrupt
air and other means appointed of God ; but be displeased with
thine own sinful life. And when any fearful image of death
cometh before thee, remember that thou with thy sins hast
deserved much more horrible things, which God nevertheless
hath not sent unto thee.

V.J GOD TURNETH DEATH INTO GOOD. 51

CHAPTER V.

THAT GOD TURNETH DEATH INTO GOOD.

ALTHOUGH thou hast deserved an hundred thousand
greater plagues, yet shalt thou comfort thyself beforehand
after this manner : A father doth his children good, and not
evil. Now is my belief in God, as in my gracious Father,
through Jesus Christ ; and sure I am, that Christ upon the
cross hath made a perfect payment for all my sins, and with
his death hath taken away the strength of my death ; yea,
for me hath he deserved and brought to pass eternal life.
Wherefore though death in the sight of my eyes and of
natural reason be bitter and heavy ; yet by means of the pas
sion and death of Jesus Christ it is not evil or hurtful, but a
benefit, a profitable and wholesome thing, even an entrance
into everlasting joy.

CHAPTER VI.

THAT DEATH IN ITSELF IS GRIEVOUS TO THE BODY
AND SOUL.

WHAT grief and hurt death doth bring with it, I will now
declare, to the intent that when we have considered the same,
before trouble come, we may in our distress be the less afraid,
holding against it the great commodities of death that Christ
hath obtained for all faithful. It grieveth a man at his death
to leave the pleasant beholding of heaven and earth, his own
young body and cheerful stomach, his wife and children, house
and lands, fields and meadows, silver and gold, honour and
authority, good friends and old companions, his minstrelsy,
pastime, joy, and pleasure, that he hath had upon earth.

Afterward, when death knocketh at the door, then be-
ginneth the greatest trouble to work. When the diseases
be fallen upon the body of man in greater number, they
are against all the members in the whole body, breaking
in by heaps with notable griefs ; so that the power of the
body is weakened, the mind cumbered, the remembrance

4 2

52 FIRST BOOK OF DEATH. [cHAP.

astonished, reason blinded, sleep hindered, the senses ail-to
broken : by means whereof the eyes are darkened, the face
is pale, the feet are cold, the hands black, the members out
of course, the brow hardened, the chin falleth down, the
breath diminisheth, the deadly sweat breaketh out; yea,
the whole man is taken in and disturbed, in such sort that
he is now past minding any other thing. Death also is so
much the more bitter and terrible, because that the feeble
discomfited nature doth print the horrible image of death too
deep in itself, and feareth it too sore. And hereunto is the
devil likewise busy, to set before us a more terrible evil death
than ever we saw, heard, or read of; to the intent that we,
being oppressed with such imaginations or thoughts, should
fly and hate death, and be driven to the love and carefulness
of this life, forgetting the goodness of God, and to be found
disobedient at our last end. Moreover, whoso of himself is
not thoroughly assured, and knoweth yet sin by himself, he
is not astonished for nought ; forasmuch as sin carrieth with
it the wrath of God and eternal damnation. Now not only
the evil, but also the good, have grievous and manifold sins,
(yea, more than they themselves can think upon,) with the
which, in dangers of body and life, their mind is oppressed,
as it were, with a violent water that fiercely rageth and
gusheth out ; yea, even the same praiseworthy and commend
able thing which the godly have practised already, that do
they yet perceive not to be perfect, but mixed with unclean-

isai. ixiv. ness. Hereof speaketh Isaiah in this wise : " We offend and
have been ever in sin, and there is not one whole. We are
all as an unclean thing, and all our righteousnesses are as
filthy rags."

Psai. cxiiii. David prayed : " Lord, enter not into judgment with thy

servant ; for in thy sight shall no man living be justified."

Gregory writeth ; " Woe unto the commendable life of
men, if it be led without mercy!"

i Pet. v. Item, the apostle Peter giveth warning : " Your adver

sary, the devil, goeth about as a roaring lion, seeking whom
he may devour."

If one that is about to shoot a gun be unsteady at the
letting of it go, he misseth altogether, and all that he prepared
for it before is in vain : even so, at the end of this life, are
devils most busy to turn us from the right mark, that our

VI.] DEATH IS GRIEVOUS TO THE BODY AND SOUL. 53

former travail and labour may be lost ; forasmuch as they
know that there remaineth but a very small time of life ; so
that if the soul escape them now, they shall afterward go
without it for evermore.

Even as mighty enemies do besiege and lay assault to a
city, so the devils compass the soul of man with violence and
subtlety, to take possession of the poor soul, to apprehend it,
and bring it to hell. When we are yet in prosperity, the
devils would have us to make but a small matter of it, as
though we were in no danger to God-ward, albeit we blas
pheme, be drunken, and commit whoredom, break wedlock,
&c. But in the danger of death they bring forth those
wicked sins in most terrible wise, putting us in mind of the
wrath of God, how he in times past here and there did
punish and destroy wicked doers, to the intent that our souls
might be hindered, snared, shut up, bound, and kept in prison
from repentance and faith, and never to perceive any way
how to escape and to be delivered; and by reason thereof
wholly to despair, and to become the devil s portion.

Furthermore, good friends and companions are loth to
depart asunder, specially such as are new knit and bound
together one to another, as two married persons. Now is
the body and soul nearest of all bound and coupled one to
the other ; but in the distress of death the pain is so great,
that it breaketh this unity, and parteth the soul from the
body : for the which cause a man at his death doth naturally
sigh in himself. Good companions upon earth, though they
depart one from another, have an hope to come together
again ; but when the soul once departeth from the body, it
hath no power to return again to the body here in this time.
Whereof Job giveth two similitudes : " A tree, if it be cut Job xiv.
down, there is some hope yet, and it will bud and shoot forth
the branches again. Likewise the floods, when they be dried
up, and the rivers, when they be empty, are filled again
through the flowing waters of the sea. But when man sleep-
eth, he riseth not again, until the heaven perish." This un
derstand, that after the common course one cometh not again
in this present life ; one cannot die twice, and after death
cannot a man accomplish any more that he neglected afore
time.

How goeth it now both with the body and soul after

54 FIRST BOOK OF DEATH. [CHAP.

death ? As soon as the soul from the body is departed, the
body is spoiled of all his powers, beauty, and senses, and be
come a miserable thing to look upon. Augustine saith : "A
man that in his lifetime was exceeding beautiful and pleasant
to embrace, is in death a terrible thing to behold 1 ." How
nobly and preciously soever a man hath lived upon earth, his
body yet beginneth to corrupt and stink, and becometh worms *
meat : by means whereof the world is of this opinion, that
the body cometh utterly to nought for ever. The world also
knoweth nothing concerning the immortality of the soul ; and
they which already believe that the soul is immortal, doubt
yet whether it shall be saved ; yea, they say plainly, it were
good to die, if one wist what cheer he should have in yonder
world. To them is death like unto a misty and dark hole,
where one woteth not what will become upon him.

CHAPTER VII.

THAT WE ALL COMMONLY ARE AFRAID OF DEATH.

BY means of the occasions aforesaid, certain heathen men
have given uncomfortable and desperate judgments concerning
the passage of death. In the poet Euripides, in Orestes*, one

p The author appears to refer to the treatise entitled, Exlwrtatio
de salutaribus documentis ; which is falsely attributed to Augustine,
and is given by the Benedictine editors on the authority of MSS.
to Paulinus, bishop of Aquileia, A.D. 776 ; with whom Cave agrees.
Hist. Lit. Vol. I. pp. 250, 495. " Die mihi, quseso, frater mi, qualis
profectus est in pulchritudine camis? Nonne, sicut foenum sestatis
ardore percussum arescit, et paulatim decorem pristinum amittit?
Et cum mors venerit, die mihi, quseso, quanta remanebit in cor-
pore pulchritudo? Tune recognosces, quia vanum est, quod antea
inaniter diligebas. Cum videris totum corpus intumescere, et in
foetorem esse conversum, nonne claudes nares tuas, ne sustineas
foetorem fcetidissimum ? .... Ille est finis pulchritudinis carnis et
oblectationis." Augustin. Vol. iv. 254 D. Ed. 1541.]

[ 2 The passage is in the Iphigenia in Aulide, w. 1250 2:

TO &lt;f)G&gt;S ToS avdptoTTOKJLV TJdl(TTO

ra vepde & ovdev. /zcuWrai 6 6s er
Gavciv. KctK&s fjv Kpelfro-ov rj Oaveiv

VII.] WE ALL COMMONLY ARE AFRAID OF DEATH. 55

saith: "It is better to live ill, than to die well" Which
words are very unchristianly spoken. Yet are there found
examples, even of holy men, that they had a natural fear of
death. The holy patriarch Abraham, thinking that he stood
in danger of death by reason of his wife*^ beauty, would
rather suffer all that else was exceeding heavy and bitter.
He judged it a smaller matter to call his wife his sister, than
to be destroyed himself.

Hezekiah, an upright valiant king, when the prophet told isai. xxxvm.
him he should not live, was afraid of death, and prayed
earnestly that his life might be prolonged. In the new Tes
tament, when the Lord Jesus drew near to his passion and
death, he sweat blood for very anguish, and said : " My soul
is heavy even unto the death." And thus he prayed : " Fa- Matth. xxvi.
ther, if it be possible, take this cup from me."

The Lord saith unto Peter : " Verily, verily, I say unto John xxi.
thee, When thou wast young thou girdedst thyself, and
walked whither thou wouldest : but when thou art old, thou
shalt stretch forth thine hands, and another shall gird thee,
and lead thee whither thou wouldest not." Lo, Peter being
excellently endowed with the Spirit of God, and stedfast in
faith, had yet in his age a natural fear of death ; for the
Lord said unto him before, that another should lead him
whither he would not. Therefore writeth Gregory not up
right, when he saith : " If the pillars tremble, what shall the
boards do ? Or if the heavens shake for such fear, how will
that be unmoved which is under ? " That is, if famous saints
did fear to die, it is much less to be marvelled at, when we
poor Christians are afraid.

Experience witnesseth how feebly we set ourselves against
death. Many an old, or otherwise vexed man, can neither
li ve nor die : for in his adversity he ofttimes wisheth death ;
and when death approacheth, he would rather suffer whatso
ever else upon earth, if he might thereby escape death. Many
of us have heard the gospel a long season, and studied it
thoroughly, so to say ; yet are we so afraid of the death of
ourselves and of our friends, as though there were none other
life more to look for ; even like as they that be of Sardana-
palus sort do imagine, or else mistrust the promise, comfort,
and help of God, as though he were not able, or would not
succour and deliver us. Yea, some there be, that if death be
but spoken of, they are afraid at it.

56 FIRST BOOK OF DEATH. [CHAP.

CHAPTER VIII.

THE COMMODITY OF DEATH, WHEN IT DELIVERETH US
FROM THIS SHORT TRANSITORY TIME.

ALL the aforesaid disprofits and griefs do justly vanish,
and are nothing esteemed, in comparison of these commodities,
when death delivereth us from this ruinous miserable life,
from all enormities and vicious people, and conducteth us to
eternal joy and salvation: which thing shall hereafter be
plainly declared.

First, a short, transitory, and shifting life ought not to
make us sorry. Though this life had nothing else but plea
sure, what is yet shorter and more in decay than the life of
man ? Hah the time do we sleep out ; childhood is not per
ceived ; youth flieth away so, that a man doth little consider
it; age creepeth on unawares, before it is looked for. We
can reckon well, that when children grow, they increase in
years and days ; but properly to speak, in their growing are
their days diminished. For let a man live threescore or four
score years, look now, how much he hath lived of the same
days or years, so much is abated of the time appointed.
A nveiy Is it not now a folly, that a man can consider how his

similitude. . ... . *

wine dimimsheth in the vessel, and yet regardeth not how
his life doth daily vanish away ?

Among all things most undurable and most frail is man s
life, which innumerable ways may be destroyed. It is com
pared unto a candle-light, that of the wind is soon and easily
psai. ciii. blown out. A man in his time is as the grass, and flourisheth
as a flower of the field ; for as soon as the wind goeth over
it, it is gone.

The heathen poet Euripides called the life of mortal

men Dieculam, that is, a little day. But the opinion of

Phalerius Demetrius is, that it ought rather to be called one

point of this time. This similitude soundeth not evil among

Christians. For what is the whole sum of our life, but even

one point, in comparison of the eternity that undoubtedly

Psai. xc. followeth hereafter? David himself saith, "that our years

Psai. cxiiv. pass away suddenly." " Man is like unto a thing of nought :

his time goeth away as doth a shadow."

IX.] THE COMMODITY OF DEATH. 57

CHAPTER IX.

ANOTHER COMMODITY, WHEN DEATH DELTVERETH US
FROM THIS MISERABLE LIFE-TIME.

OUR desire is to be free from all weariness and misery;
yea, the more we consider this present wretched life, the less
fear shall we have of death, which delivereth us from all
mischances and griefs of this time : heaps of troubles happen
unto us and unto other men, yea, to special persons and
whole nations, in body, soul, estimation, goods, wives, chil
dren, friends, and native countries.

Bodily health is soon lost, but hard to obtain again ; and
when it is already gotten, the doubt is, how long it will con
tinue. There be more kinds of diseases than the best learned
physicians do know : among the same some are so horrible
and painful, that if one do but hear them named, it maketh
him afraid; as the falling sickness, the gout, frenzy, the sud
den stroke, and such like. Besides sickness, a man through
out his whole life cometh into danger by a thousand means
and ways. Consider, with how great carefulness the child is
carried in the mother s womb ; how dangerously it is brought
forth into the world. The whole childhood, what is it else Man s whole
but a continual weeping and wailing ? After seven years the
child has his tutors and schoolmasters to rule him, and beat
him with rods. When he is come to man s stature, all that
he suffered in his youth doth he count but a small travail, in
comparison of it that he now from henceforth must endure.
The old man thinketh that he carrieth an heavy burden or
mountain upon his neck. Therefore weigh well the miserable
body and the miry sack of thy flesh towards thy helper,
and be not so sore afraid of death, that easeth thee of this
wretched carcase. According hereunto is the mind cumbered
and vexed, through sickness and griefs of the body, by rea
son that the body and soul are joined together. And how
precious a thing, I pray you, is our natural reason! Child
hood knoweth nothing concerning itself. Young folks take
vain and unprofitable things in hand, supposing all shall be
gold, and consider neither age to come, neither yet death;

58 FIRST BOOK OF DEATH.

CHAP.

and, even as the common saying is, thus will the world be
beguiled. Whereas a man, the longer he liveth, should ever
be the more and more wise, it cometh oft to pass that the
more he groweth in years, the more he doteth, and afterward
becometh even a very child, yea, twice a child.

The disquiet- The mind is tempted, the lust rageth, the hope deceiveth,
nesso ns j ieav j ness yexeth, carefulness is full of distress, fear disquiet-
eth; yea, the terror of death is more grievous than death
itself. It cannot be expressed, how a man is sometimes
plagued with worldly favour; afterward vexeth he himself
with care of temporal things. Many one marreth himself
with vice and wickedness, getteth him an evil conscience and
a gnawing heart.

O O

The virtuous also have their blemishes and temptations,
which unto them are heavier and more hurtful than the ble
mishes of the body. Wherefore in the misery of this time
this must not be esteemed the least portion, that we and
other folks do daily commit grievous sins against God. Which
thing thoroughly to consider maketh a good-hearted person
the more desirous of death, which delivereth us from this
The griefs of sinful life. Moreover, all conditions and estates of men have

all pst.fl.tps.

their griefs. Riches, that with great care and travail are
gathered together and possessed, be sometimes lost by storm,
fire, water, robbery, or theft. He that is in honour and pro
sperity hath enemies and evil willers. Whoso hath the
governance and rule of many must also stand in fear of
many things. And what occupation or handicraft can a
man use, but he hath in it whereof to complain?

Not only hath a man trouble on his own behalf, but a
very stony stomach and an iron heart must it be, that is not
sorry when hurt doth happen to his father and mother, to
his own wife, children, friends, or kinsfolk.

Furthermore, the universal trouble is manifold and piteous,
specially now at this present, with noisome diseases, divisions,
wars, seditions, uproars: like as one water-wave followeth
upon another, and one can scarce avoid another ; even so oft-
times cometh one mischance in another s neck : and in this
short life upon one only day to have no trouble, is a great
advantage. Therefore ought we to be the less sorry, when
the time of our deliverance approacheth.

IX.] DEATH DELIVERETH US FROM THIS MISERABLE LIFE. 59

Now might one object against this, and say, that this our troubles

, r f ,?., \ , . ../ ! AT more than

present life hath many pleasures and pastimes withal. Never- joys,
theless a man must open the other eye also, and behold, that
in this life there is ever more sorrow than joy behind. Worldly
joy is mixed, defiled, spotted, and perverted with sorrow and
bitterness. It may well begin in a sorrowful matter, to bring
a short fugitive pleasure ; but suddenly it endeth to a man s
greater heaviness. Not in vain doth the wise man say: " The Prov. xiv.
heart is sorrowful even in laughter, and the end of mirth is
heaviness."

Philip, the king of the Macedonians, when he upon one
day had received three glad messages ; one that the victory
was his in the stage-play of Olympus; the second, that his
captain Parmenio had with one battle overcome the Dardanes;
the third, that the queen his wife was delivered of a son ; he
held up his hands to heaven and said : " ye Gods, I be
seech you, that for so great and manifold prosperity ye will
appoint me a competent misfortune." The wise prudent king
feared the inconstancy of fortune, which, as the heathen talk
thereof, envieth great prosperity. And therefore his desire
was, that his exceeding welfare might be sauced with a little
trouble.

Experience itself teacheth us. Where did ever one live
the space of a month, or one whole day, in pleasure and ease
so thoroughly, but somewhat hath offended or hindered him ?
Therefore earthly joy is not so great, so durable, nor so pure,
but that the whole life of man may well be called a vale of
misery.

CHAPTER X.

WITNESS THAT THIS LIFE IS MISERABLE.

TESTIMONY of the scripture : " Man is born to misery as job v.
the bird is to fly 1 ." " The days of man are like the days of jobvu.

[ l So also Cov. Bible, following the LXX. Syr. Vulg. The autho
rised version, following, as appears, the Chaldee paraphrase and some
of the Hebrew commentators : " Man is born to trouble, as the sparks
fly upwards."]

(JO FIRST BOOK OF DEATH. [CHAP.

an hired servant, even a breath, and nothing but vain." Look
through the whole book of Ecclesiastes, the Preacher. Augus
tine writeth : " If a man were put to the choice, that either
he must die, or else live again afresh, and suffer like things
as he had suffered already before, he would rather die, speci
ally if he thoroughly consider how many dangers and mis
chances he scarce yet hath escaped."

Whoso now knoweth likewise, that God through death
doth make an end of misery upon earth, it bringeth him
great comfort and ease. Yea, he shall rather desire death
than fear it. For even holy Job himself also, when he was
robbed of his health, riches, and children, and rebuked of his
wife and friends, wished rather to die than to live.

i Kings xix. Elias, being sure in no place, desired to die. Tobias,
being stricken with blindness, and misentreated of his wife,

[Tobit iii.] prayed thus : "0 Lord, deal with me accor dinar to thy will,

it/ V

and command my spirit to be received in peace ; for more
expedient were it for me to die than to live." If holy men
now by reason of their great troubles desired death; it is
no marvel if we, that are weaker and of more imperfection,
be weary of this life. Yea, an unspeakable folly is it, a man
to wish for to continue still in the life of misery, and not to
prepare himself to another and better life.

CHAPTER XI.

THAT THE CONSIDERATION OF DEATH BEFOREHAND IS
PROFITABLE TO ALL VIRTUES.

A VERY mad and unhappy man must he needs be, which
thoroughly considereth, that undoubtedly he must depart
hence, he knoweth not how nor when ; and whether he shall
then have his right mind, directing himself to God and de
siring grace, he cannot tell; and will not even now out of
hand begin to fear God, and serve him more diligently.

As the peacock, when he looketh upon his own feathers,
is proud, but when he beholdeth his feet, letteth the feathers

XI. J . CONSIDERATION OF DEATH PROFITABLE. 61

down ; even so doth man cease from pride, when he consider-
eth his end. For in the end he shall be spoiled of all tem
poral beauty, strength, power, honour, and goods. " Naked Job i.
came I out of my mother s womb, and naked shall I turn
thither again."

Through the consideration of death may a man despise
all fleshly lust and worldly joy. For even the same flesh
that thou so pamperest with costly dainties and vain orna
ments, must shortly be a portion for worms : neither is there
a more horrible carrion than of man.

Many one through fear of death giveth alms, exerciseth
charity, doth his business circumspectly. To be short ; the
consideration of death is even as a scourge or spur that pro-
voketh forward, and giveth a man sufficient occasion to avoid
eternal death, whereof the death of the body is a shadow.
Therefore the Ninevites, fearing their own overthrow and Jonas a.
destruction, repented and fell to a perfect amendment.

CHAPTER XII.

IN DEATH WE LEARN THE RIGHT- KNOWLEDGE OF OURSELVES
AND OF GOD, AND ARE OCCASIONED TO GIVE OURSELVES
UNTO GOD.

MANY a man in his lifetime can dissemble and shew a fair
countenance ; but at the point of death no hypocrisy or dis
simulation hath place. There verily shall we be proved and
tried, what manner of faith, love, conscience, and comfort we
have, and how much we have comprehended out of the doc
trine of Christ.

Then doth God let us see our own strength, how that all
worldly strength is a thousand times less than we ever would
have thought all the days of our life. Then perceive we
seeingly and feelingly (so to say), that we stand in the only
hand and power of God, and that he alone endureth still
Lord and Master over death and life. Then learn we right
to feel the worthiness of the passion and death of Christ, and
in ourselves to have experience of the things, whereof we
never took so diligent heed before in our lifetime.

(52 FIRST BOOK OP DEATH. [cHAP.

Then come the fits of repentance for sins committed, that
we think : " 0, if I had known that God would have been
so earnest, I would have left many things undone, which I
(alas therefore!) have committed." Then are we forced to
receive and love the gospel, which else heretofore might not
come to such stout and jolly youngsters. Then begin we to
run to God, to call upon him, to magnify and praise him,
faithfully to cleave unto him, and uprightly to serve him.

CHAPTER XIII.

THAT THE DEAD CEASETH FROM SIN.

ALL Christians desire to be free from sin: for sin and
vice doth far far vex the faithful, more than all misfortunes
of the body. Now though one do keep himself from sin, yet
standeth he in a slippery place ; the flesh is weak, strong is
i cor. x . the devil, of whom it is easily overcome : " Whoso standeth,
let him look that he fall not."

While the captain yet fighteth, it is uncertain whether he
shall have the victory and triumph : even so, though a man
do valiantly defend himself against the lusts of the flesh and
temptations of the devil, he may yet fall and lose the
victory. Yea, if we always lived, we should do more evil :
sin ceaseth not, till we come to be blessed with a shovel.
Death cutteth away sin from us, and delivereth us from un
clean senses, thoughts, words, and deeds. For though death
in Paradise was enjoined unto man for a penalty of sin ; yet
through the grace of God, in the merits of Christ, it is be
come unhurtful; yea, a medicine to purge out sin, and a very
workhouse, wherein we are made ready to everlasting righte
ousness.

Like as terrible Goliath with his own sword was destroyed
of David ; even so with death, that came by the means of sin,
is sin overcome and vanquished of Christ. If it grieved us
from our hearts, that we daily see and find how we continu
ally use ourselves against the most sweet will of our most
dear Father, and were assured withal, that in death we cease

XIII.] THE DEAD CEASETH FROM SIN. 63

from sin, and begin to be perfect and righteous ; how were it
possible, that we should not set little by death, and patiently
take it upon us ? Out of such a fervent jealousy and godly
displeasure Paul, after he had earnestly complained that he
found another law, which strove against the law of God,
sighed and cried : " Oh wretched man that I am ! who shall Rom. vu.
deliver me from the body of this death?" Again, so long
as death hath so evil a taste in us, and we will perforce con
tinue still in the life of the flesh ; we bewray ourselves, that
we do not well, nor sufficiently understand our own defaults,
neither feel them deep enough, nor abhor them so much as
we should; yea, that we be not earnest desirers of inno-
cency, nor fervent lovers of our heavenly Father.

CHAPTER XIV.

THAT THE DEAD IS DELIVERED FROM THIS VICIOUS WORLD,
HAVING NOT ONLY THIS ADVANTAGE, THAT HE SINNETH
NO MORE, BUT ALSO IS DISCHARGED FROM OTHER SINS.

WHOSO leaveth nothing else worthy behind him, but that
he is quiet from vicious people, may well be the gladder to
depart hence ; partly, for that he can be no more tempted of
them, nor enticed by their evil examples; partly, for that,
though he could not be deceived by others, yet it grieveth
him at the heart to see other folks practise their wilfulness.
Now hath vice and sin everywhere gotten the upper hand ;
the truth is despised, God himself dishonoured, the poor op
pressed, the good persecuted, the ungodly promoted to autho
rity, antichrist triumphing. Great complaining there is, that
the world is ever the longer the worse. Forasmuch then as
through death we be discharged of so vicious a world, whom
should it delight to li ve here any more ? This meaning doth
the preacher set forth in the fourth chapter of Ecclesiastes,
saying : "So I turned me, and considered all the violent
wrong that is done under the sun. And behold, the tears of
such as were oppressed, there was no man to comfort them,
or that would deliver and defend them from the violence of

64 FIRST BOOK OF DEATH. [CHAP.

their oppressors." There is at this day, by the grace of
God, many a worthy Christian that desireth rather to die,
than to be a looker upon such devilish wilfulness as commonly
goeth forward.

CHAPTER XV.

THAT THE DEAD OBTAINETH SALVATION.

As for vicious unrepentant people, when they die, I know
no comfort for them. Their bodies indeed shall rise at the
last day, but foul and marked to eternal pain. Their souls
shall be delivered unto the devil, to whom they have done
Luke xvi. service. An example hereof standeth of the rich man : again,
there is the example of good Lazarus, that all Christians are
taken up of the angels into eternal joy and salvation. We
must not first be purged in purgatory ; but through death we
escape the devil, the world, and all misfortunes that this time
is oppressed withal.

If we now should lose our bodies, and not have them
again, then were death indeed a terrible thing, neither pre
cious nor much worth. But our body is not so little regarded
before God: for even unto the body also hath he already
prepared salvation. Yea, even for this intent hath he laid
upon our necks the burden of natural death, that he might
afterward clothe us with a pure, renewed, and clear body,
and to make us glorious in eternal life. Therefore death
also, which is a beginning of the joyful resurrection, ought
to be esteemed dear and precious in our eyes. After death
verily is the soul in itself cleansed from all sins, and endowed
with perfect holiness, wisdom, joy, honour, and glory for
evermore.

CHAPTER XVI.

SIMILITUDES THAT DEATH IS WHOLESOME.

IF an old silver goblet be melted, and new-fashioned after
a beautiful manner, then is it better than before, and neither

XVI.] SIMILITUDES THAT DEATH IS WHOLESOME. 65

spilt nor destroyed. Even so have we no just cause to com
plain of death, whereby the body being delivered from all
filthiness, shall in his due time be perfectly renewed.

The egg-shell, though it be goodly and fair-fashioned,
must be opened and broken, that the young chick may slip
out of it. None otherwise doth death dissolve and break up
our body, but to the intent that we may attain unto the life
of heaven.

The mother s womb carrieth the child seven or nine
months, and prepareth it not for itself, but for the world
wherein we are born. Even so this present time over all
upon earth serveth not to this end, that we must ever be here,
but that we should be brought forth and born out of the
body of the world into another and everlasting life. Here
unto behold the words of Christ : "A woman, when she John x\
travaileth, hath sorrow because her hour is come: but as
soon as she is delivered of the child, she remembereth no
more the anguish, for joy that a man is born into the world."
Namely, like as a child out of the small habitation of his
mother s womb, with danger and anguish is born into this
wide world ; even so goeth a man through the narrow gate
of death with distress and trouble, out of the earth into the
heavenly life.

For this cause did the old Christians call the death of the
saints a new birth. Therefore ought we to note well this
comfort, that to die is not to perish, but to be first of all born
aright.

The death of the faithful seemeth indeed to be like unto
the death of the unbelievers : but verily this is as great a
difference as between heaven and earth. Our death is even
as a death-image made of wood, which grinneth with the
teeth, and feareth, but cannot devour. Our death should be
esteemed even as Moses brasen serpent ; which, having the
form and proportion of a serpent, was yet without biting,
without moving, without poisoning. Even so, though death
be not utterly taken away, yet through the grace of God it
is so weakened and made void, that the only bare proportion
remaineth. When the master of the ship thinketh he is not
wide from the place where he must land and discharge, he
saileth on forth the more cheerfully and gladly : even so, the
nearer we draw unto death, where we must land, the more

r -i 5

[COVEIIDALE, II.]

66 FIRST BOOK OF DEATH. [cHAP.

stoutly ought we to fight against the ghostly perils. Like as
he that goeth a far journey hath uncertain lodging, travail,
and labour, and desireth to return home to his own country,
to his father and mother, wife, children and friends, among
whom he is surest, and at most quiet ; by means whereof he
forceth 1 the less for any rough careful path or way homeward :
even so all we are strangers and pilgrims upon earth. Our
5?x xxxix * h ome ^ s paradise in heaven ; our heavenly father is God, the
2CoJ. y. earthly father of all men is Adam; our spiritual fathers are
Seb. xi. xiii. the patriarchs, prophets, and apostles, which altogether wait
Cor xv * and long for us. Seeing now that death is the path and way
unto them, we ought the less to fly it, to the intent that we
may come to our right home, salute our fathers and friends,
neb. xiii. embrace them, and dwell with them for ever. "We have here
Phii.iii. no remaining city, but we seek one to come. Our conver
sation and burghership is in heaven.

But if any man be afraid of death, and force not for
the country of heaven, only because of temporal pleasures,
the same dealeth unhonestly ; even as do they, that whereas
they ought to go the next way home, set them down in a
pleasant place, or among companions at the tavern : where
they lying still, forget their own country, and pass not upon
their friends and kinsfolks. How evil this becometh them,
every man may well consider by himself.

The Lord Jesus giveth this similitude : " Except the wheat
corn fall into the ground and die, it bideth alone: but if it die,
i cor. xv. it bringeth forth much fruit." Likewise Paul compareth us
men unto grains of corn, the churchyard to a field. To die,
he saith, is to be sown upon God s field. The resurrection,
with the life that followeth after, resembleth he to the pleasant
green corn in summer.

If a man He in a dark miserable prison, with this condition
that he should not come forth, till the walls of the tower were
fallen down, undoubtedly he would be right glad to see the
walls begin to fall : our soul is kept in within the body upon
earth, as in captivity and bonds. Now as soon as the body
is at a point that it must needs fall, why would we be sorry ?
For by this approacheth the deliverance, when we out of the
prison of misery shall be brought before the most amiable
countenance of God, into the joyful freedom of heaven. Ac-
t 1 To force : to lay stress upon. Johnson.]

XVI.] SIMILITUDES THAT DEATH IS WHOLSESOME. 67

cording to this did David pray: "Bring my soul out of psai. cxiu.
prison, Lord, that I may give thanks unto thy name."
Item, in many places of scripture, to die is called to sleep ;
death itself, a sleep. Like as it is no grief for a man to go
to sleep, nor when he seeth his parents and friends lay them
down to rest ; (for he knoweth that such as are asleep do
soon awake and rise again ;) so when we or our friends depart i cor. xv.
away by death, we ought to erect and comfort ourselves with
the resurrection.

CHAPTER XVII.

WITNESS THAT DEATH IS WHOLESOME.

FOR the strengthening of our faith, I will allege evident
testimony of God s word. The preacher saith : " The day ECCI. vu.
of death is better than the day of birth." As if he would
say : In the day of thy birth thou art sent into the cold,
into the heat, into hunger and thirst, wherein is sin and
wretchedness : in the day of thy death thou shalt be deli
vered from all evil. Again we read : " Though the righteous wisd. iv.
be overtaken with death, yet shall he be in rest."

"Verily, verily, I say unto you, he that heareth my John v.
words, and believeth on him that sent me, hath everlasting
life, and shall not come into damnation, but is escaped from
death into life." " If we live, we live unto the Lord : if we Rom.xi
die, we die unto the Lord. Therefore whether we live or die,
we are the Lord s." Behold, how comfortably this is spoken
of all Christians.

CHAPTER XVIII.

THAT DEATH CANNOT BE AVOIDED. ITEM, OF COMPANIONS
OF THEM THAT DIE.

UPON this condition are we born into the world, into this
light, not to continue alway therein ; but when God will,
through temporal death to lay aside and put off the travail of

68 FIRST BOOK OF DEATH. [CHAP.

this miserable life. Witty men have found out, how hard
stones may be broken and mollified, and how wild beasts may
be tamed : but nothing could they invent, whereby death
mio-ht be avoided. It is not unwisely said : " God s hand
may a man escape, but not death."

Metrodorus writeth, that against bodily enemies there
may be made fortresses, castles, and bulwarks ; but so far as
concerneth death, all men have an unfenced city. In other
dangers, power, money, flight, counsel, and policy may help :
but as for death, it can neither be banished with power, nor
bought with money, nor avoided with flying away, nor pre
vented with counsel, nor turned back with policy. And
though thou be now delivered from sickness, yet within a
little while thou must, whether thou wilt or no, depart hence
to death s home ; for the highest lawgiver of all told our first
Gen. ii. father so before : "In what day soever thou eatest thereof,
thou shalt die the death." Understand, that the death of the
soul bringeth with it the death of the body.

Whoso now grudgeth, and is not content to die, what is
that else, but that he, forgetting himself and his own nature,
complaineth of God in heaven, that he suffered him to be born,
and made him not an angel ?

Why should we refuse the thing that we have common
with other men? Now doth death touch not only us, but
high and low estate, young and old, man and woman, master
and servant.

As many as came of the first man must lay down their
necks. Death is an indifferent judge, regardeth no person,
hath no pity on the fatherless, careth not for the poor, dis-
penseth not with the rich, feareth not the mighty, passeth not
for the noble, honoureth not the aged, spareth not the wise,
pardoneth not the foolish.

For like as a river is poisoned in the well-spring, or
fountain, so was the nature of man altogether in our first
parents. And forasmuch as they themselves were maimed
through sin, they have begotten unright and mortal children.
Rom.v. Touching this saith Paul: "By one man came death upon
all men."

Now let us consider, what excellent companions and holy
fellowship they also have that are dead. Paul writeth, that
" we must be like shapen unto the image of the Son of God."

XVIII.] DEATH CANNOT RE AVOIDED. 69

If he now that of nature was immortal and innocent, became
mortal for our sakes, even Jesus Christ our Saviour ; why
would we then, that many and sundry ways have deserved
death, continue here still, and not die ? Abraham the faithful,
Sampson the strong, Solomon the wise, Absolom the fair one,
yea, all the prophets and apostles, kings and emperors, through
death departed out of this life. A very dainty and tender
body must that be, which, considering so great multitudes of
corpses, doth yet out of measure vex himself, because the
like shall happen unto him. That were even like as if one
would take upon himself to be better than all righteous and
holy men, that ever were since the beginning of the world.

CHAPTER XIX.

OF NATURAL HELP IN DANGER OF DEATH.

WHOSO will help himself from the pestilence with flying
away, leaving his own wife, friends, and neighbours ; he de-
clareth unperfectness of faith, and standeth not with Christian
charity, where we owe unto others the same that we in like
case would gladly have at their hands.

Grant that the pestilence is such an infectious sickness, as
one taketh of another. What then ? If one stand in battle
array to fight for his country, must not he also look for a
gun-stone to be sent him into his bosom to carry home ? doth
it therefore beseem him to break the array and to fly ? Like
as there the enemies of the body are at hand ; so here do
the ghostly adversaries besiege the soul of him that is a
dying, where one Christian should help another with worthy
talk. Therefore is that a foolish unadvised counsel, when we
with neglecting of our own members will flee from the wrath
of God, thinking through sin to escape the punishment of sin.
Experience also doth shew, that such folks do oft perish, as
well as other ; yea, sooner than they that fled not at all.
But physic is permitted of God, as in the time of pestilence
with fires and perfumes to make the air more wholesome from
poison, and to receive somewhat into the body, for the con
suming of evil humours, and to hinder the infection. Item,
when one is taken with a disease, to be let blood, to sweat, to

70 FIRST BOOK OP DEATH. [cHAP.

follow the physician s instruction ; such things are in no wise
to be reprehended, so that, whether it turn to death or life,
the heart only and hope hang upon God. The physician
should neither be despised nor worshipped. For to think
scorn to use medicine in sickness, what were that else but even
to tempt God ?

CHAPTER XX.

THAT GOD IS ABLE AND WILL HELP FOR CHRIST S SAKE.

SPECIALLY when death is at hand, a man findeth no help
in any creature of heaven and earth, whereby he might
fortunately suppress the exceeding great fear of death, but
only in God the Father, in Christ his Son, and in the Holy
Spirit of them both.

It is God that knoweth the perils of thy death, and can
meddle withal. Through his power shalt thou get through,
and drink the bitter draught. Though we die, yet liveth
God before us, with us, after us, and is able to preserve us
for ever. Christ sayeth : " Weep not, the damsel is not
dead, but sleepeth." Faithless reason understandeth not the
mystery of God, and laugheth : but Christ, the true God,
hath both the word and work together, and saith no more
but " Arise ;" and the soul came again to the body, and she
arose. Out of this, and such like examples, oughtest thou,
faint-hearted man, to understand the infinite power of God,
who can receive thy soul also and preserve it.

Not only is God able, but will also help graciously. Why

should not he lay upon thee some great thing, as death is,

seeing he addeth so great advantage, help, and strength

thereto, to prove what his grace and power may do ? For

Matt. x. he hath numbered all the hairs of our head: that is, he

LUKC xit.

. 1 iii

psai *x xiv aiwav " atn his eves u P on us &gt; an d careth ever for us.

Yea, that he loveth us more than we love ourselves, and

maketh better provision for us than we can wish, he hath

openly and evidently testified in his own dear Son ; whom he

Lu a keJxii. cause d t take our miserable nature upon him, and therein

&&amp;gt;m. v vin. f r ^ e sms f a ^ ^e world to suffer, to die, to rise again, to

pKuip! l\: ascend up to heaven, where he sitteth at the right hand of

XX.] GOD IS ABLE AND WILL HELP FOR CHRISES SAKE. 71

God the Father Almighty. Among the which articles, every coi. m.
one doth help and comfort such as are a dying. Heb.i.u.x.

The natural Son of God himself from heaven became a Psal - &lt;*

The

mortal man, to the intent that man s mortal nature, through
the uniting thereof with the immortal nature of the Godhead
in his own only person, might be exalted to an immortal life.

He, having a natural fear of death, said : " My soul is The passion
heavy, even unto death." He prayed also : " Father, if it be Matt. XXVL
possible, take this cup from me." But this fear and terror John S!
did he overcome ; for he added thereto and saith : " Father,
not my will, but thine be fulfilled." Through this victory of
Christ, may all Christians also overcome such terror and fear
as they be in.

Item, though the Jews blaspheme never so much, and
say, " Let him come down from the cross : he hath helped
other, let him now help himself;" as though they would say,
" There, there, seest thou death, like a wretch must thou die,"
and no man is able to help thee ; yet did the Lord Jesus
hold his peace there-to, as if he heard and saw them not.
He made no answer again, but only regarded the good will
and pleasure of his Father. Therefore though we have an
horrible temptation of death, as though there were neither
comfort nor help for us any more, yet in Christ and with
Christ we may endure all, and wait still upon the gracious
good will of God. He did not only suffer the horror and
temptation of death, but death itself; yea, the most horrible
death, whereby he took from us the death eternal, and some
deal mollified and assuaged our temporal death : yea, besides
this, he made it profitable and wholesome ; so that death,
which of itself should else be a beginning of everlasting sor
row, is become an entrance into eternal salvation. According
to this meaning are the words of Paul, when he saith, that
" Christ, by the grace of God, tasted death for all men." ISfi7*

Item, " He became partaker of flesh and blood, to put HA. a.
down through death him that had the lordship over death,
that is to say, the devil; and that he might deliver them,
which through fear of death, were all their Hfe-time in danger
of bondage."

Moreover, that Christ is the living and immortal image
against death, yea, the very power of our resurrection and
of life everlasting, he himself hath testified with his own joy-

FIRST BOOK OF DEATH.

CHAP.

Matt, xxvii.

2 Tim. ii.
Horn. vi.

[John xvii.]

Deut. i. xx.
Exod. xiv.
Jos. xxiii.

1 Chron. vi.

2 Chron. xx.
xxxii.

2 Kings vi.
Zeeh. x.

John xi.

ful and victorious resurrection ; and also with that, that in
his resurrection many other saints that were dead rose from
death again.

Again, how full is it of comfort and pure treasure, that
St Paul joineth our resurrection unseparably to the resur
rection of Jesus Christ ! Likewise doth St Paul comfort his
disciple Timothy with the resurrection, and saith : " If we
die with Christ, we shall live with him ; if we be patient, we
shall also reign with him."

No less must the fruit of the ascension of Christ be con
sidered. For the Son of God hath promised and said :
" Father I will, that where I am, they also be whom thou
hast given me." Seeing that Christ now with body and soul
is gone up to heaven, what can be thought more comfortable
for a man at his death, than that we Christians shall also
after death be taken up into the joy of heaven ?

In heaven sitteth Christ at the right hand of God, Lord
and King over sin, devil, death, and hell. Him we have in
that heavenly life with God an assured faithful mediator and
helper. Though we must fight in extremity of death, yet
are we not alone in this conflict or battle ; even the valiant
heavenly captain himself, who upon the cross overcame death
and all misfortune for our sakes, hath respect unto us from
time to time, goeth before us in our battle, and fighteth for
us, keepeth us from all mischances in the way to salvation ;
so that we need not care nor fear, that we shall sink or fall
down to the bottom.

He shall cause us with our own bodily eyes to see the
glorious victory and triumph in the resurrection of the dead,
and to have experience thereof in our own body and soul.
Death is even as a dark cave in the ground : but whoso
taketh. Christ s light candle, putteth his trust in him, and
goeth into the dim dark hole, the mist flieth before him, and
the darkness vanisheth away.

In Christ have we a mighty effectuous image of grace, of
life, and of salvation, in such sort, that we Christians should
fear neither death nor other misfortune. Summa, he is our
hope, our safeguard, our triumph, our crown.

Witness of scripture : " I am the resurrection and the
life : he that believeth on me, yea, though he were dead, yet
shall he live ; and whosoever liveth and believeth in me shall

XX.] GOD IS ABLE AND WILL HELP FOR CHRISES SAKE. 73

never die." Forthwith, after he had spoken these words,
raised he up Lazarus, who had lain four days in the grave,
and began to corrupt and stink.

" As by Adam all die, so by Christ shall all be made i cor.
alive, every one in his order." Item, " Our burghership is in Ri.
heaven : from whence we look for a Saviour, even Jesus
Christ ; which shall change our vile bodies, that they may
be fashioned like unto his glorious body, according to the
working whereby he is able to subdue all things unto him
self." Also : " Ye are dead, and your life is hid with Christ coi. m.
in God. But when Christ your life shall shew himself, then
shall ye also appear with him in glory." Here doth Paul
declare, that our life is not in this world, but hid with Christ
in God, and shall through Christ in his time be gloriously
opened. After this manner should Christ be printed into the
feeble, troubled, and doubtful consciences of the sick. And
with all diligence ought the office of Christ to be considered,
how that he, according unto the scripture, coming into this
world for our wealth, did also for our wealth preach, wrought
miracles, suffered, and died, to deliver us out of this false un
happy world, to open unto us the right door into eternal life,
and to bring us with body and soul into heaven ; wherein
neither sin, death, nor devil shall be able to hinder us for
evermore.

Who shall ever be able sufficiently to praise and magnify
the infinite glory of the grace of God ? What would we have
the Lord our God to do more for us, to make us lustily step
forth before the face of death, manfully to fight in all trouble,
and willingly to wait for the deliverance ?

CHAPTER XXI.

THAT GOD HATH PROMISED HIS HELP AND COMFORT.

OUT of this exceeding grace of God, for the blessed Seed s
sake, proceed God s comfortable promises in the old and
new Testament. " Mine eyes shall still be upon thee, that PMI. xci.
thou perish not. The Lord shall deliver thee from the snare
of the hunter, and from the most noisome death. With his

74 FIRST BOOK OP DEATH. [cHAP.

own wings shall he cover thee ; so that under his feathers thou
shalt be safe. His truth and faithfulness shall be thy shield
and buckler : so that thou shalt neither need to fear any in
convenience by night, neither swift arrow in the day-season ;
neither the pestilence that creepeth in darkness, nor yet any
hurt that destroyeth by day-time. Though a thousand fall
on thy left hand, and ten thousand on thy right, yet shall it
not touch thee."

Here doth God evidently promise, that he will graciously
preserve his own children, first, from such temptation, phan
tasy, and deceivableness, as come upon a man by night in
the dark: secondly, from the violence of wicked unthrifts,
and all mischances that overtake men openly in the day-
season, yea, sometimes suddenly and unawares : thirdly, from
the pestilence, that we need not to fear it, though there die
of it a thousand on the left hand and ten thousand on the
right : the pestilence shall either not take us, or not wound
us unto death, or else serve to our everlasting welfare:
fourthly, from hot feverish sicknesses, such as commonly
grow in hot countries, when the sun shineth most strongly.
Under these four plagues are all mischances comprehended.

In the end of this psalm stand these words : "I am with
him in trouble, I will deliver him, and bring him to honour."
When God saith, " I am with him," consider not thou thine
own powers ; for they help nothing at all : behold much more
the power of him that is with thee in trouble. When thou
hearest, " I will deliver him," thou must not be faint-hearted,
though the trouble do seem long to continue. When thou
hearest, " I will bring him unto honour," be thou sure, that,
as thou art partaker of the death of Christ, so shalt thou be
also of his glory.

Matt. xi. Christ calleth thee to him, and crieth yet still : " Come

to me, all ye that labour and are laden, and I will ease you.
Take my yoke on you, and learn of me, that I am meek and
lowly in heart, and ye shall find rest unto your souls." Again:

[John vm.] " Verily, verily, I say unto you; If any man keep my say
ings, he shall never see death." Understand, that the light
of life doth shine clearer, than the darkness of death can
blind. For the faithful, through his belief, is after such sort
incorporated and joined unto the Lord Christ, the true life,
that he shall not be separated from him. Though body and

XXI.] GOD HATH PROMISED HIS HELP AND COMFORT. 75

soul depart asunder now for a season ; yet is that done In an
assured undoubted hope of the blessed resurrection, that very
shortly both body and soul shall come together again to
eternal joy. And thus the Christian believer neither seeth,
feeleth, nor tasteth the everlasting death of his body and
soul, that is to say, eternal damnation.

CHAPTER XXII.

GOD SETTETH TO HIS OWN HELPING HAND IN SUCH WISE AND
AT SUCH TIME AS IS BEST OF ALL.

GOD now, through Christ, doth not only promise most
graciously his comfort and help, but faithfully performeth he
the same in due season, so far, and after such sort as is
expedient. The very right time undoubtedly doth not he
omit. Death indeed is a narrow way ; but God shorteneth it.
The bitterness of death passeth all the pains that we have
felt upon earth ; but it endureth not long. Death must make
quick speed with us, as Hezekiah the king of Judah saith :
" He shall cut off my life, as a weaver doth his web." And isai. xxxvm.
when the pain is greatest of all, then is it near the end.
Hereunto may be applied that Christ said, "It is but ajohnxiv.
modicum, a very little while." Though it were so that the
troubles of death did long endure, yet towards the eternity
that followeth after is the same scarce as one point or prick
in comparison of a whole circle. In the mean season, God
can more comfort and help, than the most horrible death of
all is able to disturb or grieve. Sometime taketh he from
us the grievous enemy or mortal sickness, and so delivereth
us out of the perils of death. Else giveth he some ease or
refreshing outwardly : or if the trouble go on still, he sendeth
his sweet gracious comfort inwardly, so as the patient through
the working of the Holy Ghost doth feel a taste, a proof
and beginning of the heavenly joy ; by means whereof he is
able willingly to forsake all that earthly is, and to endure all
manner of pain and smart until the end.

" The Spirit of God certifieth our spirit, that we are the Rom. via.

FIKST BOOK OF DEATH.

[CHAP.

Psal. xxxiv.

Psal. xci.

Heb. i.

children of God. If we be children, we are also heirs, the
heirs, I mean, of God, and heirs annexed with Christ, if so be
that we suffer with him, that we may also be glorified with
him." God commandeth his angels, that they with him do
look unto thee, man, when thou diest, and to take heed
unto thy soul, to keep it, and to receive it, when it shall
depart out of the body. Witness this is : " The angel of the
Lord pitcheth round about them that fear him, and delivereth
them." And : "He hath given his angels charge concerning
thee, that they keep thee in all thy ways, and bear thee in
their hands, that thou hurt not thy foot against a stone."

The angels, which are many without number, be minister
ing spirits, sent to do service for their sakes, which shall be
heirs of salvation. Therefore a Christian at his last end
must be thoroughly assured, that in his death he is not alone,
but that very many eyes look unto him : first, the eyes of
God the Father himself, and of his Son Jesus Christ ; then
the worthy angels, and all Christians upon earth.

Then, according to the contents of the sacrament of bap
tism and of the supper of the Lord, all Christians, as a whole
body to a member thereof, resort unto him that is a dying,
by having compassion and prayer to help him by, that at his
death he may overcome death, sin, and bell.

CHAPTER XXIII.

EXAMPLES OF GOD S HELP.

IN the time of the prophets and apostles God raised
certain from death ; to the intent that our weak feeble nature
might have the more help to believe the resurrection and
eternal life. For the dead could not have been raised, if
death did bring man utterly to nought. Abraham fell sick,
and died in a good age, when he was old, and had lived
enough, and was put unto his people ; that is, his soul came
to the soul of the other saints, which died before. So is it
Gen. xxxv. also of Isaac. Word was brought to king Hezekiah, that he
should live no longer; but after he had made his earnest
prayer unto God, there were added fifteen years unto life.

XXIII.] EXAMPLES OF GOD s HELP, 77

When Lazarus died, his soul was carried of the angels into
Abraham s bosom. The murderer upon the cross heard in
his extreme trouble that Christ said unto him: "This day Luke x
shalt thou be with me in paradise."

Daily experience testifieth, that God forsaketh "not his
own. Therefore undoubtedly he that hath begun his king
dom in us, shall graciously perform and finish it.

CHAPTER XXIV.

THAT IT IS NECESSARY TO PREPARE FOR THIS JOURNEY.

IF we could find in our hearts gladly for to hear, how
unhurtful, yea, wholesome and vincible death is become
through Christ, we would not be idle, and linger still till the
time came that we must needs die.

A good householder maketh provision for himself and his
family, and buyeth beforehand fuel and victuals, and such
things as he hath need of for a whole year, or for a month,
&c., according as he is able. Much more ought a Christian
to provide that, which concerneth not only one month or one
year, but an eternity that hath no end. Like as faithful
servants wait for their master, so ought we to look for the
coming of Christ, when he shall call us out of this time. "If mkexii.
the householder knew what hour the thief would come, he
would watch, and not suffer his house to be broken up.
Therefore be ye also ready : for in the hour that ye think Matt, xxh
not, will the Son of man come."

Whoso hath perfect knowledge of death, as it is hitherto
described and set forth, he in making provision beforehand
hath first this advantage, that it is good fighting with a
known enemy. Contrariwise, on the other side, what shall
an unmeet warrior do, that knoweth not the nature, subtlety,
weapons, and policy of the enemy ?

78 FIRST BOOK OF DEATH. cHAP,

CHAPTER XXV.

PROVISION CONCERNING TEMPORAL GOODS, CHILDREN, AND
FRIENDS, WHICH MUST BE LEFT BEHIND.

AGAIN, concerning temporal goods : Let the rich who
hath wife and children, or other heirs, make provision for
them in good order under writing, according as in every
place the custom is. But if honour and authority, substance
or goods, go too near thy stomach, then consider that they be
not true, but uncertain, transitory, and vain goods, which
bring more unquietness than rest. Consider also, that many
more rich mighty princes, kings, and lords must be spoiled of
all their glory, and be fain to content themselves with a short
narrow place of the grave.

Though we here lose all, yet do we scarce lose one
farthing. And in the other life we have not kingdoms, nor
empires, but God himself and everlasting goods ; in com
parison whereof, all minstrelsy, pastime, pomp, mirth, and
cheer upon earth is scarce to be esteemed as casting counters
towards the finest coins of gold. Therefore ought we to learn,
specially in sickness, to give all temporal goods their leave,
and to bid them farewell. And if any man will furthermore
disquiet and trouble us in telling us still of them, then must
we require him to depart and let us alone. Whoso hath a
train hanging upon him, as father, mother, sisters, brothers,
wife, children, and friends, the same is the sorer laid at : for
naturally we all are loth to depart from them. Here must

Matt.x. we remember the words of Christ: "He that loveth father
or mother more than me, is not worthy of mo. And he that
loveth son or daughter more than me, is not meet for me.
And whoso taketh not up his cross and followeth me, is unapt
for me." Therefore must thou break thine own will, take up
thy cross, and give over thyself unto the will of God ; spe
cially, forasmuch as even they whom thou art loth to leave
behind thee upon earth, shall shortly come to thee. And in
the mean season, when thou departest from thy friends, thou
goest the next way, and speedest thee unto better and more
loving friends. And therefore the holy patriarch Jacob said,

Gen. xiix. when he should die : " I shall be gathered unto my people."

XXV.] PROVISION CONCERNING TEMPORAL GOODS. 79

Item, unto Moses and Aaron said God : " Thou shalt go to [Numb.

xxvii xx 1

thy people and unto thy fathers." Hereby is it declared,
that death is a passage to many more folks and better friends

JT O /

than we leave here. There is God our Father, his Son our
Brother, his heaven our inheritance, and all angels and saints
our brethren, sisters, and kinsfolks, with whom we shall enjoy
eternal goods for ever.

Again, whoso leaveth behind him a poor wife, children
not brought up, and friends that are in necessity, must also
do his best, committing them to the protection, help, and
comfort of God, with an earnest prayer that he will graci
ously take the governance of them. For our wives, children,
and posterity doth the second commandment set in God s
tuition, when it saith : " Mercy and kindness shew I unto [Exod. xx .]
thousands of them that love me, and keep my command
ments."

Item, God writeth himself a father of the widows and E^X.
fatherless, and taketh them into his own protection.

Now if thou receive not this godly consolation and com
fort, then, to thine own great notable hurt, thou disquietest
thyself so grievously, that thou canst consider nothing that
is right and just, eternal or heavenly.

CHAPTER XXVI.

PREPARATION CONCERNING GHOSTLY MATTERS, WITH WHAT
COGITATIONS THE MIND OUGHT MOST TO BE EXERCISED.

MOREOVER, the sick must give all other worldly matters
their leave, that the soul be not tangled with any earthly
business, but directed upward into heaven, where it desireth
everlastingly to live.

Here shall it be needful, that our mind have an assured
understanding of the holy gospel. In this consideration en
dure thou still; hang thou thereupon with stedfast faith,
whereout grow these fruits, prayer, righteousness, patience,
and all goodness.

After the doctrine of the true gospel, without thine own

8Q FIRST BOOK OF DEATH. [cHAP.

and religious men s works, without the merits of saints, art
thou justified, made righteous, and saved only through Christ,
who alone is thy mediator, advocate, helper, satisfaction, hope,
comfort, and life. It is Christ s will to convey thee away
from sin, from the world, from the devil, and from hell, and
to take thee to his grace into the eternal paradise, though all
creatures were against thee.

John xvii. Probation out of the scripture : " This is the life eternal,

that they know thee to be the only true God, and whom thou
hast sent, Jesus Christ." With this evangelical doctrine, and with
nothing else, must our hearts be occupied, what temptations
soever happen, which undoubtedly will not tarry behind.

While we go about yet merry and in health, it bringeth
exceeding great profit, if we exercise ourselves with the cogi
tations of death. But in sickness, and when we must die,
that is, when the horrible image of death would make us
afraid, we must not unquiet ourselves with heavy remem
brance of death. We should not behold or consider death
in itself, nor in our own nature, neither in them that are slain
through the wrath of God: but principally in Christ Jesu,
and then in his saints, which through him overcame death,
and died in the grace of God. From this fight may not
we suffer ourselves to be driven, though all angels and all
creatures, yea, though God himself, in our opinion, would lay
other things before our eyes, which they do not: howbeit,
the evil spirit maketh such an appearance. For Christ Jesus
is nothing else but life and salvation. Yea, the more deeply
and stedfastly we do set, print, and behold Christ before us,
the more shall death be despised and devoured in life ; the
heart also hath the more rest, and may quietly die hi Christ.

Johnxvi. Therefore saith Christ: "In the world, that is, also, in your
selves, ye shall have trouble; but in me peace. Be ye of
good comfort, I have overcome the world."

SCmb xxi " Blessed are tnev tnat die in the Lord." This afore

time was figured and signified, when the children of Israel,
being bitten of fiery serpents, might not struggle with them,
but behold the brasen serpent, namely Christ. So the quick
serpents fell away of themselves, and vanished.

When we now behold death and the pangs of death in
itself with our own feeble reason, without Christ, without

XXVI.] PREPARATIONS CONCERNING GHOSTLY MATTERS. 81

God s word, specially out of season, that is to say, in the
danger of death ; then hath death his whole power and
strength in our feeble nature, and killeth us with the greater
pain, so that we forget God, and are lost for ever.

CHAPTER XXVII.

OF REPENTANCE AND SORROW FOR SIN.

To the intent that our will, heart, and mind may right
and truly receive and apprehend the Lord Christ, we must
first be thoroughly sorrowful for our sinful life, and confess
that there was no remedy, but of ourselves we should have
been damned for ever. This shrift or confession of sins must
not forthwith be done to the priest, but unto God, with
hearty sorrow and repentance, after the example of the poor
sinner and of the publican. Therefore must we also acknow
ledge, that with all our own power and works we are able to
prevail neither against death, nor other mischance. For how
were it possible, that we, poor silly worms, feeble and weak
in body and soul, should be able to endure the stormy waves
and intolerable burden of death, if the right hand of God
himself were not present to help our infirmity ? Full truly
spake a certain king in France, when he lay on his death
bed : " I have been very rich, I have had exceeding much
honour, my power was passing great ; and yet for all my
riches, power, and friends, I am not able to obtain of death
so much as one hour s respite."

CHAPTER XXVIII.

OF TRUE FAITH.

To such a confession belongeth the Christian belief, that
we turn ourselves away from all comfort of man, yea, from
all creatures, to the only Creator through Jesus Christ, and to
give ourselves over wholly unto him. With all our natural
reason and wisdom shall we never be able to comprehend, how

[COVERDALE, II.]

32 FIRST BOOK OF DEATH. [cHAP-

it comcth to pass, that the soul must depart out, and yet be
preserved ; that worms consume the body, and that the same
yet shall rise again and live for ever. Therefore is there re
quired faith in Christ and in his word. The sum hereof have
we in the twelve articles of the old ancient undoubted Chris
tian belief.

And though it be our duty alway, specially at the time
of death, earnestly to consider all the articles, yet principally,
when we die, we ought to exercise the four last articles ; "the
communion of saints, the forgiveness of sins, the resurrection
of the body, and the life everlasting." For these four in them
selves comprehend all the power, commodity, and fruit of
faith : namely, whosoever doth stedfastly look for all grace
and help at God s hand through the conception and birth,
death and passion, resurrection and ascension, intercession and
merits of Jesus Christ, and standeth, liveth, and dieth in the
same faith ; though all sins, devils, death, and hell would fall
upon him and oppress him, yet can they not hurt him.

To be short, it is not otherwise possible : he must needs
have fellowship with God and the elect, and be quite dis
charged from all sins, and joyfully rise again to eternal life.
Yea, whatsoever the Son of God himself hath, can do, and is
able, that same hath this believer also obtained ; neither can
it go otherwise with him but prosperously in life and death,
here and in the world to come, temporally and eternally.

Witness: whoso hath Christ, hath already the true life
and all blessing ; for Christ is the life, the resurrection, and a

E P h. iii. plentiful sufficiency of all good things. Through faith doth
Christ dwell in our hearts. Therefore through faith we
obtain all consolation and blessing.

That faith is the true absolution, it may be perceived by
the words of Christ, when he saith so oft in the gospel : "Be
it unto thee according to thy belief."

Item, God will constantly stand to his word and promise ;

Lukexxi. he is of nature the truth itself. Heaven and earth shall pass,
but his words shall not pass.

John in. What are now the promises of God? "So God loved

the world, that he gave his only-begotten Son, that whosoever
belie veth on him, should not perish, but have everlasting life."
how blessed a promise is this, that if we believe in Christ
the Son of God, we shall through him inherit eternal life !

XXVIII.] OF TRUE FAITH. 83

Item : " Verily, verily, I say unto you, he that heareth
my words, and believeth on him that sent me, hath everlasting
life, and shall not come into damnation, but is escaped from
death unto life." Lord, how comfortable a thing is this, that
a faithful believer by temporal death escapeth through, yea,
is already escaped into everlasting life !

Again : " This is the will of my Father, which hath sent John vi.
me, that every one which seeth the Son and believeth on him,
have eternal life ; and I shall raise him up at the last day."
As though he said : " This is the most gentle good- will of
God the Father, and of God the Son, that such a man as
still endureth in stedfast confidence upon the grace and word
of God, shall be preserved and saved for ever. And even
as little shall sin, hell, and the devil be able to hurt him, as
they could hurt Christ himself. When the darkness of the A pithy
night falleth down, it covereth the whole world, dimmeth the
colour and fashion of all creatures, feareth and discomforteth
them ; yet is it not of such power, as to darken, suppress,
and quench the least light of all that is found in the world.
For the darker the night is, the clearer do the stars shine ;
yea, the least light of a candle withstandeth the whole night,
and giveth light round about in the midst of darkness. A
little spark also of a coal cannot the darkness cover, much
less is it able to quench it. Now is God the true, everlasting,
and heavenly light. And all they that put their trust in him
are as a burning candle. For through faith doth God dwell
in our hearts, and we are the living temple of God, and
Christ s disciples are called the lights of the world. Hereout
followeth it, that though the prince of spiritual darkness
thrust in with his noisome poison and plagues ; yet shall we
behold in faith, that he with his poison and plagues can neither
apprehend nor destroy any true faithful man or woman, but
shall be smitten back and driven away perforce.

A little vein of water breaketh forth out of the ground An apt
sometime scarce a finger big ; and when the water is gathered
into a ditch or pond, it springeth nevertheless. And though
the water become heavy of certain hundred weight, and move
about the fountain, yet can it not drive back the fountain, but
it driveth the whole weight of the water backward and for
ward, and springeth still continually, till the ditch be so full
that it go over. And if the other water be foul and troubled,

S4 FIRST BOOK OF DEATH. [dlAP.

it cannot mingle itself among the fresh clear water of the
fountain ; but the same remaineth pure and fair, till in time it
come far from the head spring.

jer. ii. Now is God the only plentiful fountain of all life. And

johnvii. the faithful are very flowing wells. For Christ saith : "Whoso
believeth on me, out of his body, as saith the scripture, shall
flow streams of the water of life." Which words " he spake
of the Spirit, that they which believe on him should receive."
Thus no mischance of this world can spoil any faithful man of
his comfort and life ; forasmuch as God, the eternal well-spring
of life, dwelleth and floweth in his heart, and driveth all
noisome things far away from it.

The exercise To the intent now that thou mayest be partaker of all
the fruits of faith, thou must manfully strive and exercise thy
belief after this manner. If any imagination or thought con
cerning sin or death will fear thee, though flesh and blood tell
thee otherwise, and though thine own natural reason would
make thee to believe none other, and thou thyself feelest not-
the contrary, but that God of very wrath will kill thee and
damn thee for ever ; yet let no despair pluck the noble com
fort of the Saviour out of thine heart ; let not thy heart
waver in the loving and fatherly promises of God ; let the
terrible cogitations pass, as much as is possible. Remember

Blessed of the comfortable gracious word of the Lord Jesu. Comprehend

God is he that , , ., . _ .. _ A . ,

hath this and keep it sure m a stedfast belief, confidence, and hope.

mind. L . L

Pluck up thine heart, and say : death, thy false fear would
fain deceive me, and with lying cogitations pull me away
from Christ, the worthy. I may not hearken to thy fear,
neither accept it. I know of a dear, valiant, worthy, and
victorious man, that said : " Be of good comfort, I have over
come the world ; " that is to say, sin, death, devil, hell, and
John vi. whatsoever cleaveth to the world ; and, " Verily, verily, he
that believeth and putteth his trust in me, hath eternal life."
With the which words the same dear, valiant, worthy, and
victorious man doth apply also unto me his victory and power.
With him will I continue, and keep me to his word and com
fort, whether I live longer, or must die. Here ought we
perfectly to be sure, that the greater the battle of death is,
the nearer is Jesus Christ, to crown us with mercy and loving-
kindness.

Evident examples out of the new and old Testament.

XXVIII.] OF TRUE FAITH. 85

Paul rejoiceth, and boasteth against the terror of death :

" Death is swallowed up in victory. Death, where is thy i Cor . xv .

victory? Hell, where is thy sting?" As though he would

say : death, thou mayest well make one afraid, as a death- TO the faith-

image of wood may do ; but to devour thou hast no might, comfort Ik

For thy victory, sting, and power is swallowed up in the

victory of Christ. And through Jesus Christ our Lord hath

God given us the victory against thee, so that all true faithful

Christians are become lords over death and hell. But of such

a faith is Paul not afraid to say : " Whether we live or die, Rom. xiv.

we are the Lord s."

And again thus he speaketh exceeding comfortably :
" Christ is to me life, and death is to me advantage." For Ph n. i.
hereby go we from labour to rest, from shame to honour,
from heaviness to joy, from death to life. " We know that
we are translated from death unto life." " Though I walk in rsai. xxm.
the valley of the shadow of death, yet fear I no evil ; for
thou, Lord, art with me."

Therefore let them fear death, that know not Christ, nei- unbeiiei.
ther believe in him ; even such as from temporal death pass
unto death everlasting. For God giveth charge and com
mandment, that we should receive comfort in the Lord Jesu,
as the words sound : " Be of good comfort, I have overcome
the world." Whoso now will not be comforted with the Lord HOW God b
Jesu, doth unto God the Father and the Son the greatest dis- by^u/Su:
honour ; as though it were false that he biddeth us, " Be of a
good comfort ;" and as though it were not true, that he " hath
overcome the world." And by this, whereas the devil, sin, and The fearer of
death is overcome already, we strengthen them to be our own thedevti
tyrants against the faithful true Saviour. Hereof proceed self.
such words as these : " I wot not how to endure and abide it :
alas ! what shall become of me ?" What is that else, but to have Trust in our
respect unto our own strength, as though Christ were not at ivE! way td
hand to take our part, and to finish the matter? Item,
through unbelief a man desireth to remain here longer, whe
ther God be content withal, or no. In the sight of the world
he is taken to be no honest man, that vilely forsaketh his
bodily master : doth not he then procure unto himself ever
lasting shame, that in trouble of death picketh himself away
from Christ, the heavenly master ? Witness : "He that be-

86 FIRST BOOK OF DEATH. [cHAP.

lieveth not shall be damned. He that believeth not on the
Son of God, shall not see life, but the wrath of God abideth
on him."

CHAPTER XXIX.

OF HOPE.

The work ^ FAITH, though it be no greater than a little spark, gen-
l f ith elivdy dereth hope, which looketh and waiteth for the deliverance
Psai. xxxvii. to come, and shall undoubtedly not come to confusion. " Com
mit thy cause unto the Lord, hope upon him ; and he full well
shall bring it to pass." Ipse faciet, he himself will be the
doer.

The good patriarch Abraham is set forth unto us for an
example of faith and hope. Like as he hoped against hope,
that is to say, there as nothing was to hope; even so must
our hope stand fast and sure against all, that our own natural
reason or the wicked enemy can object or cast in our way.

CHAPTER XXX.

OF THE SACRAMENTS.

To the confirmation of faith and hope serve the holy
sacraments of Baptism and of the Supper of the Lord. Bap
tism is an undoubted true token and evidence of the grace of
God, fastened even upon the body ; with the which God
promiseth and bindeth himself, that he will be thy God and
Father for his Son s sake, and will also preserve thee with
his own Spirit in thy greatest perils for evermore.

The sacrament of the body and blood of Christ must be
exercised and practised only in the coming together of the
and persons, whole congregation and church, according to the example of
the apostles. Therefore let the sick satisfy himself with the
general breaking of bread, whereof he was partaker with the
whole congregation 1 . But let him diligently consider the

[ l The same opinion is maintained by Bishop Hooper in his An
swer to the Bishop of Winchester s Book. Early Writings of Bishop

XXX.] OP THE SACRAMENTS. 87

fruit thereof, after this manner : God hath promised me his The fruit of
grace in Christ, and given me an assured token from heaven
in this sacrament, that Christ s life hath in his death overcome
my death, and that his obedience in his passion hath destroyed
my sins. This godly promise, token, and evidence of my
salvation shall not deceive me. I will not suffer this to be
taken from me, to die for it. I will rather deny all the world
and myself also, than to doubt in God s token and promise.
Here the devil tempteth a man to say : " Yea, but through
my unworthiness I may spill the gifts of God that are offered
me by the word and token, and so be spoiled of the same for
ever." Answer : God giveth thee nothing for thine own our wortM-
worthiness sake ; yea, he buildeth thee unworthy upon the
worthiness of his own Son: if thou believe on the Son of
God, thou art and continuest worthy before the face of God.
Item: Forasmuch as thou hast gone heretofore unto the
Supper of the Lord, thou art through the same sacrament in
corporated and conjoined with all them that are sanctified in
God, and art already come into the fellowship of the saints,
so that they with thee in Christ die and overcome.

CHAPTER XXXI.

OF PRAYER.

No man should presume to exercise faith, and hope, or
other spiritual gifts, out of his own power ; but humbly to
pray unto God for all such things as are needful. And seeing
we have need of one mediator and advocate, God hath given our suffi-

r~i T /-*! -X-T 1 ( ciencyisfrom

us his Son Jesus Christ. Neither is any ot our prayers ac- God.
ceptable unto God, but such as we offer through Jesus Christ. Heb. xni.
Therefore must we withdraw ourselves from all creatures,
praying and desiring all things at God s hand only through
the name of Jesu.

How ought a man to call upon God through Christ ? what is to

call upon God

With belief that we doubt not but our prayer is heard already. in christ -

Hooper, pp. 170 173. Parker Soc. Ed. The objection to the private
celebration of the Lord s Supper prevailed at a very early period, as
we learn from the second Apology of Justin Martyr, c. 98.]

88 FIRST BOOK OF DEATH.

CHAP.

To such a faith and confidence are we occasioned, in that God
hath commanded us to pray, and promised that he will gra
ciously hear us : " Knock, and it shall be opened unto you,
&c."

For what thing ought we to make our prayer unto God?
For the understanding of his word, for remission of sins, for
increase of faith, for love even towards our enemies, for help,
- patience, comfort, and all spiritual gifts. To pray for health
and long life, is not unright, so far as we commit and refer it
unto the holy will of God. For we cannot make it better
than the faithful Father, that knoweth best of all. And to
pray for a long life is ofttimes nothing else than to desire to
isai. xxxviii. be kept long in misery. Good Hezekiah yet prayed with
tears, that he might live for a season.

Christ, the most perfect example of all, did pray : " Fa
ther, if it be possible, take this bitter draught from me ;
nevertheless, not my will, but thine be done." Like as he
now prayed, as the second and third time most earnestly ; so
ought we also without ceasing to call upon God. Some ap
point God beforehand, what death he must suffer them to die.
But they do best of all, that prescribe unto the Lord their
God neithe? fashion of death, nor time, neither other circum
stance ; but refer all unto him, who knoweth what is profitable
and good, better than we ourselves.

Moreover, we must pray for wife and child, for friend
and enemy, and for the whole congregation of the Christians,
that God may graciously take them all into his own protec
tion. Unto prayer belongeth it also, cheerfully to give God
thanks for all bodily and ghostly benefits.

Father.

CHAPTER XXXII.

THE FORM OF PRAYER.

God y t e he ALMIGHTY everlasting God, merciful Father of heaven,

thou hast created me after thine own image, and endowed me
with exceeding plentiful gifts. Yet notwithstanding all thy
benefits, I have many and sundry ways contemned and trans
gressed thy commandments. All my days are passed forth

XXXII. J - THE FORM OF PRAYER. 89

with grievous sins. I fear and flee from thee, as from a confession.
righteous judge. All this, whatsoever it be, I freely acknow
ledge and confess, and am sorry for it from the ground of
my heart. But, heavenly Father, I cry and call for thy Desire of
large and great mercy : 0. enter not with me into judgment ;
remember not the sins of my youth. O think upon me ac
cording to thy mercy, for thy name s sake, and for thy good
ness, which hath been from everlasting. Vouchsafe to grant
me thy mercy, which thou according to the contents of the
gospel hast promised and opened through thy beloved Son, in
such sort, that whoso believeth on him shall have everlasting
life. Now is my belief in Jesu Christ, even in the only
Redeemer of the whole world. I utterly refuse all other
comfort, help, and assistance ; and my hope is only through
Christ to have pardon of my sins and eternal life. Thy
words are true ; be it unto me according to thy words : let
me enjoy the passion and death of thine only-begotten Son.
Take for my sins the satisfaction and payment of our Lord
Jesus Christ, according to the tenor of my belief. Of this
my faith thou shalt thyself, Lord, be witness, and all thine
elect. My last will also shall it be, upon thy mercy to die in
this faith. Though I now, by occasion of pain, lack of reason,
or through temptation should happen or would fall away ;
suffer me not yet, Lord, to stick fast in unbelief and blas
phemy ; but help mine unbelief, strengthen and increase my
faith, that sin, death, the devil, and hell do me no harm.
Thou art stronger and mightier than they : that is only my
trust and confidence.

Lord, the flesh is feeble and impatient : lay not thou Patience and

. , .. . lowliness is

my weakness to my charge, but burn, smite, prick, and

plague, as thou wilt thyself; only, I beseech thee, grant me
patience and lowliness of mind. Be thou the strength of my
soul in this far journey, which I have now to go in an un
known land. Now shew thyself unto my poor soul, so as it
may feel that thou art my refuge, my help, protection, de
fence, comfort, castle, my sure stony rock, my safeguard, my
treasure, prosperity, health, and welfare. I yield myself
wholly unto thee with soul and body ; let me never be con
founded. Help also, heavenly Father, that according unto
thy commandment I may love mine enemies, and pray for Matt. n v! n&gt;&lt;
them that have hurt me ; and bring to pass, through thy holy

Rom. xii.

90 FIRST BOOK OP DEATH. [CHAP.

Spirit, that all they whom I have done harm unto, may also
forgive me, to the commodity and health of their own souls.
For it rueth me, and sorry I am, that at any time I have
broken Christian love and charity, and beguiled, deceived, or
offended any man with evil example, or with too few benefits.
I beseech thee, Lord, through Jesus Christ, forgive thou
all them that ever have hurt me in thought, word, or deed.

Prayer for To thy faithfulness and protection, dearest Father, I

commit all that concerneth me, especially wife, children,
friends, and all such as thou hast put under my governance.
Comfort and help thou all those that He in bonds, and are
persecuted for thy word s sake.

Have mercy upon all such as are in prison, poverty,
sickness, and heaviness. bring thou the whole world to
the knowledge of thy holy word, that they may live accord
ing to thy godly will, and throughout all troubles to endure
and continue still in the Christian faith.

oSuheXn ^ kord Jesu Christ, I beseech thee, through thine own
merits, have mercy upon me. Seeing I myself cannot make
satisfaction or sufficient amends towards the Father for my
sins, I lay them upon thee, in hope that thou hast already
taken them away. For thou hast paid that we ought, and
our wounds hast thou healed. O increase thou in me and
other men faith, patience, and consolation, what adversity or
trouble soever we be in. Thou, Lord Jesu, in thy passion
didst pray : " Father, if it be possible, let this cup pass from
me : nevertheless, not my will, but thine be done :" and that
is my prayer also. Upon the cross thou didst pray : " Father,
forgive them." Even so, Lord, forgive I all those that ever
have done any thing against me. Thou didst cry : " My
God, my God, why hast thou forsaken me ?" Lord, for
sake not thou me then in my deadly trouble. Upon the
cross thou saidst : " Into thy hands I commend my spirit."
Even so now, Lord, commend I my poor soul into thy
hands.

God y t e heHoi y ^ tllou ^^ Spirit, great is the anguish and distress
of my heart ; have mercy upon me for Jesus Christ s sake.
I am afflicted, and so are many more : vouchsafe thou
to illuminate, comfort, and strengthen me and them unto all
goodness ; convey thou and bring us out of all trouble, and
tail us not, neither forsake us for evermore. Amen.

XXXIII.] A FORM OF PRAYER AND THANKSGIVING. 91

CHAPTER XXXIII.

A FORM OF PRAYER AND THANKSGIVING.

O ALMIGHTY, eternal, merciful God and Father, I laud Thanksgiving
and praise thee, that thou hast created me a reasonable man, Father.
and as a Father hast preserved me to this hour ; keeping me
from great dangers ever since I was born, and doing me more
good than ever I was or am worthy. Especially I give thee
thanks for thy endless grace, which thou shewest unto me
and all faithful, through thy most dear beloved Son ; in that
he for my sins would be tempted so many ways, and suffer
so vile a death, to the intent that I from henceforth might
be assured of faithful assistance.

Magnified and blessed be thy name, that thou sufferest
me not to die without knowledge of the Holy Ghost. I thank
thee also, dearest Father, that thou, visiting me with this
sickness and danger, dost not forget me. For in the mean
season also thou comfortest and helpest, and full graciously
shalt thou bring the matter to an end.

Honour, praise and thanks be unto thee, my most dear Thanksgiving
Lord Jesu Christ, for thy holy incarnation, for thy martyr
dom and bitter passion ; whereby I am perfectly assured, that
thou art my Redeemer and Saviour. Upon that only set I
my building ; thitherward standeth my hope ; there will I be
found cheerfully and gladly; with thy help will I depart Rom. vi.
hence ; trusting that as I am partaker of thy troubles, so 2 Tim. u.
shall I also have my part in thy everlasting glory; namely,
that at the last day thou shalt raise up this my poor mortal
body, taking my soul unto thee immediately at my departing
hence. thou Holy Spirit, I render unto thee praise and
thanks for the true understanding, belief, comfort, patience, Ghost -
and all gifts, which thou graciously dost minister and give by
the grace of our Lord Jesus Christ.

CHAPTER XXXIV.

THAT THE PRAYER IS HEARD.

HEREUNTO serve all psalms of prayer and thanksgiving.
Howbeit, whatsoever concerneth prayer, it is all comprehended

92 FIRST BOOK OF DEATH. [&lt;

CHAP.

with few words in the holy Pater-noster, if it be diligently
and earnestly considered. Notwithstanding no Christian prayer
can be done in vain, that it should not be faithfully heard.

*ci. G OC I S aith : " He hath a desire unto me, and I will deliver him :
when he calleth upon me, I shall hear him ; yea, I am with
him in his trouble, whereout I will deliver him, and bring
him to honour. He knoweth my name, therefore will I
defend him ; with long life will I satisfy him, and shew him
my salvation." Yea, the whole Psalter is full of such com
fortable promises. Example : if thou pray with the murderer

xxiii. U p 0n the cross, that Christ will "remember thee in his
kingdom," thou shalt also in thy heart hear the gracious
comfort, " This day shalt thou be with me in paradise."
Nevertheless, whosoever is in trouble, heaviness, or adversity,
ought earnestly to desire the intercessions and prayers of
faithful believers.

CHAPTER XXXV.

THAT THE WORD OF GOD OUGHT TO BE PRACTISED AND

USED.

FURTHERMORE he ought always to have God s word
before his eyes, and fervently to exercise himself therein.
For whereas he faithfully calleth unto God, he doeth it upon
his word ; and in the word of God he is taught how to
behave himself towards all, whatsoever cometh in his way.
If a man now cannot give himself true information out of the
holy scripture, whether it be concerning sins committed, or
other temptations ; then ought he to ask counsel of his
learned soul-shepherd, or of some other men of godly under-
standing. The Lord sayeth not for nought: "My sheep
hear my voice, and I know them, and they follow me, and I
give them eternal life, and they shall never perish."

XXXVI.] AMENDMENT OF LIFE NECESSARY. 93

CHAPTER XXXVI.

AMENDMENT OF LIFE NECESSARY.

THE true faith bringeth with it naturally a stedfast pur
pose to live from henceforth according unto all the com
mandments of God.

Christ also exhorteth every man rightfy to exercise and
well to use the gifts of God. Hereof bringeth he in a para
ble : " A certain man, taking a journey into a strange country, [Matt. xxv.] %
called his servants, and delivered unto them his goods. And
unto one he gave five talents, to another two, and to the
third one, &c." Upon the same doth the Lord appoint the
faithful servant his reward, and punisheth the sluggish and
evil servant. The righteousness of faith comprehendeth the
fear of God, love of thy neighbour, patience, and all virtue.
Of this fear it is written : " The fear of God is a fountain of p r0 v. *iv,
life, to avoid the snares of death." Neighbourly love cfoth
first and principally require, that we friendly and unfeignedly,
for God s sake, forgive all them that ever have offended us ;
and again to undertake, as much as lieth in us, to reconcile
all our enemies. Then doth charity require to give alms, to
comfort the heavy-hearted, and to practise all works of
mercy : and look, who hath done thee good in thy sickness, it
is requisite that thou give them thanks. Among benefits this
is not the least, when one moveth and exhorteth another to
keep himself from all filthiness. As for bodily things, the
sick should dispatch them with few words ; but such as con
cern our honesty, the fear of God, safeguard in him, and
the homage which is due unto him, that ought to be done
with more deliberation. For look, what one speaketh at the
point of death, the same goeth deeper to the heart of such as
hear it ; partly, because it cannot be thought, that a man on
his death bed, being in greatest trouble, will use hypocrisy,
or dissemble ; partly, for that when the soul beginneth to be
discharged of the body, it ofttimes sheweth some token of
the freedom and joy, with the which it shall, even now forth
with, be perfectly endowed. Example : the dear worthy
patriarchs in the old Testament, before their departing out
of this life, sent and called for their children and other folks,
instructing and exhorting them to submit themselves unto the

94 FIRST BOOK OF DEATH. [dlAP.

[i Mace, ii.] law of God, and diligently to walk therein. How faithfully
did Mattathias at his death speak to his noble sons, comfort
ing them out of God s word against all their enemies.

CHAPTER XXXVII.

EXHORTATION UNTO PATIENCE.

FINALLY, we cannot do better than with God s help,
being patient in all adversity, and stedfast in all tempta
tions, most gently and meekly to give over our wills into the
will of God. I speak not of such a patience and valiantness,
as utterly to feel no more terror of death; for that is a
very blockish unsensibleness of wild, mad, barbarous people :
but all such feebleness as is felt, must a Christian man over
come, and with faithful confidence upon the grace of God
cheerfully step forth before the eyes of death.

In the passion and death of Christ we have a perfect
example, not only of patience, but also of every other thing,
that hitherto is written concerning preparation unto death.

For he is given unto us of God not only to be our re-
icor. i. demption; but also to be unto us wisdom, whereby we must
learn all that is necessary for our health.

The seven words that the Lord spake upon the cross,
are specially to be pondered, weighed, and considered.

The first : " Father, forgive them, for they wot not what
they do."

The second : " Woman, lo ! there is thy son."

The third: "This day shalt thou be with me in paradise."

The fourth : " My God, my God, why hast thou forsaken
me?"

The fifth : I am athirst."

The sixth : " It is finished."

The seventh: "Father, into thy hands I commend my
spirit."

Through the knowledge of Jesus Christ did all holy
fathers and servants of God in the old and new Testament
give over themselves willingly unto death, the way of all
flesh. Holy Simeon saith : "Lord, now lettest thou thy
servant depart in peace, according to thy word : for mine

XXXVII.] EXHORTATION UNTO PATIENCE. 95

eyes have seen thy salvation, which thou hast prepared before
the face of all people, &c."

Seeing then that every faithful Christian doth no less see A lesson to
Christ with the eyes of his heart ; he ought with praise and ea
thanks to say : " Forasmuch as I am assured and do con
stantly believe, that I am redeemed and delivered by Jesus
Christ, and not destroyed, but only changed through the
death of the body ; I am right willing and well content to
depart hence and to die, whensoever now it shall please the
Lord my God."

The murderer upon the cross did willingly suffer the
death that he had deserved ; and so he obtained the ever
lasting triumph of a martyr.

Holy Steven was content to suffer the fierce cruelty of
the enemies ; for in his last trouble he knelt down and cried
with a loud voice : " Lord Jesu, receive my spirit ; Lord, lay Acts vn.
not this sin to their charge."

Paul, the chosen vessel of God, speaketh thus very com
fortable : " My desire is to be loosed, to depart hence out of PM.
misery, and to be with Christ, which thing is best of all : for
Christ is to me life, and death is to me advantage."

These and such noble examples of other holy martyrs
should by reason provoke us feeble sluggish Christians to
be the more hardy and stout, and to think thus : Well, go to,
thou hast as yet suffered no great thing for the Lord Christ s
sake ; therefore now, even as a lamb, give over thyself
cheerfully unto death for his name s sake.

Thou hast daily made thy prayer, as Christ hath taught Prayer re-
thee, that God will take thee out of this wicked world into patience,
his kingdom, and that his will be done. Now if he will Matt. vi.
graciously convey thee into his kingdom, thou oughtest from
the bottom of thy heart to rejoice, and as his own child,
willingly to obey them.

Forasmuch as the famous heathen man, Socrates, being
before the seat of judgment, where the matter touched his
body and life, desired no advocate, neither submitted himself
to the judges, but valiantly disputed before them, and proved
that there is no evil in death ; it should sound very evil, if
we (which out of the infallible word of God are instructed
concerning a better life) should forsake this life of misery
with less patience, and with more unquietness of mind, than
died the heathen man.

96 FIRST BOOK OF DEATH. [cHAP.

CHAPTER XXXVIII.

THE ORIGINAL AND FRUIT OF PATIENCE.

To the intent that the feebleness of our nature, which
quaketh at death as at a thing terrible, may shew Christian
patience, we must cleave unto Jesus Christ with true faith,
which shall warm our hearts to have a love and desire after
the heavenly glory and everlasting salvation ; yea, rather to
lose an hundred bodies, if it were possible, than to be destitute
of the holy gospel, whereby we are assured of deliverance
from sin, devil, and hell, by means of the blood-shedding of
Jesus Christ.

Impatient folks grudge against God, pouring out all un-

thankfulness, for that they were not created immortal ; and so

imagine they in themselves a terrible cruel God ; yea, all

Gen. XV. manner of vices grow out of impatiency. Abraham, who

GaTm.*" otherwise is set forth for an example of faith and righteous-

an&lt;? xxvi. xx ness, fearing death too sore, sinned grievously, denying Sara

to be his wife.
Note this In these latter days (the more pity, God be merciful

well. What

Christian unto us !) it is become a common thing, for fear of death, to

heart can

wTtho^t 8 cari y the true belief only in heart secret, outwardly to deny
the holy gospel, and with mouth, behaviour, and gesture to
serve antichrist.

CHAPTER XXXIX.

THAT A MAN, WHILE HE IS YET IN HEALTH, OUGHT TO
PREPARE HIMSELF BEFOREHAND.

THIS preparation ought no man to linger or defer till
another time, though he be never so whole and sound ; but
every one forthwith and daily to begin to make himself for
death, to the intent that at all hours he may be found ready.
Like as a stout and valiant soldier, when he must be up and
fight with the enemies, oversleepeth not himself, but keepeth
his standing, and hath his weapons and harness already upon
him ; so much more ought we Christians at all times to wait

XXXIX.] A MAN IN HEALTH OUGHT TO PREPARE HIMSELF. 97

upon our heavenly Captain, when he bloweth the trump, that
we may be ready to pass forth with him. " Let your loins Lukexii.
he girded about and your lights burning, and ye yourselves
like unto men that wait for their master, when he will return
from the wedding; that as soon as he cometh and knock-
eth, they may open unto him immediately. Happy are
those servants, whom the Lord, when he cometh, shall find
waking."

With this similitude doth Christ exhort every man, that
at all times we prepare ourselves against his coming, when he
knocketh through sickness and other dangers ; when he calleth
us out of this life ; and when he shall come again out of his
heavenly palace to judge the living and the dead. The right
preparation is true faith, fervent love and charity, the clear
shine of all virtues, and specially a gentle willing mind to
open unto the Lord, to let him in, and with him to pass into
his royal and matrimonial palace of the everlasting joyful
kingdom.

The preacher saith: "Remember thy Maker in thy youth, Ecci.xii.
or ever the days of adversity come, and before the years
draw nigh, when thou shalt say, I am weary of my life."
Again we read : " Examine and correct thyself, before the wisd \\-rn
judgment come : so shalt thou find grace in the sight of God.
Humble thyself before thou be sick, and declare in season
that thou wilt cease from sin. Be not hindered to pray in
due time, and defer not thy amendment until death. 11 No man
knoweth the time, place, or manner, how he shall end this
life. Many one hopeth yet long to live, and thinketh, "I am
yet young, I will follow the world. When I am old, or have
a wife and keep house, then will I begin to frame myself."
But, thou fool ! who hath promised thee that thou shalt be
an old man, yea, that thou shalt live to-morrow ? As nothing
is more certain than death, so is nothing more uncertain than
the hour of death, which the Lord hath not opened to his
best friends. Therefore every day think thou none other A friendly

tl * warning.

in thy mind, but that thy glass is run out : let every day be
unto thee the last day, seeing thou wotest not whether thou
shalt live till to-morrow. Learn to beware by the example of
other men, upon whom stretch-leg came suddenly, and slew
them, even when they thought nothing less than to die.

Yea, of death ought we to think, as of that which is

[COVERDALE, II.]

98 FIRST BOOK OF DEATH. [cHAP.

present : for we have death by the foot, and carry him about
with us in our whole body.

Like as one in a ship, whether he sit, stand, awake or

asleep, is ever still borne and carried forward, although he

mark it not greatly, neither feel it ; so our life in a continual

motion doth every twinkling of an eye steal forth, and privily

creep to the end, though we mark not how the time passeth.

Psai.xc. David saith: "Our time goeth forth swiftly, as though we

did fly." As if he would say, there can nothing run or fly

wisd. xiv. away more swiftly. And Sirac saith : " Remember that death

tarrieth not."

i cor. xv. Paul saith : " I die daily." For even " in the midst of

life are we in death:" yea, death daily, as soon as we are
born, taketh away somewhat of our life. After this meaning
writeth Augustine : " The time of this life is nothing else but
a rounding unto death 1 ."

Moreover, death is daily set before our eyes : we hear
the sighing and lamentable voices of them that die ; we see
the corses carried to the burial ; we go by the graves of the
dead ; we be still talking of those that are dead and buried.

If the example of others touch us but a little, then let us
consider ourselves. Where is there one of us, that hath not
sometime been in danger of life, either through tempest, sick
ness, pestilence, murder, war, or other misfortune ? Therefore
seeing death waiteth for us on every side ; we do wisely, when
we also on every side wait for him, that he take us not
unprepared, or catch us suddenly. Though a man perfectly
knew, (as no man doth indeed,) that it should be long before
he died ; yet were it exceeding dangerous to defer the pre
paration till then. And more profitably could not one handle
the matter, than by time and in due season to direct himself
unto that place, where he desireth everlastingly to remain.
For uncertain he is, when the last hour cometh, whether he
shall convert himself to God, and whether he shall have his
right mind, or not.

Though he be not robbed of his right mind, yet in deadly
sickness he hath so much to do with the trouble, that it is
hard then for him to learn that he hath not comprehended
and learned before. The unspeakable pain of the body, the

P Prsesens vita fragilis est, et in mortem proclivis. Augustin.
De verbis Domini. Sermo xxv. Opera, Vol. x. 24. E. Ed. 1541.]

XXXIX.] A MAN IN HEALTH OUGHT TO PREPARE HIMSELF. 99

horrible sight of thine own sins, the terrible fear of God s
judgment, and the cruel temptation of the devil, come al
together upon one heap in the perturbance and cumbrance
of death, and hinder exceeding much in every thing that one
ought to think, speak, or do. If thou now hast lightly re
garded all warning, and so diest in thy sins, thou shalt not be
able after death to amend any more. All repentance and
sorrowing from that time forth shall be in vain. When the
ungodly dieth, his hope is gone. Forasmuch then as it is so,
that in death we must abide the sorest and most dangerous
conflict and battle ; every reasonable man may well perceive,
that we ought by time and season, yea, all our life-time, to
prepare beforehand against the said battle.

CHAPTER XL.

THAT THE FORESAID THINGS OUGHT BY TIME AND IN
DUE SEASON TO BE TAKEN IN HAND.

THY last will and testament being made, while thy body The fruit of
is whole and sound, causeth not thee to die the sooner, as tefSnt h m
our feeble understanding imagineth ; but is an occasion that
thou diest the more quietly, and that thou then goest not
first about such thorns, when thou liest upon thy death-bed.
Well done is it, when one that dieth doth restore evil-gotten
goods : but unto God it is a hundred times more acceptable,
if thou restore it thyself, while thou art whole and sound in
body. It is well done to bestow one portion of goods for
the relief of the poor : but yet it is a much more accept
able offering unto God, when one himself in his lifetime giveth
unto the poor. For that which thou upon thy death-bed
appointest for them, is not always distributed; and though
it be, yet is it no more thine. Some do even as the wife,
that would give none of her pottage to any body, till her
pot was overthrown ; then called she the poor unto it.

It is well done in the end to forgive all men, and to
pray unto God that he also will forgive all thine enemies :

1 OQ FIRST BOOK OF DEATH. [cHAP.

but much more commendable is it to forgive them before,
while thou hast thy health, and not do it for fear of death,
but for the very love of Christ. As for other weighty
matters wherewith thou art wrapped, concerning wife, chil
dren, neighbours, debts, friends, or enemies, those likewise
oughtest not thou to defer till the last day, wherein thou
hast enough to do with the world, which thou art loath to
forsake ; with death, whom naturally thou hatest ; with the
devil, who practiseth all his crafty falsehood and subtlety ;
with the fear of hell, the terror whereof is horrible. By
means of such things an unprepared man doth oft forget the
grace of God and the soul s health. For if thou, having
alway a loving friend in estimation, doest contrariwise little
regard a poor neighbour ; it were no wonder, if thou shouldst
forget the same neighbour in the mean season, when thy
dear friend is departed. Even so, when one now hath alway
cast what may do the body good, howsoever it goeth with
the soul, no marvel that the soul s health is neglected, when
the body faileth.

After this meaning doth holy Augustine earnestly threaten,
saying : " With this penalty is a sinner punished, that when
he dieth he forgetteth himself, who in his life-time thought
not upon God." Therefore while a man is in his flowers of
health, he ought in such sort to learn the comfortable sayings
of the gospel, that in his trouble they may of themselves fall
into his mind; or if other men advertise him of them, he
may be the better acquainted with them, and have them on
his finger s end, as them that he hath known, exercised, and
used before.

Moreover faith, whereby we overcome death and hell,
hath her beginning, increase, and strength, and is direct not
only above, but also against all the natural reason of man,
that the infinite eternal God should freely, of a very gracious
favour through his dear Son, take our part that are most
grievous sinners. Therefore by times and in due season,
through the preaching of the word, through the prayer and
sacrament, should faith in us be planted, ^increased, practised,
and made perfect.

In the mean time, as long as we live, ought we to pray
and beseech God of a gracious hour and blessed end ; and

to do this,

th un-

XL.] THINGS IN DUE SEASON TO BE TAKEN IN HAND. 101

when the end draweth nigh, to put God in remembrance of
the same prayer, as well as of his commandment and pro
mise, in that he hath not only charged us to pray, but
promised also that he will graciously hear us.

Daily ought we to have remorse of conscience, where as oh most
we have failed, to repent and be sorry, to crave of God for- f^S

, . , . ,. , , to do

giveness, and to take upon us immediately to amend all such and wit
things as are amiss. For in the sight of God it is a thou-
sand times more acceptable to cease from evil by time in due
season, before trouble come, than that present danger and
fear should force us to amendment.

He that is fallen into a deep foggy well, and sticketh
fast in it, will he not straightway call unto every man to
help him out one way or another ? Will he not make a sore
moan, howsoever men haste to deliver him ? Out of doubt
he that goeth above with sin and vice, hangeth by a bare
weak thread, so to say, above the pit of hell ; yea, he is
now in hell already, forasmuch as he turneth not from sin
to the grace of God.

Then must it needs be an horrible, devilish, and obstinate
blindness, when one sticketh fast in such a state of life, as is
altogether cursed, and yet will appoint a day a great while
hence for to come, and therein think to begin to give the
devil his leave; when he knoweth not himself, whether he
shall live till that day, and whether he shall then have a mind
to convert.

For to have a will unto true repentance, is a free gift
of God, which ought of him daily to be desired, that the
common proverb be not verified in us : " Vicious life, unhappy
death." He that will lie well and soft, must make his bed
hereafter. Yet for all this it is not my mind to shut up
the grace of God into a narrow strait, or to bid any man
despair. When an evil-disposed man, that feareth not God,
lieth upon his death-bed, being afraid of hell and damnation,
he may happen to desire of God longer life, for this intent
that he may afterward amend, become a better man, and more
directed to die. But let not such vain thoughts trouble thee.
For though thou shouldst live yet an hundred years longer,
thou mightest through thine own perfectness deserve nothing
toward God. But be thou of this assured without all doubt,

102 FIRST BOOK OF DEATH. [cHAP. XL.]

that there can no true repentance come too late. Turn thee
yet, even this present day. unto God; be heartily and un-
fei^nedly sorry for thy sins ; be of a good mind and whole
purpose, that if God help thee up again, thou wilt amend
all things. Nevertheless comfort thyself by that only mean
which God hath prescribed ; namely, the Lord Jesus. So
shalt thou be sure, with the murderer upon the cross, to have
gracious favour for ever.

THE

SECOND BOOK OF DEATH.

CHAPTER I.

HOW THE SICK OUGHT TO BE SPOKEN UNTO, IF NEED
SHALL REQUIRE.

HITHERTO have we declared, how one ought to use him
self in the dangers of body and life.

Now followeth, how we should behave ourselves towards
them that be in like case. Hereof did David sing these
words in the 41st Psalm : " Blessed is he that considereth
or thinketh upon the poor ; for in the time of trouble the
Lord shall deliver him. The Lord shall preserve him and
save his life ; he shall make him prosper upon earth, and
shall not deliver him into the will of his enemies. When he
himself lieth sick upon his bed, the Lord shall refresh him ;
yea, thou, L9rd, makest his bed in all his sickness." Item,
he that is judge of us all shall at the latter day pronounce
this sentence : " Come, ye blessed of my Father, possess the
kingdom that hath been prepared for you from the beginning
of the world. For I was sick, and ye visited me." what
a wicked unbelief is this, that we are more afraid at a little
adversity and uncertain danger, than encouraged by such a
godly, sure, and faithful promise !

Therefore among the greatest works of mercy this is
reckoned, to visit the sick, to have compassion on them, to
give them good counsel, and to comfort them. Which thing
must be done with reason and discretion, to the intent that
neither too little nor too much be meddled withal. Too
little were it, to cause the sick still to believe, that he shall
shortly come up again and recover. For such fond hope
have men already of their own nature, and thereby sometime
they oversee themselves.

SECOND BOOK OF DEATH.

CHAP.

Again, it were too much to deal roughly with one that
is weak of faith, and suddenly to fear him with death : that
were even as much as to break the bruised reed, and utterly
to quench the smoking flax, contrary to the example of
Christ our Lord.

A whole instruction ought to be given unto such sick
persons as have need thereof, to make them strong and
willing unto the cross and death. And so should they also
be put in mind, what death is, whence it came, and where
fore, what it doeth through the grace of God for Christ s
sake, by whose Spirit and power the most horrible death of
all is overcome. Hereof is spoken sufficiently in the chapters
going before.

Out of the which foundation, it may thus be spoken unto
the sick: "Thou hast the Almighty God thy dear Father,
and Jesus Christ thine intercessor and Saviour, who hath
taken all thy cause in hand ; let him alone withal ; he will
not suffer thee to perish, but give thee his holy Spirit,
which shall conduct thee into eternal joy and salvation.
Only direct thou thyself even now at this present, and pre
pare thee to depart, giving all temporal things their leave,
having a right understanding of the holy gospel, and exer
cising the true belief thereof by fervent prayer, charitable
love, and patience.

" Turn thee, for God s sake, from all creatures to the
Creator and Maker; turn thee from wife and child, turn thee
from temporal goods and honour, considering that none of
them can help thee, neither from sin, nor from death. All
that thou leavest behind thee, the Lord according to his
almighty providence shall well and fatherly take care for
them. He that hath created thy wife and children, shall
also provide them a living, as he hath sent unto thee all
things necessary, even unto this hour."

Afterward ought not the mind of the sick to be disturbed
or pointed hither and thither, up and down, as (the more
pity!) they use to do in the papistry; but only unto God the
Father through Jesus Christ, according to the contents of
L h mtbrter. ual the ^ole gospel, after this meaning: "Dost thou believe
and confess from the ground of thy heart, that there is but
one only God, who hath given thee body and soul, meat
and drink, lodging and clothing, with all other necessaries,

I.] HOW THE SICK OUGHT TO BE SPOKEN UNTO. 105

and graciously helped thee out of many grievous mischances

and miseries?" Then let the sick say: "Yea, that I The sick.

acknowledge and confess."

" Dost thou also confess that thou oughtest, above all The corn-
things, to have feared and worshipped this thy gracious
Maker and Father, and to have loved him with all thy
heart, with all thy soul, with all thy strength, and, for his
sake, thy neighbour as thyself? Hath not God deserved
that at thy hand?" Then let him say: "0 Lord* God, I The sick.
should indeed have done so."

" Acknowledge thou likewise, that thou oft and many a The com-
time hast wittingly and willingly, of very ungraciousness,
done against God and thy neighbour ; by means whereof
thou hast justly deserved the everlasting wrath, plague, and
indignation of God in body and soul." Then let him say :
" sir, it is all too true; I yield myself guilty, and confess The sick.
it before God." "Well, greater and more horrible sins than ihecom-
these couldst not thou do, if thou wouldst still not regard
the wrath and rigorous judgment of God, as thou hast done
heretofore. How art thou minded? Dost thou desire and
pray from the ground of thy heart, that God will preserve
thee from such slender regarding of thine own sins, and of
his just wrath and judgment? Desirest thou also with thy
whole heart, that God will not deal with thee after his divine
judgment and justice, but according to his fatherly mercy,
and that he will remit and forgive thy sins and trespasses?"
Then let him say : " Yea, that is my desire from the bottom The sick.
of my heart."

" God from heaven did send unto thee his dear and only- The com-
begotten Son, who took upon him the nature of man, and
in his death upon the cross he bare not only our trespass,
but the pain also and punishment due for the same, making
full payment and satisfaction for us. John the Baptist with
his finger pointeth unto Christ, and sayeth : Lo, this is
God s Lamb, that taketh away the sin of the world. And
John the evangelist saith : The blood of Jesus Christ i John L
cleanseth us from all sin. Dost thou now confess, that
Jesus Christ, the Son of God, died and rose again for
thee also ? And wilt thou, as one parcel of the world,
one broken reed, one piece of smoking flax, and one lost
sheep, cast all thy sins upon him; embracing this comfort

106 SECOND BOOK OF DEATH, [CHAP.

of the gospel in thy heart, and comprehending it with a

The sick. strong stedfast belief?" Then let him say : " Lord Jesu,
my heart s desire is of thee to be healed, comforted, and
refreshed. And thanks be unto God for evermore, that I
may have him my mediator and redeemer! I will wholly
commit and yield myself unto him."

The com- "Then, upon this, the Lord Jesus Christ by his godly

word and gospel sendeth thee this message : Thy sins are
forgiven thee, and in his sight are all taken away : not only
the sin, but the pain also due for the same ; namely, ever
lasting death, hell, and damnation : so that thou shalt be
received again as a dear acceptable child, and heir of eternal
life. Believest thou this comfortable promise of Jesu Christ ?"

The sick. Then let him say: "Yea, but, merciful God, strengthen
thou my weak belief."

The sum of all this is contained in the articles of the
Christian belief, which, with the aforesaid interpretation, may
be rehearsed unto the sick.

The com- "And to the intent that thy heart may be set at rest,

and thou assured in thy faith, therefore hath Christ instituted
his holy Supper and sacrament of his body and blood ; wherein
he doth signify, witness, and put to his seal, that even thou also
art one of those many, for whom he gave his body and shed
his blood. Now when sin, death, hell, devil, and God s wrath
tempteth and turmoileth thy conscience, thou must with the
same sacrament, as with the word of God, comfort thy con
science, that Christ Jesus with his body and life is thy surety ;
and that his soul and blood, and all that he is, standeth for thee
and on thy side, against all bodily and ghostly enemies."

Moreover, thou must bid the sick call upon God for faith,
patience, and other spiritual gifts.

Some time recite before him the Lord s Prayer, with a
short exposition, that he may direct his prayer the better.

Exhort also all such as stand about the sick to pray for
him, considering that our Lord hath made a rich and faithful
promise: " Where two or three are assembled in his name, he
himself will be in the midst among them, and grant them
their desire."

And forasmuch as all instructions must be taken of the
word of God, therefore before the sick these parcels following
may be read.

I.I HOW THE SICK OUGHT TO BE SPOKEN UNTO. 107

The vi. Psalm, which beginneth : " Lord, rebuke me not
in thine anger," &c.

The xxii. " My God, my God," &c.

The xxv. " Unto thee, Lord," &c.

The xxvii. " The Lord is my light," &c.

The xlii. " Like as the hart longeth," &c.

The li. " Have mercy upon me," &c.

The xci. " Whoso dwelleth," &c.

The cxvi. " I am well pleased," &c.

The cxxxix. " Lord, thou searchest me," &c.

The cxliii. " Hear my prayer, Lord," &c.

The Prayer of King Hezekiah : Isaiah xxxviii.

The Psalm of Simeon : " Nunc dimittis." Luke ii.

The xi. chapter of John ; of Lazarus.

The xiv. and xvii. of St John s gospel.

The Passion of Christ, and specially concerning the one
of the two murderers.

The viii. chapter to the Romans.

The 1 Corinthians xv. All which places serve to make
the prayer fervent, and to strengthen true belief.

Furthermore, the sick ought to be told of the fruits of
faith, because of provoking thankfulness for the unspeakable
grace of God; with exhortation to forgive his enemies, to
do every man good according to his power, and in every
point to amend his own life and conversation ; but especially
with a patient, gentle, quiet, and good willing mind to wait
for deliverance.

Namely thou mayest say thus : " Take up thy cross
upon thy neck patiently, and follow Christ thy Lord. Re
member, and behold Christ hanging in great martyrdom upon
the cross. He suffered patiently until his Father s will was
fulfilled in him. Even so thou also hold still unto the Lord
thy God, that he may perform his will in thee : if it be his
good pleasure now to take the stinking transitory flesh from
thee, to purify it, and to make an eternal glorified body of
it, thou hast great cause to rejoice."

When the sick is drawing away, and speechless, having At the point

,. V i . ,, , & of death.

yet understanding, thou mayest speak unto mm these words :
" Fight valiantly, as a worthy Christian, and despair not ; be
not afraid of the rigorous judgment of God ; hold thee fast
to the comfortable promise of Christ, thereas he saith : I

108 SECOND BOOK OF DEATH.

CHAP.

am the Resurrection and the Life. He that belie veth on me
shall live, though he were dead ; and whoso liveth and be-
lieveth on me, shall never die. In him is thy belief; there
fore shalt thou live with him for ever. Christ thy Saviour
John x. shall never forsake thee. There can no man pluck thee out
Lukexxi. of his hand. Heaven and earth shall pass, but God s word
endureth for ever. Have thou therefore no doubt, thou shalt
after this battle receive the crown of everlasting life."

Ask now the man, whether he understand and believe ;
desire a token of him, and cry unto him fair and softly :
" Good brother, upon thy soul s health depart not, shrink not
away from Jesus Christ ; commit thy soul unto thy faithful
God and loving Father. Speak from thy heart-root with
Christ thy brother upon the cross : Father, into thy hands,
into thy protection and defence, I commit my spirit. "

When his understanding is past, commit him unto God.
Make thy prayer alone, or with others, that God will take
this sick man into eternal life, and grant him a joyful re
surrection at the last day, only for the Lord Jesus Christ s
sake. Amen.

CHAPTER II.

OF THE BURIAL, AND WHAT IS TO BE DONE TOWARDS
THOSE THAT ARE DEPARTED HENCE.

THE soul of the dead, as soon as it is departed from
hence, cometh into a state there, as prayers (if one would
make them for him afterward) have no place, and are either
unprofitable, or else vain ; yea, offensive also, and hindrance
to our Christian belief.

The body of him that is departed ought reverently and
soberly to be conducted unto the earth, and buried. For that
is the last service that we can do for such as are departed,
and thereby may we declare our charitable love towards them.
In the mean season, when we reverently commit the body,
as the wheat corn, unto the earth, we testify our belief of
the resurrection for to come. The scripture also commendeth
those that faithfully will have to do with burying of the dead,

II.] OF THE BURIAL OF THOSE WHO ARE DEPARTED HENCE. 109

after the example of Tobias. Of misordering the bodies of
the dead writeth Plato, the heathen philosopher : " Is it not
a bond, greedy and voluptuous thing, to spoil the dead corpse,
and to rage against the body as an enemy, when the enemy
that fought in the body is departed away ? What differ
they from dogs, which bite the stone that is cast at them,
and let him go free that cast it? There is no difference.
Of such points ought we to beware, for they bring hurt unto
victory."

Of gorgeous graves and sepulchres, it is written in the
poet Euripides : " Men s minds are mad, when they bestow
vain cost upon dead bodies 1 ." For if we consider the matter
right, we must needs greatly marvel, that ever a man should
fall into such a frensy, as to use pride after death.

Touching the place of burial, it is to be noted, that by
such ordinary means as be permitted us we are bound to
avoid sickness and all hurt. Now out of graves there come
naturally evil savours or vapours, which alter and change
the air, and increase the disease of the pestilence, when the
church-yard or place of burial standeth in the midst of cities
or towns. Therefore both the Jews, heathen, and Christians,
were wont to have their burials without the cities. For what
time as Christ raised the widow s son from death, the evan
gelist saith : " When he came nigh unto the gate of the city, Luke vii.
behold, there was carried out one dead, who was the only
son of his mother, she being a widow, and much people of
the city with her." Moreover the sepulchre of our Lord
Jesus Christ was without the city. But the pope and his
adherents with their money market found here a treasure
bag, otherwise persuading the people ; as though to lie here
or there did further or hinder salvation.

Afterward let the dead rest quietly, no evil being spoken Good
of them of malice, but good, though they were our enemies : c
of malice, I say ; for otherwise must vice and sin, as well of
the dead as of the living, be declared and rebuked, that others
may beware. The old poet Mimnermus writeth : " We are
all inclined to envy an excellent famous man, but after death

dairdvas orav Bavovcn Tr^iraxnv KCVO.S.

Euripides, Polyid. Fragm. v.]

SECOND BOOK OF DEATH. [cHAP. II.]

to praise him 1 ." Therefore do they not only against Christian
charity, but also against man s nature, that disdain to give
unto the dead their due praise and commendation.

Especially when one that hath shewed us friendship and
kindness is departed, we ought never to forget his benefits,
but to declare our thankfulness to his kinsfolks or friends.
But if we carry the remembrance of them to the grave, and
bury it with the corpse, thinking no more upon their gentle
ness; then are we like unto wild beasts, that are hot and
burning in desire, but as soon as the thing desired is out of
sight, the love is quenched. Hereof complaineth the poet
Euripides : " Seldom are there found faithful constant friends
after death, though aforetime they were joined never so near
together." The thankfulness that is shewed to him that is
present passeth away and vanisheth, when one is carried out
of the house.

yap dvdpl Trdvres eoyzei/
coj/u (frQovrjo-ai, Kardavovra aii/e&lt;rcu.

Minmermus apud Brunck. Analecta.]

THE

THIRD BOOK OF DEATH.

CHAPTER I.

HOW THEY OUGHT TO BE COMFORTED, WHOSE DEAR
FRIENDS ARE DEAD.

NATURALLY we mourn, weep, and lament, when our kins
folk and friends depart. When father and mother dieth, the
son and the daughter remembereth, how many a footstep the
elders went faithfully and worthily to provide them their
living : yea, if it had heen possible, they would have shewed
the child their own soul, and given them the heart in their
body.

Again, the parents consider how good obedient children
they have had of their sons or daughters ; and what honour
and joy fulness more they might have had of their children,
if they should have lived longer.

The sisters and brothers remember, that they came of
one father, being born under one motherly heart, brought
up in one house, eating and drinking at one table. If it
were else a man s companion, he thinketh, he was my faithful
dear friend, he did no man hurt nor harm, but desired to do
every man service, and that so honestly, that a man might
have trusted him with his own soul.

If he were a good ruler, we think he was to his own
native country true and faithful, and excellently well inclined
to the welfare thereof; who hath not then good cause to be
sorry for his departing ? This is the cause, that the blood
naturally gathereth together, so that we are sorrier for the
death of such one than of another private man.

Such heaviness, pity, and compassion doth God allow.
For he hath not created us to be stones and blocks, but hath
given us five senses, and made us an heart of flesh, that we
might have feeling, and love our friends, being sorry when

]]2 THIRD BOOK OF DEATH. [cHAP.

they suffer trouble and die : yea, God hateth unfriendly and
unmerciful people, and whose hearts are not moved, when
their friends are vexed and taken away from them. There-
Gen, xxiii. fore the holy patriarch Abraham lamented and mourned for

Sarah his wife, when she was dead.

Gen i. Good Joseph made great lamentation for Jacob his father.

Phu.ii. Paul likewise writeth thus: "My helper and fellow-

soldier Epaphroditus was deadly sick: but God had mercy
upon him, and not only upon him, but also upon me, that I
should not have one heaviness upon another." But as in all
things, so in this there ought a measure to be kept, that we
continue not in fleshly inordinate heaviness, but still resist
the sorrow, and comfort ourselves with this account following :
What do we mean thus to mourn and lament? What will
we do ? The Lord is great, and doeth no man wrong. And
the same is an honest good will, that conformeth itself to the
will of God.

For the good heathen man Seneca wrote unto his scholar
A notable Lucillus after this manner: "A man ought to be content
with every thing that God is pleased withal, only because it
pleased God."

Now in every thing ordered by the providence of God,
LIU. v. cap. as holy Augustine, De Civitate Dei, saith, " Without an
orderly division and convenient joining together of the parts
hath not God left so much as the bowels of any beast, how
vile or small so ever the same be, nor the feathers of a bird,
nor the flower of the herb, neither the leaf of the tree : so
that there can nothing be found, that is not subject to the
providence of God 1 ; neither can there any little bird die,
without his device, charge, and commandment."

[* The author, according to his custom, has applied the passage
of Augustine, to which reference is made by him, to the purposes
of his argument : Deus summus et verus cum Verbo suo et Spiritu
sancto, quse tria unum sunt, Deus unus et omnipotens, creator et
factor omnis animse atque omnis corporis, . . . qui non solum coalum
et terram, nee solum angelum et hominem, sed nee exigui et con-
temptibilis animantis viscera, nee avis pennulam, nee herbse flosculum,
nee arboris folium sine suarum partium convenientia et quadam veluti
pace dereliquit, nullo modo est credendus regna hominum eorumque
dominationes et servitutes a suse providentise legibus alienas esse vo-
luisse. Augustin. De Civitate Dei. Lib. v. cap. 11. Oper. Vol. v. p. 44.
D. Ed. Par. 1541.]

I.] FRIENDS OP THE DEAD TO BE COMFORTED. 113

If God now have so diligent respect to such small things,
how then could thy friend, whom thou mournest for, depart
away by death without the providence of God? Therefore
if we speak against the Lord s works, and cry against his
will, what is that else, but even as though we therefore lived
upon earth, that we as lords and rulers should prescribe
laws for the Almighty? Which thing to think, I will not
say to speak, were yet horrible.

When thou givest forth thy child to a nurse, and she
hath kept it long enough, thou takest it home again ; the
nurse having no reasonable cause to complain upon thee,
for taking again thine own. Yet much less cause have we
to grudge against God our creditor, when he by death taketh
his own again. For as for father and mother, brother and
sister, wife and child, friend and lover, yea, and all other
things that we have, what are they else but lent goods and
free gifts of God, which he hath committed unto us, and
which we, as long as he lendeth us them, ought to esteem as
advantage ?

When a lord hath lent us a fair costly table, whether
should we gladly with thanks restore it him again when he
requireth it, or brawl with him after this manner : thou
terrible lord, how happeneth it that thou hast robbed us of so
costly a table ? How cometh it that thou hast taken it from
us again so suddenly ? Upon such a complaint might he not
with good right answer: Is that now my reward for lending
you so costly a table, which I did of love, undeserved on
your part, that ye might have commodity and pleasure
thereof for a while? Yea, the more worthy the gift was
that I lent you to use, the more thankful should you be unto
me. Yea, with rougher words might God justly rebuke us
that be so impatient. When the house fell upon Job s ten
living children, seven sons and three daughters, and when
his seven thousand sheep were burned with fire from heaven,
and his enemies carried away his five hundred yoke of oxen
and five hundred asses, as the other enemies drove away
three hundred camels, and slew also his servants ; in all this
misery and hurt Job comforteth himself, and thanketh God,
who had lent him such things, and taken them away again.
" The Lord," saith he, " hath given them, the Lord hath Job i.
taken them ; even as it hath pleased the Lord, so is it come

r 8

LCOVERDALE, n.J

] 1 4f THIRD BOOK OF DEATH. [CHAP.

to pass : blessed be the name of the Lord." Let us there
fore also say with Job : " The Lord gave us this father, that
child, such a friend; the Lord hath taken him again; blessed
be his name."

But when thou shouldst laud and praise God, it hindereth
thee exceedingly, if thou fear that God of a wrath and en
mity against thee hath taken away from thee thy son or
thy wife, &c. Such an opinion cometh not of God, but is
even a practice of the devil. And herewith agreeth our
feeble nature : whatsoever is sung or said, we think in
trouble, that God is angry, and that our will is good and
profitable, and not God s will.

Contrary hereunto are we instructed by holy scripture,
that though we know not perfectly for what cause God
sendeth us this or that punishment, yet ought we to be sa
tisfied in this, that God is gracious and favourable unto us
for his beloved Son our Lord Jesus Christ s sake. Never
theless, to the intent that we may both the better understand,
and be the more glad to receive, the good-will of God, I will
declare what profit such a death bringeth to him that de-
parteth and to those that remain.

CHAPTER II.

THAT UNTO SUCH AS DIE, IT IS PROFITABLE TO DEPART
OUT OF THIS LIFE.

IF they that be dead from hence had not suffered trouble
in this world when they were alive, it were no marvel to see
us mourn out of measure for their departing. As for all their
joy and pastime upon earth, they are scarce to be accounted
dreams, in comparison of the true joys and treasures above.
Again : who will undertake to number the adversities that
all men, of what estate soever they be, must be possessors
of? We may well say with Job: "Man that is born of a
woman, liveth but a short time, and is replenished with many
miseries." Against the which there helpeth neither gold nor
silver, neither power nor nobility, neither policy nor natural
wit. To-day we are whole and sound, to-morrow sick ; to
day merry, to-morrow sorry ; to-day rich, to-morrow poor ;

II.] DEATH IS PROFITABLE. 115

to-day honoured, to-morrow despised; to-day alive, to-morrow
dead.

Moreover, vice commonly hath so the upper hand, that
none can live upon earth, but he must displease either God or
man, or else them both. Therefore seeing thy loving friend
is gotten out of the mire, and gone out of the sweat-bath that
thou yet sittest in ; art thou sorry now that he is released
and unburdened of so much misery ? Thou shouldst rather
give thanks and praise unto God for it ; specially forasmuch
as death doth utterly destroy neither body nor soul, neither
honesty nor virtue, wherein he that is now departed did here
exercise himself in time. For look, what good thing one
hath done, it shall not be quenched out through death ; but
the praise and commendation thereof, among all such as are
good, doth rather increase than diminish after death. The soul
departing in true faith, passeth straight to the joy of heaven.

The least parcel of the body doth not utterly perish, but
the whole body shall at the last day be called to immortality,
where our friends shall be a thousand times better, richer,
more pleasant, and more blessed, than ever they were upon
earth; when we all shall come to them again, see them,
know them, and have perpetual company with them and all
saints. After this sort did Adam and Eve trust that Abel,
who was slain, should be restored again unto them, because of
the Seed that was promised.

A similitude : if a great lord had called thee and thy
son, and promised you much wealth and good, shouldst thou
weep when thy son goeth to him, and thou thyself wilt
shortly follow after ? No, verily ; but thou wouldst order thy
matter so that thou mightest be there out of hand. Why
unquietest thou thyself then so sore for the death of thy son
or friend? The Almighty Lord hath called him and thee
to his eternal kingdom, to place thee and him among the
princes of heaven. Thy son passeth hence through the gates
of death; he shall rise again to honour. Why vexest thou
then thyself? Why orderest not thou thyself, joyfully to
follow him? for thou hast not lost him, but only sent him
before.

If it were possible that thy son knew of thy unmea-
surable wailing and howling, and could speak unto thee,
without all doubt he himself would rebuke it, and say :

116 THIRD BOOK OF DEATH. [ciIAP.

" Why will you vex your age with unprofitable, yea, with
unreasonable mourning? Wherefore will you blame God,
his ordinance, and providence ? Will ye envy me the great
honour and joy that I am promoted unto ? Think ye it is
a thing to be bewailed and lamented, that I am brought out
of danger into safeguard, out of misery into welfare, and out
of the wicked world into the company of angels ? I will go
somewhat nearer unto you : I pray you, if it lay in your
strength and power to send for me into the temporal life
again, would ye call me down again into the misery of
yours? With what great fault have I deserved such un
faithfulness at your hands? And if ye should not call me
again, why mourn ye then so and lament?" Upon such
words, we must needs be ashamed of our unmeasurable sor
row and heaviness. That we ought thus to judge of faithful
Christian men that are departed, we may learn by the words
johnxi. of Christ, who testifieth unto Martha : "I am the resurrection
and the life. He that believeth on me shall live, although
he die ; and he that liveth and believeth on me, shall never
Psai. cxvi. die." " How dear and precious in the sight of the Lord is
the death of his saints!" Understand, that God doth faith
fully take them into his protection, and hath respect unto
their souls, to receive them into eternal life.

Now sayest thou : Alas ! if I knew that my wife, child,
or friend were saved, I could then better away with his
death. As for a thief, he need not to be glad, when he is
carried from prison to the gallows. This man hath been
all his life a child of the world; he never feared God, but
died in sin, haply without repentance, and peradventure
from the cart of this misery he is yoked in the chariot of
eternal fire.

Answer : no man can tell, how he behaved himself at his
last end : happily he repented, and is pardoned. We ought
ever to hope the best, till we have sufficient evidences that
the man is lost.

Secondly : though his damnation were open and manifest,
yet ought a faithful man to rejoice in the righteousness of
God. The ravens must have dog s garbage ; partridges must
be set upon the board before lords; a murderer must be laid
upon a wheel. It is as meet for Judas to sit in hell, as for
St Peter to be in heaven.

II.] DEATH IS PROFITABLE. 117

Thirdly, thou sayest: if he had lived longer, he would
perad venture have amended. Whereupon take this answer :
he might have happened as soon to be worse. A prudent
man looketh for no better, but feareth the worse in this blas
phemous world.

St John Chrysostom testifieth plainly, that " as soon as
God taketh away a man through death, the same man from
thenceforth should never have been better 1 ."

Verily, God is to be praised and thanked, when he taketh
away the ungodly. For the more a man heapeth up sin upon
sin, the greater punishment must he suffer afterward, for God s
righteous justice sake. The ungodly sinneth ever the longer,
the more upon earth: but by death doth God pluck him
down from his sinful life ; though not spiritually and inwardly,
yet with external members, the same must cease from sin.
Therefore to such as are hard-hearted and disordered, there
is nothing better than to die the sooner.

CHAPTER III.

WHAT PROFIT THE DEATH OF FRIENDS BRINGETH TO SUCH
AS ARE LEFT BEHIND ALIVE.

THAT the death of the ungodly doth profit other men, it
is easy to perceive ; for thereby are the wicked upon earth
somewhat diminished and swept out, and other poor wretches
fare the better.

But that the death of the righteous should bring any
commodity to such as remain alive, it soundeth strange in
our ears: therefore shall it be declared.

When a man endowed with excellent gifts is made an
idol, Almighty God cannot suffer it. For God himself will
be he, of whom all good things undoubtedly must be hoped
and looked for ; and unto his dishonour it serveth, if the
heart cleave not only unto him. And blessed is the man,
that setteth his love, comfort, and hope upon the Lord.
Again, " Cursed be the man," as the prophet saith, " that
upon man doth put his trust." Now cometh it lightly to

[ l The sentiment is found in Chrysostom, Homil. ad Matthseum
xxxi. in fine. Opera, Tom. vii. p. 364. B. Ed. Paris. 1727.]

118 THIRD BOOK OF DEATH.

CHAP.

pass, that we set too much by rich parents, by fair children,
honourable friends, and men of good properties. Therefore
God plucketh them away from us, to draw us away from
creatures, and that we might perceive his fervent love towards
us, in that he is jealous over us, that he taketh out of our
sight whatsoever we gape upon besides himself; and also
to the intent that we might perceive, that whatsoever is in
the world, it is but temporal, and lasteth but the twinkling
of an eye ; and that only the Father of heaven will, can, and
may help in all troubles.

Moreover, what a number is there of them, that of an
inordinate love toward their children, parents, and friends,
to make provision for them, and to bring them aloft, jeopard
their souls for them, fall into great unquietness, being un
merciful, covetous, bribers, usurers, liars, deceivers ! Franciscus
Petrarcha writeth : " Thou hast lost thy son ; yea, but thou
hast lost with him also much fear, and an infinite matter
of careful sorrows : by reason of the which cares, that thou
mightest be delivered from them, it behoved either thee or
thy son to die."

Therefore give God thanks for his grace, when he dis-
chargeth thee of those things that hinder thee in his free
service ; and when he taketh from thee thy wife, child,
friend, or others upon whom thou hast hanged too much,
and for whose sakes thou hast done wrong many a time.

That thou mayest understand this thing the better, take
for example mercy towards the poor. We see that they
whose children and friends are departed give alms richly,
which while their wives, children, and friends were alive,
would not have given one penny, for fear that their friends
after their death should have had need, and been destitute
of money themselves. Yea, rich folks, which, as God some
time appointeth, have no children, nor heirs of their own
bodies, become fathers and upholders of many poor men.
Which thing unto them and unto all Christendom is more
profitable and more worthy of commendation, than ten sons
of a naughty life, such as commonly there be many : among
whom scarce one of ten speedeth well, I mean of those that
inherit their father s riches and goods ; for shamefully they
waste and consume them, to the hurt of themselves and of
others.

III.] DEATH OF FRIENDS PROFITABLE TO THE LIVING. 119

Item, though one know that he ought to love no man in
such sort, as to displease God for his sake ; yet many a time
is one moved through his friends to do against his own con
science, if he will not displease them. Therefore graciously
doth God pluck away those friends, whose presence serveth
unto thy destruction.

Moreover thou sayest : How should not I mourn, seeing
I am now robbed of such help and succour, as I should still
have, if he were yet alive ? Answer : such complaining cometh
not of a free love towards the dead, but of a servile and bond
stomach, that looketh and hath respect to itself, and desireth
to work his own profit with another man s hurt. Now if
thy son or friend, that might have been thy comfort in thine
age, be departed, God may send thee others in their place ;
yea, there be some at hand already, that offer their help and
counsel to thee and thine, and will not fail thee at thy need.
And though it were so, that thou hadst none other child nor
friend in their stead, but were destitute of all bodily help ;
yet hast thou a gracious God through Jesus Christ, with the
spiritual gifts which shall continue with thee for ever.

But some say, and especially great youngsters, My mourn
ing and sorrow is because my kindred, name, and stock, mine
arms and badge perisheth, now that I leave no heirs of my
body behind me. thou great idiot ! thou lamentest that
thy name and honour perisheth in this transitory world, and
forcest little, how thy name and honour may continue for
evermore in the kingdom of heaven.

What is become of the mighty kings and emperors,
which fought for the greatest honour and magnificence, that
they might never be forgotten upon earth? The memorial
of them is past long ago; they have their reward already,
as our Lord sayeth. Contrariwise, the dear worthy saints,
which despised all glory of this mortal life, have at this day
greater honour, praise, and commendation, than they that
travailed to obtain the glory of this world. Now therefore
will God help thee, not to pass upon temporal honour and
pomp ; but most of all to care, how thy name may remain in
remembrance before God, with those that unto him have done
faithful service.

120 THIRD BOOK OF DEATH. t |_CHAr.

CHAPTER IV.

COMPANIONS THAT SUFFER LIKE HEAVINESS OF HEART.

IF any thing were practised against thy child or friend,
that necessarily must not come to pass, so that he might
well have escaped it, then hadst thou just cause to howl and
lament. But now behoved it him, as a mortal man, to end
this life even according to the first ordinance of God. Thou
hast thousands and thousands of companions, whose dear
friends departed hence by death : why wilt thou then dis
quiet thyself? What time as Abraham was commanded of
God to sacrifice his own only beloved son, what mind had he,
thinkest thou, when he now drew the sword, and thought to
slay his son ? Greater sorrow had he for his son that yet
was alive, than thou for thy son that is dead. In what case
was the holy patriarch Jacob s heart, when tidings came to
him, that his dear son Joseph was torn of wild beasts? Where
was there ever father in greater heaviness than even David,
when by his own son Absalom, whom he yet exceedingly
loved, he was expelled from his kingdom? Doubtless he
was in none other case, than as though the heart in his body
shrunk and melted like wax. These and such like examples
oughtest thou to set before thine eyes ; whereby thou shalt
perceive, that thy sorrow is to be esteemed but small towards
these ; and therefore through the contemplation thereof un
doubtedly it shall be assuaged.

CHAPTER V.

THROUGH GOD S HELP ALL HEART-SORROW IS EASED.

UNHANDSOME physicians are they, that well can see the
greatness of the sickness, and brawl with the patient for his
excess, but cannot shew a remedy whereby the blemish may
be healed. Therefore now that I have hitherto reproved
unmeasurable sorrow and heaviness, I will not leave the
matter so bare ; but declare now also a medicine, whereby

V.] THROUGH GOD ri HELP ALL HEART-SORROW IS EASED. 121

unreasonable mourning, if it be not clean taken away, may
yet be eased and diminished.

The time of itself maketh all cumbrance lighter. For
there be many men and women which in times past have
set finger in the eye, knocked upon their breasts, pulled the
hair out of their own heads, ran against the wall, disfigured
their whole bodies, and horribly howled for the dead. But
now they have their pastime in all kinds of minstrelsy, as
though they never had ailed anything. Notwithstanding
to wait still till heaviness forget itself, is a womanish thing :
and again, to bridle it betimes, beseemeth the natural reason
and soberness of a man. What is then to be done ? It
lieth not in thy power, without the special help of God, to
expel sorrowful mourning. First and principally, ponder
thou the power and grace of God : the power, in that
the Almighty is able many hundred ways faithfully to ease
thee of thy sorrow ; the grace, in that he is willing and
ready, for the worthiness of his Son, to make thee joyful
again here and in the world to come, so as is most for thy
profit and wealth. Adam and Eve had unspeakable sorrow,
when their obedient and righteous son Abel was murdered :
God then did well put them in remembrance of their sin.
But they being also mindful of the promise of the blessed
Seed, were thereby erected and comforted again : howbeit
in such an exceeding heaviness it was very hard to with
stand desperation, and to overcome all mischance. Therefore
let us consider, that though we Christians be not altogether
called to the pleasures of this time, but stoutly to strive and
valiantly to fight against them; yet shall not Christ leave
us comfortless, but, according to his promise, he shall faith
fully be with us unto the end of the world.

CHAPTER VI.

WE MUST FURNISH OURSELVES WITH PRAYER AND PATIENCE.

To the intent that God may assist us with his might
and grace, we must earnestly pray unto him, that with his
holy Spirit through his godly word he will comfort us, that
we may render thanks unto him when he hath delivered our

122 THIRD EOOK OF DEATH. [cHAP.

friends from the daily battle of the soul against the flesh,
the devil, and the world, and from all discommodities of this
vale of misery.

For like as one that hath fared well at a dinner, doth
thank his host, though the host let him depart again, yea,
the guest rejoiceth afterwards to remember it; even so, foras
much as God for a season hath lent us wife, child, and friends
(which is more than he owed us), though he suffer them to
depart, we ought nevertheless to give him most high thanks.

Especially there is required a willing and stout mind :
whereof holy St Paul hath written this very comfortably :
" I would not, brethren, that ye should be ignorant concern
ing them which are fallen asleep, that ye sorrow not as
other do which have no hope. For if we believe that Jesus
died and rose again, even so them also which sleep by Jesus
will God bring again with him."

By these words may we perceive, that there be two
manner of mourners for the dead. The heathen and unbe
lievers mourn without hope of the resurrection : their opinion
is, that seeing their near friends are dead, there is no more
of them, but that they have utterly lost them for ever. This
heathenish sorrow will not St Paul have of Christians.

The Christians mourn also, but with a living hope of the
joyful resurrection. For like as God the Father left not
Christ the Lord in death, but raised him up again, and
placed him in eternal life ; even so us that believe shall not
he leave in death, but bring us out into everlasting life. For
this cause doth the Apostle speak of the dead, as of those
that sleep, which rest from all travail and labour, that they
may rise again in better case.

Like as the flowers with all their virtue, smell, and
beauty, lieth all the winter in the root, sleeping and resting
till they be awaked with the pleasant time of May, when
they come forth with all their beauty, smell, and virtue;
even so ought not we to think that our friends which be de
parted are in any cumbrance or sorrow, but their strength
and virtue being drawn in, liveth in God and with God.
They lie and rest till the last day, when they shall awake
again, fair, beautiful, and glorious, in soul and body. Who
will not now rejoice at this comfort of Paul, and set aside
all unprofitable sorrow, for this exceeding joy s sake ?

VI.] PRAYER AND PATIENCE NECESSARY. 123

Faith that is confessed with the mouth, must not be de
stroyed with a contrary deed. Now is our belief set thus :
" I believe forgiveness of sins, the resurrection of the body,
and the life everlasting." Therefore remaineth there nothing
behind, for the which the soul of the faithful should be
tormented in the world to come, or shut out from everlasting
joy. In the law xiii. 9, 2, Ubicunque, it is noted: "Un
seemly heaviness for the dead springeth out of despair of
the resurrection for to come ; and rather of faintness of
mind, than of mercy or godliness 1 ."

CHAPTER VII.

ENSAMPLES OF PATIENCE IN LIKE CASE.

IF the wise famous heathen could be numbered, which
took the death of their friends and children in good part and
with a stout stomach, should it not be counted a shame unto
us Christian men, that declare less constancy in that behalf?

Pericles, the captain of the Athenians (who for his
wisdom and virtue was called Olympius, one of heaven),
when he had lost his two sons, Paralius and Zantippus, within
the space of four days, was no more sorry nor unquieted
in the same sudden chance, but that on the day following
he came clothed in white before the whole multitude, and
consulted of the present wars so discreetly and manfully,
that every man wondered at him and honoured him 2 .

Xenophon, a disciple of Socrates, when he understood
that his only son Gryllus had fought valiantly, and upon the
same was slain of the enemies, he said unto those that
brought him the message : "I made my prayer unto the
gods, not that they should give me an immortal son, or that
he might be a long liver, (for I knew not whether that were
profitable for him,) but that of my son they would make a
good man, and a lover of his own native country ; which

[! Lugcre autem et deplorare et lamentari eos, qui de hac vita
decedunt, ex pusillanimitate contingit. Hoc autem ex desperatione
futurse resurrectionis intelligitiir. Corpus Juris Canon. Tom. I.
p. 1042. Ed. Lugd. 1661.]

[ 2 Valerius Maximus, Lib. v. cap. 10.]

THIRD BOOK OF DEATH. [CHAP.

prayer, as I perceive, they have granted ; and therefore I
thank them 1 ."

If thou hadst rather hear examples of the Romans, then
consider Paulus Emilius, who overcame the Macedonians,
and triumphed gloriously over them. When he within seven
days had lost both his sons, he was not therefore broken-
minded ; but as he went forth to the multitude without both
his sons, (which beforetime always led him and stayed him,
the one on the right hand, the other on the left,) the people
of Rome, having pity on the old honourable man, began to
lament and weep. But he, being nothing moved, stood
there and said : " I besought the gods, if our commonwealth,
for the great prosperity thereof, have any evil will among
those which be in heaven, that I myself, and not the whole
multitude, might recompense and bear it : and seeing it is
so, I give God great thanks 2 ." M. Fabius Maximus also,
not without just cause, belongeth unto the number of dear
worthy men. When he upon a time had to do with the
office of the master of works, there came unto him a mes
sage, first, that his house was fallen down, and had also
bruised his wife, a virtuous honourable woman; secondly,
slain his mother, who in weighty affairs had oft given him
good counsel, which he followed to the great commodity of
the commonwealth : thirdly, it was told him the same day,
that his young son, of whom he had an expectation and
hope of all goodness, was dead in Umbria. The friends and
lovers of this Fabius, that stood about him, when they heard
this, wept very sore : but he alone being unmoved, went for
ward stoutly in the business that concerned the commonwealth 3 .

P Valer. Max. Ibid.]

[ 2 The circumstances of this history are related by Livy, Lib.
XLV. c. xl. xli. Postquam omnia secundo navium cursu in Italiam
pervenerant, neque erat quod ultra precarer ; illud optavi, ut quum
ex summo retro volvi fortuna consuesset, mutationem ejus domus
mea potius quam respublica sentiret. Itaque defunctam esse fortu-
nam publicam mea tarn insigni calamitate spero. Compare also Valer.
Max. Lib. v. cap. 10.]

[ 3 It does not appear from what source the learned writer has
borrowed this history. Plutarch, in his life of Fabius Maximus, (ed.
Bryan. 1729. Vol. i. p. 407), relates the account of the fortitude of
Fabius on the death of his son ; but omits all mention of the other
circumstances of the history.]

VII.] ENSAMPLKS OP PATIENCE IN LIKE CASE. 125

Here, because of shortness, I leave out a multitude of
examples of sundry men, named Galli, Pisones, Scsevolas,
Metelli, Scauri, Marcelli ; whom in such points to follow, it
is laudable and worthy of commendation.

I will yet shew one example, of the virtuous woman
Cornelia, which was daughter unto Scipio Africanus. When
she understood that her two sons, Tiberius Gracchus and
C. Gracchus (who, being magistrates, had honourably and
well behaved themselves), were slain, and she of her friends
was called miserable, she said : "I will never think myself
a miserable woman, forasmuch as I have brought forth such
men 4 ."

This woman now overcame her own natural feebleness
and motherly heart: should not then a man (which word
noteth the stronger kind and more valiant stomach) declare
himself even as stout? That an heathenish unbelieving woman
could despise, should that make a faithful Christian man so
utterly faint-hearted? That she willingly gave again unto
nature, wilt not thou suffer God to have it, when he requireth
it of thee ? She took upon her, with an unbroken mind, the
death of many children ; and wilt not thou, that foregoest
but one child, be comforted again ? The heathenish woman
knew none other, but that after death there remaineth
nothing behind ; yet made not she an unmeasurable howling.
Thou knowest that after this time there remaineth an ever
lasting life : so much the worse then beseemeth it a Christian
man to unquiet himself with excess of heaviness.

CHAPTER VIII.

THE COMMODITY OF PATIENCE.

UNSEEMLY sorrow for their sakes that are dead is un
profitable and hurtful. Unprofitable : for as soon as the
soul is once departed out of the body, it cometh either into
heaven or into hell, and with no crying shall it be called
back again, or altered. Neither canst thou serve the dead
with any thing more, than that his remembrance be dear

[ 4 See Plutarch, Vit. C. Gracchi. Vol. iv. p. 400. ed. Bryan.]

126 THIRD BOOK OF DEATH. [cHAP.

and had in honour with thee. The heathenish poet Sophocles
writeth : "If the dead might with tears be called again,
then should weeping be counted more worthy than gold.
But, my good old man, it may not be, that he which once
is buried should come again to the light. For if weeping
might help, my father had been alive again 1 ." Hurtful:
hereof hath the heathenish poet Philemon written right
wisely : " Many of them through their own fault increase
misfortune to themselves, and make the same more grievous
than it is of nature. Example : when one hath his mother,
child, or friend dead, if he thought thus, He was a man, and
therefore he died ; this adversity should be no greater, than
nature bringeth with it. But if he cry, * I am undone, I
shall see him no more, he is gone and lost for ever ; such
one heapeth up yet more sorrow to that he hath already.
But whoso considereth everything with discretion, maketh
the adversity to be less unto himself, and obtaineth the more
quietness 2 ."

It were a very scornful thing, if when a man hath hurt
one foot, he would therefore mar the other also ; or if, when
one part of his goods is stolen away, he would cast the rest

[! This passage is found amongst the Fragments of Sophocles,
and is taken from the lost play of the 2KYPIAI :
AXX el p,ev rjv K\aiovcriv latrOaL /ca/ca,
Kal TOV 6avovTa daKpvois dvio-Tavai,
6 xpvo-bs fjcrcrov KTrjp.a TOV K\ateiv av rjv.
vvv & , a&gt; yepaie, TOUT dvrjvi/Tcos e x et &gt;
TOV p,ev TCKpa) Kpv(p6evTa TTpbs TO (pas ayeiv
i yap av TraTijp ye daicpvav X^P LV
av els (pas.

Sophocl. ed. Brunck. Vol. n. pp. 51, 52.]
Ma to ra Ka&lt;a TTOIOVQ-I TroXXoi, deo-TTOTa,
avToi 6t avTovs, *] TrefpvKe TTJ (pvo~i.

o iOV, Te6vT)KV ViOS *J WTT1P Twl,

rj vr) At" a\\(t)V TWV dvayKaicov ye TIS
el pev \dj3r) TOUT , \ire6av , avBpcoTros yap r)z/,
TOO~OVTO yeyove TO KUKOV, IJ\LKOV Trep i]V.
eav d , A/Sicoros 1 6 /Sios, OVK. er
aTToXwX , ev eavrai TOVT eav
Trpbs rots KaKolo~LV OVTOS eTepa avXXeyei.
6 6e r&lt;5 Xoyio"jLto) TrdvTa Trap eavT(o o~KO7ra&gt;v
TO KaKov dcpaipel, Taya6bv Se \ap,f3avei.
Philemon ap. Stobsei Florileg. Tom. III. p. 379, ed. Gaisford.j

VIII,] THE COMMODITY OF PATIENCE. 127

into the sea, and say that he so bewaileth his adversity. No
less foolishly do they, that enjoy not such goods as are
present, and regard not their friends that be alive ; but spoil
and mar themselves, because their wives, children, or friends,
be departed.

Though one of the husbandman s trees doth wither away,
he heweth not down therefore all the other trees ; but
regardeth the other so much the more, that they may win
the thing again, which the other lost. Even so learn thou
in adversity, with such goods as are left thee to comfort
and refresh thyself again.

CHAPTER IX.

WE OUGHT SO TO LOVE OUR CHILDREN AND FRIENDS,
THAT WE MAY FORSAKE THEM.

ALL such things ought of us to be considered, taken in
hand, and exercised, while our wives and friends are still
alive. Namely, if thou have father or mother, husband or
wife, child or friends, lay not thine heart, love, and affection
too much upon them, how good, profitable, and honest
soever they be ; but remember alway that they are tran-
sitory things, which thou mayest lose and forego, when time S
requireth. Love him most of all, whom thou canst not lose, SffecSon f to
even thy Redeemer ; who, to draw thee unto his love, and

to deliver thee from the love of the world, stretched out contented
his arms, and suffered the most vile death for thee upon the 8 e a d s ^ lland
cross.

Seneca saith not unwisely: "I lend myself unto the
things of the world, but I do not give myself to them." He
saith moreover, that " nothing is possessed as it ought to be, 01J
except one be ready at all times to lose it."

But if we fasten our hearts (so to say) upon our chil
dren and friends ; that is, if we love them too much, and
not God above all things ; then hath our sorrow no measure
as ought, as they are altered or taken away. Therefore if
thou hast not prepared thyself to adversity by times, and
art once overtaken with indiscreet heaviness, then let it be
unto thee a warning from henceforth to keep thee from the

128 THIRD BOOK OF DEATH. [cHAP.

greater love of transitory things, which hath brought thee
into such heart-sorrow ; to the intent that at other times
thou mayest take the death of thy wife and children in good
part, and with more constancy of mind.

CHAPTER X.

OF THE DEATH OF YOUNG PERSONS IN ESPECIAL.

AFTER the general instruction concerning death, must
certain objections be answered that hitherto are not resolved.
If a young man, or if a young daughter die, Lord, what
a great mourning beginneth there to be ! Alas ! he is taken
away in his young days before his time ; he should first have
been married, and had a good wife upon earth, and in his
last age have died in peace and rest. Hereof cometh it that
we think the death of children to be unnatural, even as
when the flame of fire through water is violently quenched.
The death of the aged we think to be natural, as when the
fire quencheth of itself, according to the saying of Cicero 1 .

Item, the death of young persons is compared to unripe
apples, that with violence are plucked off from the tree : the
death of the aged is thought to be, as when ripe apples fall
down of themselves.

Item, as it is hard to undo two boards newly glued toge
ther, but old joinings are lightly broken asunder; so we
complain that young folks die with greater pain than the
old : yea, it grieveth the father s and mother s heart, when,
as they count it, that matter is turned upside down, that
children depart out of this world before old folks. The
answer is taken out of the before rehearsed ground. If God,
The win of who hath all in his own power, had promised every one a
long life, then mightest thou complain at the shortening of
the life of thyself or of thy friends against God s promise.
Now hath God compared and clothed the soul with the body,
that what day or what twinkling of an eye soever he com-
mandeth it to depart, it keepeth the same time wherein one
finisheth his course. Therefore hath no man cause to com-
Theshortness plain of an untimely death ; but look, whatsoever one hath lived

of this time. L 7

over and beside the first day of his birth, it is an increase.
[! De Senectute. c. 19.]

X.] OF THE DEATH OP YOUNG PERSONS IN ESPECIAL. 129

Moreover, God knoweth much better than thou and we
all, when it is best for every one to die. And so faithful is
he for the Lord Jesus Christ s sake, that he in no wise will
be too hasty upon us.

Secondly, though we remain a long season in this fickle
transitory life, yet is all our time but short, specially towards
the endless eternity. Therefore it hath but a slender differ
ence, to depart hence in youth, or in age.

Thirdly, through death is a young person withdrawn
away from many troubles, which else were at his door. For
commonly, the longer a man liveth, the more miserable is he.

Take examples out of old stories. If Themistocles, after
the most glorious victory against Xerxes, when all the Greeks
acknowledged and commended him for their redeemer and
deliverer, had died, should it not have served him to a
perpetual praise and honour ? Then should not he afterward
have been rated as a betrayer of Greece ; then needed not
he to have been in bondage, nor to have fallen down at
the foot of the king of Barbary, as before a God, whom
he before had driven out of Greece. How thrall and vile
a thing was it to be esteemed before the world, that
Themistocles must needs come before king Xerxes!

What is to be said of Marcus Cicero, who confesseth
himself, that if he had died sooner, he had escaped exceeding
great troubles? And forasmuch as he so said, while the
matter was yet tolerable ; how would he first have thought
and lamented in his age, to see with his eyes the drawn
swords over the senators and citizens heads, and when the
most principal men s goods were parted among murderers ;
yea, when, whereas beforetime there was one iCatiline, the catnine was
city was now become full of such seditious persons ! m s a e n. lt10

The examples of daily experience declare sufficiently
before our eyes, whereby we may evidently perceive, that
death, though they call it untimely, deliver eth yet from
great misfortune and adversity.

Fourthly, the innocency and cleanness of youth is of their
own nature, and through evil example, denied and stained with
the life and conversation that followeth after. Augustine
saith, "The older the worse 2 ."

[ 2 The following passage appears to contain the sentiment of
Augustine, which is here referred to : Quisquis igitur es amator vitse

r n 9

LCOVERDALE, n.J

130 THIRD BOOK OF DEATH. [CHAP.

Therefore when a young man falleth on sleep, know thou
that God sheweth great grace unto him, in that he suffereth
him not, as many other, to remain long in this blasphemous
world, to the intent he should no more be hindered and de
filed with it ; but hath called him from hence to a right good
state, that with himself and all the elect he might possess the
kingdom of heaven. Witness of the scripture: "Suddenly
was he taken away, to the intent that wickedness should not
alter his understanding. His soul pleased God, therefore
hasted he to take him away from among the wicked."

Similitudes. He that is upon the sea, and with a good
strong wind is carried soon to the haven or land where he
would be, is happier than he, that for lack of wind is fain to
sail still many years and days upon the sea with much trouble
and weariness. Even so the more happy is he, whom death
taketh away from the stormy and raging sea of this world.
Seeing there is set before us an universal native country, and
he that is long in going thither, obtaineth no more than ho
that is speedily gone thither before-hand ; should not one
wish, that he had soon overcome the foul dangerous way
that leadeth to the heavenly harbour?

The sooner one payeth his debt, the better it is. If
there were none other remedy, but that with an hundred
more thou must needs be beheaded, and thou art the first
that is put to execution, art thou not then the first that is
despatched of the pain?

Finally, if thou consider the mischances of other folks, thou
hast the less cause to complain. One dieth in the mother s
womb, before he be born. Another dieth in the very birth.
The third in, his flourishing youth, when he first delighteth
to live, falleth away as a beautiful rose. Among a thousand
is there not one that cometh to the perfect age.

longse, esto potius bonse vitse. Nam si male vivere volueris, longa
vita non erit verum bonum, sed erit longum malum. August, de
Verbis Apostol. Homil. i. Opera, Vol. x. p. 90. G. Ed. 1541.]

XI.] OP THE DEATH OF THE AGED. 131

CHAPTER XL

OF THE DEATH OF THE AGED.

WHEN old aged folks are greedy of this wretched life,
they do even as those that, when the wine is all spent, will
needs drink out the wine-lees also. Whoso dwelleth in an
old rotten house that sinketh down, needeth not long to seek
props to underset it, but should rather be glad to get him
out of it : even so old aged folks, by reason of their decayed
body, should rather be content to depart from it. And this
advantage they have, that their death is not so fierce and
painful as the death of young folks.

This is chiefly to be considered, that the Lord our God
will not have us careful, (which thing belongeth unto him
alone,) but to be faithful and true, and diligently to labour.
Old fathers and mothers are not able to travail any more ;
and yet with earnest carefulness they think to bring all things
to pass. This special fault they have, that they think they
shall ever lack. Therefore unto them verily it is best, that
God take them away from all care, sorrow, and trouble, and
place them in quiet rest with other faithful Christian folks.

CHAPTER XII.

OF STRANGE DEATH.

WHOSO is taken with the pestilence, or dieth else of sick
ness in his bed, ought gladly to suffer the hand of God ; for
everybody hath deserved a far worse death. And a very
small rod is this towards it that God sendeth over the un
godly, yea, ofttimes over his own dear children, when one
is beheaded, another burned, the third drowned, &c. ; where
they altogether may sing with David: "For thy sake are 2 c . I?. 1
we killed every day, and counted as sheep appointed to be
slain." But if one die an unwonted death, (as one is de
stroyed by the hangman, another dieth a sudden death, the
third, as happily a man s child falleth down dead from an

132 THIRD BOOK OF DEATH. [dlAP. XII.]

high place,) this take we for a terrible death, and cannot tell
else what to say of it ; as though every kind of death in itself
were not terrible unto the nature of man. Though one dieth
upon the wheel for murder, there is sometime more hope of
him, that he hath found grace at God s hand, than of many
one that dieth at home in his bed. Examples also are to be
considered : for a great sort of God s elect died not a right
death, as we use to term it. Abel was murdered of his own
natural brother. The prophet, being sent to Jeroboam, was
destroyed of a lion. Isaiah was sawn asunder through the
middle. Jeremiah, like as Steven also, was stoned to death.
James, being thrown down from the pulpit, was slain of a
fuller 1 . Peter at Rome was fastened to a cross. Upon Paul
was execution done with the sword 2 . Such like examples hast
thou.

Item, the most excellent heathen men came miserably out
of this world. The good Socrates was poisoned ; Euripides
was ail-to torn of dogs ; Sophocles was choked with a little
stone of a grape berry ; very sorrowful cumbrance did fret
out the heart of Homer. Innumerable examples declare, that
there happeneth no new thing unto us, what death soever
we or our friends die.

Especially let us observe this rule: death is terrible to
them that have no God; but of us that are God s children
ought not the horrible image of death to be feared, but to be
welcome unto us. For God himself comforteth us with these
words following: "I live, and ye" also shall live." Of this
are we assured in Christ Jesu, who upon the cross died the
most horrible death for our sakes : to whom with the Father,
and the Holy Ghost, be all honour and glory for ever and
ever. Amen.

Only unto God give the praise.

[! Euseb. Hist. Eccles. Lib. n. c. 23. p. 30. ed. Reading, 1720; and
Hegesippi Fragmenta apud Routh. Rel. Sacr. Vol. I. p. 195.]

[ 2 With respect to the martyrdom of St Peter and St Paul, compare
Euseb. Hist. Eccles. Lib. n. c. 25. p. 83. S. Petri Alexandrini Frag
menta apud Routh. Rel. Sacr. Vol. m. p. 332 ; and Pearson. Annales
Paulini ad annum Christi 68, Neronis 14.]

AN EXHORTATION WRITTEN BY THE LADY JANE,

THE NIGHT BEFORE SHE SUFFERED, IN THE

END OF THE NEW TESTAMENT IN

GREEK, WHICH SHE SENT TO

HER SISTER, LADY

KATHARINE.

I HAVE here sent you, good sister Katherine, a book ;
which although it be not outwardly trimmed with gold, yet
inwardly it is more worth than precious stones. It is the
book, dear sister, of the law of the Lord ; it is his testament
and last will, which he bequeathed to us wretches, which shall
lead you to the path of eternal joy. And if you with a good
mind read it, and with an earnest desire follow it, it shall
bring you to an immortal and everlasting life. It will teach
you to live, and learn you to die; it shall win you more
than you should have gained by the possessions of your
woeful father s lands. For as, if God had prospered him,
you should have inherited his lands; so if you apply dili
gently this book, seeking to direct your life after it, you
shall be an inheritor of such riches, as neither the covetous
shall withdraw from you, neither the thief shall steal, neither
yet the moths corrupt.

Desire with David, good sister, to understand the law
of the Lord your God. Live still to die ; that you by death
may purchase eternal life, or after your death enjoy the life
purchased you by Christ s death. And trust not, that the
tenderness of your age shall lengthen your life : for as soon,
if God call, goeth the young as the old. And labour alway
to learn to die, deny the world, defy the devil, and despise
the flesh, and delight yourself only in the Lord. Be penitent
for your sins, and yet despair not. Be strong in faith, and
yet presume not. And desire with St Paul to be dissolved
and to be with Christ, with whom even in death there is life.
Be like the good servant, and even at midnight be waking ;
lest when death cometh and stealeth upon you, like a thief
in the night, you be with the evil servant found sleeping ;
and lest for lack of oil ye be found like the five foolish
women, and like him that had not on the wedding-garment ;
and then be cast out from the marriage. Rejoice in Christ,

134 AN EXHORTATION, &C.

as I trust ye do. And seeing ye have the name of a Chris
tian, as near as ye can, follow the steps of your master Christ,
and take up your cross, lay your sins on his back, and always
embrace him. And as touching my death, rejoice as I do,
good sister, that I shall be delivered of this corruption, and
put on incorruption. For I am assured that I shall, for losing
of a mortal life, win an immortal life. The which I pray God
grant you ; send you of his grace to live in his fear, and to
die in the true Christian faith : from the which, in God s
name, I exhort you that you neither swerve, neither for hope
of life, nor fear of death. For if ye will deny his truth to
lengthen your life, God will deny you, and yet shorten your
days. And if ye will cleave to him, he will prolong your
days to your comfort and his glory. To the which glory
God bring me now, and you hereafter, when it shall please
God to call you ! Farewell, good sister, and put your only
trust in God, who only must help you.

Your loving sister,

JANE DUDLEY.

THE

HOPE OF THE FAITHFUL,

of tfce & agtltfuil,

treclaringe fcreefelg antf clearelg tjje ^Resurrection of

our HorU 3fcsus 6rfst past, antr of our true

ssswti all iotites to come : antr plagnelg con=

futing tje cjfefe errors tjjat Jabe sprong

thereof out of t^e ^crfpture antr 3Boc=

tors, (ESitf) an ebtoent probatfo

tjat tjere is an eternall life of

tije fateful, antr eberlasttng

Damnation of tje

fcoicfeetr.

[THE HOPE OF THE FAITHFUL.

This is the third of the treatises of Otho Wermullerus, or Vierd-
mullerus, translated by Bishop Coverdale ; for an account of which
the reader is referred to the preface to the Spiritual Pearl. Of this
work there are copies of the edition printed by Hugh Singleton in
1579 in the libraries of Christ Church, Oxford, and of Trinity college,
Dublin. The present edition is printed from a copy of the old edition
without date in the Swiss angular type, (exactly resembling that in
which the preceding treatise is printed, and both of them probably
under the immediate superintendence of Coverdale himself,) in the
possession of George Offor, Esq.]

PREFACE.

TO THE CHRISTIAN READER,
GRACE AND PEACE.

EVERY man must needs confess, that this is now a
lamentable time, in the which the world is not only un-
quieted with wars, dearth, sickness, and such like ; but also
standeth ever more and more in greater peril, through vices
every where bearing the sway : so that it is to be feared,
if we banish them not the sooner, we and our posterity
shall yet come into far greater sorrow, than we are already
wrapped in. For if one should barely, and without all rhe
torical amplifications, rehearse only the great pomp, vain
glory, riot, fornication, open idolatry, perjury, &c. of mighty
men and rulers, which waste the world miserably, the space
even of many days would scarce be any thing sufficient
thereunto.

And what heaps of wickedness private persons do add
unto the same, all wise men can ponder by themselves.
For if we go into our own bosoms, we find that we alto
gether will wholly fashion and frame our lives after the
world ; seeking vain pomp and private commodity for our
own lust, with sure shame and public discommodity to
others loss.

Which all are undoubted tokens, that the law and love
of God is little esteemed among us ; which with grievous
threats forbiddeth the aforesaid and other vices, by strait
commandment forcing, and sure rewards alluring us to the
contrary dealing;. Neither may we think, but that such
vices daily will increase, until the time they overwhelm us,
except, the contempt of God s law set apart, (being the only
sufficient well-spring of all wickedness, for which the wrath
of God is enkindled and his bitter curses fall upon us,) the
same would be had in greater price and reverence. For
why ? what godliness can be hoped for of them which hold

PREFACE. 1 39

nothing of God, the only fountain of goodness, and laugh his
word to scorn, of whom we can know nothing but is there
shewed us, save the small knowledge there is of beholding of
the creatures ; which nevertheless declareth rather, that there
is a God, than what he is, and how he will be pleased ? And
though ah 1 the scriptures serve us to enjoy God s blessings,
yet as in a compound medicine all the simples being whole
some, some one may less be spared than the other ; so the
article of resurrection, clear and oft inculcated in scripture,
is most available, so that it is known all vices swarm and
roost in us. For we not considering our end, wherein salva
tion and life standeth, or pains prepared for the accursed,
will but stain ourselves in voluptuousness. For who knoweth
but the flesh in this life, why should he not think as good
take it, as leave it, and best to make the most of that which
at last ceaseth ? In this case the Ethnics being, said :
" Live merrily while ye be in the world, and eat we and
drink we lustily ; to-morrow we shall die :" which all the
epicures protest openly, and the Italian atheoi in like
practice; and no worse man than a pope in our days hath
given the like definitive sentence among his court divines of
the soul s immortality l : the story is known. Contrariwise
the learned in God s word, knowing that this life is a death
from sin, and a way to the life to come, which Christ with
his cross hath opened unto them, for desire thereof run forth
in the race of godliness, assured of the reward ; since Christ
therefore, by doing death battle, that we might live, hath
broken her bonds, and risen again. For goods are not the
possessor s, as the philosopher saith, and Christ alludeth in

[! Allusion is probably made to Leo X. ; who has often been
charged not only with holding infidel opinions, but also with giving
utterance to them. Compare with what is here stated, what is written
concerning Leo by Waterland, in his Charge on Christianity defended
against Infidelity ; Works, Vol. vm. p. 77. Ed. 1823: also the remarks
which are made on his character by Seckendorf, Commentarius de
Lutheranismo, (Lib. I. sect. 47. cxvm. Vol. i. p. 190,) who thus
gives his opinion of Leo : Hsec et alia ad mores Leonis pertinentia
Varillasius nuper in Arcana Tiistoria Florentina prodidit, ex quibus et
ex silentio Pallavicini judicium Pauli Veneti de Pontifice hoc con-
firmatur, quod duobus maximis vitiis laboraverit ignorantia religionis,
et impietate, sive atheismo. See Ulyr. Flac. Catalog. Test. Genev.
1608. col. 2103. Also Bale, Pageant of Popes, Lond. 1574. fol. 179.]

1 40 PREFACE.

the parable of the two strong men, but the more valiant
man s. Wherefore, gentle reader, I having this little, but
absolute work of Christ s and our resurrection, and that there
is an eternal life and damnation, wherein the devil hath sore
assaulted the church by men (this only excepted) of great
authority and learning, thought it my duty to put it in print,
not keeping that private, which might do such good common.
The matter is plain in scripture ; yet learn we better things
called in question, and forced to us by reason : wherefore
not to stir up God s grace in us by embracing such treatises,
were to tempt God, and extinct the Spirit.

For the scholar learneth of his schoolfellow, what he
perceived not by his more learned master, and understandeth
him ever after the better; and so men further one another
in scripture : which, as I mean in printing, if thou desire
in reading, the Lord, no nay, shall grant our request,
which giveth blessings plenteously to all such
as ask it constantly. To whom give
honour and thanks from heart,
for the good that thou
reapest in his crea
tures. Farewell.

THE

FIRST PART OF THIS BOOK,

ENTITLED

THE HOPE OF THE FAITHFUL,

WHICH ENTREATETH OF THE RESURRECTION AND

ASCENSION OF CHRIST, WITH THE FRUIT

AND COMMODITY THEREOF.

CHAPTER I.

THE CONTENTS OF THIS BOOK, AND THE AUTHOR S
PURPOSE.

CONSIDERING that by the evangelists and by all the
apostles there is nothing written more diligently, than touch
ing the resurrection of our Lord Jesus Christ, my purpose is
somewhat more largely to talk of the same, and of the
glorious ascension of his body into heaven : item, of the
resurrection and ascension of our own bodies, of the dam
nation of unbelievers, of the hope and eternal life of the
blessed. And this I mind to do only unto the honour, laud,
and praise of our Lord Jesus Christ ; that the mystery of the
holy gospel may be set forth and opened to the commodity
and edifying of the faithful, and that of every man it may
be plainly understanded, how great things are prepared and
given us of Christ. This matter also doth specially belong
to the declaration of the holy gospel ; forasmuch as the best
state of the gospel is contained and taught therein. There
fore if I write aught herein more largely, I do nothing that
concerneth not my purpose. Yet I intend also to keep a
measure, and not to open every thing that hereof might be
written, but only that which is chiefest and most necessary
of all.

142 HOPE OF THE FAITHFUL. [cHAP

CHAPTER II.

THAT THE LORD VERILY AROSE WITH HIS BODY.

THAT our Lord Jesus Christ with his own very true body
did verily arise from the dead, it shall be expedient before
all things to testify and prove. Therefore let the first wit
ness, even the Lord Jesus Christ himself, come forth now, and
bear us record out of the prophets concerning his true re-
Matt, xii. surrection : " Like as Jonas," saith he, " was three days and
three nights in the whale s belly, so shall the Son of man be
three days and three nights in the heart of the earth." Now
did not the fish cast up to the dry land any other for Jonas,
but even the same Jonas himself, whom he had swallowed.
Therefore the very same true body of the Lord also, that was
buried, arose again. Which thing the holy apostle Paul
i cor. xv. minding perfectly to express, said : " First of all I delivered
unto you, or taught you, that which I received ; how that
Christ died for our sins according to the scriptures ; and that
he was buried, and that he rose again the third day according
to the scriptures."

Lo, what can be spoken more evident and plain? He
that died for our sins, and was buried, even he himself the
very same rose also again. Of this now it followeth, that
the very true substantial body of our Lord did rise again ;
for even the same died, and was buried. But to the intent
that it might the sooner be believed, Paul, the holy teacher,
declareth furthermore, that he speaketh thus according to
the contents of scripture, and that the same was taught in
the scriptures afore, meaning undoubtedly the law and the
prophets.

Nevertheless we will now bring forth the true and evident
Matt.xxviii. testimonies of the angels, who in Mark, Luke, and Matthew,

Mark xvi. O

Lukexxiv. speak unto the women that came to the sepulchre : "Ye seek
Jesus of Nazareth, him that was crucified. Why seek ye
the living among the dead? He is risen, he is not here.
Behold the place where they had laid him. Remember, how
he spake unto you, while he was yet in Galilee, saying, that
the Son of man must be delivered into the hands of sinful
men, and be crucified, and the third day rise again. There-

II.] THAT THE LORD VERILY AROSE WITH HIS BODY. 143

fore go quickly and tell this to his disciples, that he is risen
from the dead. And behold, he shall go before you into
Galilee ; there shall ye see him, as he himself told you."

These are the words of the angels, which, if all circum
stances be thoroughly well considered, do plainly declare,
that the very true body of the Lord did verily arise from
the dead. The women come and seek the body of the Lord,
desiring to anoint it ; therefore the question is touching the
body of Christ. The angels also speak of the true body of
Christ, and make answer, saying, " Ye seek Jesus of Naza
reth ;" whereunto they add distinctly, " him that was cru
cified." Now are we sure, that his very true body was
crucified, and died. He, say they namely, that died, even
Jesus of Nazareth, the same is become alive again. " Why
seek ye the living among the dead?" The Lord died of a
truth ; but death must not have dominion over him, neither
must his body putrefy or corrupt, as other men s bodies do ;
according as holy David said before : " Aforehand I saw God Psai. x
always before me ; for he is on my right hand, that I should
not be moved. Therefore did my heart rejoice, and my
tongue was glad ; moreover my flesh also shall rest in hope ;
because thou wilt not leave my soul in hell, neither wilt thou
suffer thy Holy One to see corruption. Thou hast shewed me
the ways of life, thou shalt make me full of joy with thy
countenance; and at thy right hand there is pleasure for
evermore." These words extend wholly unto Christ, ac
cording as the two excellent apostles, namely, Peter in the Acts a.
second, and Paul in the thirteenth of the Acts, do declare.
Out of the angels words also is it come into the articles of
the Creed, as we all confess with these words, " HE ROSE
AGAIN FROM THE DEAD." This word, " from the dead,"
doth truly express the death and resurrection after this sense :
He died, as other men also do, according to the law of
nature ; and even in the same flesh, which he therefore took
upon him that he might die, received the immortality, and
took it unto him again. Therefore, say the angels, "he is
risen again." But that thing riseth not up, which fell not
afore; therefore even the same body of Christ, that fell to
death, is from death risen up again.

Moreover, they name also the place where he was laid,
to express perfectly, that the very true body was risen, saying:

HOPE OF THE FAITHFUL. [CHAP.

" Behold the place where they laid him." The mortal body
of the Lord hath his certain place, yea, his own place, (that
the logicians call ubi, that is to say, where,) in the which he
was laid; and as he now is become immortal, he hath his
own place again. For if the body that was raised up were
every where, then had not the angels said : " Behold the
place where they laid him." Yea, they had not been able
to shew any one place, where he was not ; for the immortal
body must be every where. But now they shew a place, in
which the immortal body was not, and that with plain express
words, saying : "He is not here." Of this now it folio weth,
that the body of Christ, which is but in one place, did verily
rise again. In the gospel of St John also the sepulchre-
clothes wherein the Lord was wrapped (as the head-cloth
and that which was about his body) are mentioned as strong
testimonies of the body risen up ; which clothes Peter and
John did perfectly see.

Furthermore, the angels prove his very true resurrection
out of the word of God, and say : " Remember what he said
unto you, while he was yet in Galilee : The Son of man
must be delivered into the hands of sinful men," &c. With
these words will they instruct us, that the Son of man, in a
very true body, is truly risen again. They say moreover :
" Go quickly, tell the disciples, that he is risen from death."
Now was the body dead, and, as all men s bodies that die,
laid in the grave. And even the same body was made im
mortal, and rose again from the dead. " He shall go before
you into Galilee," yea, before you shall he go with a true
body, that moveth from one place unto another ; " there," as
in a certain place, " shall ye see him." " Ye shall see him,"
I say ; for with a visible and palpable body is he risen, as
ye are told by the Lord himself, who can neither lie nor
deceive.

CHAPTER III.

APPEARINGS OF THE BODY RAISED UP.

HEREUNTO extend the manifold appearings, or open-
shewings of Christ, mentioned by the evangelists. In Mark

III.] APPEARINGS OP CHRIST RAISED UP. 145

it is written thus : " When Jesus was risen early the first Mark xvi -
day after the Sabbath, he appeared first to Mary Magdalen ; "
to whom in the gospel of St John he saith : "Go to my
brethren, and tell them, I go up to my Father and your
Father, to my God and your God. Now when she came to
the disciples, she told them that she had seen the Lord, and
that he had spoken such things unto her." In Matthew he
meeteth the women, and saith: "All hail. Fear not: go Matt
and tell my brethren, that they go into Galilee ; there shall
they see me." In holy St Luke is mention made of two
appearings : the first, when he shewed himself to the two
that went to Emaus, and opened unto them the true re- Luke xxiv
surrection of his body ; the second, when they were gone
again from Jerusalem, they came to the disciples, minding to
shew them, and to give them to understand, what they had
seen and heard. Then prevented they them, and said: "The
Lord is truly risen indeed, and hath appeared unto Simon."
" Now while they were talking of such things among them
selves, Jesus stood in the midst of them, and said, Peace be
unto you. But when they saw him, they were sore afraid,
thinking that they had seen a spirit, or some other vision.
Then said the Lord unto them, Why are ye troubled, and
why do thoughts arise in your hearts? behold my hands
and my feet."

CHAPTER IV.

THE BODY OF CHRIST ROSE AGAIN, NOT A SPIRIT, BUT
A TRUE BODY.

Now, that no man should think it to be another body,
which he had not afore his resurrection, he addeth thereto
immediately: "It is even I myself; handle me, and see; a
spirit hath not flesh and bones, as ye see me have. And
with that he shewed them his hands and his feet."

With this evident testimony of the Lord was St Augus-

* !3 Christiano.

tine moved boldly to say, that "they ougnt not to be heard, cap. 24.
which deny the body of the Lord to have risen again, as it
was laid in the sepulchre. For if it were not so, he would

10
[COVERDALE, H.J

146 HOPE OF THE FAITHFUL. [dJAP.

not have said to his disciples after the resurrection: Handle
me and see ; for a spirit hath not flesh and bones, as ye see
me have. Now is it as much as to rob God of his honour,
if any man would think that the Lord, who is the truth
itself, had, in anything that he spake, not said the truth 1 ."

Thomas was not there, when the Lord shewed himself alive
unto his disciples; but when he came again, they told him with
great joy what they had seen and heard. Nevertheless he

John xx. thought it had not been as they spake, and he said: "Except
I see in his hands the print of the nails, and put my fingers
into the holes of them, and my hand into his side, I will not
believe it. Therefore after eight days, when the disciples
were assembled together again, and Thomas with them,
Jesus cometh in, while the doors were shut, and standeth in
the midst among them, and saith, Peace be unto you. After
wards said he unto Thomas, Reach hither thy finger, and
behold my hands ; put thy hand here also, and lay it in my
side ; and be not faithless but believing. Thomas answered
and said unto him, My Lord, and my God." For St Paul
also, in the first chapter of the epistle to the Romans, doth
out of the resurrection of the Lord prove the Godhead thus :

Rom L " Which was born of the seed of David after the flesh, and
evidently declared to be the Son of God after the Spirit that
sanctifieth, and by that he rose again from the dead;" namely,
Jesus Christ our Lord. What can be spoken more plain,
more evident, or more certain? For freely did the Lord set
before their eyes his body which was hanged upon the cross,
that they might see it and handle it. For the body was
pierced with nails, and marred with the prints thereof. Out
of this now it followeth, that the Lord with his true body
did verily rise again, and was not a spirit. And further, the
Lord also sheweth himself unto the seven, which then were

johnxxi. in Galilee, fishing at the Sea of Tiberias. The evangelist
addeth likewise thereunto, that it was not expedient for any

t 1 Nee eos audiamus, qui negant tale corpus Domini resurrexisse,
quale positum est in monumento. Si enim tale non fuisset, non ipse
dixisset post resurrectionem discipulis, Palpate et videte, quoniam
spiritus ossa et carnem non habet, sicut me videtis habere. Sacri-
legum est enim credere, Dominum nostrum, cum ipse sit veritas, in
aliquo fuisse mentitum. August. De Agone Christiano. cap. 24. Opera,
Tom. in. T&gt;. 74. F. ed. Paris. 1541.]

IV.] CHRIST ROSE AGAIN A TRUE BODY. 147

of the disciples to ask him who he was ; for they knew that
it was the Lord. In the twenty-eighth chapter of Matthew,
the eleven apostles " saw the Lord, and worshipped him," as Matt,
it is declared afore. Some think, that the same was the ex
cellent appearing that Paul speaketh of, saying : "Afterwards ic or . x
was he seen of more than five hundred brethren at once, of
whom many are alive this day, but some are asleep," or dead.
And in the same place doth the apostle make mention yet
of two more appearings, saying : " After this was he seen of
James, then of all the apostles, and last of all he was seen of
me, as of one that was born out of due time."

Luke the Evangelist, in the beginning of the Acts of the
Apostles, hath in manner collected all the probations toge
ther. "The Lord," saith he, "shewed himself alive unto Acts i.
his apostles after his passion; and that by many tokens,
appearing unto them forty days, and speaking of the king
dom of God." St Peter also, instructing Cornelius in the
faith of Christ, said : " We are witnesses of all things which Matt. x .
he did in the land of the Jews, and at Jerusalem; whom
they slew and hanged on a tree : him God raised up the third
day, and shewed him openly, not to all the people, but unto
us witnesses chosen before of God, for that intent, which did
eat and drink with him after he arose from death." With
these plain probations and testimonies, as I suppose it, it is
evidently declared and sufficiently shewed, that our Lord
Jesus Christ, with his own very true body which hanged on
the cross, did verily rise from the dead. As touching the
glorification, I shall speak thereof, when I come to the resur
rection of the bodies ; and there will I shew more, that the
glorification doth nothing minish the verity or truth of the
body. Read the sixth chapter.

CHAPTER V.

THE FRUIT OF THE RESURRECTION OF CHRIST.

Now will I declare the occasion, why I have with such
diligence and so earnestly pressed on to this, that Jesus
Christ with his true body did truly rise again : that is,
how profitable and necessary it is so to believe, and what

102

]48 HOPE OF THE FAITHFUL. [cHAP.

fruit the true resurrection of Christ doth bring and engender
unto us. And albeit that hereof, as of a plentiful treasure,
much might be spoken, yet will I comprehend it all in a
short sum. Though we be complete and made perfect
through the death of Christ, while the just judgment of God
is satisfied, the curse taken away, and the penalty recom-

i peter i. pensed and paid ; yet saith Peter, that " we are born again
through the resurrection of Jesus Christ unto a living hope."
For like as Christ with his resurrection overcame death, so
standeth also the triumph and victory of our faith in the
resurrection of Christ. Therefore through his death is sin
taken away, by his resurrection is righteousness brought
again. For how could he with his death have delivered us
from death, if he himself had of death been overcome ? or
how could he have obtained the victory for us, if he had
been destroyed in the battle himself? Therefore through
death is death discomfited, and with the resurrection is life
to us restored.

i cor. xv. Hereof cometh it that Paul saith : "If Christ be not risen,

then is your faith in vain, and ye are yet still in your sins ;
and so they that be asleep in Christ are lost ;" and to the

Kom. iv. Romans : " Christ," saith he, " was delivered up for our
sins, and rose again for our justification."

Rom.x. Hereunto cometh it also that he writeth in the tenth

chapter : "If ye confess the Lord Jesus with thy mouth,
and believe in thine heart, that God raised him from the
dead, thou shalt be saved."

phii.ru. To the Philippians he saith moreover: "I count all

things but loss for the excellent knowledge sake of Jesus
Christ."

Out of all this is there yet another thing concluded,
namely, that not only life is restored unto us, but also that
in the resurrection of the Lord the immortality of the soul
is grounded fast and sure. For so saith the Lord himself

John xi. in the Gospel : " I am the resurrection and the life : he that
believeth on me, though he were dead, he shall live; and
whosoever liveth and believeth on me shall never die."

Yet another fruit also receive we out of the resurrection
of the Lord, namely, that we are assured and out of doubt,
even as if we had received writing and seal thereof, that our
own bodies likewise shall rise from death ; forasmuch as in the

V.] THE FKU1T OF THE RESURRECTION OF CHRIST. 149

true resurrection of the body of Christ our resurrection hath
a fast and immoveable ground. For Paul saith : " Christ i cor. xv .
rose from the dead, and is become the first-fruits of them that
sleep. For by one man came death, and by one man came
the resurrection of the dead. For as by Adam all die, so by
Christ shall all be made alive. But every one in his own
order : the first is Christ, then they that are Christ s." Now
he that is the first cannot be alone ; the head also shall not
forsake the members. Seeing then that Christ the head is
risen, it must needs follow, that we also as members must
rise again. For even in the same place doth Paul conclude :
" If the dead rise not again, then is not Christ risen again."

And finally, out of the words of the holy apostle Paul we
learn, that through the ensample of Christ that was raised
up, we are not only provoked to take upon us a new life ; Rom . vi.
but that we also, through the power of Christ, are renewed, Cc
that we might lead an innocent and holy life. And thus
have I briefly comprehended and declared the principal fruits
of the resurrection of the Lord.

CHAPTER VI.

OF THE TRUE ASCENSION OF THE LORD^S BODY, THAT AROSE
A BODY, AND NO SPIRIT ; AND OF HIS PLACE WHITHER
HE WENT TO BE IN.

MOREOVER it shall be expedient to know, to what place
the true body of the Lord was carried, or came ; whether it
was laid in the earth again, or vanished away, or turned
into the nature of the Godhead, or otherwise changed into a
spirit. In this point we affirm thus. The right old Chris
tian faith, the upright holy scripture, and the ancient doc
trine of the Christian church, doth teach, hold, and confess,
that Jesus Christ, very God and man, hath not laid away,
nor mixed together, nor yet put off his natures, the Godhead
and the manhood ; but that he keepeth still both the natures
in their properties unblemished, and that he ascended up to
heaven very true God and man. For so we acknowledge
and confess in the Creed : " HE ASCENDED UP TO HEAVEN."

150 HOPE OF THE FAITHFUL. [CHAP.

We find also in the Gospel of Mark: "So then when the
Lord had spoken unto them, he was received into heaven,
and sitteth at the right hand of God." Item, Ruffinus, an
old writer, who hath declared the articles of the faith, saith :
"He ascended into the heavens, not thither where the Word
that is God was not afore, (for he was ever still in heaven,
and continued in his Father ;) but thither where the Word
that became man sat not afore 1 ." Yet will we declare this
more plainly out of the Gospel of Luke, where it is written
thus: "And he led them out into Bethany, and lift up his
hands, and blessed them : and it came to pass, as he blessed
them, he departed from them, and was carried up into
heaven."

Now if thou ponder everything here thoroughly, thou
must needs acknowledge, and being overcome with the truth
thou must needs confess, that the very true body of the Lord
was not laid away, neither turned into the nature of the
Godhead 2 ; but he a very true man, who at one time is but in
one place, ascended and was taken up into heaven, as into
one place : " He led them out," saith he. Who, I pray
thee ? Even the Lord Jesus Christ, which until then, by the
space of forty days had in very deed truly shewed himself
unto his disciples, that he was risen from the dead with a very
true essential body, even he, the very same that had taken
unto him a true body, led his disciples out unto Bethany,
and from thence brought he them further to mount Olivet ;
and in the same place lifting up his hands, (no doubt bodily
and human hands, yea, with the prints and tokens of the
wounds,) he blessed them, namely, his disciples, that is, he
saluted them, as the manner is of those that take their leave
of us; and so departed he from them, and set his body
corporally in heaven, as in one place. For afterwards it
followeth yet more plain : " he departed from them," that is,

f 1 Ascendit ergo ad ccelos, non ubi Verbum Deus ante non fuerat ;
quippe qui erat semper in coelis, et manebat in Patre; sed ubi
Verbum caro factum ante non fuerat. Ruffini Expositio in Symbolum
Apostolicum apud Cypriani Opera, edit. Fell ; also Opuscula, p. 185,
ed. 1580.]

[ 2 Some account of the Apellitee, and of other persons who held
heretical opinions on our Lord s ascension, are found in bishop Pear
son, On the Creed. Art. VI.]

VI.] OF THE TRUE ASCENSION OF THE LORD*S BODY. 151

he was carried into heaven. For to be carried may here be
spoken only of the body ; and in such sort departed he from
them, that his body was from the earth taken up into heaven.
And though all this be evident and plain in itself, yet by
the Evangelist Luke in the Acts of the Apostles is it set Acts i.
forth and opened more manifestly. So afore all things he
testifieth, that the Lord arose with his own true body, and
that by the space of forty days with many tokens and evi
dences he plainly proved and declared his resurrection unto
the disciples; and immediately he addeth thereunto, and
even the very same body was taken up into heaven : "for
when he had spoke these things," saith he, " while they
beheld him, he was taken up on high, and a cloud received
him up out of their sight." So the Lord was taken up, yea,
even in their eye-sight was he taken up on high ; so that a
cloud received his very true body away from the sight of
their eyes. I beseech you, what can be more aptly or more
conveniently spoken of an essential body?

It folio weth further in the evangelist Luke : " And while
they looked stedfastly up towards heaven, as he went, (mark
that well), behold, two men stood by them in white apparel,
which also said, Ye men of Galilee, why stand ye gazing up
into heaven ? This same Jesus, who is taken up from you
into heaven, shall so come, even as ye have seen him go into
heaven." Wherefore our Lord Jesus is departed up into
heaven with his own true essential body, yea, even with the
same which he raised up from death. For even with the
same very true human body shall he come again unto judg
ment, according as the Lord himself said, and the prophet Mattxxvi
Zachary, whose words St John allegeth : " They shall look zech. xii.
on him whom they have pierced."

Thus, I trust, is sufficiently proved and declared, that the
Lord Jesus with his own very true body, which he raised
from death, is gone up into heaven. But to the intent that
no man mistake this word, heaven, or otherwise imagine
anything that is dark or not understood, whereby the simple,
being in error, may scarce know at the last where heaven is,
or where Christ hath his dwelling ; it shall therefore be
needful briefly to declare, what the heaven is, and that the
Lord with his own true body doth dwell in heaven, as in one
place : for heaven is a certain assured place, and not only

152 HOPE OF THE FAITHFUL. [ciIAP.

a name and declaration of the estate and being in heaven.
Therefore when it is said. " Christ is gone up into heaven,"
it is not so much as only to say, he hath taken upon him an
heavenly estate or being ; but also, he dwelleth bodily in
heaven, as in one place.

XIX.

CHAPTER VII.

THE DIVERS SIGNIFICATIONS OF THIS WORD HEAVEN, AS IT
IS USED IN SCRIPTURE.

THIS word, heaven, in the scripture is used divers and
sundry ways. First, for the whole firmament, which is
called the heavenly host, or beautiful apparel of the heavens.
viii. Hereof hast thou record in the eighth and nineteenth Psalms.
It is taken also for the air, which is above us, as the prophet

Psaim cxivi. saith i " He covereth the heaven with clouds, to prepare rain
for the earth." Hereof cometh it, that the fowls which fly
in the air are called fowls or birds of heaven, that is to say,
birds in the air. The heaven also is used for a seat, habita-
tion, or dwelling, as : " The Lord hath prepared his seat in

Matt. v. heaven ;" and, " Ye shall not swear by heaven, for it is
God s seat :" and though God be infinite, and cannot be
compassed about with any place, as the most wise Salomon

i Kings viii. said : " The heavens and the heavens of all heavens are not
able to contain thee, and how should then this house do it,
that I have builded ? " yet the scripture calleth the heaven
that is above us a dwelling of God; which dwelling is
ordained for all faithful and virtuous believers, and is named
the heaven. This doth Paul witness, saying: "We know
that if our earthly mansion of this dwelling were destroyed,
we have a building of God, an habitation not made with
hands, but eternal in heaven." There is now heaven taken
for the kingdom of God, for the kingdom, of the Father, or
joy and eternal life, which is peace and rest. The heaven,
I say, is a seat and dwelling of the faithful, or blessed be
lievers ; a determinate place also, into which the Lord Jesus
was received, when he was taken up into the heaven. And
this doth the scripture plainly declare unto us, namely, that

Til.] DIVERS SIGNIFICATIONS OF THE WORD HEAVEN. 153

above us there is a certain determinate place prepared for
us. For Luke saith : " He was received up on high, and a Acts L
cloud took him up away out of their sight." Item : " And
while they looked stedfastly up towards heaven, the angels
said, This same Jesus, which is taken away from you into
heaven, shall so come, even as ye have seen him go into
heaven." Who is so ignorant now, that he wotteth not
where heaven is, or the clouds, or into which heaven the
apostles looked so stedfastly? Besides this, the holy apostle
Paul saith : " Also our conversation, free burghership, or PMI. in
dwelling, is in heaven, from whence we look for the Saviour,
even the Lord Jesus." Lo, " in heaven," saith the apostle,
" is our dwelling." In which heaven, I pray you ? Even in
the same, whence we look for the Saviour. Now is it
evident, from whence we wait and look, seeing that the
apostle saith again : " We which shall live and remain, shall i Thess
be caught up with him also in the clouds to meet the Lord
in the air, and so shall we ever be with the Lord." He
saith also in another place: "If ye be risen again withcoi.iu.
Christ, then seek those things which are above, where Christ
sitteth at the right hand of God." And therefore is the
Lord Jesus gone up into the heaven that is above us, namely,
into that sure certain place, which is prepared for the blessed.

And in the same heaven, as in a sure certain place, doth
Christ now dwell bodily.

Of this opinion also was holy Augustine, as indeed it is
right and agreeable unto holy scripture. His words are
found in the book Ad Dardanum deprcesentia Dei 1 . Holy
Fulgentius, in the second book that he wrote unto king Tra-
simundus, is earnest to bring every man unto this under
standing, that the human kind and nature of Christ, which
now dwelleth in heaven, is circumscribed and in one place 2 .

[* Noli itaque dubitare, ibi mine esse hominem Jesum Christum,
unde venturus est ; memoriterque recole, et fideliter tene Christianam
confessionem ; quoniam resurrexit a mortuis, ascendit in ccelum, sedet
ad dexteram Patris, nee aliundo quam inde venturus est ad vivos
mortuosque judicandos. Et sic venturus est, ilia angelica voce testante,
quemadmodum ire visus est in ccelum ; id est, in eadem carnis forma
et substantia, cui profecto immortalitatem dedit, naturam non abs-
tulit. August. Epistolse. Ad Dardan. Epist. Ivii. Opera, Tom. n. p. 56.
M. ed. Par. 1541.]

[ 2 Fulgentii Opera, pp. 88, &c. ed. 1684, particularly cap. xviii.J

]54 HOPE OF THE FAITHFUL. [cHAP.

With him also accordeth uniformly the holy martyr Vigilius 1 ;
whose testimony I will now omit, and come again to the
holy scripture.

The scripture, minding to shew what is become of the
body that rose again from death and ascended up, and where
he hath his dwelling, saith simply and plainly : " He sitteth
at the right hand of God, the Father Almighty." Thus now
is the body of Christ come to the right hand of God ; there
sitteth he. But here it shall be expedient to declare what
the right hand of God is, and what it is to sit at God s right
hand.

CHAPTER VIII.

WHAT GOD S RIGHT HAND IS, AND TO WHOM IT IS
REFERRED.

FIRST, the right hand of God is not referred unto God
himself, but unto men that are on the right hand. So that
first the right hand of God doth signify the eternal salvation,
and the place of those that be saved. This did holy Augustine
teach, whose words I may well allege ; forasmuch as he also
doth confirm and prove his opinion by the divine and holy
scriptures. In his book De Agone Christiano he saith:
Augustinus " We ought not to hear them that deny the Son to sit at
chrfcK. the right hand of God. For they say, Hath God the Father
also a right or left side, as bodies have? Neither do we
understand that of the Father. For with no bodily propor
tion can God be described or comprehended. As for the
right hand of the Father, it is nothing else but the eternal
salvation, which he shall give to all godly and faithful be
lievers. In like manner is the left hand rightly taken for
the everlasting damnation that shall come upon the unbe
lievers. So that not of God, but of the creatures, it must
be expounded what is written of the right or left hand.
For even the body of Christ also, which is the church, shall
come to the right hand, that is, unto salvation, as the apostle
Ephes. ii. saith to the Ephesians : He hath raised us up together with
him, and made us sit together with him among them of
t 1 Vigilii Opera. Contra Varimadum, Lib. i. cap. 37. ed. 1564.]

VIII.] WHAT GOD S RIGHT HAND MEANETH. 155

heaven/ For though our bodies as yet be not there, our
hope nevertheless is there already 2 ."

The same holy Augustine saith also further in the book
De Fide et Symbolo : "By the right hand," saith he,
" must be understood the highest salvation, where righteous- cap. 7
ness, peace, and joy is : like as the goats also shall be set on
the left hand ; that is, by reason of their sins and wickedness,
they shall come into great calamity, trouble, and misery 3 ."
All these are the words of holy Augustine.

CHAPTER IX.

WHAT IT IS TO SIT AT THE RIGHT HAND OF GOD. HOW
CHRIST SITTETH THERE, AND WHAT HE DOETH.

AND thus now to sit at the right hand of God, is even
as much as to be in rest, that is to say, all wickedness and
misery set aside, to live in a godly life, and to be partaker
of eternal joy.

Now that this word, to sit, is used in scripture for rest,
these places declare. In the fourth book of Moses it is
written thus : " Shall your brethren go to war, and would Num.

[ 2 Nee eos audiamus, qui negant ad dexteram Patris sedere
Filium. Dicunt enim, Numquid Deus Pater habet latus dexterum
aut sinistrum, sicut corpora? Nee nos hoc de Deo sentimus: nulla
enim forma corporis Deus definitur et concluditur. Sed dextera
Patris est beatitudo perpetua, quse sanctis datur; sicut sinistra ejus
rectissime dicitur miseria perpetua, quse impiis datur: ut non in
ipso Deo, sed in creaturis, hoc modo quo diximus intelligatur dextera
et sinistra ; quia et corpus Christi, quod est ecclesia, in ipsa dextera,
hoc est, in ipsa beatitudine futurum est, sicut apostolus dixit, Quia et
simul nos suscitavit, et simul nos sedere fecit in ccelestibus. Quamvis
enim corpus nostrum nondum ibi sit, tamen spes nostra ibi jam est.
August. De Agon. Christian, cap. 26. Opera, Tom. in. p. 174. G-.j

[ 3 Credimus etiam, quod sedet ad dexteram Patris: nee ideo tamen
quasi humana forma circumscriptum esse Deum Patrem arbitrandum
est, ut de illo cogitantibus dexterum aut sinistrum latus animo oc-

currat Ad dexteram igitur intelligendum est dictum esse in

summa beatitudine, ubi et justitia, et pax, et gaudium est: sicut ad
sinistram hsedi constituuntur, id est, in miseria, propter iniquitates et
labores et cruciatus. Id. de Fide et Symbolo. cap. 7. Opera, Tom. HI.
p. 33. F.J

156 HOPE OF THE FAITHFUL. [CHAP.

Micahiv. ye sit here?" and in Micah, "Every one shall sit under
his vine and fig-tree." Many more such places there be.
Wherefore now, when the scripture saith, that the Lord
Jesus sitteth at the right hand of his Father, it under-
standeth it chiefly of his human nature which he took upon
him, that the same, being discharged and free from all travail
and misery of man, is now all in joy, and partaker of the
kingdom everlasting.

Ruffinus. Thus saith also Ruffinus in his exposition of the Creed :

" To sit at the right hand of the Father is convenient for
the manhood received, which is received through a mystery.
For to ascribe it to the divine nature is unseemly, as though
it had a seat in heaven ; but of the human nature it is pro
perly understood and spoken 1 ."

And the like yet did holy Saint Peter teach afore Rufti-

Acts ii. in. nus s time, as it is to see in the Acts of the Apostles.

But now might one ask, What doeth the Son at the right
hand of the Father? must he always sit there, and be as
much as made fast and bound unto it?

Answer. The Lord Jesus, after his human nature that he
took upon him, and which he put not from him in heaven,
hath now eternal joy with his elect ; he, as the head with his
members, ruling and reigning with all faithful believers for
evermore. Whereof we shall speak more afterward.

A very superfluous and unprofitable question also is it,
when one will so curiously inquire and know, what God
doeth in heaven.

For God will only teach us with his holy word, that he
liveth and ruleth eternally in the glory of his heavenly

IVboio 61 Father. Holy Augustine saith also in the book De Fide et

cap. e. Symbolo : "To go about for to seek and inquire, where and
how the body of our Lord is in heaven, it is a point of nice
people, and bringeth no profit. Only we ought to believe,
that he is verily in heaven. For truly it standeth not with
our weakness to comprehend and discern the privity of the
heavens ; but it beseemeth our faith to have the worthy and

[ x Sedere quoque ad dexteram Patris carnis assumtse mysterium
cst ; neque enim incorporese illi naturae convenienter ista absque as-
sumtione carnis aptantur; neque sedis coelestis profectum divina
natura, sed humana conquirit. Ruffini Expos, in Synibolum apud
Cyprian, p. 163. ed. Fell. Oxon. 1700.]

IX.] WHAT IT IS TO SIT AT GOD^S RIGHT HAND, &C. 1,57

glorious body of the Lord in high and worthy estimation 2 ."
Hitherto Augustine.

CHAPTER X.

THAT CHRIST SITTETH AT THE RIGHT HAND OF GOD BY
HIS HUMANITY, BUT CIRCUMSCRIBED IN PLACE, AND IS
NOT EVERY WHERE.

Now, though the heavenly honour and glory be high,
and may not be expressed ; yet the place where he dwelleth
is certain, and the body that is in heaven cannot be every
where. For the right hand of God, in and after this first
signification thereof, is not infinite. Else must all faithful be
lievers also, and they that are saved, be every where, seeing
they are with the Son of God, who is taken up into heaven.
For the Lord himself saith : " Now from henceforth shall I John xvii.
be no more in the world ; but they are in the world : and I
come unto thee." Upon this he saith : " Father, whom thou
hast given unto me, I will that where I am they also be
with me, that they may see my glory which thou hast given
me." Item, " He that doth me service, let him follow me : John xii.
and where I am, there also shall my servants be." Seeing
now that our souls, and our bodies also, after the resurrection
of the flesh shall be in heaven, as in a place certain ; it fol-
loweth, that the body of the Lord, which into heaven is taken
up, hath also a place certain in heaven, and that the right
hand of God in this signification cannot be every where.

In this upright matter let it trouble no man that is read
in St Paul, how that " Christ ascended up above all the
heavens : " by means whereof a curious body might perad-
venture conclude, if Christ our Lord be taken up above the
heavens, then can there no place certain be ascribed unto
him ; seeing there is no place about or without the heaven.

[ 2 Sed ubi et quomodo sit in coelo corpus Dominicum, curiosissimum
et supervacaneum est quserere : tantummodo in coelo esse credendum
est. Non enim est fragilitatis nostrse ccelorum secreta discutere, sed
est nostrse fidei de Dominici corporis dignitate sublimia et honesta
sapere. August. De Fide et Symbolo cap. 6. Opera, Tom. in. p. 33.
E. ed. 1541.]

158 HOPE OF THE FAITHFUL. [dlAP.

Neither ought it to offend any man that is written, how that
[Phu. HO "unto Christ there is given a name, which is above all
i cor. ii. names ;" and that Paul saith : " Neither eye hath seen,
neither ear heard, nor is come into the heart of man, what
God hath prepared unto them that love him." For the
scripture of God throughout doth witness constantly and
sure, that Jesus Christ is taken up into heaven, and sitteth
at the right hand of his Father. Whereby it is out of doubt,
that the Apostle thought not to set Christ without heaven;
but therefore proponeth he the matter with so high and ex
cellent words, to shew and declare unto us, that the body of
our Lord, which afore was despised and shamefully defaced,
is now in the supreme and brightest glory ; and that meaneth
he, when he saith, "above all heavens." For [whoso] doth
thoroughly conspder the] place of Paul to the [Ephesians],
findeth that Paul [doth set the] two parts of his oration,
[the] one against the other. For he saith thus : " That
he ascended, what meaneth it, but that he also descended
first into the lowest parts of the earth ?" Against this
setteth he now : " He that descended, is even the same
also that ascendeth up, even above all heavens." Therefore
is here the one set against the other; namely, to descend
into the lowest parts of the earth, and to ascend above all
heavens. But who would here conclude, Christ descended
into the lowest parts of the earth; ergo, he had no place
upon earth ? For every man understandeth well, that Paul
with these words minded to declare the true coming of the
Lord upon earth, and the great humility and meekness of
our Lord Jesus Christ. Therefore who would then in the
other part of the oration conclude, Christ ascended up above
all heavens ; ergo, he is not in heaven, or in any other
place ? For is there also any one place without the heaven ?
Who understandeth not now, that Paul here minded to say
nothing else, than that which he uttereth more plainly to
phii. ii. the Philippians, "He hath exalted him on high? " And though
this height of heavenly honour be greater and more glorious,
than any man s tongue can or may express, yet the heaven
is and doth contain still the dwelling of the faithful ; and
therefore is it a place certain. Wherefore after my plain
and simple understanding, which is not curious, I believe
constantly, that the glorified body of Christ is ascended up

X.] CHRIST SITTETH ETC. IN HIS HUMANITY. 159

above all heavens, that is, above all compass, or sphere, or
height of heaven; and so even in heaven, that is, in the
dwelling of the faithful; and there remaineth, and is not, as
they say, passed by on the outside of heaven.

For the truth witnesseth evidently : " Where I am, there
shall also my servants be." Now shall the servants of God
be in heaven, and not without, or above the heaven, that is
to say, in no place. For Paul, the chosen man of God, saith
to the Philippians : " Our dwelling is in heaven, from whence PMI. m.
we look for the Saviour Jesus Christ." Plainly also and
evidently doth the true word of God declare, that the
heaven, into the which Christ ascended, is a place certain ;
for the Lord saith : "In my Father s house are many j hn xi
dwellings : if it were not so, I would have told you : I go
to prepare a place for you. And if I go to prepare a place
for you, I will come to you again, and receive you even unto
myself; that where I am, there you may be also."

There indeed could nothing be brought forth more meet
and convenient to our purpose. For the thing that we now
treat of is the heaven, which is the dwelling and native
country of the blessed, and which here is called a dwelling,
or mansion, or place ; yea, a dwelling and place in the house
of God the Father.

Who is now any more so malapert or arrogant, as to
undertake to deny that heaven is a place ? For thus saith
the Lord : In my Father s house already there are many
mansions, that not only I, but all mine also have a place and
dwelling. If it were not so, then had I told you, that I would
go to prepare the same for you. But now it is not needful ;
seeing they be prepared already, and wait for you. Whereas I
now go away, and must be from you a little season, it is not
that I would prepare mansions for you, for they are prepared
already ; but that I through my death may make the way for
you into heaven, and open the street to the said dwelling.

Now to the intent no man shall say, that we haply
have a place in heaven, as men, but Christ hath not so a
place ; therefore doth the truth of God plainly express, that
the place where Christ is is a place indeed. For he saith :
"I will take you unto me;" yea, not only unto me, but unto
myself: for immediately upon the same doth he yet add it
more plain, " that where I am, there you may be also."

1GO HOPE OP THE FAITHFUL. [dlAP.

Christ then, as a very true man, is in heaven, as in one
place : wherefore it followeth, that we also shall be in heaven,
as in one place certain. This the Truth saith: therefore must
it needs be even so, and can be none otherwise.

The same also doth the human kind and nature require ;
"which God," as Augustine saith, "did endue with immor
tality, but took not away the nature and kind 1 ."
Theseieu- The Seleuciani, or Hermiani, denied our Saviour Christ

after the flesh to sit at the right hand of the Father 2 . But
the true faithful believers have ever still confessed and taught,
that the very true body or flesh of our Lord doth sit at the
Father s right hand. For verily, if the body and flesh of our
Lord have not his place given him, or if that be withdrawn
from him, then is this the plain meaning, that our Lord had
no true body.

For holy Augustine saith, and saith right : " Take all
room and place from the bodies, that they have no place to
be in, and they are no where ; if they be no where, then are
they nothing at all 3 ." As for the place of Paul to the Philip-
pians in the second chapter, it teacheth nothing at all, that with
the exaltation and ascension of Christ any thing is withdrawn
from the nature human, or that we ought to speak nothing
more of it, or we should or might ascribe no name and place
unto it ; but like as with the words going before, which serve
much to the matter, he thought to express the lowest hu
mility of Christ, even so is it now his mind, with very ho
nourable and high excellent words to set forth his glory.

[ l Carnis forma et substantia. . .cui profecto immortalitatem dedit,
naturam non abstulit. August. Epistolse. Ad Dardanum Epist. Ivii.
Opera, Tom. n. p. 56. M. See above, p. 154, note 1.]

[ 2 The Seleuciani and Hermiani taught that the body of Christ
ascended no farther than the sun, in which it was deposited, as we are
informed by Augustine : Seleuciani vel Hermiani ab auctoribus Se-
leuco et Hermia . . . negant Salvatorem in carne sedere ad dextram
Patris; sed ea se exuisse perhibent, eamque in sole posuisse, accipi-
entes occasionem de Psalmo, ubi legitur, In sole posuit tabernaculum
suum. De Hser. Opera, Tom. vi. p. 6. I. ed. 1541. See bishop
Pearson on the Creed, Art. vi., who mentions that the same heresy
was held by the Manichees, and also by Hermogenes.]

[ 3 Nam spatia locorum tolle corporibus, nusquam erunt ; et quia
nusquam erunt, nee erunt. August. Epist. Ivii. ad Dardanum.
Opera, Tom. n. p. 57. G. ed. 1541.]

X.] CHRIST SITTETH AT THE RIGHT HAND OF GOD. 161

Yea, he declareth himself in the words following, and saith :
" In the name of Jesus shall all knees bow, both of things Phii. ii.
that are in heaven, of things that are on the earth, and
things that are under the earth."

And thus hath the Father exalted the name of Jesus The name ot
above all names, even in shewing and declaring that Jesus is * b ^ e e a11

the same, whom all they that are in heaven, upon earth, and
under the earth, ought by right to know, worship, and fear,
as Lord of all things and creatures ; yea, and that all things
should confess that Jesus is the Lord, to the praise of God
the Father. For verily we must needs acknowledge that
Jesus Christ is Lord, yea, Lord of all things, King, Defender,
and Redeemer, of like power and honour with the Father :
which thing extendeth not to the Father s derogation or dis
honour, as the Arians foolishly thought, but to the greater
glory of the Father.

The Lord saith himself in the gospel : " The Father hath John v .
committed all judgment unto the Son ; because that all men
should honour the Son even as they honour the Father.
He that honoureth not the Son, the same honoureth not the
Father which hath sent him." Moreover there he saith :
"And now glorify thou me, Father, with thine own self, John xvii.
with the glory which I had with thee or ever the world was."
From the beginning had he the honourable name of God,
which is glorious and far excellent above all names.

Now through the incarnation, and by reason of the con
temned and despised cross of Christ, the godly honour in
Christ was thought to be somewhat darkened. But that did
the Father restore and bring to glory, in that he raised up
his Son from death, and took him up into heaven. And thus
gave he him a name which is above all names ; for so he
declared that he is Lord of all things.

Holy Peter also, a fellow-helper of St Paul, in the second Acts a.
chapter of the Acts of the Apostles, did in like manner utter
the same. For after he hath opened and declared the true
resurrection of our Lord Jesus Christ from death, and his
glorious ascension into heaven, he saith : " Lo, therefore let
all the house of Israel know for a surety, that God hath
made this same Jesus, whom ye have crucified, Lord and
Christ." And to be short, Paul by the name of Christ
that is above all names understood the blessed name of

[COVERDALE, II.]

162 HOPE OP THE FAITHFUL. [CHAP.

God the Lord, which cannot be altered, and is above all
names.

But seeing our Lord is a true man, like as he is also very
God, both together, and hath with the glorification not put
off the kind and nature of man, neither consumed it through
the Godhead; therefore remaineth he still a true creature,
that is, a very true man, and therefore may he also right well
be named after the same nature, and hath likewise a place
certain.

i cor. a. Finally, as for the words of the apostle Paul, " The eye

hath not seen, the ear hath not heard, neither have entered
into the heart of man, the things which God hath prepared
for them that love him;" these matters, I say, must not be
referred to the place of those that are saved. For they are
written of the unoutspeakable greatness of the joy, as the
whole text of the words sufficiently doth declare.

Briefly, forasmuch as it is open and manifest to us, that
the Lord Jesus Christ, after his nature that he took upon him,
is a very true man in glory ; it followeth that the true
human body of Christ hath his own place : whereof I have
hitherto spoken so much not without cause, namely, to the
intent all godly persons may know that this is a place certain,
prepared for them in heaven, and that they may constantly
believe, that in heaven they have a brother, namely, the
Lord Jesus Christ. Touching the fruit of the ascension of
our Lord, I shall more largely speak of it afterward.

CHAPTER XL

ANOTHER SIGNIFICATION OF SITTING AT THE RIGHT HAND OF
GOD, BY WHICH MANNER OF SITTING CHRIST IS EVERY
WHERE, SITTING THERE IN SUCH SORT AFTER HIS GOD
HEAD.

THUS come I again to the former part, what the right
hand of God signifieth and is called. It is taken in the scrip
ture for strength, protection, power, and for the incompre-
hensible honour or glory. And therefore it is written: "Thy
right hand, Lord, is become glorious in power; thy right hand

XI.] ANOTHER SIGNIFICATION, &C. 163

also hath dashed the enemy." Item, in the Psalm : " Thou psai. xvm.
hast given me the defence of thy salvation ; thy right hand
also shall hold me up." Moreover : " The right hand of the
Lord hath the pre-eminence; the right hand of the Lord
bringeth mighty things to pass." After this signification of
the right hand soundeth the name, to sit, to rule, to govern,
to defend, to behave himself as a prince or regent diligently
in his office, and faithfully to execute the same. For in the
third book of Kings saith David: "Solomon shall sit upon i Kings i.
my seat, and shall reign after me." And so in the Psalm he
saith : " The Lord said unto my Lord, Sit thou at my right Psai. ex.
hand, till I make thine enemies thy footstool." And Paul
saith : " Christ must reign, till he hath put all his enemies i cor. xv.
under his feet." Item, in the prophet Zachary : " Behold zech. vi.
the man, whose name is the Branch, and he that shall spring
up after him shall build up the temple of the Lord ; yea, even
he shall build up the temple of the Lord, he shall bear the
praise, he shall sit upon the Lord^s throne, and have the
domination ; a priest shall he be also on his throne." This
kind of speech is taken of the use and custom of kings and
princes, which have their deputies, to whom they freely give
all authority to rule and govern. Even so is Christ, in whom
the Father will be honoured ; and through his authority and
power it is his pleasure to rule. He is taken up to the right
hand of the Father, that is to say, to have the dominion or
governance in heaven and in earth ; and this commission
is given him faithfully to execute, and to be Lord and
Governor of all things.

Thus the right hand of God is infinite, neither may it be
shut in ; for God s might and power is incomprehensible.
The kingdom of Christ also, which is everlasting, is a king
dom of all worlds; and so is he of one substance, of one
power and honour, with the Father, not bound to one place,
but is every where ; who in all things ruleth and worketh,
seeing he is not only a very true man, but also the very true
God ; after the manhood finite, but after his Godhead infinite
and incomprehensible ; and that in one undivided person he
containeth very true God and man, King and Lord of all
things. For St Peter saith : " Christ is at the right hand i Pet m.
of God, gone up into heaven, angels, might, and power being
subdued unto him." Item, Paul to the Ephesians : " God the

112

HOPE OF THE FAITHFUL. [cilAP.

Father raised up Christ from the dead, and hath set him on
his right hand in heavenly things, above all rule, power,
might, and domination, and above all names that are named,
not in this world only, but also in the world to come ; and
hath put all things under his feet, and hath made him above
all things, and head of the congregation, which is his body,
and the fulness of him that filleth all in all things." Thus
much concerning the right hand of God, and concerning hea
ven, that is, the place certain or dwelling of the blessed ; in
the which also our Lord Jesus with his body hath his man
sion and seat.

CHAPTER XII.

THE FRUIT AND COMMODITY OF THE CORPORAL ASCENSION
OF CHRIST, BOTH IN THAT HE DOTH NOW FOR US, AND
IN THAT WE LEARN BY IT.

AFTER this from henceforth will I speak of the fruit and
profit of the corporal ascension of our Lord Jesus Christ, and
of his seat and place at the right hand of his Father. Afore
all things we must know, that our Lord ascended up with his
very true body, that he, as mediator between God and man,
being very God and man himself, and high priest in his
own temple, might before his heavenly Father make inter
cession for us, and wholly take upon himself our necessities

Heb. ix. and griefs. For Paul saith to the Hebrews : " Christ is
not entered into the holy places that are made with hands,
which are similitudes of true things, but is entered into the
new heaven, to appear now in the sight of God for us."

i John i. ii. Thereto also pertain other sentences and testimonies of John
in his first epistle.

Kom. viii. Item, of Paul to the Romans, wherein he saith : Ac

cording to the same did our Lord ascend up bodily, that he
with his flesh taken up into heaven might stay and direct
upon the Holy Ghost all worshipping and God s service of
those that are his. For no corporal worshipping doth from
henceforth please him, but such as is done to his spiritual
body.

XII.] THE FRUIT OP CHRISTS ASCENSION. 165

He saith in the gospel of John : " The poor have ye
alway with you, and when ye will, ye may do them good ;
but me have ye not alway." Thereunto also serveth the
saying of Paul: "Although we have known Christ after thescor. v.
flesh, yet know we him so no more."

Moreover the Lord with his resurrection hath taught us,
that we also should lift up our minds unto heaven, seeking
no salvation at all upon earth, seeing that heaven is our right
native country. Therefore ought we to use the world as i cor. vii.
though we used it not, and to direct all our care and thought
unto heavenly things. For Paul saith to the Colossians :
" Set your affection on things which are above, and not on coioss. m.
things which are on earth. For ye are dead, and your life
is hid with Christ in God." Item, to the Philippians : " Our Phm p . m.
dwelling is in heaven, from whence we look for the Saviour,
even Jesus Christ our Lord."

Christ also with his ascension into heaven thought to
declare unto us his power and might, wherein consisteth our
strength, our power, riches, triumph against sin, death, world,
devil, and hell.

For he ascending up on high led captivity captive, and Ephes. iv.
when he had spoiled the enemies, he gave gifts unto his
people, and endueth them yet daily with spiritual riches.
Therefore sitteth he now on high, to the intent that with
his own strength, which he daily bestoweth upon us, he may
regenerate us unto a spiritual life, and quicken us with his
holy Spirit, garnishing the church, that is to say, the faith
ful, with manifold gifts of thanks, defending them against
all evil, suppressing the terror of his enemies, but preserving
and saving us, as those that do truly honour and worship
him. For he, as having the victorious triumph, is the King,
Saviour, and head of all faithful believers.

Finally, also with his resurrection he hath prepared us a
place, and made the way and opened it into heaven. Thus
in heaven hath he placed the true man, that we might have
an assured true testimony, that our flesh also shall rise again,
and that the whole perfect man, the body and soul, shall be
carried into heaven. For the members shall be like unto
the head. Therefore as the cloud took up the very true
body of the Lord, yea, even the whole perfect man, Christ ;
so shall all godly persons be taken up into the air to meet

166 HOPE OF THE FAITHFUL. [cHAP. XII.]

the Lord, that they may live in Christ their Lord and head
iTht*s.iv. for evermore. For Paul saith : "The dead in Christ shall
arise first. Then we which live and remain shall be caught
up with them also in the clouds, to meet the Lord in the
air, and so shall we ever be with the Lord." Item, to the
Heb.x. Hebrews: "By the means of the blood of Jesu we have
free entrance into the holy place, by the new and living way,
which he hath prepared for us through the veil, that is to
say, by his flesh." Unto this meaning agreeth very well
the godly and excellent sentence of the old writer Tertullian,
who in the book of The resurrection of the flesh saith thus :
Tertuiiian. " Christ, which is called the arbiter and mediator between
God and man, hath of the same that is set and committed
unto him of both, reserved also unto himself the adding to
of the flesh, for an earnest-penny of the whole sum. For
like as he hath left us the pledge of the Spirit, even so
contrariwise hath he received of us the earnest-penny of
the flesh, and carried it up with him into heaven ; a true
evidence or pledge, that he will bring thither also the whole
sum, body and soul 1 ." For this great and high benefit,
declared unto us by his own mercy without our deserving,
be laud and praise, honour and thanks unto our King, our
victorious triumpher, head, and Redeemer, even our Lord
Jesus Christ, from henceforth, now, for evermore. Amen.

P Hie sequester Dei atque hominum appellatus, ex utriusque partis
commisso deposito sibi, carnis quoque depositum servat in semetipso,
arrhabonem summse totius. Quemadmodum enim nobis arrhabonem
Spiritus reliquit, ita et a nobis arrhabonem carnis accepit, et vexit in
coelum, pignus totius summse illuc quandoque redigendse. Tertull.
De Resurr. Carn. cap. 61, p. 357. Ed. Rigalt. 1564.]

THE
SECOND PART OF THIS BOOK,

ENTITLED

THE HOPE OF THE FAITHFUL,

ENTREATING OF OUR BODIES.

CHAPTER XIII.

OF THE TRUE RESURRECTION OF OUR FLESH.

Now cometh it to the point, that we must also speak of
the true raising up of our bodies, or resurrection of this our
flesh ; for the same followeth out of the resurrection and
ascension of our Lord Jesus Christ. This word, to rise up,
as Tertullian De resurrectione carnis declareth, extendeth to
nothing more, than unto that which was fallen 2 . For nothing
can arise, save only it that fell. For when a thing was fallen
and standeth up again, we say, it is risen. Forasmuch as
this term, to rise up, hath a relation, St Paul useth the
word Anistemi (CLVLGTYI^L}, which signifieth to erect, to rise
up, to set up again, and to stand. JEgeiromai ex hypnou
( E,yeipofj.ai e VTTVOV), I arise up and awake from sleep. The
Hebrews use the word Kum (D^lp), which signifieth not only
to rise up, but also to endure, to continue, and to remain
upright. For in the book of Joshua we read : " The children j os h. vii
of Israel could not stand before their enemies," that is, they
might not endure and continue before them. Furthermore,
in the book of Genesis : " Every thing was destroyed, that Gen. v u.
remained (that is, whatsoever there was that stood upright,
or erected itself) upon the face of the earth." Thereof it
cometh, that to stand up, and to raise up, is called the im
mortality, or the everlasting and perpetual continuance of the

[ 2 De Kesurr. Cam. cap. 18, p. 336 ; also Adv. Marcion. Lib. v.
cap. 9, p. 471.]

163 HOPE OF THE FAITHFUL. [dlAP.

John vi. soul. As when the Lord saith in the Gospel of John : " I
will raise him up at the last day." For if by the last day
the hour of every man s death be understood, then doth the
Lord raise up, that is, he preserveth, the soul in the state
that it dieth not, neither perisheth in death. Now if by the
last day be understood doomsday, then raiseth he up the
body from the earth at the last day in the general judg
ment. Therefore the words, to stand up, and rise up, signify
either the conservation of a thing which is, that it be not
destroyed and perish, or else the restoring of a thing that
was fallen to his right case and estate again.

CHAPTER XIV.

OUR FLESH OR BODY ITSELF SHALL RISE AGAIN, THOUGH
IT BE HARD TO BELIEVE, AND WHAT THE FLESH OR
BODY IS.

Now will we speak also of these terms, flesh and body,
or corpse. We believe the resurrection of the body or flesh.

The scripture commonly calleth it the resurrection of the
dead, to declare evidently, that the resurrection must not be
referred to the soul nor to the spirit, but directly unto the
body and to the flesh. Cyprianus, or Ruflmus, saith, that
the church towards the west did express and acknowledge
the article in the holy apostolical creed after this manner :
" I believe the resurrection of the flesh :" and so they added
thereunto manifestly this term, the, to the intent that no man
should understand any other flesh, save only the same natural
and essential flesh which we carry about 1 ." So saith Augustine

[ l Satis provida et cauta adjectione fidem symbol! ecclesia nostra
docet, quse in eo quod a ceteris traditur, carnis resurrectionem, uno
addito pronomine tradit, hujus carnis resurrectionem ; Jiujus sine dubio,
quam is, qui profertur, signaculo crucis fronti imposito contingit ; quo
sciat unusquisque fidelium, carnem suam, si mundam servaverit a pec-
cato, futuram esse vas honoris, utile Domino, ad omne opus bonum
paratum ; si vero contaminata fuerit in peccatis, futuram esse vas irse
ad interitum. Ruffin. Expos, in Symbol. Apostol. apud Cyprian.
Edit. Fell.]

XIV.] THE BODY ITSELF WILL RISE. 169

also in the book of the articles of the creed : " The same
visible, which properly is called flesh, shall without doubt
and assuredly rise up again 2 ."

Methinketh that Paul the apostle minded to point unto i cor. xv.
the flesh, as with a finger ; and therefore said : " This cor
ruptible must put on incorruption." With the term, this,
pointeth he, as with a finger, to our flesh.

Holy Jerome forceth and compelleth John, the bishop of
Jerusalem, to confess and acknowledge the resurrection, not
only of the body, but also of the flesh, and saith : " The
flesh and the body are two things. Every flesh is a body,
but every body is not flesh ; namely, a wall is a body, but
flesh it is not. For flesh is properly called a substance of what the
blood, sinews, bones, and veins set together. As for a body, wmL

111 i fit -1/./11 i called of the

though the name thereof also be used for flesh, and most
part for a substance that may be seen or handled ; yet it
betokeneth sometimes a subtle state, that can neither be
handled nor seen, as namely the air 3 ." But at all times
it hath been a hard thing for man to believe, that bodies
which are buried and resolved to corruption, should wholly,
without imperfection or blemish, be brought again and re
stored. Therefore the Athenians, when they heard of the
holy apostle the resurrection of the dead, they mocked and
laughed his doctrine to scorn. For who would lightly credit,
that the bodies which now are corrupt and returned to earth,
or otherwise torn and devoured of wild beasts and fowls,
yea, sometimes burnt and brought to ashes, or drowned with
water, should perfectly be brought again, and wholly restored?

[ 2 Et ideo credimus et carnis resurrectionem, non tantum quia
reparatur anima, quse nunc propter carnales affectiones caro nostra
nominatur; sed etiam hsec visibilis caro, quse naturaliter est caro,
cujus nomen anima non propter naturam, sed propter affectiones
carnales accepit. Hsec ergo visibilis, quse proprie caro dicitur, sine
dubitatione credenda est resurgere. August, de Fid. et Symb. cap. 10.
Opera, Tom. in. p. 34. G. Ed. 1541.]

[ 3 Alia carnis, alia corporis definitio est : omnis enim caro corpus
est, non omne corpus est caro. Caro est proprie, quse sanguine, venis,
ossibus, nervisque constringitur. Corpus, quanquam et caro dicatur,
interdum tamen setherium aut aereum nominatur, quod tactui visuique
subjacet, et plerumque visibile est et tangibile. Hieron. Epist. xxxvni.
ad Pammach. adversus errores Joannis Hierosolymitani. Opera, Tom.
iv. p. 322. Ed. 1706.]

170 HOPE OP THE FAITHFUL. [CHAP.

But God, willing to make that easy and light, which is hard
unto us, hath in the resurrection of our Lord Jesus Christ
set before our eyes an open, plain, and sure trial, declaration,
or evidence of the true undoubted resurrection : whereunto,
as to an ensample and sure strength of the resurrection, we
ought to have respect, as much and as oft as we think upon
it, and wonder how our bodies should rise again.

Therefore with so many testimonies and arguments have
I declared afore, that Christ our Lord with his own body
rose truly again from death. He carried up Elias also living,
body and soul, into heaven, and many one raised he up from
the dead ; that we, concerning the resurrection of the dead,
should have utterly no doubt at all. Finally, with plain and
evident testimonies of the scripture hath he opened and
shewed, as I now will declare : which testimonies and argu
ments truly do teach, that the flesh of men shall rise again
from the dead, that is, that our bodies shall at the last day
be truly raised up unto judgment. Holy Job saith thus in
The true chapter xix. : " that my words now were written ! that

resurrection . "

roved? esh ^^7 were P u * m ^ a book I would God they were graven
with an iron pen in lead or in stone to continue ! For I am
sure that my Redeemer liveth ; and that he shall stand over
the dust, or earth, in the latter day ; that I shall be clothed
again with this skin, and see God in my flesh. Yea, I my
self, or for myself, shall behold him, not another, but with
these same eyes. My reins are consumed within me." Job s
adversaries complained of him, as though he knew not God,
and as though he set nothing by him. Upon this great
slander and blasphemy, he answereth and declareth his faith,
desiring that his belief were written in lead and in hard stone,
that is, he wisheth his faith to be known to those that come
after, which he also declareth with few words after this man
ner : * I am of you complained upon and accused, as though
I knew not God ; now do I know right well in my heart,
yea, I believe and am certified assuredly, that my Redeemer,
or Avenger, liveth. The holy Job useth an Hebrew word
called Goel 1 , which some have expounded a Redeemer : it
signifieth a rescuer, and an avenger; such one as is more friend
of ours, such as were they, to whom in the law of the Jews

XIV.] THE BODY ITSELF WILL RISE. 171

it appertained to redeem the goods, and to rescue them ; as

we may learn further out of Ruth, and of the fourth book of Ruth s v .

v Num. x

Moses : and with the aforesaid name, God, hath Job set
forth and specified the Messias, our Lord Jesus Christ; that
he liveth, namely, that he is the true living God, the life and
resurrection of men ; and that he is also the rescuer and
avenger, doubtless even the same that is our very near
friend ; namely, a very true man, such one as hath taken
our own flesh and blood upon him, suffered death, and with
his death hath made us living. Moreover he saith : "At
the last shall he stand over the dust." For our Lord Jesus
Christ, with his very true body, shall come at the last day
to judge, and then shall he stand over the dust. This say
ing declareth evidently, that he will undertake and do some
what, namely, that he shall put to his mighty hand, so order
and bring to pass, that the dust shall come to life again.
The dust calleth he here our flesh, and that according to the Gen. iiu
scripture ; and with this doth he wonderful well express the
truth of our flesh, namely, that our own very true flesh shall
rise again. For he will certify us, that even the very same
body, which at the first was made of dust, and now into dust
is sown, and through the corruption is become dust again,
yea, even that same very body, and none other, shall be
raised up.

But to the intent that no man should draw or refer the
dust to any other thing, than to the body of man, it folio weth
moreover in holy Job, that after they, namely, the Father,
the Son, and the Holy Ghost, have with my skin (not with
a strange, but with mine own skin) clothed the body, even
mine own body which I now have, called dust, (and thereby
understandeth he the flesh, the sinews and the bones ;) then
shall I see God in my flesh, that is, fully and perfectly shall
I be restored and made whole again. For to see God is
nothing else but to be partaker of eternal joy and salvation ;
and to see God in or from out of the flesh, is to be taken up
corporally into everlasting joy. Besides this, he doth yet
more evidently express the perfectness of the resurrection of
the flesh, and saith : " Whom I for myself shall see," that is,
to my commodity and salvation, mine eyes shall see him,
even I myself shall see him, and none other for me. In the
which words it is principally to be noted, that he saith, "I

172 HOPE OF THE FAITHFUL. [CHAP.

shall see him," yea, even I myself. Then, " mine eyes shall
see him." Finally, " I, and else none other." As he would
say, Even I that now have true flesh and bone, and look
now upon you with mine eyes, shall with the very same eyes
behold God also. Therefore in the resurrection of the dead
we shall with the essential substance and nature be even the
same that we were before death, namely, we shall have our
members, as head, eyes, bones, belly, arms, legs, hands, feet,
&c. Now where this distinction is, there must be also cir
cumscription, there must the same have compass and limits.

It folio weth yet further in Job : " My reins," namely,
my desire and lust, " are wasted away, and consumed within
me," that is, within me, namely, in my heart, or ceased all
other desires, lusts, and pleasures, in comparison of this my
hope towards the resurrection ; yea, in comparison thereof
they all are nothing, neither worthy to be esteemed : for
in the only resurrection resteth all my hope and delight,
phii. HI. So said Paul also : " I have counted all things but loss, and
do judge them but dung, that I might win Christ, to know
him and the virtue of his resurrection." And therefore the
old translator of the book of Job hath evil interpreted these
words after the sense, " this hope is laid up in my heart 1 ."

After all this, doth holy Job add hereunto that maketh
the understanding perfect, and concludeth his saying thus :
" Seeing I thus acknowledge and confess, why hold ye me
for ungodly ? Why do ye persecute and vex me thus with
spiteful words of reproach and slander? Yet is the root
of the word found in me." And he calleth the root of the
word the right foundation and ground of godliness : as if
he would say : " Forasmuch as the true head article of
salvation is found in me." For like as the root giveth all
virtue and sap unto the tree, even so is the matter of the
resurrection of the dead through Christ the chiefest, great
est, and true principal point of the word and affairs of God.
"Kepent therefore," saith Job: "for wrath humbleth, and

I 1 The original is : ^pfTl MT^D *te) ; of which the meaning is
expressed in the Latin Vulgate by, reposita est hcec spes in sinu meo ;
adopting, as Rosenmuller has observed, a meaning of the word !"P3,

which is found in different passages, " de vehementissimo desiderio, quo
qtiis consumitur quasi et deficit." Comp. Psalm Ixxxiv. 3 ; cxix. 81, 82,
123, cxliii. 7.]

XIV.] THE BODY ITSELF WILL RISE. 173

doth nothing right, but rather provoketh God unto ven
geance."

The prophet Isaiah doth testify the resurrection after
this manner : " Thy dead shall live, even with my body isai. xxvi
shall they arise. Stand up and be glad, ye that rest, or
dwell, in the dust; for the dew of the herbs is thy dew,
and the ground of tyrants shalt thou cast down." " Thy
dead, God," saith the prophet, "shall live;" namely, the
souls that for thy sake are slain, and that have worshipped
thee. Nevertheless their bodies shall not prevent my body
in the resurrection; but at the last judgment, or upon dooms
day, shall they arise again with my body. Likewise saith
also St Peter, that the souls of such as died aforetime do i Pet IT.
live with God; but with the flesh they shall be judged as
other men.

Therefore did the holy prophet Isaiah believe and con
fess the general resurrection of all bodies at the last day.
In the which resurrection, he openly acknowledgeth, that his
own body also shall rise again. Afterward bringeth he in
an archangel, blowing the trumpet, and saying: " Stand up,
and be glad, ye that rest in the dust." To rest in dust is TO rest in
nothing else but a description of man s body. For the souls
and spirits do not rest or lie in dust ; but the bodies are
buried therein, and are become dust. Therefore men, ac
cording to the substance and state thereof wherein they rise
again, are called inhabiters, or indwellers of dust, or such as
rest in dust. Then declareth he with a similitude, how our
bodies, that putrefy and corrupt, shall, through the power of
God, from death and corruption be safely raised up again.

The power of God, that chargeth and commandeth us to
rise up from death, doth he compare to the dew, which, when
it falleth down, quickeneth and reviveth the dead herbs.
Likewise also doth the power of God to our dead bodies,
which it quickeneth and raiseth up again. Contrary to this
he setteth another sentence, saying : " The earth of tyrants,
that is, the bodies of tyrants, shalt thou raise up, God ;
but thou shalt cast them down," that is, thou shalt overthrow
them into hell and eternal pain. Moreover, touching the
true resurrection of our bodies, the vision of the prophet
Ezekiel is so evident and plain, that it is not needful to speak
aught thereof.

174 HOPE OF THE FAITHFUL. [cHAP.

And of this have we many testimonies and witnesses in
the prophets, which might here well have served ; but seeing
it is not necessary, I have because of shortness omitted
them, and now will I come to the sentences of the new
Testament.

johnv. The Lord saith : "Verily, verily, I say unto you. the

hour shall come, and now it is, that the dead shall hear the
voice of the Son of God, and they that hear it shall live."
And immediately after he saith : " The hour shall come, in
the which all they that are in the graves shall hear his voice,
and shall come forth." Now is it manifest, that neither the
souls, nor spirits, but the bodies are in the graves ; and if
other bodies should rise up for ours, what needed he alway
to make mention of the graves, but to the intent that he
immediately in the gospel might declare the evident, plain,
and undoubted resurrection of our bodies? He forthwith, by

John xi. his mighty and wonderful power, raised up Lazarus from death,
who now did stink, and had lain four days in the grave. This
marvellous act had the Lord himself declared unto Martha with
these words : " Thy brother shall rise again. Then answered
she, I know that he shall rise in the resurrection at the last
day. 7 Lo, how common, manifest, and known unto every
man was the general resurrection of our bodies. The Lord
saith more unto Martha : "I am the resurrection and the
life : he that believeth on me, though he were dead, yet shall
he live ; and every one that liveth and believeth on me, shall
never die." But what needeth me to collect so many testi
monies of the resurrection of the dead, considering that the
apostles were upon no article more fervent and earnest than
upon this? He that will allege all the sentences and wit
nesses, must write out almost the whole new Testament.

Acts iv. Luke saith in the Acts of the Apostles : " With great power
did the apostles bear witness of the resurrection of the Lord

Actsxxiii. j esus Christ." And in the same book saith Paul: " For
the hope and resurrection of the dead am I judged." And
yet again: "For the hope sake of Israel am I bound with
this chain." In many places hath the holy apostle Paul
brought forth evident ensamples and testimonies of our resur
rection; concerning the which we shall speak in due time.
He saith moreover: " We which live are always delivered
unto death for Jesus sake, that the life of Jesus might ap-

XIV.] THE BODY ITSELF WILL RISE. 175

pear in our mortal bodies. What could he have spoken
more evident and plain ? For immediately upon the same he
saith : "Thus we have believed: therefore have we spoken;
and know, that he which raised up the Lord Jesus, shall
through Jesus raise us up also." Wherefore our true bodies,
which now are mortal, shall verily rise again ; howbeit after
the resurrection they shall no more be mortal, but immortal.
To these witnesses out of God s word, and therefore in
vincible, I will also add the testimony of one man, namely,
out of the fourth book of John Damascen De orthodoxa fide, Johannes
Cap. 28. " The resurrection," saith he, " shall be nothing
else but a true conjunction of soul and body, and another
laudable restitution of it that was fallen away, and brought
to nought. Therefore the same body that perisheth is dis
solved and fallen asunder, and the very same riseth up again
indissoluble. For he that in the beginning created man out
of the dust of the earth, and then brought him again to earth
and dust, that he was taken of, the same, I say, is mighty
and of power, according to his word, to raise up the selfsame
man again from death 1 ." Thus much Damascenus. And
truly every man now may well think, that God principally
for this cause did not create the first man of nought, as he
did other things, but out of the dust of the earth ; that as
concerning the resurrection of our bodies, though they turn
to dust and earth again, we should have no doubt. Now,
as I suppose, I have sufficiently and plainly declared, that the
true flesh of all men, yea, even our own body, and else none
for it, yea, even the human true body shall rise again from
death, namely, formed and fashioned with his own right pro
portion, measure, and property, as a true body ; so that the
measure and property of the true body, which now is divided
and parted in his members and joints, remaineth, that is, he
shall have true flesh, blood, bones, sinews, joints, members, &c.

[1 Avao~Tao~is tern Trai/rcoy, o~vvd(pia TraXtv ^v^fjs re /cat
KO.I o~VTepa TOV diaXvdevTos Kal TTCCTOVTOS ooov araVts 1 . avro ovv TO o~a&gt;/za
TO &lt;p6eipop,evov Kal SiaAvo/zei/oi/, avro aVaoTT/o-erat afpdapTov OVK aSvi/arei
yap 6 ev apxfi *&lt; rov x oos rrjs yrjs avro crvaT^a-afJifvos, TtaXiv dvaXvdev Kal
a7roo~Tpa(pi&gt; fls TTJV yijv } e fj$ eXijfydr), Kara TTJV TOV drjp,iovpyov a.7ro(pao~iv,
ird\Lv dvao-Tfjo-ai. avro . Joann. Damasc. De Orthod. Fide, Lib. iv.
cap. 27. Opera, Tom. I. p. 321. Ed. 1712.]

176

HOPE OF THE FAITHFUL.

[CHAP.

CHAPTER XV.

THE MANNER HOW THE BODIES SHALL RISE AGAIN, AND
THE KIND THAT THEY SHALL BE OF.

BUT to the intent that this may yet be more plainly
understood, I will now tell how our bodies shall rise, and
what nature and kind they shall be of in the resurrection.
At the end of the world shall the Lord come with great
majesty and judgment, and shall declare and shew himself
in and with a right true essential body. Hither also too
shall he be brought, and shall stand in the clouds of heaven,
that all flesh may see him ; yea, all men that are upon earth
shall behold him, and know him by his glory. In the mean
season also shall he send his archangel to blow the trump.
Then shall all the dead hear, and perceive the voice and
power of the Son of God. And so all men that died, from
the first Adam, shall immediately arise out of the earth.

And all they that live until the last day shall, in the
twinkling of an eye, be changed. And thus all men, every
one in his own flesh, shall stand before the judgment-seat
of our Lord Jesus Christ, and shall wait for the last judg
ment and sentence of the Lord ; which sentence being given,
quickly, and without delay, (he) shall call one part into hea
ven, and thrust out the other into hell.

This fashion and manner of the resurrection have not I
imagined of myself, but written it all out of the evangelists
Matth. xxiv. and scriptures of the holy apostles. For thus we read : " The
power of heaven shall move in the last time, and then shall
appear the sign of the Son of man in heaven ; and then shall
all the kindreds of the earth mourn, and they shall see the
Son of man come in the clouds of heaven with power and
great glory. And he shall send his angels with the great
voice of a trumpet, and they shall gather together his chosen
from the four winds, and from the one end of the world to
the other," &c. Thereunto add that he spake in Matthew
and John. And Paul in the first to the Thessalonians saith :
; This say we unto you in the word of the Lord ; that we
which live and are remaining in the coming of the Lord,

Matth. xxv
John v.

1 Thess. iv.

XV.] HOW THE BODIES SHALL RISE. 177

shall not come before them which sleep. For the Lord him
self shall descend from heaven with a shout, and the voice of
the archangel, and trump of God : and the dead in Christ
shall rise first. Then shall we that live and remain be
caught up with them also in the clouds, to meet the Lord
in the air ; and so shall we ever be with the Lord." Fur
thermore to the Corinthians saith Paul : " Behold, I shew i c or . xv
you a mystery : we shall not all sleep, but we shall all be
changed, and that in a moment, in the twinkling of an eye,
at the time of the last trump. For the trump shall blow,
and the dead shall rise incorruptible, and we shall be changed.
For this corruptible must put on incorruption, and this mortal
must put on immortality." This is now the manner of the
resurrection of our bodies, and in what nature and kind they
shall rise again. But in the resurrection they shall, through
the power of God, be made immortal and incorruptible. For
the apostle saith expressly : " The dead shall rise again."
After that he saith : " This corruptible and mortal must put
on incorruption and immortality." In the which words the
term " this" pointeth directly, as with a finger, to our living
and human body.

And so Job said : " Even I myself shall see him, and Job xix.
none other." Wherefore our bodies, after they be risen
again from death, shall remain even in their own right state
and substance, as afore. Yea, even the very same men shall
keep still this nature and kind, as they did afore ; saving
that they which aforetime were subject to frailty shall from
thenceforth be pure, clean, perfect, immortal, of a sincere and
purified nature, subject and obedient unto the spirit.

Such bodies raised from death did the old writers call wha * a ,

glorified

glorified, purified, or glorious bodies ; and that according to body is -
the doctrine of the holy apostles. Albeit there were some
which abused that word, and therefore made the verity of
the bodies void and of none eifect, beginning to dispute of
glorified bodies, as of the pure substance and estate of a
spirit. Whereof we shall speak shortly, if God will.

r i 12

[COYERDALE, ll.J

178 HOPE OF THE FAITHFUL. [cHAP.

CHAPTER XVI.

THAT PAUL SPAKE RIGHTLY OF A GLORIFIED BODY, AND
WHAT A GLORIFIED BODY IS, AND WHAT A NATURAL.

BUT now will I declare, that Paul did rightly and well
use this word glorious, or glorified body, even as it is truly
in itself. For to the Philippians he saith : " Our dwelling
is in heaven : from whence we look for the Saviour, even
Jesus Christ the Lord ; which shall change our vile earthy
body, that it may be fashioned like unto his own glorious
body, according to the working whereby he is able to subdue
all things unto himself." In this sentence thou hast that
term, glorified body ; thou hast also of what nature and kind
the glorified body shall be, namely, whole, and as the body
of Christ that rose again from death. And thus shall it
not be a body utterly made void or brought to nothing, or
altogether turned into a spirit, and therefore having no room
and place, incomprehensible and invisible ; but it shall be an
upright, very true human body, as it is sufficiently declared
afore, where I spake of the true resurrection of the Lord. In
the which place we understand, that when the Lord s disciples
thought they had seen a spirit, when they saw the Lord,
he said unto them : "A spirit hath not flesh and bones, as ye
see me have. Handle me and see ; for it is even I myself."
The Lord also after his resurrection set before them some
fashion or evidence of his glorification, namely, when he was
transfigured before them ; and at the time remained the right
essential substance of the body ; but in form and fashion
it was altered, in that it became glorious. So standeth it
plainly, "he was transfigured," and not that he was made void
or brought to nothing, or altered into another substance.
Thus saith Paul also: "He shall change our body," &c.
Wherefore even the right true substance of the glorified
body shall remain still. As for the change or alteration,
it shall be in the infirmities that happen unto us ; so that
when the body taketh upon it the glorification and immor
tality, they shall be wholly removed and fall away.

XVI.] PAUL SPAKE RIGHTLY OF A GLORIFIED BODY. 179

Howbeit this shall be more evident and plain to under
stand, if it be thoroughly and with diligence considered and
declared, what this word glory or glorification meaneth.

For transfiguration, glory, and glorification, is one thing.
So saith holy Augustine l in his book against the Arians : contra Aria.
" To bring to glory, to make glorious, and to glorify, are **
three words, yet is it but one thing. The Greeks call it
Sofa^en/, doxazein ; but the translators in Latin have other
wise interpreted it." Thus much saith Augustine. But glory
in scripture is taken for light, brightness, and shine, as St
Paul speaketh to the Corinthians : " If the ministration that 2 c or . m.
through the letter killeth, and was graven in stone, hath
glory, so that the children of Israel could not behold the
face of Moses for the glory of his countenance," &c. And
hereunto serveth this sentence of Daniel the wise : " Such as Dan. XH.
have taught others shall shine as the brightness of heaven,
and they that have instructed multitudes, or many, unto god
liness, shall be as the stars world without end." Much after
the same wise doth the Lord himself also use it, saying :
" Then shall the righteous shine as the sun in the kingdom Matth. xiii.
of their Father."

Wherefore the glorified bodies shall be clear, bright, and
shining bodies, even as the body of Christ was in his trans
figuration upon the mount of Thabor ; of whom it is specified
in the gospel, that " his face was as bright as the sun, and Matth . xvii .
his clothes did shine as the light." After the resurrection
did the Lord shew unto his disciples his palpable and visible,
that is, his very true substantial body : but the brightness
and shine he reserved, to teach and instruct the weak here
beneath. Like as also after the resurrection he did eat and
drink, not that he needed any such thing, but that he so
would declare and prove the true resurrection of his body.
The glorification also is set directly against the low estate
and dishonour, as Paul evidently declareth, saying : "He
shall change our vile body, that he may make it like unto
his own glorious and glorified body." This word humility,
low estate, or dishonour, comprehendeth all that is called

[* Glorificare, et honorificare, et clarificare, tria quidem verba, sed
res una est, quod Greece dicitur 8odeiv : interpretum autem varietate,
aliter atque aliter positum est in Latino. August. Contr. Serm. Arian.
cap. 31. Opera, Tom. vi. p. 146, E. Ed. 1541.]

12 2

180 HOPE OF THE FAITHFUL.

CHAP.

earthy, frail, miserable, and mortal. For by means of our
sins we are brought low and into misery ; so that we must
needs feel and suffer sickness, hunger, thirst, cold, heat, pain,
vexation, manifold lusts and affections, fear, wrath, heaviness,
and such like things innumerable, yea, and death also at
the last.

Again, glorification comprehendeth deliverance, that is,
the laying away and clear discharge of all these miseries
and sorrows. So that now glorification is called (and so it
is in very deed) pureness, perfect strength, immortality, and
joy ; yea, a sure, quiet, and everlasting life. For Paul saith :

2 cor. v . " We that are in this tabernacle sigh and are grieved ; because
we would not be unclothed, but we would be clothed upon,
that mortality might be swallowed up of life." And to the

[Rom. viii.] Romans he saith thus : " I suppose that the afflictions of this
life are not worthy of the glory which shall be shewed upon
us. For the fervent desire of the creature abideth waiting
for the appearing of the children of God."

In all these words it is sufficiently declared, what glori
fication meaneth, and what is understood by it ; namely, a
freedom or discharge from this frail servitude and bondage,
and a deliverance into the glorious and comfortable liberty
of God s children. By the which freedom we are delivered
from all sickness and frailty, and from all thraldom of weak
ness, that is, from all that which bringeth sickness, heaviness,
and frailty. From all such are we free discharged and de
livered, having now the perfect fruition of God, and made

i John m. of like shape unto his Son Jesus Christ, as holy St John

i cor. xv. declareth. Hereunto serveth it well that Paul saith : " When
this corruptible hath put on incorruption, and this mortal hath
put on immortality, then shall be brought to pass the saying
that is written, Death is swallowed up in the victory."

Therefore the glorified body, after the signification of
glory, shall be a purified body, which is purged and cleansed
from all frailty and vileness, and now is clothed upon and
apparelled with cleanness, pureness, joy 3 and rest, and finally,
with the glory of eternal life. That this is now the kind
and nature of the glorified body, the holy apostle Paul more
largely and more perfectly declareth with these words : " It
is sown in corruption, and riseth in incorruption ; it is sown
in dishonour, and riseth in glory; it is sown in weakness, and

XVI.] PAUL SPAKE RIGHTLY OF A GLORIFIED BODY. 181

riseth in power ; it is sown a natural body, and riseth a spi
ritual body." Item, what he meaneth by the natural and
by the spiritual body, he declareth immediately upon the
same, and saith further: " If there be a natural body, there A natural
is also a spiritual body, as it is written : The first man Adam body.
is made into a natural life, and the last man Adam into a
spiritual life. Yet is not the spiritual body the first, but
the natural; and afterward the spiritual. The first man is
of the earth earthy, the second man is the Lord from heaven.
As is the earthy, such are they that are earthy ; and as is
the heavenly, such are they that be heavenly. And as we
have borne the image of the earthy, so shall we bear also
the image of the heavenly." This the holy apostle declareth
yet more evidently, and saith : " By one man came death, i cor. xv.
and by one man cometh the resurrection of the dead. For
like as in Adam they all die, so in Christ shall they all
revive." Thus Paul calleth animale corpus the soulish body, Animaie et
which is interpreted, the natural body, the same that hath
his virtue, strength, power, and life of the soul ; which body
we have of Adam ; and it is earthy, frail, and mortal. The
spiritual body he calleth not it that is become or made a
spirit : but therefore nameth he the glorified body a spiritual
body, because it liveth of the Spirit of Christ; which spiritual
body, that is, incorruptible, indissoluble, and immortal, we
have received of Christ our Lord. Of all this is sufficiently
spoken in our expositions of the epistles of St Paul 1 .

CHAPTER XVII.

THE CASE OF OUR MEMBERS IN THE BODY S RESURRECTION,
AND OF THEIR FUNCTIONS.

BUT here might some man say : If our very true bodies,
with their members, shall be in heaven, then it follows, that
the use and exercise of the members shall be in heaven also.

[! The author alludes to the translation of Erasmus s paraphrase
of the epistles of St Paul, part of which was made by Bishop
Coverdalc.]

182 HOPE OF THE FAITHFUL. [cHAP.

To this I give like answer as now is said, namely, that we
shall have even those members and this body, which we now
carry ; but seeing that through the glorification they shall
be made heavenly, they shall not need earthy exercise, neither
shall they use any frail thing at all. Hereof cometh it that

i cor. xv. Paul saith : " Flesh and blood may not possess the kingdom
of God, neither may corruption inherit incorruption." By
flesh and blood he meaneth, not the true essential body, but
bodily frail lusts and temptations, which he now calleth the
earthy and frail body. Such temptations and lusts, saith he,
shall not be in the glorified bodies, neither shall there any
frail bodies be in heaven. For he saith immediately upon
the same : " Corruption shall not inherit incorruption ;" for
in the kingdom of God there shall be no corruption nor
frailty. For the heavenly joy is far of another kind and
nature, than that it can receive or suffer such vile and un
clean lusts and temptations, yea, such a stained and defiled
flesh. For before the bodies of men come in heaven, they
must be wholly and perfectly altered, that is, cleansed and
purified from all filthiness and frailty.

Thus did our Saviour teach also, when he answered to

Matth.xxii. the question of the Sadducees, who denied the resurrection
of the dead. Upon which I have written much in the gospel

Augustine, of Matthew. Holy Augustine saith also : " This doth sore

symboio, hinder the ethnics and heretics, that we believe that the
earthy body is taken up into heaven; for they think, that
into heaven can come no earthy thing. But they know not
our scripture, neither understand how it is spoken of Paul :
( It is sown a natural body, and shall rise a spiritual body. 7
For this is not spoken, to the intent as though the body
should become a spirit, or be changed into a spirit. For
even now also our body, which is called natural, or soulish,
and is natural indeed, is not changed into the soul, and
become the soul. But therefore is the body called a spiritual
body, that it may so be prepared to dwell in heaven. Which
thing cometh to pass, when all feebleness and earthy blemish
is changed into a heavenly pureness and stedfastness 1 ." All
these are the words of holy Augustine.

[ l Solet autem quosdam offendere vel impios gentiles rel hsere-
ticos, quod credamus assumptum terrenum corpus in coelum. At
gentiles plerumque philosopher um argumentis nobiscum agere solent,

XVIII.] DIVERS ERRORS CONCERNING THE RESURRECTION. J 83

CHAPTER XVIII.

THE DIVERS ERRORS THAT SPRUNG ABOUT THE ARTICLE OF
THE BODY S RESURRECTION.

HITHERTO have I told what the scripture of the prophets
and apostles doth hold and testify concerning the resurrection
of the dead, and of our body, that is to say, of our own true
flesh ; namely, that our true flesh and body shall rise from
death, and be glorified in the resurrection ; and that the
glorification doth not therefore take away the verity of the
body, or make it nothing, but doth translate and bring it
into a more upright and better state ; so that nevertheless
the true essential substance of the body remaineth still.
Upon this now, to the commodity of the reader, and for a
more evident declaration and understanding of the aforesaid
words, I will shew what errors sprung up concerning the Errors touch-
resurrection of the dead ; that any good faithful Christian ISftfon of the
may the better avoid the same. That there have been many
which denied the resurrection of our bodies, and had it
utterly in derision, all histories declare. In the which re
gister the philosophers for the most part are reckoned and pmiosoph.
esteemed ; the Hymeneus and Philetus, of whom Paul maketh 2 Tim. a.
mention. In like manner are there many recited of Irena3us,
Tertullian, Eusebius, Epiphanius, Philastrius, and Augustine ;
namely these, the Simonians 2 , Valentinians 3 , Marcionites 4 ,

ut dicant, terrenum aliquid in ccelo esse non posse: nostras enira
scripturas non noverunt, nee sciunt quomodo dictum sit, Seminatur
corpus animale, surget corpus spiritale. Non enim dictum est, quasi
corpus vertatur in spiritum et spiritus fiat : quia et nunc corpus nos
trum, quod animale dicitur, non in animam versum est et anima
factum. Sed spiritale corpus intelligitur, quia ita coaptandum est,
ut ccelesti habitation! conreniat, omni fragilitate ac labe terrena in
ccelestem puritatem et stabilitatem mutata ac conversa. August, de
Fid. et Symb. cap. 6. Opera, Vol. in. p. 33. E. Ed. 1541.]
[ 2 Simonians. August. De Hseres. Opera, Tom. vi. p. 3. K.]
P Valentinians. Id. Ibid. p. 4. C. Tertull. De Prescript. Iferet.
cap. 33.]

Marcionites. Tertull. De Prescript. Hseret. Ib.]

184 HOPE OF THE FAITHFUL. [cHAP.

Cerdonians 1 , Carpocratians 2 , Caines 3 , Archontici 4 , Generians 5 ,
Hierarchies 6 , Seleucians 7 , Apellysts 8 , and Manichees 9 . Among
the Greeks also and Latinists there were excellent men, that
turned themselves to the golden and yet earthy Jerusalem,
promising much, I know not what, of a kingdom of the world
to come after the resurrection, ascribing unto us such bodies
as, being partakers of the kingdom, should also behold with
these earthy desires 10 . To these there is found yet the third
part, which as touching the substance and state of the glori
fied bodies so said and taught, that they utterly took away
and overthrew the bodily nature, and gave unto it no more
nor other thing than a spirit. Against the second sort
speaketh holy Jerome, that forasmuch as they were carnal,
they have also loved only the flesh. Against the third
speaketh the said Jerome, that they, being unthankful for
the benefits of God, would not have and bear the flesh,
wherein Christ yet was born and rose again. Whereupon
he giveth very godly counsel, that we tarry in the mean

[! Cerdonians. Tertull. De Prescript. Hseret. cap. 51. August. De
Hseres. Opera, Tom. vi. p. 4. F.j

[ 2 Carpocratians. Tertull. De Prsescript. Hseret. cap. 48. August.
De Hseres. Ib. p. 4. B.]

[3 Caines. August. De Hseres. Ib. p. 4. E.]

[4 Archontici. Id. Ibid. p. 4. F.]

[5 Generians. The nature of their opinions does not appear.]

[6 Hierarchies. August. De Hseres. Ib. p. 6. C.]

[7 Seleucians. Id. Ibid. p. 6. I.]

[s Apellysts. Tertull. De Prsescript. Hseret. cap. 33.]

[9 Manichees. August. Contr. Faustum Manich. Lib. iv. cap. 2.
Lib. v. cap. 10. Opera, Tom. vi.]

[ 10 Cerinthus appears to have been the leader and chief of the
persons, who held these opinions concerning the earthly Jerusalem,
as we learn from the fragments of Caius, (Euseb. Hist. Eccles. Lib. in.
cap. 28, and Caii Fragmenta apud Routh, Rel. Sacr. Vol. n. p. 6, and
the notes on this passage,) who thus explains the opinions propounded
by Cerinthus, on the ground of a pretended divine revelation:
rrjv avao Tao iv firiyciov eti&gt;ai TO /3acr/Aetoz&gt; roO XpicrroO, /cat TraXiv eT
Kal rjdovais cv e lpovo-a\j}/jL TTJV crdpKa 7ro\iTVOfJt.evr]V dov\evew. Compare
also Gennadius De ecclesiasticis dogmatibus, cap. 55. A learned ac
count of the opinions of the ancients and moderns concerning the
Millenium may be found in Mosheim De rebus Christianorum ante
Constantinum Magnum, pp. 720 728 ; in Whitby, Treatise on the true
Millenium; and in Mede s works, passim.]

XVIII.] DIVERS ERRORS CONCERNING THE RESURRECTION. 185

way, namely, that we esteem and make the glorified bodies
no more spiritual, than the perfectness, property, and truth
of the bodies may permit and suffer : contrariwise, that we
make them not altogether so carnal and unghostly, that it
might be thought how that natural and frail bodies shall
be in the glory 11 . Old writers say also, that Origen did
not perfectly confess the resurrection of the flesh, but that
in the resurrection he fantasied and imagined such a body,
as hath little difference from a spirit. And therefore in
Definitionibus Ecclesiasticis there is a chapter against the nefin.
said Origen, in manner following : "If that which falleth do a
stand up again, then shall our flesh truly rise again : for
the same falleth in very deed, and shall not come to nothing,
as Origen s opinion was, that there should be made a sifting
and change of the bodies, namely, that there should be given
us a new body for the flesh ; but even the same frail flesh
that falleth of the just, and vanisheth, shall with our feeble
ness rise again, that because of sin it may suffer pain, or
else, according to his deserts, continue in eternal honour
and glory 12 ."

[ n Jerome speaks strongly against these opinions in different parts
of his writings, and especially in those against Origen and John
bishop of Jerusalem. The allusion in the text appears to be to a
passage in his letter Ad Pammachium et Oceanum de erroribus Origenis,
Epist. LXV. where to the heretics who denied the resurrection of the
body, and who asked, Quid nobis prodest resurrectio, si fragile cor
pus resurget, et futuri angelorum similes habebimus et naturam ? he
answers : Dedignantur videlicet cum carne et ossibus resurgere, cum
quibus resurrexit et Christus. In another letter (Epist. xxxvm.)
against the errors of John bishop of Jerusalem, he writes : Hsec est
vera resurrectionis confessio, qua3 sic gloriam carni tribuit, ut non
auferat veritatem. See below, Chap. xx. p. 190.]

[ 12 The work here referred to is a work of Gennadius, which has
been improperly ascribed to Augustine, entitled, Liber de definitionibus
ortUodoxce fidei, sive ecclesiasticis dogmatibus: Si id resurgere dicitur
quod cadit, caro ergo nostra in veritate resurgit, sicut in veritate
cadit. Et non secundum Origenem immutatio corporum erit, id est,
aliud novum corpus pro carne: sed eadem caro corruptibilis, quse
cadit, tarn justorum quam injustorum, incorruptibilis resurget, qua?
vel poenam sufferre possit pro peccatis, vel in gloria a3terna manere
pro meritis. August. Op. Tom. m. p. 45. D. Cave, Hist. Literaria.
Vol. i. p. 376. Ed. 1688.]

186 HOPE OF THE FAITHFUL. [CHAP.

CHAPTER XIX.

THE ERRORS OF ORIGEN CONCERNING THE RESURRECTION
CONFUTED BY JEROME.

BUT forasmuch as I have once recited Origen s opinion
touching the resurrection of the body, and somewhat recited
the errors of some that denied the resurrection, declaring the
scornful opinion of those whom they call Chiliasts 1 ; I will
shew now more largely what holy Jerome held of the resur
rection of the dead, and how he confessed the true upright
belief. He speaketh to Pammachius concerning the errors
of John bishop of Jerusalem, and in the same writing he
comprehendeth the doctrine and opinion of Origen concerning
the resurrection in manner following. Origen saith, that
"in the church there be sprung up two errors, the one from
us, the other from the heretics; namely, that we, as the
simple and lovers of the flesh, say, that even these bones,
this blood, and this flesh, that is, that our face, members,
and all the proportions of the body, and the whole body
itself, shall rise again at the last day, so that we shall also
go with the feet, work with the hands, see with the eyes,
and hear with the ears." "This," saith he, "we speak as

Pamma- . r

chium. simple, homely, gross, and ignorant people. But the here
tics, as Marcion, Apelles, Valentinus 2 , and mad Manes, deny
wholly and utterly the resurrection of the flesh, or body,
giving salvation only unto the soul ; and saying, that our
words are nothing, when we affirm that, according to the
ensample and pattern of our Lord Jesus Christ, we shall
rise again ; saying, that the Lord himself rose in a fantasy,
or spirit, and that not only his resurrection, but also his birth
came to pass more in the imagination, than in very truth ;

p "With respect to the heretics, who denied the resurrection of
the body, see Irenseus adv. Hser. Lib. Y. cap. 2, p. 395. col. 2, and
Dr Grabe s note ad loc. Ed. Oxf. 1702.]

[ 2 Compare Tertullian, De Carne Christi, cap. 1, and passim, also
his treatise De Resurrectione Carnis: and for the opinions of the
Manichees, August. Contra Faustum Manicheum, Lib. iv. Opera,
Tom. vi. p. 48. K. Ed. 1541, and his works, passim. ]

xix.] ORIGEN S ERRORS CONCERNING THE RESURRECTION. 187

that is, that he was not born in very deed, but supposed to
be born."

"Now for the opinion and mind of both these parties,"
Origen saith, " it pleased him not ; namely, that he abhorreth
the flesh on our side, and the fantasy on the heretics part ;
for each of them doth too much : and namely they of our
side, for that they would be again the same they were afore ;
and for the other, that they utterly deny the resurrection of
the bodies 3 ."

And after certain words doth Jerome set forth Origen s
opinion, what he held of the resurrection, and saith : " There
is promised us another body, namely, a spiritual and heavenly,
that cannot be comprehended nor seen with eyes, nor having
any weight, and that, according to the circumstance and
diversity of the place that it shall be in, shall be changed 4 ."
And after certain words doth Jerome set forth the opinion of
Origen yet more plainly, saying : " ye simple, the resur
rection of our Lord Jesus Christ ought not to deceive you,
in that he shewed his hands and feet, stood on the sea shore,
went over the field with Cleophas, and said he had flesh and
bones. This body, that was not born of the seed of man,
and of lust or pleasure of the flesh, is endued with greater

[ 3 Dicit ergo Origenes . . . duplicem errorem versari in ecclesia,
nostrorum et hsereticorum. Nos simplices et philosarcas dicere,
quod eadem ossa et sanguis et caro, id est, vultus et membra totius-
que compago corporis, resurgat in novissima die ; scilicet ut pedibus
ambulemus, operemur manibus, videaimis oculis, auribus audiamus . . .
Hsec nos innocentes et rusticos asserit dicere. Hsereticos vero, in
quorum parte sunt Marcion, Apelles, Valentinus, Manes, nomen in-
sanise, penitus et carnis et corporis resurrectionem negare, et salutem
tantum tribuere animse. Frustraque nos dicere ad similitudinem
Domini resurrecturos, quum ipse quoque Dominus in phantasmate
resurrexerit ; et non solum resurrectio ejus, sed et ipsa nativitas
TW So/mi/, id est, putative visa magis sit, quam fuerit. Sibi autem
displicere utramque sententiam, fugere se et nostrorum et hsereti
corum phantasmata; quia utraque pars in contrariuni nimia sit;
aliis idem volentibus se esse quod fuerunt ; aliis resurrectionem cor
poris omnino denegantibus. Hieron. Epist. xxxvm. ad Pammach.
adv. errores Joannis Hierosol. Opera, Tom. iv. Pars 2, p. 320. Edit.
Paris. 16931706.]

[ 4 Aliud nobis spirituale et setherium promittitur, quod nee tactui
subjacet, nee oculis cernitur, nee pondere prsegravatur, et pro locorum,
in quibus futurum est, varietate mutabitur. Ib. pp. 321, 322.]

188 HOPE OF THE FAITHFUL. [cHAP.

freedom than another body, and with his nature is not unlike
the spiritual and heavenly body. For when the doors were
shut he entered, and in breaking of bread vanished he away
from, their sight 1 ," &c. But at the last, Jerome answereth
The con- unto Grig-en s foundation, and saith : "Like as he shewed
his true hands and his true sides, so did he truly eat with
them, went truly with Cleophas, spake to them truly with
his mouth, sat truly at the table with them at supper, took
the bread with his true hands, gave thanks, brake it, and
reached it them. And whereas he immediately vanished out
of their sight, that is ascribed to the power of God. and to
no fantasy, or false body. When he afore his resurrection
was brought out from Nazareth, that they might throw him
down from the top of the hill, he passed through the midst
of them, that is, he escaped out of their hands. May we
then talk with Marcion, that his birth was therefore but a
fantasy, because that he against nature escaped those that
had him? How sayest thou? did they not know him in
the way, when he yet had the body that he had afore?
Upon this hear the scripture : * Their eyes were holden,
that they should not know him. But was he any other
when they knew him not, or was he any other when they
knew him ? Verily he was always one and like himself.
And therefore to know, and not to know, is given to the
eyes, and not to him that is seen, although it be ascribed
unto him also, that he held their eyes, lest they should
know him 2 ."

P Nee vos, O simplices, resurrectio Domini decipiat, quod latus et
manus monstraverit, in litore steterit, in itinere cum Cleopha ambu-
laverit, et carnes et ossa habere se dixerit. Illud corpus aliis pollet
privilegiis, quod de viri semine et carnis voluptate non natum est.
Comedit post resurrectionem suam et bibit, et vestitus apparuit, tan-
gendum se prsebuit; ut dubitantibus apostolis fidem faceret resur-
rectionis. Sed tamen non dissimulat naturam aerei corporis et
spiritualis. Clausis enim ingreditur ostiis, et in fractione panis ex
oculis evanescit. Ib. p. 322.]

[ 2 Quomodo veras manus et verum ostendit latus ; ita vere come-
dit cum apostolis et discipulis; vere ambulavit cum Cleopha; vere
lingua locutus est cum hominibus ; vero accubitu discubuit in ccena ;
veris manibus accepit panem, benedixit ac fregit, et porrigebat illis.
Quod autem ab oculis repente evanuit, virtus Dei est, non umbrae et
phantasmatis. Alioquin et ante resurrectionem, quum eduxissent eum

xix.] ORIGEN S ERRORS CONCERNING THE RESURRECTION. 189

Afterward with many words giveth he answer to that,
that the Lord entered when the doors were shut 3 . Yet
doth he briefly answer thereunto in his commentaries on the
last chapter of Isaiah, and saith : " I marvel that some after
Christ s ascension will give and measure him a body made
of the air, and soon returned to air again, because the Lord
by the power of his majesty came in to the apostles, when
the doors were shut ; considering that afore his resurrection
also he went upon the water of the sea, permitting the
same unto holy Peter, who at the first through faith walked
upon the water, but afterward when he, being faint in faith,
began to sink and go under, he said unto him, thou of
little faith, why hast thou doubted 4 ? " Thus much wrote
Jerome against Origen, and many other more yet in this
book written to Pammachius against John bishop of Jeru
salem, which, because of greatness and length, I have omitted
to put here in writing.

de Nazareth, ut prsecipitarent de supercilio mentis, transivit per
medios, id est, elapsus est de manibus eorum. Numquid juxta Mar-
cionem dicere possumus, quod ideo nativitas ejus in phantasmato
fuerit, quia contra naturam qui tenebatur elapsus est ?. . . Et quomodo,
inquies, non cognoscebant eum in itinere, si ipsum habebat corpus
quod ante habuit ? Audi scripturam dicentem : Oculi eorum tenebantur,
ne eum agnoscerent. Et rursum : Aperti sunt oculi eorum, inquit, et
cognoverunt eum. Numquid alius fuit quando non agnoscebatur, et
alius quando agnitus est ? Certe unus atque idem erat. Cognoscere
ergo et non cognoscere oculorum fuit, non ejus qui videbatur, licet
et ipsius fuerit : oculos enim tenebat eorum, ne se cognoscerent.
Ib. p. 328.]

[3 Ib. p. 329.]

[ 4 Miror quosdam aereum corpus, et paulatim in auras tenues
dissolvendum, post resurrectionem introducere ; quia Dominus poten-
tia sua clausis ingressus est januis. Qui certe et ante resurrectionem
pendulo super mare ambulavit incessu, et hoc ipsum apostolo prsebuit
Petro ; ut qui fide ambulavit, infidelitate postea mergeretur, cui dictum
est : Quare dubitasti, modicce fidei ? Hieron. Comment. Lib. xvin. in
Jsai. Proph. cap. 66. Op. Tom. in. p. 514. Ed. Paris. 16931706.]

190 HOPE OF THE FAITHFUL. [CHAP.

CHAPTER XX.

SAINT JEROME S OPINION OF THE RESURRECTION OF THE

FLESH.

YET in the same book hath the said Jerome set his own
opinion touching the resurrection of the flesh, directing the
oration unto Bishop John, and saying : " If you will now
confess the resurrection of the flesh after the truth, and not
after fantasy, as thou sayest, then look that unto the words
which thou hast spoken to content the simple, that even in
the body, wherein we die and are buried, we shall rise
again, thou add these words also, and say, Seeing the spirit
hath not flesh and bones, as ye see me have: and forasmuch
as it was so distinctly spoken unto Thomas, Put thy finger
in my hands, and thy hand in my side, and be not faith
less, but believing; therefore say thou, that we also after
the resurrection shall have even the same members that we
daily use, yea, the very same flesh, blood, and bone ; the
works whereof the holy scripture condemneth and rejecteth,
and not their nature. And this is the right and true acknow
ledging of the resurrection ; which so giveth honour unto the
flesh, that therewith it minisheth nothing the verity of the
flesh 1 ."

Afterward speaketh he yet more evidently : " I will freely
confess, though ye wry your mouths at it, scratch your head,
and scrape with your feet, yea, and though ye should stone me
to death forthwith, yet will I manifestly and plainly acknow-

[! Vis resurrectionem carnis veritate et non putative, ut loqueris,
confiteri? Post ilia, quibus audientium blanditus es auribus, quod
in ipsis corporibus, in quibus mortui sumus et sepulti, resurgamus;
hoc potius adjunge, et die, Quoniam spiritus carnem et ossa non
habet, sicut me videtis Jidbere; et proprie ad Thomam: Infer digitum
tuum in manus meas, et manum tuatn in latus meum, et noli esse in-
credulus, sed fidelis. Sic et nos post resurrectionem eadem habebimus
membra, quibus nunc utimur, easdem carries, et sanguinem, et ossa;
quorum in scripturis sanctis opera, non natura damnatur....Hsec est
vera resurrectionis confessio, quse sic gloriam carni tribuit, ut non
auferat veritatem. Hieron. Epist. xxxvin. ad Pammach. adv. errores
Joannis Hierosol. Opera, Tom. iv. p. 323. Ed. 1693 1706.]

xx.] JEROME S OPINION OF THE RESURRECTION. 191

ledge and confess the faith of the church or congregation of
God; and boldly pronounce, that the right, profound, Chris
tian truth of the resurrection can utterly not be understood
without flesh, bones, blood, and members. Where flesh, bones,
blood, and members are, there must needs be a difference of
kind, as of man and woman ; and where these both are dis
tinct the one from the other, there John must be John, and
Mary must be Mary. But thou needest not be astonished
at the matter, as though a wedding also were there to be
kept in all the past, seeing that before they died they lived
without the work of their kind, that is, without the act of
marriage."

"It is promised us, that we shall be like unto the angels,
that is, partakers of the salvation, in the which salvation the
angels are without flesh and distinction of kind; and yet
it is given unto us in our flesh and kind. Thus believeth
my simplicity, and understandeth, that the kind must be
understood, howbeit without the works of the kind ; yea,
that men must rise again, and so become like unto the angels
of God."

"Neither ought the resurrection of members forthwith
therefore to be esteemed unprofitable and superfluous, be
cause they shall not do their office, but stand idle. For
while we are yet in this life, we endeavour ourselves not to
perform the works of our members. As for the comparison
towards the angels, it is not a changing of men into angels,
but it is an increasing of the immortality and glory 2 ."

Thus much have I spoken of the confessions of holy
Jerome.

[ 2 Ego libere dicam, et quamquam torqueatis ora, trahatis capil-
lum, applaudatis pede, Judseorum lapides requiratis, fidem ecclesise
apertissiine confitebor. Resurrectionis veritas sine carne et ossibus,
sine sanguine et membris, intelligi non potest. Ubi caro et ossa et
sanguis et membra sunt, ibi necesse est ut sexus diversitas sit. Ubi
sexus diversitas est, ibi Joannes Joannes, et Maria Maria. Noli timere
eorum nuptias, qui etiam ante mortem in sexu suo sine sexus opere
vixerunt....Angelorum nobis similitude promittitur ; id est, beatitude
ilia, in qua sine carne et sexu sunt angeli, nobis in came et sexu nostro
donabitur. Mea rusticitas sic credit, et sic intelligit sexum confiteri
sine sexuum operibus ; homines resurgere, et sic eos angelis adsequari.
Nee statim superflua videbitur membrorum resurrectio, quse caritura
sint officio suo; quum adhuc in liac vita positi, nitamur opera non

192 HOPE OF THE FAITHFUL. [cHAP.

CHAPTER XXI.
SAINT AUGUSTINE S MIND OF THE RESURRECTION OF

THE FLESH.

TOUCHING the resurrection of our flesh, not only did
holy Jerome believe thus, who yet testifieth that he acknow-
ledgeth and eonfesseth the universal Christian faith ; but also
St Austin wholly agreeth unto St Jerome, and namely,
Lib. ii. Retractat. cap. 3. For in repeating and correcting
certain points out of the thirty-second chapter in the book
De Agone Christiana 1 , he saith: "I said it shall not be
flesh and blood, but an heavenly body. This ought no man
to understand, that therefore there shall be no true substance
of the flesh; but with the names of flesh and blood must
the infirmity of the flesh and blood be understood 2 ." Item,
Lib. i. Retractat. cap. 17, in repeating and correcting cer
tain points which he had written long afore in the book
[Cap. 10.] De fide et symbolo : " In the time of the angelical change,"
saith he, " it shall not be flesh and blood, but only a body,
&c." This I spake of the changing of earthy bodies into
heavenly, &c. But if one would understand it so, that the
earthy body which we now have should so in the resurrection
be altered and changed, that these members and the substance
of this flesh shall not remain, no doubt he is not in the right
way, but ought better to be instructed, considering that he

implere membrorum. Similitude autem ad angelos non hominum
in angelos demutatio, sed profectus imrnortalitatis et glorise est. Ib.
p. 325.]

[i Opera, Tom. m. p. 175. E. Ed. 1541.]

[ 2 In quo illud quod positum est, " Nee eos audiamus qui carnis
resurrectionem futuram negant, et commemorant quod ait apostolus
Paulus, Caro et sanguis regnum Dei non possidebunt, non intelli-
gentes quod ipse dicit Apostolus, Oportet corruptibile hoc induere
incorruptionem, et mortale hoc induere immortalitatem : cum eniin
hoc factum fuerit, jam non erit caro et sanguis, sed coeleste corpus,"
non sic accipiendum est, quasi carnis non sit futura substantia, sed
carnis et sanguinis nomine ipsam coiTuptionem carnis et sanguinis
intelligendus est apostolus nuncupasse, quse utique in regno illo non
erit, ubi caro incorruptibilis erit. August. Retractat. Lib. 11. cap. 3.
Opera, Tom. i. p. 10. D.]

xxi.] AUGUSTINE S MIND CONCERNING THE RESURRECTION. 193

is warned and monished through the body of our Lord,
which after the resurrection appeared even with the same
members, not only that he might be seen with eyes, but
handled also and touched with hands. Besides this he
testifieth, that he hath true flesh upon him, when he saith,
Handle me, and see : for a spirit hath not flesh and bones
as ye see me have. Therefore it is evident and plain, that
the holy apostle Paul denied not, that the true substance
of the flesh should be in the kingdom of God; but rather
with these words, flesh and blood, he understood, that either
men which live after the flesh should not have the inheritance
of heaven, else that there should be in heaven no infirmity
of the flesh at all. This is a grievous matter for unbelievers,
and hardly are they persuaded to believe the resurrection;
but most diligently, and after my power, have I treated
thereof in the last book De Civitate Dei*."

Yet handleth he of the resurrection not only in the last
book, but also in the thirteenth book De Civitate Dei he Be c.vitate
writeth thus : " The Christian faith doubteth verily nothing xiu. cap. 22
at all to confess of our Saviour, that also after the resur
rection, though now in the spiritual flesh, yet also in his
true flesh he did eat and drink with his disciples. Hereof
are they called also spiritual bodies ; not that they therefore
cease to be bodies, but that through the spirit which giveth

[3 In hoc libro (sell, de Fide et Symbolo) cum do resurrectiono
carnis ageretur, " Resurget," inquam. " corpus". . . Quod cui videtur in-
credibile, qualis sit nunc caro attendit; qualis autem tune futura sit
non considerat, quia illo temporc mutationis angelica? non jam caro
erit et sanguis, sed tantum corpus . . . Sed quisquis ea sic accipit, ut
existimet ita corpus terrenum, quale nunc habemus, in corpus cceleste
resurrectione mutari, ut nee membra ista nee carnis sit futura sub-
stantia ; proculdubio corrigendus est, commonitus de corpore Domini,
qui post resurrectionem in eisdem membris, non solum conspiciendus
oculis, verum etiam manibus tangendus (al. tractandus) apparuit.
Carnemque se habere etiam sermone firmavit, dicens : Palpate, et
videte; quia spiritus carnem et ossa non habet, sicut me videtis
habere. Unde constat apostolum non carnis substantiam negasse in
Dei regno futuram; sed aut homines, qui secundum carnem vivunt,
carnis et sanguinis nomine nuncupasse, aut ipsam corruptionem, quee

tune utique nulla erit De qua re ad persuadendum infidelibus

difficili, cliligenter quantum potui me disseruisse reperiet, quisquis De
Civitate Dei librum legerit novissimum. August. Retractat. Lib. i.
cap. 17, Tom. i. p. 6. L]

LCOVERDALE, n.J

194 HOPE OF THE FAITHFUL.

CHAP.

And the same life they shall be preserved and remain 1 ." "For like as
tra!tat? Lib. these our bodies which have a living soul, and yet be not
named a spirit that giveth life, but natural or soulless bodies,
and therefore are not souls, but bodies ; so shall the glorified
bodies be called spiritual. Yet God forbid we should there
fore believe that they shall be spirits ; but bodies shall they
be, which shall have the substance of the flesh. And foras
much as they are preserved and made alive through the
spirit, they shall suffer no grief or infirmity. Then shall
not man be earthy, but heavenly ; not that the body which
is made of the earth shall no more continue the same body,
but that through the heavenly gift and grace he shall be so
from henceforth, that being such a kind and nature as can
not perish, and altered from all infirmities, he shall be able
to dwell commodiously in heaven 2 ."

Furthermore saith St Austin in the twenty-second book,
the thirtieth chapter: "How the bodies there shall move,
I dare not rashly define ; for I cannot comprehend it, it
passeth my understanding. Yet shall their moving and state,
even as also their proportion, be altogether beautiful ; and
howsoever it shall be, it shall be in the place where nothing
can be but that which is beautiful and holy ; yea, where the
spirit will, there straight shall the body be also. Neither will
the spirit any thing, that is not very seemly and comely both
for him and it 3 ." Thus have I hitherto recited St Augustine s
belief, to conclude this matter of the resurrection.

[ l Fides Christiana de ipso Salvatore non dubitat, quod etiam post
resurrectionem jam quidem in spiritali carne, sed tamen vera, cibum
ac potum cum discipulis sumpsit. Non enim potestas, sed egestas
edendi talibus corporibus auferetur. Unde et spiritalia erunt; non
quia corpora esse desistent, sed quia spiritu vivificante subsistent.
August, de Civ. Dei. Lib. xm. cap. 22. Opera, Tom. v. p. 112. L.]

[ 2 Nam sicut ista, quse habent animam viventem, nondum spiritum
vivificantem, animalia dicuntur corpora, nee tamen animae sunt, sed
corpora : ita ilia spiritalia vocantur corpora. Absit tamen ut spiritus
ea credamus futura, sed corpora carnis habitura substantiam, sed nul-
lam tarditatem corruptionemque carnalem spiritu vivificante passura.
Tune jam non terrenus, sed co3lestis homo erit; non quia corpus, quod
de terra factum est, non ipsum erit, sed quia dono coelesti jam tale
erit, ut etiam ccelo incolendo, non amissa natura, sed mutata qualitate
conveniat. Ib. cap. 23. p. 113. A.]

[ 3 Q.ui motus illic talium corporum sint futuri, temere definire

XXII.] WHAT AURELIUS PRUDENTIUS THOUGHT OP THE SAME. 195

CHAPTER XXII.

WHAT AURELIUS PRUDENTIUS THOUGHT OF THE SAME.

I WILL hereunto add the verses of the excellent and
Christian man, Aurelius Prudentius, which do wonderfully-
express unto us the resurrection of our flesh, and set it
before our eyes :

My body in Christ
Shall rise again :

I speak it earnest ;
For it is plain.

Why wouldst thou then
I should despair,

O flesh, when I
Do see so far?

The way that Jesus
Christ my Lord,

Went after his death,
As saith his word ;

This is the ground
And foundation,

My heart believeth
With confession :

That I am sure,
And know certain,

My body shall rise
Wholly again.

Not one be less
Than was before,

Neither in greatness
Any* more :

With strength and shape,
As it lived here,

Afore they it

To grave did bear.

There is no tooth,
Nor nail so small,

No ear so little,
But though it fall,

Yet perish it shall

Not finally,
But out of grave

Rise certainly.

God which afore,

Created me,
With shape and strength

Undoubtedly,

Wherewith I here

On earth should live,

No feeble nor weak
Thing me shall give.

For where any thing
Shall perish at all,

It is old, feeble
So do not then call

non audeo, quod excogitare non valeo. Tamen et motus et status,
sicut ipsa species, decens erit, quicumque erit, ubi quod non decebit
non erit. Certe ubi rolet spiritus, ibi protinus erit corpus ; nee volet
aliquid spiritus, quod nee spiritum possit decere nee corpus.
Ibid. Lib. xxn. cap. 30. Opera, Tom. v. p. 217. K.]

132

193

HOPE OF THE FAITHFUL.

[CHAP.

The renovation.
Therefore is this
My expectation ;

What sickness, pain,
And adversity,

What death, in this,
Yale of misery,

Out of this world
Now taketh away,

Shall, when I rise
At the last day,

From death to life
Anew certain

Be given me all
Together again.

Forseeing that death

Is overcome,
It ever beseemeth

Us all and some ?

Quietly to trust
With stedfastness,

Our God will keep
With us promise;

Lest when we come
Into the grave,

A man no hope
Then after have;

When he to life
Cometh eternal,

That he for his
Body mortal,

Which here so full
Of faultes was,

As brittle and frail
As any glass,

Shall have a body

Of perfectness,
That cold can not

Nor hunger press;

Though weakness be

At all season
The strength of death

And operation.

Thereby in us

What is consumed,
When it again

Shall be restored ;

Then through the power
Whereby we rise,

We go to the Father
In perfect wise.

This should right well
Content our heart ;

Therefore my body
Regardeth no. smart.

In Christ my trust

Is constantly,
Who promiseth us

Assuredly,

To raise us up

From earth at last :
Therefore be thou

Nothing aghast,

For sickness nor

Adversity ;
Nor yet let thou

The grave fear thee.

Let this ever

Thy comfort be,
That Christ prepareth

The way for thee;

XXII,] WHAT AURELIUS PRUDENTIUS THOUGHT OF THE SAME. 197

Wherein himself

Is gone before :
Follow thou, and live

For evermore 1 .

CHAPTER XXIII.

THE BODIES OF UNBELIEVERS SHALL VERILY RISE AGAIN.

BUT to the intent that no man doubt touching the
resurrection of the flesh of the unbelievers, I will bring forth
certain testimonies of holy scripture, which do manifestly
declare that the unbelievers, or ungodly, shall with their
own true bodies rise again. The prophet Isaiah, in the last
chapter of his book, saith : " They shall go forth and look isai. ix
upon the bodies of them that have vilely behaved themselves
against me : for their worms shall not die, neither shall their
fire be quenched, and all flesh shall abhor them." With

[! Nosco meum in Christo corpus consurgere: quid me
Desperare jubes? veniam quibus ille revenit
Calcata de morte viis. Quod credimus hoc est.
Et totus veniam, nee enim minor aut alms quam
Nunc sum, restituar: vultus, vigor, et color idem
Qui modo viyit, erit; nee me vel dente vel ungue
Fraudatum removet patefacti fossa sepulchri.
Qui jubet ut redeam, non reddet debile quicquam ;
Nam si debilitas redit, instauratio non est.
Quod casus rapuit, quod morbus, quod dolor hausit,
Quod truncavit edax senium, populante veterno,
Omne revertenti reparata in membra redibit.
Debet enim mors victa fidem, ne fraude sepulchri
Reddat curtum aliquid; quam\is jam curta voraris
Corpora, debilitas tamen et violentia morbi
Virtus mortis erat, reddet quod particulatim
Sorbuerat quocunque modo, ne mortuus omnis
Non redeat, si quid pleno de corpore desit.
Pellite corde metum, mea membra, et credite vosmet
Cum Christo reditura Deo; nam vos gerit ille
Et secum revocat: morbos ridete minaces,
Inflictos casus contemnite, tetra sepulchra
Despuitc; exsurgens quo Christus provocat, ite.
Aurel. Prudent. Apotheosis. De resurrectione carnis humance.
Opera, p. 38. Ed. Paris. 1687.]

198 HOPE OF THE FAITHFUL. [cHAP.

this sentence doth the prophet play, after the manner and
custom of those that have soon gotten the victory ; which
with great desire, after the battle is won, get them out of
the city into the field, to view and look upon the bodies of
such as are slain, and how fortunately they have fought.
Forasmuch now as Christ also hath fought prosperously,
overcome his enemies on dooms-day, and made them his
footstool, the faithful shall go out to see the bodies of the
ungodly. The prophet doth for this cause call them bodies,
even to declare, that the bodies raised up from death shall
be very true flesh. He continueth further also in the recited
sentence, and saith, " Their worms shall not die :" for the
bodies, or corpses, are full of worms, neither are they aught
but worm s meat.

All this is spoken after the custom and property of man,
and weakness of this time ; and herewith is described unto
us, and set before our eyes, eternal punishment, and how it
shall go in the life to come.

Dan. xii. In Daniel we read thus : " Many of them that sleep in

the dust of the earth shall awake, some to everlasting life,
some to perpetual shame and reproof." The whole multitude
of bodies, saith he, that are become dust, yea, all flesh shall
through the power of God rise again, but not in like case
and sort : for the good shall arise to eternal life, the evil
to everlasting death.

johnv. After this manner spake the Lord also : "Verily, verily,

I say unto you, the hour cometh, in the which all they that
are in the graves shall hear his voice, and shall come forth ;
they that have done good to life, and they that have done
evil to death." Who is so ignorant but he perceiveth, that
to sleep in the earth, as the prophet Daniel said, and to be
in the graves, as Christ said, is one manner of speech, and
of like effect ? Now forasmuch as they that are in the dust
of the earth, and in the graves, come forth and rise again,
and only the bodies are in the graves wherein they corrupt ;
it followeth that men s true bodies, not only of the good, but
also of the evil, shall truly rise again. And the same doth
the Lord yet declare more evidently, Matth. x. : " Fear not
ye them that kill the body, and are not able to kill the soul ;
but rather fear him, which may destroy soul and body into
hell." Not only the souls, but also the bodies of unbelievers

XXIII.] THE BODIES OF UNBELIEVERS SHALL RISE AGAIX. 199

doth the Lord destroy. Out of the which it followeth, that
they shall rise again : for if they should not rise again, they
could not be tormented and plagued. Neither shall any
other body rise again to pain and punishment, but even the
same that with his vile works hath deserved the plague.

And hereunto serveth also the description of the last
judgment, Matth. xxv. And St Paul saith, 2 Cor. v. "We
must all appear before the judgment-seat of Christ, that
every one may receive in his body according as he hath
done, whether it be good or bad." See how manifestly and
expressly the holy apostle testifieth, that the body shall rise
again.

In the same terrible judgment of God, saith he, must
every one take his body to him again. And why must he
take the body upon him again? Even to the intent, that
when any one hath received his body again, he may likewise
receive the reward that he by and with his living body hath
deserved. Now hath the body something to do with godli
ness and ungodliness, with virtue and vice : for the body is
an instrument or vessel, wherewith somewhat is done, and
therefore in the last judgment of God the body, according
to the divine righteousness, shall not be omitted, neither for
gotten at all. For if it have been obedient and subject unto
the Spirit, if it have suffered much trouble for the name of
Jesus Christ, if it hath been an earnest follower of righteous
ness, then shall it be worthy also to be glorified. Again,
if it hath been given over to worldly voluptuous pleasures,
or transitory things of this world, then with the soul that
wrought with it shall it justly go to eternal damnation.
Therefore the unbelievers shall truly rise again in their own
flesh ; yea, even in the same, which they here in this time
have fed and pampered with all voluptuous pleasure and
excess. And like as they in this time have with their body
taken their own pleasure, joy, and delight ; so in the life to
come they shall be plagued and punished with everlasting
pain and torment in the same body.

For St Paul witnesseth further in the Acts of the Apos
tles, and saith : "I worship the God of my fathers, believing
all things which are written in the law and the prophets,
and have hope towards God, that the same resurrection of

200 HOPE OF THE FAITHFUL. [cHAP. XXIII.]

the dead, which they themselves look for, shall be of the just
and unjust.

De F.de Therefore holy Augustine, in the book De fide ad Petrum

cap. v. mn Diaconum, said well and christianly, according to the nature of
the apostle s doctrine: "The unrighteous shall have a common
resurrection of the flesh with the righteous ; but the grace of
the change, or glorification, they shall not have. For frailty
and misery shall not be taken away from the bodies of the
ungodly, neither the shame and reproach, sickness and feeble
ness, in the which they are sown ; which therefore through
death are not extinct and taken away, that they may belong
to eternal death, pain, and punishment, everlastingly to be
plagued, body and soul, with continual torment that never
eeaseth 1 ." These are Augustine s words. And after like
John v. sort did the Lord also say in the gospel : " They that have
done evil shall rise to the resurrection of judgment, or dam
nation." As if he would say, The ungodly that with their
bodies shall rise again, shall rise with such property and
proportion of their body, that their bodies may suffer the
pain and torment, namely that they, now being made ever
lasting, may not be wasted and consumed away through any
pain or trouble, how great and horrible soever it be. And
so the bodies of the ungodly that rise again from death, shall
after the said manner be altered and changed. For the
bodies, that might afore through pain or trouble be broken
and consumed, are now altogether as iron, yea, such as can
not be broken, and yet painful and passible ; so that from
henceforth the more they be tormented, the harder they
become, and through God s vengeance more unapt to be
destroyed, and yet made the more able to suffer misery.

[* Habebunt ergo iniqui cum justis resurrectionem carnis com-
munem; immutationis tamen gratiam non habebunt, quse dabitur
justis. Quoniam a corporibus impiorum non auferetur corruptio, et
ignobilitas, et infirmitas in quibus seminantur; quse ob mortem non
extinguentur, ut illud juge tormentum corpori atque animse sit mortis
seternse supplicium. August, de Fide ad Petrum Diac. cap. 3. Opera,
Tom. in. p. 51. B. Ed. 1541. This is not a genuine work of Augus
tine: it belongs to Fulgentius. See Cave, Hist. Lit. Vol. i. p. 385.]

THE

THIRD PART OF THIS BOOK,

ENTITLED

THE HOPE OF THE FAITHFUL,

TOUCHING THE DAMNED S PERDITION AND THE
BLESSED S SALVATION.

CHAPTER XXIV.

THE DEATH AND DAMNATION OF THE UNGODLY.

Now seeing the onset is given and the oration come so
far, I must also speak somewhat of the eternal death and
damnation of the unbelievers, that this matter may be wholly,
uprightly, and perfectly brought to an end. I will therefore
briefly declare, that the death and damnation of the unbe
lievers and ungodly is enjoined unto them of God. Item,
that the souls are passible. Moreover, where the scripture
declareth the place of damnation to be, and after what sort
damnation shall torment the unbelievers. Finally, I will
declare, whether the punishment of the ungodly be ever
lasting, or whether it shall cease at length.

Holy scripture doth oft and many times make mention The death of
of the death of the soul ; which yet concerneth not the th
substance, but the state thereof. For holy Augustine in
his book De Fide et Symbolo speaketh thereof very well De Fide et
and christianly : " Like as the soul," saith he, " by reason SMO)
of vices and wicked manners is frail, so may it also be
called mortal. For the death of the soul is to fall from
God, and not to keep itself unto God: which is also the
first sin committed in paradise, as it is contained in holy
scripture 2 ." Moreover the soul dieth, when it is verily

[ 2 Potest enim et anima, sicut corruptibilis propter morum vitia,
Ita etiam mortalis dici. Mors quippe animse est apostatare a Deo,
quod primum ejus peccatum in paradiso sacris literis continetur.
August, de Fide et Symb. cap. 10. Opera, Tom. in. p. 34. H.]

202 HOPE OF THE FAITHFUL. [cHAP.

spoiled of eternal life, and cast into everlasting sorrow,
trouble, and misery ; and therefore saith Augustine further :
" The soul also hath her death, namely, when it lacketh
and is destitute of the eternal and godly life, which truly
and justly is called the life of the soul : but undeadly or
immortal is it called, because it never ceaseth to live, how
miserable soever the life of it be. What bodily death is,
every man knoweth well; but eternal death, when a man
dieth the second time, is this, when the flesh riseth again,
and so is placed in everlasting torment. For after the last
sentence or judgment of God the whole man, and not the
half, shall be either saved or damned 1 ." The eternal death
also hath St John in his Revelation called the second death.
This is appointed because of sin, and is not a resting or
ceasing, but a continual pain. This death is called also
damnation, that is, a judgment; because the ungodly is
adjudged unto pain, and for that there is appointed him a
torment, sorrow, and trouble that never ceaseth, and that,
as touching the greatness thereof, can never be expressed
with tongue.

CHAPTER XXV.

THAT THERE IS AN ETERNAL DEATH AND DAMNATION, AND
THAT THE SOUL IS PASSIBLE.

Now that there is an eternal damnation, the truth and
righteousness of God testifieth. For how could God be
righteous, if he had no punishment wherewith to torment
and plague the vicious and wicked ? Therefore out of doubt
an eternal death and damnation there is, though the ungodly
do mock and laugh it to scorn, and pause not upon it.

The godly sacred bible, which is an assured witness of

Rom. vi. the truth, saith evidently: "Death is the stipend, or re
ward of sin." And, "By one man came sin into the world,

Rom. vii. and by sin death." Item, " Through the sin of one man is
the evil fallen by inheritance, and come upon all men unto

[ l The substance of this passage is found in De Civ. Dei: Lib.
xm. cap. 2. Opera, Tom. v. p. 108. C E.]

XXV.] THAT THERE IS AN ETERNAL DEATH, &C. 203

damnation: * for in the book of Genesis God saith : " In Gen. m.
what day soever thou eatest of this tree, thou shalt die the
death." Now did he eat thereof, and therefore he also
died, and was even condemned, appointed, and adjudged
unto eternal death. The Lord saith also in the Gospel:
"If ye believe not that it is I, ye shall die in your sins." John vm
Item, " He that believeth not is condemned already." Such John 111.
like testimonies are found in holy scripture innumerable ;
out of the which we finally conclude, that death and dam
nation is enjoined, appointed, and adjudged of God unto all
unbelievers and ungodly.

But forasmuch as there be some which think, that seeing
the soul is a spirit, it cannot, neither may suffer, yea, that it
is not subdued unto any passion at all ; therefore against such
curious teachers I will set now the soul of the gorgeous rich
man in the Gospel, which expressly and plainly saith : "
send Lazarus, that he may dip the tip of his finger in water,
and cool my tongue : for I am tormented in this flame."
Lo, the rich man s soul is tormented in the fire. Hereon now
it folio weth, that the souls are passible, and subject to suffer.
And though this be shewed us of the Lord as a parable, yet
it is done for this intent, even to describe and to declare unto
us the state and case of the souls that are separated from
the bodies. And how pain and punishment is appointed unto
the souls, it is found expressed, not only in the similitudes,
but also in the holy Gospel of Matthew. The truth itself
saith : " Fear ye him rather, which may destroy soul and [Matt, x
body into hell." What the mouth of God speaketh must needs
be true : yea, a shameful and strange thing were it for any
man henceforth to doubt in this, that with so evident testi
monies is witnessed. We ought rather to beware, that with
our vicious life we deserve not to learn and feel by experience
the righteous judgment of God, concerning the which we
now doubt and demand so foolishly, as though there shall be
nothing of it. Now what I have spoken of the souls already
departed from the body, must be understood also of the
bodies which come again to the souls in the resurrection.

201? HOPE OF THE FAITHFUL. [ciIAP.

CHAPTER XXVI.

THE BODIES OF THE UNBELIEVERS BEING RAISED ARE
PASSIBLE.

FOR that the bodies, which come again to the souls, and
are raised up, are passible, it may well be understood and
perceived by that which is treated of already.

St Augustine, Lib. xxi. De Civitate Dei, cap. 4 1 . sheweth
by many natural examples and evidences, that living bodies
may well remain and continue in the fire. But touching
the place of the punishment, or where the souls with their
bodies shall be tormented, the scripture saith simply and
plainly, that the unbelievers go down into hell. Hereof is
it easy to perceive, that hell is under us in the earth : not
withstanding to go about to describe, to shew and compare
precisely the place and the room where it lieth, and to print
it, becometh not us verily, but is a foolish presumption.
The testimonies of the scripture are simple and plain. For
the prophet David saith: "Let death fall suddenly upon
them, and let them go down quick into hell ; for wickedness
Numb. xvi. is in their houses and privy chambers." Item, " With all
their substance went they down quick into hell, and the
earth covered them, and they perished from out of the
congregation." Hereunto serveth also right well the de-
Gcn. xix. struction of Sodom, and that which the prophet Ezekiel
declareth, namely, that all cruel people are gone down and
Ezek. xxxii. descended into hell ; as the Elamites, which are the Persians,
Edomites, and others : and therefore concludeth he farther,
that even Pharao the king of Egypt, seeing that he also
is a tyrant, must be thrust down into hell, and be gathered
unto other uncircumcised, that is to say, unbelievers.

Item, in Luke is the hell placed beneath, downwards:

Luke xvi. for thus is it written in the evangelist: "Between us and

you there is a great space set; so that they which would

go down from hence to you cannot." The holy apostle

2 peter ii. Peter, speaking of the angels that fell, saith evidently, that

they are cast down into hell, kept, and bound with the

t 1 August, Opera, Tom. iv. p. 198. B. G. Ed. 1541. J

XXVI.] THE BODIES OF THE UNBELIEVERS ARE PASSIBLE. 205

chains of darkness for ever. Isaiah also speaketh of hell,
and saith : " The Lord hath set hell in the deep, and isai. xxx.
made it wide." As for the manner, fashion, and measure
of the damnation, and how great the torment of hell is upon
unbelievers, I suppose no tongue is able to express the
terrible and hugesome pain and punishment thereof; for
Virgil the old poet, though he were an heathen man, yet virginus.
when he had recited divers and sundry vices, and what
punishment is ordained for them of God, he said, in the
sixth book of his ^Eneid :

An hundred tongues,

And mouths as many
Although I had,

With eloquence high ;
And though my voice

All iron were
In strength ; yet could

I not declare
The vices of men,

Nor yet can tell,
What pains therefore
They suffer in hell 2 .

CHAPTER XXVII.

THE PAINS OF HELL AND THE MATTER FOR THE CONTINUANCE
OF THE TORMENTS, WITH THE SPACE OF THE PLACE, AND
KINDS OF PUNISHMENTS.

YEA, though the holy scripture itself cannot with suf
ficient words express the pains of hell and punishment of
the damned, yet doth it partly describe the same with
outward and corporal things; giving us occasion thereby to
consider far greater things, and, so to say, out of the small

[ 2 Virgil JEneid. Lib. vi. 624626 :

JSTon, mihi si linguae centum sint, oraque centum,
Ferrea vox, omnes scelerum comprendere formas,
Omnia poenarum percurrere nomina possim.]

206

HOPE OF THE FAITHFUL.

[CHAP.

Matth

to ponder and weigh the greater. As when it calleth the
pains of hell the outward darkness, that is, most terrible
sorrow and trouble; calling the pain also weeping and
gnashing of teeth. Item, cold, and continual fire, that never
quencheth, and the perpetual gnawing worm ; as every one
that hath read the gospel is well informed. The prophet

xxxii. Ezekiel saith, that in hell there is a great multitude of
graves ; and so by a figurative and borrowed speech he
declareth the horror, mourning, weeping, and lamentation of
the damned. The Greeks in their language named hell of
darkness, cold, trembling, and quaking. For Hades cometh
of a and eiSeiv, that is, of not seeing ; or Tartarus, of the

-r-rw. word tartarizein, that is, to shudder for cold , or of taratto,
that is, to be in heaviness, put in fear, or out of quiet. But
for the opening of this matter we will take the testimonies of

. xiii. the scripture in hand again. The Lord saith : "At the end
of the world shall the Son of man send forth his angels, and
they shall gather out of his kingdom all things that offend,
and them which do iniquity, and shall cast them into the
fiery oven ; there shall be wailing and gnashing of teeth."

. xxiu And even the said words doth the Lord use again in the

xx. same evangelist. Item, Isaiah saith : " For he from the
beginning hath prepared Tophet, that is, hell, even for
kings ; and hath made it deep and wide. The mansions
or chambers thereof are of fire and exceeding much wood,
which the breath of the Lord, as a river of brimstone, doth
kindle." The place of the prophet have I partly declared
in the exposition of the fifth chapter of Matthew, and here
will I now partly expound it.

The prophet truly with these words declareth an assured,
and a very wide and broad place of hell, when he saith:
" He hath made it deep and wide." Hereof then it followeth,
that hell is in the depth, and that the place itself is an hor
rible depth ; for that whoso doth once sink down into it,
shall come no more thereout : neither needeth any man to
think that the place is not great and wide enough; for
touching wideness, it shall be able enough to hold all
damned persons. " For the wideness and greatness thereof,"
saith the prophet, "is exceeding horrible." The terrible
pain and torment, wherewith the ungodly are punished, hath
the prophet described with these words, and said : " The

XXVII.] THE PAINS OF HELL AND CONTINUANCE, &C. 207

mansions and chambers thereof are of fire." As if he would
say : " The pain of hell is greater than can be expressed ;
for the fire noteth an unoutspeakable trouble." As for stuff
to be tormented withal, it shall never lack, neither shall the
pain have ever any end. Therefore saith he, that " there
is much wood." It followeth moreover, that the Lord s
breath, which is as a river of brimstone, doth kindle, and
as a bellows blow the fire, quickening it, and ever renewing
it to burn evermore. Therefore we ought not to think that
that fire is kept in by natural causes ; for by the power of
God is it kindled and kept in. The same prophet saith also :
" They shall go forth, and look upon the bodies or corses ofisai. ixv
them that have vilely behaved themselves against me ; for
their worms shall not die, neither shall their fire be quenched,
and all flesh shall abhor them." And unto these words hath
the Lord respect, when he saith in the Gospel of Mark :
"Better is it for thee to go halt or lame into life, than [Mark
having two feet to be cast into hell, into the fire that never
shall be quenched ; where their worm never dieth, and their
fire never goeth out."

Herein therefore consisteth the punishment and damna
tion, that the ungodly, which here upon earth would not
know God and receive the light of the gospel, shall be cast
out from the face of God, wherein only yet is the fulness
and perfectness of ah 1 joy; and then shall they be shut up
in the great thick and perpetual darkness. For the Judge
commandeth them to depart from him, and to go into the
eternal pain and damnation. Yea, the ungodly shall go into
themselves, and shall know the equity of the Judge ; and
therefore fret and gnaw their own heart with sighing, with
unspeakable pain, great sorrow, and trouble. This is called,
and so it is. indeed, the gnawing worm that in the hearts of
the ungodly never dieth. For St Paul saith plainly, that
"at the righteous judgment of God the consciences of allR 0m .ii
men shall bear witness, and that the thoughts in themselves
shall either accuse or excuse them." The same St Paul also,
speaking of the judgment of God, saith: "Praise, honour,
and immortality shall be given unto them that continue in
good doing, and seek eternal life : but unto them that are
rebellious, disobeying the truth, and follow iniquity, shall
come indignation and wrath, trouble and anguish."

208 HOPE OF THE FAITHFUL. [CHAP.

Besides all this shall the ungodly be in the fellowship of
most foul spirits, with whom they had their lust in this life.
There shall all be full of confusion, loathsome and great tor
ment, and so shall all burn together for eternity. For thus
shall the Judge give sentence with plain and express words :

Matth.xxv. "Depart from me, ye cursed, into everlasting fire, which
is prepared for the devil and his angels." The prophet

[Dan. xii.] Daniel saith also : " The wicked shall rise to perpetual shame
and rebuke." Item, Isaiah : "All flesh shall abhor them."
And holy scripture saith, that the ungodly are given over
to the devil to burn perpetually.

CHAPTER XXVIII.

THE REFUTATION OF THEM THAT DENIED THE PUNISHMENT
OF THE UNGODLY TO BE ETERNAL.

MOREOVER St Augustine saith in the last book De Civi-
tate Dei 1 , that some heretofore have been so merciful, that
they durst promise grace, deliverance, and life, even unto
those that are damned, and adjudged unto eternal death.
The same witnesseth also St Jerome in his writing upon the
last chapter of Isaiah 2 . But no man ought to be moved by
such a foolish and erroneous opinion of certain unbelievers ;
which opinion hath of all faithful men been ever still rejected
and condemned. For the testimonies or witness of the
scripture, which wholly without all contradiction are to be
credited, speak simply and plainly, that the punishment and
damnation of the ungodly or unbelievers is everlasting ; and
not only of long continuance, as some expound it, but so
great, that it cannot be expressed, and so perpetual, that it
is without end. Hereupon, for the opening of the matter,
we will shew more testimonies. Isaiah saith : " Thy rivers

[! Lib. xxi. cap. 17. Opera, Tom. v. p. 202. I. K. Ed. 1541.]
[ 2 Hieron. Comment. Lib. xvm. in Isai. Proph. cap. LXVI. Opera,
Tom. in. p. 514. Ed. 1706.]

XXVIII.] THE REFUTATION, &C. 209

shall become resin, and the dust brimstone, the earth burning
pitch, not able to be quenched day nor night. The smoke
shall eternally go up ; from generation to generation shall
there be a destruction ; neither shall any man be able to
walk there in everlasting eternity." The prophet doubtless
speaketh of hell, minding with many words to declare, that
the punishment and pain of hell is eternal and without end.
For first he saith : " Day and night shall it not quench :"
then saith he further : " The smoke shall go up for ever
more." Item, yet more plainly : " From generation to gene
ration shall there be a destruction ;" namely, a dwelling,
wherein is nothing but pain and undoing. And at the
end he addeth : " Neither shall any man be able to walk
there in the everlasting eternity :" which is such a manner
of speech, that scarce there can be any other found, that
more distinctly, evidently, and plainly expresseth the eternity.
For what is the everlasting eternity else, but a time without
end ? But to be able to dwell or walk there signifieth not,
that no man shall dwell in hell; but that it is a loathsome
horrible place, wherein every man desireth neither to dwell,
nor walk.

Other prophets also, speaking of the destruction of lands
and cities, have with such like manner of speech described
a very foul and horrible subversion. Therefore would the
holy prophet Isaiah also express here nothing else, but an
everlasting loathsomeness, that never ceaseth.

In the holy prophet Daniel it is written thus : " They Dan.
that have instructed the multitude unto godliness, shall shine
as the stars in seculum et in perpetuum, for ever and ever."
Now lest by this word seculum any man understand a long
season, as an hundred, or a thousand, or ten thousand years,
he addeth thereto immediately, in perpetuum, that is, to the
eternity, or for evermore. And like as the eternity is ap
pointed for the righteous, so is there an everlasting eternity
ordained for the wicked. For the Lord saith plainly : " They John
that have done good shall come forth to the resurrection
of life, and they that have done evil to the resurrection of
judgment." Note here the manner of speech, " to the resur
rection of life, and to the resurrection of judgment." Now
have I shewed afore, that this saying, " to rise up unto the
resurrection of judgment," is as much as to rise to a continual

r 14

[COVERDALE, II. J

210 HOPE OF THE FAITHFUL. [CHAP.

and still remaining state, in the which the bodies raised up
endure perpetually in torment. We find also the like in the

John in. same gospel of John, that the Lord saith : " Whoso believeth
on the Son hath eternal life ; but he that believeth not the
Son shall not see life, but the wrath of God abideth upon
him." Lo, what could be more evidently and pithily spoken ?
" He shall not see life," saith the Lord. Item, " the wrath
of God remaineth upon him." If he shall not see life, how
shall he then, as yonder men say, be preserved or saved?
Item, if " the wrath of God abide upon him," then surely
the vengeance, which is the pain and punishment, shall not
be taken away from him. And note that he saith: "The
wrath of God abideth, yea, abideth on him." As if he
would say, the punishment hangeth upon him, sticketh fast,
moveth not away, altereth not, but worketh in the unbe
lievers without ceasing for evermore.

Markiii. The Lord saith: "All sins shall be forgiven the children

of men, and also the blasphemies wherewith they blaspheme ;
but whoso blasphemeth the Holy Ghost, hath no forgiveness
for evermore, but is guilty of eternal judgment." " For ever
more," saith he, " hath he no remission." And hereunto he
addeth : " He is in danger of eternal judgment ;" that is, he
shall be punished with everlasting continual punishment. The

Mark ix. Lord saith moreover in the same evangelist : " Better it is
for thee to enter into life halt or lame, than having two
feet to be cast into hell fire, the fire that never quencheth,
where their worm dieth not and their fire goeth not out."
Wherein he repeateth once again, " the fire never quencheth,"
and addeth thereto, that " the worm never dieth." Where
fore, as the bodies ever continue, so endureth their worm
also perpetually. For the worm liveth and is sustained only
of the body or carrion. St John also saith in his Revelation :

Rev. xiv. " If any man worship the beast and his image, and receive
his mark in his forehead, or in his hand, the same shall
drink the wine of the wrath of God, which is poured in
the cup of his wrath ; and he shall be punished in fire and
brimstone before the holy angels and before the Lamb. And
the smoke of their torment ascendeth up for evermore, and
they have no rest day nor night, &c." And the like is
repeated in the twentieth chapter.
Thus much of eternal damnation.

XXIX. J OF ETERNAL LIFE AND SALVATION, &C. 211

CHAPTER XXIX.

OF ETERNAL LIFE AND SALVATION, AND THAT THERE IS
AN ETERNAL LIFE.

Now resteth, that in the end of this book we collect
somewhat out of the scripture concerning everlasting life and
the most perfect salvation of all elect, which is our only ex
pectation and only hope that we undoubtedly look for, and
trust to inherit ; and that through the benefits and merits
of our Lord Jesus Christ. That there is a blessed and
eternal life, no man can deny, unless he be altogether an
enemy of God, and except there be in him no life at all.
For if there be no everlasting life and no everlasting salva
tion, then is there also no God; or, though there were one,
yet were he neither true nor just, seeing that to all righteous
and faithful he hath promised eternal life. But a God there
is, who is true and righteous : therefore is there also an
eternal life and salvation, which he hath promised to faithful
believers. This doth holy scripture record with these wu&gt;
nesses. David saith : "I believe and trust to see the riches Psaim xx
of the Lord." And in the gospel the Lord saith: "Come, Mattxxv.
ye blessed of my Father, and possess the kingdom, which
hath been prepared for you from the beginning of the
world." Item : " thou good and faithful servant, that hast
been faithful in a little, I will make thee ruler over much.
Enter into the joy of thy Lord." Paul also saith : " If i c or . xv.
we have a sure hope in Christ Jesus only in this life, then
are we of all people the most wretched." And in, many
words to the Hebrews treateth he of the everlasting rest. Heb. iv.
But in the second chapter he speaketh of the hope of the He b. xi.
faithful : " They desire a better country, that is to say, an
heavenly." Item, Hebrews xiii : " We have here no re
maining city, but we seek one for to come." For holy
scripture calleth eternal life the kingdom of God, the king
dom of the Father, the native country of heaven, the joy
of the Lord, the blessed rest and everlasting life. St Peter
speaketh very evidently and plain : " Praised be God, the i Pet. i.

142

212 HOPE OF THE FAITHFUL. [dlAP.

Father of our Lord Jesus Christ, which according to his
abundant mercy hath begotten us again unto a lively hope,
by the resurrection of Jesus Christ from death, to an
inheritance immortal, undefiled, and that perisheth not,
reserved in heaven for you, which are kept by the power
of God through faith unto salvation." &c.

CHAPTER XXX.

WHERE THE PLACE OF THE FAITHFUL IS.

YET are there some that ask, where the region or place
of the blessed and faithful believers is ? Of this have all
virtuous and godly men had ever one opinion, namely, that
the dwelling of the living shall be with God, according to

Matth. v. that which the Lord saith in the gospel : " Blessed are they
which be of a pure heart : for they shall see God." And
though God be every where, yet will he not be seen in this
time, but principally in the time to come, and in heaven,

[Exod. according as Moses hath written : " No man shall be able
to see God and live." Therefore is it necessary for us to
depart out of this time, and to be brought elsewhere, namely,

1 Tim. vi. to the place that is above us ; where " God dwelleth in a

light that no man can attain unto," as Paul saith: for
there will he be perfectly seen of his. In St Luke it is
read, that Abraham s lap or bosom is above in the height,
but the harbour or dwelling of the damned beneath in the
depth. It is found also, that Elias was in a fiery chariot

2 Kings ii. taken hence, and carried upwards into heaven. And in
John xvii. John doth our Lord Jesus Christ pray, saying : " Father,

those whom thou hast given me, I will that where I am.
they also be there with me, that they may see mine honom
and glory." But in this that I have treated of afore, it is
manifestly declared, that the heaven is the same room and
place of Jesus Christ, into the which he is bodily taken up in
his glory. Whereof then it followeth of necessity, that the
heaven, into which Christ ascended with his true body, is

XXX.] WHERE THE PLACE OF THE FAITHFUL IS. 213

even the same place and rest, that faithful believers are
taken up into. And into the same heaven desired Stephen
to be received, when he lift up his eyes into heaven, and
saw at the right hand of the Father Jesus standing ; to
whom he committed his soul, and said, " Lord Jesus,
receive my spirit."

CHAPTER XXXI.

HOW THE SALVATION SHALL BE.

BUT what the same life, and of what sort, fashion, and
manner the salvation of the faithful shall be, or what the
elect do or occupy in heaven, can of mortal men not perfectly
be spoken. For St Augustine also in his twenty-second book
De Civitate Dei, cap. 29, saith : " If I will say the truth, I
cannot tell after what manner the operation, rest, and quiet-
ness of the blessed in heaven shall be. For the peace of
God excelleth and passeth all understanding 1 ." And likewise
speaketh also St Paul out of the prophet, concerning the i cor. ii.
quality, fashion, and manner of eternal life : " The eye hath Isa1 lxlv
not seen, and the ear hath not heard, neither have entered
into the heart of man, the things which God hath prepared
for them that love him." Wherefore touching the excellency
of eternal life, though all were spoken that the tongues of
men were able, yet should it be hard for them to attain, and
by words to express, the least and smallest portion thereof.
For albeit we hear that the kingdom of Christ be filled with
glory, joy, and salvation, yet the things that are named
continue still far from our understanding ; yea, they remain
wrapped, as it were, in a dark speech and in a mist, until
the day come, wherein he will open and give unto us his
glory. Therefore when the holy prophets could with no
words express the spiritual salvation, as it is in itself, yet,

[ l Ilia quidem actio, vel potius quies et otium, quale futurum sit,

si verum vclim dicere, nescio Ibi enim est pax Dei, quse, sicut ait

apostolus, superat omnem intellectum. August, de Civ. Dei, Lib.
cap. 29. Opera, Tom. v. p. 216. L. ed. 1541.]

HOPE OP THE FAITHFUL.

CHAP.

as much as was possible they described, and set it forth by
outward and bodily things. Therefore we may also, I sup
pose, by outward and corporal things get up, as it were,
by steps to things invisible, and purchase unto ourselves an
understanding of spiritual and everlasting good things. For
St Paul to the Romans, speaking of the knowledge of the
true, only, and eternal God, saith, that " God s invisible
things, namely, his eternal power and Godhead, are under
stood, if his works be pondered and considered."" And out
of the good things that here upon earth are given unto men,
hath the poet Marcellus very goodly and well concluded and
counted, that the good things which for the blessed are pre
pared in the life to come, shall be such as now cannot be
considered and expressed ; and thus he saith :

heaven, that art

The throne most high,
A beautiful crown,

Fair and worthy ;
How wonderful, pure,

And excellent,
Art thou beset

In firmament
With stars, with sun,

And moon doubtless,
Replete with joy,

And much gladness ;
Which God for us

Hath prepared,

And cattle to give

Hath not spared;
Waters and wood,

With many a hill,
Vineyards, meadows,

Fair fields to till,
Pleasant on earth,

And commodious :
Thy dwelling, Lord,

How precious
Is it, all full of

Honour and glory
For thy celestial

Hast with thee.

Moreover holy scripture speaketh very simply and
plainly, that eternal life consisteth herein, that we shall see
God, and have the fruition of him, in whom is the fulness of
all good, and without whom nothing can be desired or found

[! The person who is here apparently referred to, is Marcellus
Sidetes, a physician of Side in Pamphylia, who lived in the time of
M, Antoninus, and the few remaining fragments of whose works
have been edited by Fabricius in his Bibliotheca Grseca, Lib. I.
cap. 3. ed. 2da. Edit. Harles, Lib. xm. But there is nothing in
these fragments resembling these verses, nor in the fragments of a
Latin poet of the same name contained in Maittaire s Corpus Poetarum
Latinorum, Vol. II.]

XXXf.J HOW THE SALVATION SHALL BE. 215

that is good, beautiful, or pleasant. For eternal life, or
eternal salvation, is nothing else but man s everlasting and
alway continuing state, which by means of the best things
of all is fully perfect. This state is given us through the
beholding or sight, through the fruition, and through the
communion or fellowship, which we shall have with the
blessed God in the world to come. Hereof is it that St
Augustine saith, Lib. xxii. De Civitate Dei, cap. 29: " If De estate
I be demanded, what the blessed shall do in this spiritual n?cip.
body, I shall not say that I now see, but that which I
believe. Therefore I say, that even in this body they shall
see God 2 ." Thus also did holy Job hold thereof, and said :
" I shall see him to myself, and mine own eyes shall see him, job xix.
yea, I and none other." Even of this occasion spake St
Augustine in the last chapter of this twenty-second book 3 , Lib. xxn.
that " the corporal eyes of the body raised up shall execute
their office," that is, " they shall see." What he further
treated of the beholding of God, it is penned at large in Epist. 112.
the 112th epistle which he wrote Ad Paulinam*. Our a
Lord Jesus saith also in the holy gospel : " This is the eter- John xvii.
nal life, that they know thee to be the only true God, and
whom thou hast sent, Jesus Christ." This knowledge is not
only belief and the knowledge of understanding, but also the
present beholding and fruition of God, and the fellowship
with God, which after this life shall happen unto all faithful
believers. For Paul said : " We see now through a glass i cor. xiu.
in a dark speaking, but then face to face." For faith is a
stedfast substance of things that we hope for, and as a be-

[ 2 Cum ex me quseritur, quid acturi sint sancti in illo corpore
spiritali, non dico quod jam video, sed dico quod credo. Dico itaque,
quod visuri sint Deum in ipso corpore. August, de Ciy. Dei, Lib.
xxv. cap. 29. Opera, Tom. v. p. 217. A. ed. 1541.]

[ 3 Augustine, in a long passage immediately following that which
he had cited before, goes on to discuss the question, "In what
manner the righteous shall see God?" and he thus concludes: "Ita
Deus erit nobis notus atque conspicuus, ut videatur spiritu a sin-
gulis nobis in singulis nobis, videatur ab altero in altero, videatur
in seipso, videatur in coalo novo et in terra nova, atque in omni
quse tune fuerit creatura; videatur et per corpora in omni corpore,
quocunque fuerint spiritalis corporis oculi acie perveniente directi.
Ib. p. 217. H.]

[ 4 August. Opera, Tom. n. pp. 109-114.] .

216

HOPE OF THE FAITHFUL.

[CHAP.

John iii.

1 Cor. xv.

John xvii.

1 Cor. xv.

De Civitate
Dei, Lib.
xxn. Cap.
oO.

holding or sight of God ; albeit somewhat more dark, and not
so evident and clear as shall be that, which, as a reward of
faith, shall be given to the faithful in the world to come. "To
see face to face," is nothing else but to use, enjoy, and have
the fruition of all things presently ; also to behold the pro
mise, and perfectly to be partaker thereof. Therefore saith
the holy apostle John yet more evidently : " Dearly beloved,
wo are now the children of God, and yet it doth not appear
what we shall be ; but we know that when he shall appear,
we shall be like him ; for we shall see him as he is. 1 With
the which words St John will declare three things : namely,
that even now in this very present time we are God s chil
dren, and therefore also heirs. And though this be a great
foredeal, and an excellent jewel, yet the great and unspeak
able glory, that in time to come shall be declared in us,
hath not yet appeared. " For we," saith he, " shall be like
him," namely, our Lord Jesu Christ, who, according to the
saying of Paul, " shall alter and change our vile body, that
he may make it like unto his own glorious body." Besides
this, " even as he is, shall we see him," namely, Christ the
Lord ; not only as man, but also as very God. Therefore
shall we see God as he is, namely, God as the chief and
brightest good in whom we have all good things. For
Paul saith: "When all things are subdued unto the Son,
then shall the Son also be subject unto him who unto him
hath subdued all things, that God may be all in all." And
therefore said he also in the gospel, that " they know thcc
to be the only true God." Not that Christ is not very
God, but that the mystery and the entreating of the Son,
our mediator and reconciler, shall after the judgment be no
more so in heaven, as it hath been afore upon earth ; but
the only God in the holy Trinity shall be of all good the
full perfect sufficiency to all faithful. For all that we can
wish, think, and desire, shall only God give and be in all

things,
o

And that is also the meaning and understanding of Paul,
when he saith, " God shall be all in all." And hereunto
serveth now the goodly sentence of St Augustine, who saith
thus : " God shall be the end of all our longing and desire ;
him shall we perpetually see ; him shall we love without
tcdiousness and grief; and him shall we praise without

XXXI.] HOW THE SALVATION SHALL BE. 217

ceasing 1 ." For tediousness and grief runneth customably
with saturation or fulness. As for us, we shall with the
beholding of God be filled to the bodily satisfying ; which
filling shall be as little tedious or grievous, as we are grieved
at the waters and rivers that still run into the sea, and yet
out of the ground of the earth spring forth again. For the
same cometh to pass without all men s tediousness, yea,
rather with great joy and commodity, seeing they water
and moisture all things, and make them fruitful. And here
unto serve now those testimonies of the scripture. The prophet
David saith : "In thy presence is the fulness of joy, and at
thy right hand there is pleasure for evermore :" that is, in
the beholding of thee is and consisteth all joy, and in
heaven shall everlasting pleasure be. Item : " In thy right-
eousness shall I behold thy face; and when I awake, with
thy righteousness shall I be satisfied." Unto the Lord
saith also the holy apostle Philip : " Lord, shew us the
Father, and it sufficeth us." Therefore the poet Marcellus"
spake very christianly and well in these his verses :

Hereof hath God

His name truly,
Because the highest

Good is he.
For where he is,

There is present
Much honour and

Glory excellent.
And therefore every

Pleasant thing,
That water and earth

And what in the air

Is beautiful,
That may delight,

And be fruitful ;
There is in all that

Number not one,
Which is not seen

At all season
Within the circle

Of heaven, I wis,
Where the highest

Doth here forth bring ; Father s dwelling is.

The blessed also and elect shall, in the heavenly and
eternal country, with continual praise incessantly laud and

[i Sic cnim et illud recto intelligitur, quod ait apostolus, Ut Deus
sit omnia in omnibus. Ipse finis erit omnium desideriorum nostro-
rum, qui sine fine videbitur, sine fastidio amabitur, sine fatigatione
laudabitur. August, de Civ. Dei, Lib. xxn. cap. 3. Opera, Tom. v.
p. 218. L. ed. 1541.]

[ 2 Compare p. 214, and the note on that passage.]

218 HOPE OF THE FAITHFUL. [cHAP.

magnify the name of God. For what St John in his Reve-
lation thought to signify and shew, thus he said: "I heard
the voice of many angels which were about the throne, and
about the beasts, and the elders. And I heard many thou
sands that sung a new song, saying, Worthy is the Lamb
that was killed to receive power, and riches, wisdom and
strength, honour, glory, and blessing, &c." Moreover, the
same eternal life shall be altogether free, and discharged
from all heaviness, sickness, and temptations, whereas tem
poral joy, rest, and welfare of men is mixed with sorrow;
as also the holy apostle John doth witness : "I John," saith
he, " saw that holy city new Jerusalem coming down from
God out of heaven, prepared as a bride garnished for her
husband. And I heard a great voice out of heaven, saying,
Behold, the tabernacle of God is with men, and he will
dwell with them, and they shall be his people, and God
himself shall be with them, and shall be their God. And
God shall wipe away all tears from their eyes, and there
shall be no more death, neither sorrow, neither crying,
neither shall there be any more pain ; for the old things are
gone. And he that sat upon the seat said, Behold, I make
all things new : and he said unto me, Write, for these words
are faithful and true." And hereunto in manner serveth all
that followeth after in the 21st chapter to the end of the
book.

CHAPTER XXXII.

THE SOULS DEPARTED WOT NOT WHAT THEY DO THAT
ARE ALIVE, THEREBY ANY THING TO BE DISQUIETED.

Decurapro THEREFORE did holy Augustine also teach, that the souls
Senda! of those that are departed wot not what they do which are
alive. Yet will I recite his words. Thus saith Augustine :
" If the souls of those that are departed were among the
doings of such as are alive, they should, when we see them
in sleep, talk with us and them. I will not speak of others
at all, lest my good and faithful mother, that by water and
land followed me so far to be with me, should now not for-

XXXII.] SOULS DEPARTED KNOW NOT WHAT THE LIVING DO. 219

sake me. For God forbid that he should have made that
blessed life more unfriendly or more terrible. God forbid,
that when my heart doth any thing press and unquiet me,
she should not comfort me her son, whom she yet so -entirely
loved, that she could never suffer or see me heavy. Un
doubtedly it must needs be true that the holy psalmist saith:
* My father and my mother have forsaken me ; but the Psaim xxvu.
Lord hath taken the care to keep me. If our fathers now
and mothers have forsaken us, how can they be then in our
cares and doings? and if father and mother do nothing at
all in our business, how can we then think that the other
dead meddle ought with us, or know what we do or suffer ?
The prophet Isaiah saith : Thou, God, art our Father ;
for Abraham wotteth not of us, and Israel knoweth us
not. Seeing then that such honourable patriarchs wist not
what was done concerning their people, which came of them
selves, to whom yet, as to God s faithful believers, the same
people was promised out of their own stock ; how can then
the dead open themselves the door, to know and further the
doings and not doings of them that are alive? And how
shall we be able to say, that they which are dead were
helped and eased afore the evil came that followed upon
their death, when they after death feel all the calamity and
misery of man s life that here happeneth unto us ? Or be
we in error that speak such things, and count them to be in
rest ; or doth he err, that maketh the unquiet way of the
living so careful and full of cumbrance ? I pray thee, what
great benefit is it then, that our Lord God promised the vir
tuous king Josiah, namely, that he should die, because he*2 Kings xxn
should not see the great misery, which God threatened unto
all the land and people of Israel ? The words of the Lord
unto Josiah are these : Thus saith the Lord God of Israel,
Seeing that by reason of my words which thou hast heard,
thy heart hath melted, and thou hast humbled thyself before
the Lord, when thou heardest what I had threatened unto
this place, and to the inhabitants thereof, namely how they
shall be destroyed, destitute, and accursed; and thou there
upon hast rent thy garment, and wept before my sight;
behold, I have heard thee, saith the Lord God of hosts, the
plague shall not touch thee. Behold, I will gather thee
unto thy fathers, and into, thy grave shalt thou be laid in

220 HOPE OF THE FAITHFUL. [CHAP.

peace, and thine eyes shall not see all the plagues that I will
bring upon this land, and upon those that dwell therein.
Lo, this king, standing in awe at the threatening of God, did
weep and rend his clothes, and through death that came
aforehand was he in safety from all misery to come. For
he must afore depart in peace and take rest, lest he should
see the great calamity. Therefore the souls of those that
are departed must needs be in such a place, where they see
not all which is done and happeneth in the life of men 1 ."
All this have we taken and written out of the 13th chapter

[! Si rebus viventium intercssent animce mortuorum, et ipsse nos,
quando eas videmus, alloqucrentur in somniis, ut de aliis taceam, me-
ipsum pia mater nulla nocte desereret, quse terra marique sectita est,
ut mecum viveret. Absit enim, ut facta sit vita meliore crudelis
usque adeo, ut quando aliquid angit cor meum, nee tristem filium con-
soletur, quern dilexit unice, quern nunquam voluit mcestum viderc.
Sed profecto quod sacer psalmus personat, verum est: Quoniam pater
metis et mater mea dereliquerunt me, Dominus autem assumpsit me. Si
ergo dereliquerunt nos patres nostri, quomodo nostris curis et rebus
intcrsunt ? Si autem parentes non intersunt, qui sunt alii mortuorum,
qui noverunt quid agamus, quidve patiamur? Esaias propheta dixit:
Tii es enim Pater noster ; quia Abraham nos nescivit, et Israel non cog
novit nos. Si tanti patriarchs) quid erga populum ex his procreatum
ageretur, ignoraverunt, quibus Deo credentibus populus iste de eorum
stirpe promissus est; quomodo mortui vivorum rebus atque actibus
cognoscendis adjuvandisque miscentur ? Quomodo dicimus eis fuisse
consultum, qui obierunt antequam venirent mala, quse illorum obitum
consecuta sunt; si et post mortem sentiunt qusecunque in vita? hu-
manse calamitate contingunt ? An forte nos errando ista dicimus, et hos
putamus quietos, quos inquieta vita vivorum sollicitat ? Quid est ergo,
quod piissimo regi Josise pro magno beneficio promisit Deus, quod
esset ante moriturus, ne videret mala, quse ventura illi loco et populo
minabatur? Quse Dei verba hsec sunt: Hcec dicit Dominus Israel,
Verba mea quce audisti, et veritus es a facie mea cum, audisti, quce locutus
sum de isto loco, et qui commorantur in eo, ut deseratur, et in maledicto
sit ; et conscidisti vestimenta tua, et Jlevisti coram conspectu meo, et ego
audivi, dixit Dominus Deus Sabaotli; non sic (L idcirco) ego apponam te
ad patres tuos, et apponeris cum pace ; et non videbunt oculi tui omnia
mala, quae ego induco in locum Tiunc, et qui commorantur in eo. Ter-
ritus iste Dei comminationibus fleverat, et sua vestimenta consciderat ;
et fit omnium malorum futurorum de properatura morte securus, quod
ita requieturus esset in pace, ut ilia omnia non videret. Ibi ergo sunt
spiritus defunctorum, ubi non vident qusecumque aguntur aut eveniunt
in ista vita hominibus. August. De Cura pro mortuis agenda, c. 13.
Opera, Tom. iv. p. 215, L. M. et 216, A. ed. 1541.]

XXXII.] SOULS DEPARTED KNOW NOT WHAT THE LIVING DO. 221

of Augustine s book, De cur a pro mortuis agenda. If the
souls now in everlasting salvation have a perfect rest, yea,
such a rest as their body which they have put off hath not
received again ; and seeing that they are yet alive, whom
they specially loved, while they were with them in body;
how much more perfect joy shall they then first have and
possess, when their bodies shall come again, and when they
shall see that all their brethren, whom they in this life had
loved so entirely afore, are together in honour and glory,
when now the time of frailty hath ceased, and when in the
eternal time there can now no cause of heaviness and grief
be thought upon, nor found any more at all ! Therefore the
glory and joy, which the mercy of God shall after the last
judgment give unto men that are made whole again of body
and soul, shall be without sorrow, and in all points perfect.
And like as the ungodly and unbelievers shall be gathered
together with the devil and all his companions ; so shall also
the righteous and elect have the joyful fruition of the com
pany and fellowship of their head Jesus Christ, and of his
members, that is, of all faithful believers.

CHAPTER XXXIII.

THE FAITHFUL SHALL KNOW ONE ANOTHER IN HEAVEN.

THEN also shall the blessed know one another again,
having joy together, and rejoicing in the obtained health*
For if there should be no knowledge, to what end then
should the bodies rise again ; or what fruit and profit should
the resurrection have ; or how might the sentence of Daniel [Daniel xu.]
the prophet be verified, when he saith, " They that have
instructed and taught others unto godliness, shall shine, and
be as light as the stars in the firmament?"

When the Lord was risen again from death, and had
taken upon him his glorified body, the apostles knew him; yea,
so perfectly and thoroughly well knew they him, that, as
St John witnesseth, " none durst say, Who art thou ? for [John xxi.]
they all knew that it was the Lord." I pass over that the
Lord spake in the gospel, saying, "When the Son of man

222 HOPE OF THE FAITHFUL. [CHAP.

shall sit upon the seat of his majesty, then shall ye also sit
upon twelve seats, and judge the twelve tribes of Israel."
For if they that rise again shall not know one another,
how shall then the apostles judge and give sentence upon
those, to whom they preached here in their lifetime ? Note,
that the apostles shall not judge in the room and place of
their Lord, to whom only is given all power to judge : but
this understanding it hath, that the apostles do then judge,
when they are there at the judicial court, as witnesses of the
righteous judgment of God, with the which he condemneth
the unbelievers. For whereas the unbelievers would not give
credence to the apostles, that is to say, their preachers, but
cried out upon them, as upon ungodly heretics ; when they
now shall see those present with the Judge of all men, they
shall immediately be overcome by the apostles, and have
witness in themselves, that they shall be and are justly con
demned.

And for this matter read the 4th and 5th chapters of the
Book of Wisdom; which serveth very well to this purpose.
And seeing it is manifest, that in the life to come even the
wicked shall know the good, how much more then shall
one good person know another, and one faithful another !
In the transfiguration of the Lord upon the mount appeared
Moses and Elias, and were known of the three disciples of the
Lord ; yea, they knew the Lord himself, though he was now

Heb. xii. transfigured. Hereunto serveth it also that Paul saith : "Ye
are come to the city of the living God, to the celestial Jeru
salem, and to an innumerable multitude of angels, and to the
congregation of the firstborn sons which are written in heaven,
and to the spirits of the perfect righteous," &c. Besides this,
we have for us the uniform and universal opinion of all faithful,
which also witnesseth, that in the life to come the blessed shall
know one another. For when we talk of death and of the
state and ease of the life to come, we say, though now we
must depart asunder, yet shall we see one another again in
the eternal country.

Socrates also, the right famous and most excellent among
all the wise men of the heathen, marked such a like thing,
and saw it as in a dream, when, as Cicero witnesseth of him,
he was of death condemned of the judges or council, and now

inTuscui. should drink the poison. For he said : " how much better

Quaest.[i. 41.]

XXXIII.] THE FAITHFUL KNOW EACH OTHER IN HEAVEN. 223

and more blessed is it to go unto them, that well and up
rightly lived here in time, than to remain here in this life
upon earth ! how dear and worthy a thing is it, that I
may talk with Orpheus, Museus, Homerus, Hesiodus, with
those excellent men ! Verily, I would not only die once, but
many and sundry times also, if it were possible, to obtain
the same," &c. After this sort, like as in a dream, did the
good philosopher imagine in himself joys vain and of none
effect.

But we promise to ourselves true assured joy, in that we
hope and know, that in the eternal and everduring country,
after the resurrection of the dead, we shall see Adam, our Adam,
first father ; Noah, -the dearly beloved friend of God ; Abra- Noah.
ham, to whom God made special great promises ; Moses, the Moses,
most gentle-hearted man, and one that had greatest expe
rience of all the mysteries of God ; Samuel, the friendly samuei.
and loving prophet ; David, the king and prophet, who was David.
God s elect, according to his own will and desire ; Josiah, Josiah.
the most godly and best among all the kings of Judah ; and
also John the Baptist, holier than whom there was none John the
born of woman ; and with all these the holy virgin Mary,
the mother of God, and highly replenished with grace Mary,
among all women : item, Peter, John, James, chiefest of JJter.
the apostles, with the other disciples of Christ ; Paul, the James -
famous teacher of the heathen, and all the holy congrega- Paul,
tion of the patriarchs, prophets, apostles, martyrs, and faith
ful believers.

As for our glorified and pure understanding and memory,
now endued with immortality, the multitude and infinite
number of the blessed in our said native country shall neither
grieve nor entangle the same.

From the beginning of the creation there was in Adam
a wonderful and excellent efficacy of understanding and
remembrance ; forasmuch as unto all things and to every
one in especial, whatsoever was within the whole compass of
the world created, yea, in paradise also, he gave their
names, and knew every one. A much more excellent, more
pure, and more clear understanding shall God give to the
raised up and glorified bodies, so that they shall not lack
nor be destitute of any thing at all. And whereas the
blessed shall rejoice and have joy together one with another;

224 HOPE OF THE FAITHFUL. [cHAP. XXXIII.]

yet shall their delight be in the only God, who shall be all
in all.

Of these everlasting and heavenly things more and further
to write I have not at this present. Howbeit there shall be
graciously given us things far greater, much more glorious,
more joyful, and more divine, than we can comprehend;
namely, salvation, as it is in itself, in that day when wo,
after the overcoming and treading down of death through
our Lord Jesus Christ, shall be carried up and taken to
heaven into eternal joy and salvation. Touching the which
I have hitherto written, not according to the majesty and
worthiness thereof, but after my small ability in most
humble wise. God the Father of all mercy, through his
dear Son our Lord and Redeemer Jesus Christ, vouchsafe
graciously to take us poor sinners up to his glory, and after
the joyful resurrection of our body, that we long for, to
give and shew us the unoutspeakable joy, which he hath
prepared for all faithful believers ; that we, ever living and
having joy in him, may praise him for ever and ever, that
is from eternity to eternity ! Amen.

WITH CHRIST EVEN IN DEATH is LIFE.

THE TABLE.

THE CONTENTS OF THE FIRST PART.

CHAPTER PAGE

I. THE Author s purpose 141

II. The Lord rose with his body 142

III. Appearings of the body raised up 144

IV. Christ rose not a spirit,, but a true body 145

V. The fruit of Christ s resurrection 147

VI. The true ascension of the Lord s real body, and the place
that he went to be in 149

VII. The divers significations of this word heaven 152

VIII. What God s right hand is, and whereto it is referred 154

IX. What it is to sit at the right hand of God ; how Christ

sitteth there, and what he doeth 155

X. Christ, as man sitting at God s right hand, is circumscribed

of place 157

XI. Manner of sitting at the right hand of God, by the which
Christ is every where 162

XII. The fruit of the corporal ascension of Christ, both in
that he doth for us, and in that we learn thereby 164

THE CONTENTS OF THE SECOND PART.

XIII. Of the true resurrection of our flesh 167

XIV. Our flesh or body itself shall rise again, though it be
hard to believe, and what the flesh or body is 168

XV. The manner how the bodies shall rise again, and the

kind that they shall be of 176

XVI. That Paul spake rightly of a glorified body, and what a
glorified body is, and what a natural 178

XVII. The case of our members in the body s resurrection, and

of their functions 181

[COVERDALE, II.]

226 THE TABLE.

CHAPTER PACK

XVIII. The divers errors that sprung about the article of the

body s resurrection 183

XIX. The errors of Origen concerning the resurrection con
futed by Jerome 186

XX. St Jerome s opinion of the resurrection 190

XXI. St Augustine s mind of the same 192

XXII. Aurelius Prudentius of the same 195

XXIII. The bodies of unbelievers shall verily rise again 197

THE CONTENTS OF THE THIRD PART.

XXIV. The death and damnation of the ungodly 201

XXV. That there is an eternal damnation, and the soul is
passible 202

XXVI. The unbelievers bodies being raised are passible 204

XXVII. The pains of hell, matter for continuance of them, with

the space of the place and kinds of the punishments 205

XXVIII. The refutation of such as denied the pain of the damned

to be eternal 208

XXIX. That there is an eternal life and salvation 211

XXX. Where the place of the faithful is 212

XXXI. How their salvation shall be 213

XXXII. The dead wot not what the quick do 218

XXXIII. The faithful shall know one another in heaven .. 221

AN EXHORTATION

TO THE

CARRYING OF CHRIST S CROSS,

152

tatfon to tfee ran*

tnge of jjrgstes crosse fo|)tf) a

true antr 6rfe confutation

of false anb paptsticall

troctrgne.

OT, tfjat iogll
tn Cljrggte S^u mu^t
buffer

[AN EXHORTATION TO THE CARRYING OF CHRIST S

CROSS.

THIS scarce treatise of Bishop Coverdale is here reprinted from
a copy in the possession of George Offor, Esq. With respect to the
authority on which this work is attributed to Coverdale, it rests on
the following evidence. Strype says in his Memorials, (Vol. in. Part i.
pp. 239, 40. Ed. 1822,) Anno 1554 : "About this time there came forth
a little pious work, entitled An Exhortation to the Cross. The author s
name is not set to it ; but it appears that he was a preacher under
king Edward, and then an exile : I believe him to be Coverdale. To
this was joined another little book, of the same volume, entitled, The
Hope of the Faithful, and, as it seems, by the same author. And I verily
think the work to be Coverdale s." Now the authorship of The Hope
of the Faithful has been established on conclusive evidence ; and it
therefore leaves little doubt, but the present treatise also belongs to
Coverdale.

To this may be added the internal evidence, derived from the
treatise itself, which exhibits a striking similarity of style and senti
ments to Coverdale s other writings. There is also evidence from the
title-page of this work, that it was not printed separately, but formed
part of a volume : and in addition to this, on the blank leaf at the
conclusion of The Hope of the Faithful, is the set-off or impression of
the title to The Exhortation; evidently proving, that the two treatises
were originally bound together, although they now appear in a
separate form. These particulars, which have been obligingly com
municated to the Editor by the possessor of this volume, will pro
bably be considered conclusive in support of the former arguments
for attributing this treatise to Coverdale.]

AN EXHORTATION

TO THE

CARRYING OF CHRIST S CROSS.

THE HOLY SPIRIT OF GOD, WHICH IS HIS EARNEST PLEDGE

GIVEN TO HIS PEOPLE FOR THEIR COMFORT AND

CONSOLATION, BE POURED INTO OUR HEARTS

BY THE MIGHTY POWER AND MERITS

OF OUR ALONE SAVIOUR JESUS

CHRIST, NOW AND FOR

EVER. AMEN.

BECAUSE I perceive plainly, that unto the evils fallen upon
us which profess Christ s gospel greater are most like to
ensue, and after them greater, till the measure of iniquity be

Gen. ix. upheaped, (except we shrink, and having put our hand to the
plough, do look back, and so with Lot s wife fall into God s
heavy displeasure incurably, all which God forbid !) and be
cause I am persuaded of you, my dearly beloved brethren
and sisters throughout the realm of England, which have
professed unfeignedly the gospel of our Lord and Saviour
Jesus Christ, (for unto such do I write this Epistle or Book,)
how that, as you have begun to take part with God s gospel
and truth, so through his grace ye will persevere and go on
forwards, notwithstanding the storms risen and to arise; I
cannot but write some things unto you, to encourage you to
go on lustily in the way of the Lord, and not to become
faint-hearted or fearful persons, whose place St John ap-

Rev.xxi. pointed with unbelievers, murderers, and idolaters in eternal
perdition ; but cheerfully to take the Lord s cup and drink

Psai. ixxv. of it, afore it draw towards the dregs and bottom ; whereof
at length they shall drink with the wicked to eternal de
struction, which will not receive it at the first with God s

ipot.iv. children, with whom God beginneth his judgment; that, as

johnxvi. the wicked world rejoiceth when they lament, so they may
rejoice when the wicked world shall mourn, and without end
feel woe intolerable.

I.] WHAT WE BE, AND WHERE WE BE. 231

CHAPTER I.

WHAT WE BE, AND WHERE WE BE.

FIRST, therefore, my dearly beloved in the Lord, I be
seech you to consider, that though ye be in the world, yet John x iv.
you are not of the world. You are not of them which look rsai. xvu.
for their portion in this life, whose captain is the god of this 2 cor. iv.
world, even Satan, who now ruffleth it apace, as he were
wood, because his time on earth is not long. But you are Rev. xii.
of them which look for a city of God s own building. You Heb. XL
are of them which know themselves to be here but pilgrims i p e t. a.
and strangers ; for here you have no dwelling-place. You Heb. xm.
are of them whose portion is the Lord, and which have their pai. xvi.
hope in heaven; whose captain is Christ Jesus, the Son of cx
God, and governor of heaven and earth. Unto him is given Matt xxviii.
all power; yea, he is God Almighty with the Father and
the Holy Ghost, praise-worthy for ever. You are not ofuonnv.
them which receive the beast s mark ; which here rejoice, Luke* 1 !!
laugh, and have their heart s ease, joy, paradise, and plea
sure : but you are of them which have received the angel s Ezek. ix.
mark, yea, God s mark; which here lament, mourn, sigh,
sob, and have your wilderness to wander in, your purgatory,
and even hell. You are not of them which cry, Let us eat isai. xxii.
and drink, for to-morrow we shall die. You are not of that i c or . xv .
number which say, they have made a covenant with death and isai. XXVUL
hell for hurting them. You are not of them, which take it
but for a vain thing to serve the Lord. You are not of Mai. in.
them which are lulled and rocked asleep in Jezebel s bed, [Rev. ii. 22.]
a bed of security. You are not in the number of them that
say, Tush, God is in heaven and seeth us not, nor much Ezek. vni.

Psa.1 Ixxiii

passeth what we do. You are not of the number of them
which will fall down for the muck of the world, to worship Luke h.
the fiend, or for displeasing of men to worship the golden
image. Finally, you are not of the number of them which Dan. m.
set more by their pigs, than by Christ ; which for ease and Matt. viii.

/ / Luke v

rest in this life will say and do as Antiochus biddeth them i Mac. i. ii.
do or say ; and will follow the multitude to do evil with Prov. xxiu.
Zedekiah and the three hundred false prophets ; yea, Achab, i Kings xxii.
Jezebel, and the whole court and country.

psai. xiv.

232 THE CARRYING OF CHRISl s CROSS. [cHAP.

Rom. vi. But you be of the number of them which are dead already,

or at least in dying daily to yourselves and to the world. You
are of them which have made a covenant with God to forsake
themselves and Satan in this world. You are of them which

Mai.iii. say, Nay, the Lord hath all things written in his memorial
book for such as fear him and remember his name. You
are of them which have their loins girded about, and their
lights burning in their hands, like unto men that wait for
their Lord s coming. You are in the number of them that
say, The Lord looketh down from heaven and beholdeth all
the children of men, from the habitation of his dwelling he
considereth all them that dwell upon the earth. You are of

peut. yi. them which will worship the only Lord God, and will not

Matt. ix. *

Dan.iii. worship the works of man s hands, though the oven burn

never so hot. You are in the number of them, to whom

i Pet. ii. Christ is precious and dear ; which cry out rather, because

Psai.cxx. your habitation is prolonged here, as David did, which Mat-

i Mac. ii. tathias followed, and the godly Jews, which knew the way

Matt. vii. to life to be a strait way, and few to go through it ; which

i Kings xxii. will not stick to follow poor Micheas, although he be racked

and cast into prison, having the sun, moon, and seven stars,

and all against him.

Thus, therefore, dearly beloved, remember first that, as
I said, you are not of this world ; Satan is not your captain,
your joy and paradise is not here, your companions are not
the multitude of worldlings, and such as seek to please men
and to live here at ease in the service of Satan. But you
are of another world : Christ is your captain ; your joy is
in heaven, where your conversation and civility 1 is; your

. i/i i i ,

companions are the lathers, patriarchs, prophets, apostles,
martyrs, virgins, confessors, and the dear saints of God&gt;
Rev. vii. which followed the Lamb whithersoever he went, dipping
j 9 b vii. viii. their garments in his blood ; knowing this life and world to
james x iv " ^ e ^ u ^ ^ 6V ^&gt; a war f are &gt; a smoke, B, shadow, a vapour, and
as replenished, so environed with all kind of miseries.

f 1 Civility: citizenship.]

hi. n.

Heb. xiii.

II.] PERSECUTION IS NOT STRANGE. 233

CHAPTER II.

PERSECUTION IS NOT STRANGE.

THIS is the first thing I would give you often and dili
gently with yourselves to consider and muse upon, namely,
what you be, and where you be. Then, secondarily, forget
not to call to mind, that you ought not to think it any strange
thing, if misery, trouble, adversity, persecution, and displea- 1 Pet. iv.
sure come upon you. For how can it otherwise be, but that
trouble and persecution must come upon you? Can the John xiv.
world love you, which are none of his ? Worldly men are
the soldiers of your chief enemy, and can they regard you ?
Can Satan suffer you to be in rest, which will not do him l Pet - v -
homage ? Can this way be easy, which of itself is strait ? Matt - vii -
Will you look to travel, and have no foul way, nor rain ?
Will shipmen shrink, or sailors of the sea, if storms arise?
Do they not look for such ?

And, dearly beloved, did not we enter into God s ship l Pe *-
and ark of baptism at the first ? Will you then count it
strange, if perils and tempests blow ? Are not you travelling
to your heavenly city of Jerusalem, where is all joy and
felicity ? and will you now tarry by the way for storms or
showers ? The mart and fair will then be past ; the night John ix -
will fall ; ye cannot travel ; the door will be sparred, and Matt. xxv.
the bride will be at supper. Therefore away with dainty
niceness. Will you think the Father of heaven will deal
more gently with you in this age, than he hath done with
other his dearest friends in other 2 ages ? What way and
weather, what storms and tempests, what disease, trouble,
and disquietness found Abel, Noe, Abraham, Isaac, Jacob, Gen. iv. vi
and good Joseph ! Which of these had so fair a life and &" / "
restful times as we have had? Moses, Aaron, Samuel,
David the king, and all the good kings, priests, and prophets
in the old Testament, at one time or another, if not through
out their life, did feel a thousand parts more misery than we
have felt hitherto. As for the new Testament, Lord God,
how great was the affliction of Mary, Joseph, Zachary, Eli- Matt. H.
zabeth, John the Baptist, than whom among the children of
[ 2 Old edition, our.]

234 THE CARRYING OF CHRIST*S CROSS. [CHAP.

men none arose greater, of all the apostles and evangelists ;
yea, of Jesus Christ our Lord, the dear Son and dearling of
God ! And since the time of the apostles, how many and
icde b s iU Hist reat are *^ e mar ty rs &gt; confessors, and such as suffered the
iStoria shedding of their blood in this life, rather than they would
be stained in their journey, or lodge in any of Satan s inns,
so that the storms or winds which fell in their travellings
might not touch them. Wherefore, dearly beloved, let us
think, what we are, and how far meet to be matched with
these, whom yet we look to be placed in heaven.

But with what face can we look for this, that are so
fearful, unwilling, and backward to leave that which, will we,
nil! we, we must leave, and that so shortly, as we know not
the time when? Where is our abrenouncing and forsaking
of the world and the flesh, which we solemnly sware in
baptism ? Ah, shameless cowards that we be ! which will not
follow the trace of so many fathers, patriarchs, kings, priests,
prophets, apostles, evangelists, and saints of God, yea, even
of the very Son of God. How many now go with you
lustily, as I and all your brethren in bonds and exile for the
gospel? Pray for us; for, God willing, we will not leave
2 Pet i. you now, we will go before you. You shall see in us, that
we preached no lies nor tales of tubs ; but even the very
true word of God, for which we, by God s grace and help
of your prayers, will willingly and joyfully give our blood
to be shed for the confirmation of the same, as already we
have given liberally our goods, living friends and natural
country. For now we are certain, that we be in the high
way to heaven s bliss ; as Paul saith, " By many tribulations
and persecutions we must enter into God s kingdom." And
because we would go thither ourselves, and bring you thither
also, therefore the devil stirreth up the coals. And forasmuch
as we all loitered in the way, he therefore hath received
power of God to overcast the weather and to stir up storms,
that we, God s children, might go faster, making more speed
and haste to go on forwards. As for counterfeits and hypo
crites, they will tarry and linger till the storm be past. And
so when they come, the market will be done, and the doors
sparred, it is to be feared. Read Matthew xxv. This wind
will blow God s children forward, and the devil s darlings
backward. Therefore, like God s children, let us go on for-

II.] PERSECUTION IS NOT STRANGE. 235

ward apace ; the wind is on our back, hoist up the sails, lift
up your hearts and hands unto God in prayer, and keep
your anchor of faith to cast in time on the rock of God s Heb. vi.
word, and in his mercy in Christ ; and I warrant you.

And thus much for you, secondly, to consider, that affliction,
persecution, and trouble is no strange thing to God s children ;
and therefore it should not dismay, discourage, or discomfort
us, being none other thing than all God s dear friends have
tasted in their journey to heavenward. As I would in this
troublesome time, that ye should consider what you be by
the goodness of God in Christ, even citizens of heaven, though
you be presently in the flesh, even in a strange region, on
every side full of fierce enemies, and what weather and way
the dearest friends of God have found ; even so would I have
you, thirdly, to consider for your further comfort, that if you
shrink not, but go on forward pressing to the mark appointed,
all the power of your enemies shall not overcome you, neither
in any point hurt you.

CHAPTER III.

TROUBLE CANNOT HURT GOD ? S CHILDREN.

BUT this must you not consider according to the judg
ment of reason and her sense, but after the judgment of
God s word and the experience of faith ; else you mar all.
For to reason and experience or sense of the outward man
we poor souls, which stick to God s word to serve him as he
requireth only, are counted to be vanquished and overcome,
in that we are cast into prison, lose our livings, friends,
goods, country, and life also at length concerning this
world. But, dearly beloved, God s word teacheth otherwise,
and faith falleth accordingly. Is it not written, " Who
shall separate us from the love of God ? shall tribulation, Rom.
or anguish, or persecution, either hunger, either nakedness,
either peril, either sword ? As it is written, For thy sake
are we killed all day long, and be counted as sheep ap- p sa i.
pointed to be slain. Nevertheless in all these things we
overcome through him that loved us. For I am sure that

236 THE CARRYING OF CHRIST^ CROSS. TcHAP.

neither death, neither life, neither angels, nor rule, neither
power, neither things present, neither things to come, neither
height, nor loweth, neither any other creature, shall be able
to part us from that love, wherewith God loveth us in Christ
Jesus our Lord." This spake one, which was in affliction,
as I am, for the Lord s gospel s sake; his holy name be
praised therefore, and he grant me grace with the same to
continue in like suffering unto the end ! This, I say, one
spake, which was in affliction for the gospel ; but yet so far
from being overcome, that he rejoiced rather of the victory

2 Tim. ii. which the gospel had. For though he was bound, the gospel
was not bound ; and therefore rendered he thanks unto God,

2 cor. ii. who always giveth victory in Christ, and openeth the savour
of his knowledge by us and such as suffer for his truth ;
although they shut us up never so much, and drive us never
so far out of our natural country in every place.

The world for a time may deceive itself, aye thinking it

Gen. iv. hath the victory ; but yet the end will try the contrary. Did
not Cain think he had the victory, when Abel was slain ? But
how say ye now ? Is it not found otherwise ? Thought not
the old world that they were wise and well, and Noe a fool,

Gen. vii. which would creep into an ark, leaving his house, lands, and
possessions? For I think he was in an honest state. As
for the world, they judged that he was a dastard and a
fool : but I pray you, who was wise when the flood came ?

Gen. xii. Abraham, I trow, was counted a fool to leave his own
country and friends, kith and kin, because of God s word.
But, dearly beloved, we know it proved otherwise. I will
leave all the patriarchs, and come to Moses and the children
of Israel. Tell me, were they not thought to be overcome,

Exod. xiv. and stark mad, when for fear of Pharao, at God s word,
they ran into the Red Sea? Did not Pharao and the
Egyptians think themselves sure of the victory? But, I

ijam.xvi. trow, it proved clean contrary. Saul was thought to be
well, and David in evil case and most miserable, because he
had no hole to hide him in ; but yet at length Saul s misery
was seen, and David s felicity began to appear. The prophet

i Kings xxii. Michaias, being cast into prison for telling Achab the truth,
was thought overcome of Zedechias and other false prophets :
but, my good brethren, and sisters, the holy history telleth

jer. xx. otherwise. Who did not think the prophets unhappy in

JII.] TROUBLE CANNOT HURT GODS CHILDREN. 237

their time? for they were slain, imprisoned, laughed to
scorn, and jested at of every man. And so were all the i cor.
apostles ; yea, the dearly beloved friend of God, John the
Baptist, who was beheaded, and that in prison, even at a
dancing damsel s desire. As all these, to the judgment of
reason, were then counted heretics, runagates, unlearned,
fools, fishers, publicans, &c., so now unhappy and overcome
in deed, if God s word and faith did not shew the contrary.

But what speak I of those ? Look upon Jesus Christ ; Rom.
to whom we must be fashioned here, if we will be like him
elsewhere. How say you, was he not taken for almost a
fool, a seditious person, a new fellow, an heretic, and one
overcome of every body, even forsaken both of God and
men ? But the end told them and telleth us another tale ;
for now is he in majesty and glory joyful. When he was
led to Pilate or Herod, or when he was in prison in Caiphas
house, did not their reason think that he was overcome ?
When he was beaten, buffeted, scourged, crowned with
thorns, hanged upon the cross, and utterly left of all his
disciples, taunted of the high priests and holy fathers,
cursed of the commons, railed on of the magistrates, and
laughed to scorn of the lewd heathen ; would not a man then
have thought, that he had been out of the way, and his
disciples to follow and believe him? Think you, the whilst
he lay in his grave, men did not point with their fingers,
when they saw any that had loved and believed in him
and his doctrine, saying, Where is their master and teacher
now ? What ! is he gone ? Forsooth, if they had not been
fools, they might well have known this learning he taught
could not long continue. Our doctors and Pharisees are no
fools, now they may see. On this sort men either spake or
might have spoken against all such as loved Christ or his
doctrine : but yet they and all such were proved fools and
wicked wretches. For our Saviour arose maugre their
beards, and pubh shed his gospel plentifully, spite of their
heads and the heads of all the wicked world, with the
great powers of the same ; always overcoming, and then most
pf all, when he and his doctrine was thought to have the
greatest fall.

Now, dearly beloved, the wicked world rejoiceth, the
papists are puifed up against poor Christ and his people :

238 THE CARRYING OF CHRIST S CROSS. [CHAP.

after their old kind now cry they, Where are these new
found preachers ? Are they not in the Tower, Marshal-
sea, in the Fleet, in Newgate, &c., and beyond the seas?
Who would have thought that our old bishops, doctors,
and deans were fools, as they would have made us believe,
and indeed have persuaded some already, which are not
of the wisest, specially if they come not home again to
the holy church? These and such like words they have
to cast in our teeth, as triumphers and conquerors. But,
dearly beloved, short is their joy. They beguile themselves ;
this is but a lightning before their death. As God, after
he had given the wicked Jews a time to repent, visited them
, by Vespasian and Titus most horribly, to their utter sub-

Eccles.Hist. j v n i? n i IP .1

Lib. in. cap. version, delivering first of all his people from among them ;
even so, my dear brethren, will he do with this age. When
he hath tried his children from amongst them, as now he
beginneth, and by suffering hath made us like to his Christ,
and by being overcome to overcome indeed to our eternal

i Thess. iv. comfort ; then will he, if not otherwise, come himself in the
clouds: I mean, our dear Lord, whom we confess, preach,
and believe on. He will come, I say, with the blast of a
trump and shout of an archangel, and so shall we be caught
up in the clouds to meet him in the air ; the angels gathering

Matt. HI. together the wicked wretches, which now welter and wallow,
as the world and wind bloweth, to be tied in bundles, and
cast into the fire which burneth for ever most painfully.
There and then shall they see, who hath the victory, they

Luke xvi. or we. When they shall see us afar off in Abraham s bosom,
then will they say, Alas ! we thought these folks fools, and

[wsd.v.] had them in derision; we thought their life madness, and
their end to be without honour. But lo! how are they
counted among the children of God, and their portion is
with the saints. Alas ! we have gone amiss, and would not
hearken. Such words as these shall the wicked say one
day in hell, though now they triumph as conquerors.

And thus much for you, thirdly, to look often upon;
namely, that whatsover is done unto you, yea, even very
death, shall not baffle or hurt you no more than it did Abel,
David, Daniel, John the Baptist, Jesus Christ our Lord, with
other the dear saints of God, which have suffered for his
name s sake. Let not, therefore, reason be judge in this

III.] TROUBLE CANNOT HURT GOD\S CHILDREN. 239

matter, but faith and God s word; in the which if we set
before our eyes the shortness of this present time wherein The time of
we suffer, and consider the eternity to come, we shall find but a trifle.
it most certain that our enemies and persecutors shall be
helpless in intolerable pains, and we, if we persevere unto
the end, shall be dangerless in such felicity and joy, as the
very heart of man in no point is able to conceive. Consider- i cor. u.

* Isai. Ixiv.

ing this, I say, we cannot but even contemn and set nothing
by the sorrows and griefs of the cross, and lustily go through
thick and thin with good courage.

Now have I declared unto you three things necessary
to be much mused upon of every one, which will abide in
Christ and his gospel in these troublesome times, as I trust
you all will : namely, first, to consider, that we are not of
this world, nor of the number of the worldlings, nor any
retainer to Satan; that we are not at home in our own
country, but of another world, of the congregation of the
saints and retainers to Christ, although as yet in a region Heb. x u.
replete and full of untractable enemies. Secondly, that we
may not think it a strange thing to be persecuted for God s
gospel, from the which the dearest friends of God were in
no age free; as indeed it is impossible they should be any
long time, their enemies being always about them, to destroy
them if they could. And thirdly, that the assaults of our
enemies, be they never so many and fierce, shall in no point
be able to prevail against our faith, albeit to reason it
seemeth otherwise; wherethrough we ought to conceive a
good courage and comfort : for who will be afraid, when
he knoweth that the enemies cannot prevail ?

CHAPTER IV.

THE CROSS IS COMMODIOUS AND PROFITABLE.

FURTHERMORE, for the more encouraging of you unto the
cross, I will give you a fourth memorandum, namely, of the
commodities and profits which come by the trouble and afflic
tion now risen, and hereafter to arise, unto us which be God s
children, elect through Jesus Christ. But here ye may not look
to have [from] me a rehearsal of all the commodities which

240 THE CARRYING OF CHRISTS CROSS. [cHAP.

come by the cross to such as are well exercised therein ; for

that were more than I can do. I will only speak of a few ;

thereby to occasion you to gather, and at the length to feel

and perceive more.

The first First, there is no cross which cometh upon any of us

of the cross, without the counsel of our heavenly Father. As for the
Amosiii. fancy of fortune, it is wicked, as many places of scripture
isai. xiv. do teach. We must needs, to the commendation of God s

Psalm cxlv. . . . . . .

justice, who ui all things is righteous, acknowledge in our
selves that we have deserved of the hands of our heavenly
Father this his cross and rod, now fallen upon us. We have
deserved it, if not by our own unthankfulness, sloth, negli
gence, intemperance, and our sins done often by us, (whereof
our consciences can and will accuse us, if we call them to
council, with the examination of our former life ;) yet at least
by our original and birth sin, as by doubting of the greatness
of God s anger and mercy, by self-love, concupiscence, and
p*aim ii. such like sins, which as we brought with us into this world,

Heb. xii. 1,1 i i i , i

so do the same ever abide in us, and, even as a spring, they

alway bring forth something in act with us, notwithstanding

Gai . v. the fight of God s good Spirit in us against it. The first

commodity, therefore, that the cross bringeth, is knowledge,

psaim v. and that double, of God, and of ourselves : of God, that he

Psaim ii. is just, pure, and hateth sin; of ourselves, that we are born

Gen. viii. in sin, and from top to toe defiled with concupiscence and

Enhe.iL corruption, out of the which have sprung all the evil that

1 Kings viii. .

ever at any time we have spoken and done. The greatest
and most special whereof we are by the cross occasioned to
Gen. xiii. call to mind, as did the brethren of Joseph their evil fact
against him, when the cross once came upon them. And so
by it we come to the surest step to get health for our souls ;
that is, we are driven to know our sins, original and actual,
by God s justice declared in the cross.

The second Secondly, the end, wherefore God declareth his justice

o?tte cross, against our sin original and actual, and would have us by his
cross to consider the same, and to call to mind our former
evil deeds ; the end thereof, I say, is this, namely, that we
may lament, be sorry, sigh, and pray for pardon; to the
intent, that so doing we might obtain and have the same by
the means of faith in the merits of Jesus Christ his dear Son ;
and that we, being humbled because of the evil that dwelleth

IV. J THE CROSS IS COMMODIOUS AND PROFITABLE. 241

in us, might also become thankful for God s goodness, living
in continual vigilance and wariness, and suppressing the evil
which liveth in us, that it bring not forth fruit unto death at James i.
any time. This second commodity of the cross, therefore,
must not we count to be only a knowledge, but also a great Note.
gain of God s mercy with wonderful rich and precious virtues
of faith, repentance, remission of sins, humility, thankfulness,
mortification, and diligence in doing good. Not that properly
the cross worketh these things of itself; but because the cross
is the mean and way by the which God worketh the know
ledge and feeling of these things in his children: as many
both testimonies, and also ensamples in scripture, are easily
found of them that diligently weigh what they hear or read
therein.

To these two commodities of the cross ioin this third, of Th e third

. ... commodity

God s singular wisdom, that it may be coupled with his justice of the cross.
and mercy. On this sort let us overcome it. When we see
the gospel of God and his church persecuted and troubled,
as now it is with us, thus, I say, let us receive the matter ;
namely, that because the great learned and wise men of the
world use not their wisdom to love and serve God, as to
natural reason he openeth himself manifestly in his visible Rom. i.
creatures, therefore doth God justly infatuate them, and
maketh them foolish, giving them up to insensibleness, espe
cially herein. For concerning the affliction which cometh for
the gospel upon the gospellers, they reason on this manner.
If this were God s word, say they, if this people were God s Man s reason
children, surely God would then bless and prosper them and SeSnSSn

" . of the church.

their doctrine. But now in that there is no doctrine so much

hated, no people so much persecuted as they be, therefore it

cannot be of God. This is of God, which our queen and old

bishops have professed. For how hath God prospered and

kept them ! What a notable victory hath God given to her ; success.

whereas else it was impossible that things so should have

come to pass, as they have done I And did not the great The book of

captain confess his fault, that he was out of the way, and not

of the faith which these gospellers profess 1 ? How many are The relenting

come again from that which they professed to be God s word !

[! Allusion is here made to the duke of Northumberland. An
account of the circumstances mentioned may be found in Strype s Life
of archbishop Cranmer, Book m. chap. iii. pp. 450 4. Ed. Oxf.]

1G
LCOVERDALE, n.J

242 THE CARRYING OF CHRIST^ CROSS. [cHAP.

The most part of this realm, notwithstanding the diligence of
preachers to persuade them concerning this new learning
which now is persecuted, never consented to it in heart, as

piagues. experience teacheth. And what plagues have come upon this
realm since this gospel, as they call it, came in amongst us !
Afore we had plenty ; but now there is nothing like as was.

parliament. But, to let this pass, all the houses of the parliament have
overthrown the laws made for the stablishing of the gospel,
and new laws are erected for the continuance of that which
is contrary, and was had before. All these things do teach
plainly, that this their doctrine is not God s word.

Thus reason the worldly-wise, which see not God s wisdom.

The cause For else, if they considered that there was with us unthank-

secution. fulness, no amendment of life, but all kind of contempt of
God, all kind of shameless sinning against the preaching of
the gospel, they must needs see that God could not but

Rev. xx. chastise and correct; and that, as he let Satan loose after
he had bound him a certain time, so for men s unthankfulness,
and to punish the same, he hath let those champions of Satan
run abroad to plague us by them. Great was God s anger

i Kings xx. against Ahab because he saved Benadad the king of Syria,
when he had given him into his hands ; and afterwards it
turned to his own destruction. God would that double sorrow
should have been repaid unto them, because of the sorrow
that they did to the saints of God. Read Rev. xviii. As to

causes of the victory given to the queen s highness, if men had any
godly wit, they might see many things in it. First, that
God hath done it to win her heart with kindness unto his
gospel; and as well because that they which went against
her, put their trust in horses and power of men, and not in
God, as because in their doctrine they sought not the pro
pagation of God s gospel. Which thing is easily now seen
by the confession of the captain; his heart loved popery,
and hated the gospel. Besides this, men may easily see he
was purposed never to have furthered the gospel, but so to
have handled the livings of ministers, that there should never
have been any minister in manner hereafter. And what one
of the councillors, which would have been taken as gospellers
in one of our good king s days, declare now that even they
loved the gospel? Therefore no marvel why God fought
against them. They were hypocrites, and under the cloke

IV,] THE CROSS IS COMMODIOUS AND PROFITABLE. 243

of the gospel would have debarred the queen s highness of
her right. But God would not so cloke them.

Now for the relenting, returning, and recanting of some whjnnany
from that which they have once professed or preached, alas! recant,
who would wonder at it ? For they never came to the gos
pel, but for commodity or gain s sake ; and now for gain
leave it. The multitude is no good argument to move a wise The greater
man. For who knoweth not more to love this world better s01
than heaven; themselves better than their neighbours?
" Wide is the gate," saith Christ, " and broad is the way Matt. vii.
that leadeth to destruction, and many there be which go in
thereat. But strait is the gate, and narrow is the way
which leadeth unto life, and few there be that find it." All
the whole multitude cried out upon Jesus, Crucify him, truss
him up ; but I trow they were not the better part, although
they were the bigger. All Chaldeans followed still their
false gods ; only Abraham followed the true God. And Gen. xu.
whereas they say that greater plagues are fallen on the Plagues,
realm in poverty and such gear than afore, it is no argument
to move others than such as love their swine better than Matt. via.
Christ. For the devil chiefly desireth his seat to be in re
ligion. If it be there, then will he meddle with nothing that
we have ; all shall be quiet enough : but if he be raised
there, then will he beg leave to have at our pigs. As long
as with us he had the ruling of religion, which now he hath
gotten again, then was he a Robin Goodfellow ; he would do
no hurt : but when he was tumbled out of his throne by
the preaching of the gospel, then steered he about as he
hath done. Notwithstanding, to be short, surely effectual he
hath not been, but in the children of unbelief: them indeed
he hath stirred up to be covetous, oppressors, blasphemers,
usurers, whoremongers, thieves, murderers, tyrants.

And yet perchance he suffered them to profess the gos
pel, the more thereby to hinder it, and cause it to be slan
dered. How many do now appear to be true gospellers?
As for the parliament and statutes thereof, no man of wisdom
can think otherwise, but that look what the rulers will, the
same must there be enacted. For it goeth not in those
houses by the better part, but by the bigger part. It is a
common saying, and no less true, Major pars vincit meliorem;
the greater part overcometh the better. So they did in con-

162

244 THE CARRYING OF CHRIST^ CROSS. [dlAP.

demning Christ ; Nicodemus counsel not being regarded.
So did they in many general councils, which purposely I will
not recite ; for all wise men know that acts of parliament
are not for God s law in respect of God s law, but in respect
of the people.

Now what we are, God knoweth, and all the world seeth ;
more meet a great deal to have the devil s decrees, than
God s religion ; so great is our contempt in it. And there
fore justly for our sins, as Job saith, God hath set hypocrites
to reign over us ; which can no more abide God s true re
ligion, than the owl the light, or bleared eyes the bright sun.
For it will have them to do their duties, and walk in diligent
doing of the works of their vocation. If God s word, I mean,
had place, bishops could not play chancellors and idle pre
lates, as they do ; priests should be otherwise known than
by their shaven crowns and appetites. But enough of this.
I will now return to the third commodity coming by the
cross.

Here let us see the wisdom of God, in making the
wisdom of the world foolish. For it knoweth little of man s
corruption, how foul it is in the sight of God, and displeaseth
him. It knoweth little the portion of God s people to be in
another world. It knoweth little the portion of Christians,
Christ Jesus. It knoweth little the judgments of God, the
great malice of Satan to God s people, the price and estima
tion of the gospel. And therefore in the cross it seeth not,
as God s wisdom would men should see, namely, that God
in punishing them which sin least, would have his anger
against sin better considered and feared ; and that in punish
ing his people here, he kindleth their desire towards their
restful and peaceable home. For in punishing his servants
in this life, he doth by these means conform and make them
like to Christ ; that as they be like in suffering, so they may
be partakers in reigning. In punishing his church in the
world, he doth thereby give even a demonstration of his
judgment, which shall come on all men, when the godly
shall there find rest, though now they be afflicted ; and the
wicked now wallowing in wealth shall be wrapped in woe
and smart. In punishing the professors of his gospel on
earth, he doth by the same set forth the malice of Satan
against the gospel and his people, for the more confirming

IV.] THE CROSS IS COMMODIOUS AND PROFITABLE. 245

of their faith, and the gospel to be God s word indeed, and
them to be God s people : for else the devil would let them
alone. In punishing the lovers of his truth more than
others which care not for it, he thereby putteth them in
mind, how they have not had in price, as they should have Psaim cxix.
had, the rule of his word and gospel. Before such trial and
experience by trouble, perchance they thought they had
believed and had had faith; which now they see was but
a lip faith, a mock faith, or an opinion. All which things
we see are occasions for us to take better heed by means
of the cross.

Therefore, thirdly, let us see the cross to be commodious
for us to learn God s wisdom, and what is man s foolishness,
God s displeasure at sin, how the elect desire to be with
God, and their conformity with Christ, the general judgment,
the malice of Satan, hatred of sin, the gospel to be God s
word, and how it is much to be esteemed, &c. Thus much
for this.

Now will I briefly shew you the cross to be profitable The fourth

e, , , . , commodity

ior us, to learn and behold better the providence, presence, of the cross.
and power of God ; that all these may be coupled together,
as in a chain, to hang about our necks : I mean God s
justice, mercy, wisdom, power, presence, and providence.

When all things be in rest, and men be not in trouble,
then are they forgetful of God commonly, and attribute too
much to their own wisdoms, policies, provisions and diligence ;
as though they were the procurers of their own fortune and
the workers of their own wealth. But when the cross
cometh, and that in such sort as their wits, policies, and
friends cannot help them, then though the wicked despair
and run from God to their anodynes, saints, and unlawful
means, yet do the godly therein behold the presence, provi
dence, and power of God. For the scripture teacheth, that
all things, weal and woe, should be considered as God s work, Amos m.
although Satan, the devil, be the instrument by whom God Muh.x.
worketh justly and mercifully ; justly to the wicked, and
mercifully to the godly ; as by the ensamples of wicked Saul The devii
and godly Job we may easily see God s work by Satan his
instrument in them both.

The children of God, therefore, which before forgat God
in prosperity, are now in adversity awaked to see God and

246 THE CARRYING OF CHRIST^ CROSS. [cHAP.

his work; and no more to hang on their own forecasts,
power, friends, wisdom, riches, &c. ; but learn to commit
themselves unto God s providence and power, whereby they
are so preserved and governed, and very often even miracu
lously delivered, that the very wicked cannot but see God s
providence, presence, and power in the cross and affliction
of his children ; as these (his children, I mean) to their joy do
. xiv. feel it, thereby learning to know God to be the governor of
. all things. He it is that giveth peace, he it is that sendeth
P x S xxTx war ^ e giv 6 ^ 1 pl en ty an( i poverty, he setteth up and casteth
down, he bringeth to death, and after giveth life ; his presence
is everywhere, his providence is within and without, his
2 Pet iii. power is the pillar whereby the godly stand, and to it they
lean, as to a thing no less able to set up than to cast down.

Which thing full well the apostle saw in his afflictions,
and therefore rejoiced greatly in them, that eminentia vir-
2 cor. i. tutis Dei, God s power might singularly be seen therein.

Concerning this I might bring forth innumerable en-
samples of the affliction of God s children, both in the old
and new Testament, wherein we may see how they felt
God s presence, providence, and power plentifully. But I
will omit ensamples ; because every one of us that have
been or be in trouble, cannot but by the same the rather
Presence, remember God s presence, which we feel by his hand upon
Providence, us presently ; his providence, which leaveth us not uncared
Power. for, without any of our own provision ; his power, which
both preserveth us from many other evils, that else would
come upon us, and also maketh us able to bear more than
we thought we could have done. So very often doth he
deliver us by such means as have been thought most foolish,
and little to be regarded.

And, therefore, we spake of our sleep of security and
forgetting of God, our trust and shift in our own policy, our
hanging on men and on our own power. So that the
cross, you see, is commodious, fourthly, for us, to see God s
presence, providence, and power ; and our own negligence,
forgetfulness of God, security, love, trust, and confidence
in ourselves and in things of this life to be cut off, as the
other are to be taken hold upon.

And this shall suffice for the commodities that come by
the cross; wherethrough we may be in love for it for the

jV.J THE CROSS IS COMMODIOUS AND PROFITABLE. 247

commodities sake, which at length we shall find, though
presently in sense we feel them not. " No castigation or Heb.
punishment is sweet or joyous for the present time, but
grievous; nevertheless afterward it bringeth the quiet fruit
of righteousness unto them which are exercised therein."
As we see in medicines, the more wholesome they be, the
more unpleasant oftentimes is the taste, as in purgations,
pills, and such like bitter things; yet upon the physician s
word we will gladly drink them for the profit which cometh
of them. And, dearly beloved, although to lose life, goods,
or friends for God s gospel s sake seem a bitter and sour
thing ; yet seeing our Physician which cannot lie, Jesus
Christ, I mean, telleth me, that it is very wholesome, how
soever it be toothsome 1 , let us with good cheer take the
cup at his hand, and drink it merrily. If the cup seem
unpleasant, and the drink is bitter, let us put some sugar
therein, even a piece of that which Moses cast into the bitter Exod.
water, and made it pleasant ; I mean an ounce or quantity of
Christ s afflictions and cross, which he suffered for us. i Pet.

If we call these to mind, and cast of them into our cup,
considering what he was, what he suffered, of whom, for
whom, to what end, and what came thereof; surely we
cannot loathe our medicine, but mix and drink it lustily.
Lustily, therefore, drink the cup ; Christ giveth it, and will
give it unto you, my good brethren and sisters : I mean,
prepare yourselves to suffer whatsoever God may lay upon
you for the confession of his holy name ; if not because of
these three things, that you be not of this world, that ye
suffer not alone, and your trouble shall not hurt you ; yet
because of the commodities that come of the cross, I beseech
you heartily to embrace it.

[ l Probably a mistake for untoothsome. ]

248 THE CARRYING OF CHRIST*S CROSS. [cilAP.

CHAPTER V.

HOW THE PAPISTS HOLD THEIR FOUR SPECIAL ARTICLES,
THAT THEY CHIEFLY PERSECUTE FOR.

AND here, because the persecution and cross which is
come and will come upon us, is specially for these four points
of religion, namely, of the sacrament of Christ s body and
blood, and for the sacrifice of Christ, for praying for the
dead, and for praying to the dead, that is, to saints ; I
am purposed by God^s grace to write hereof a little unto
you, thereby to confirm you in the truth, to your comfort
in the cross about the same. And first, concerning the first
doctrine, what they would have us believe on these points.

of the sacra- This is their doctrine. The catholic church hath taught,
as she hath learned and received of Christ, how that he in

Johnvi. his last supper, according to his promise, when he promised
to give a bread, even his flesh, in instituting the sacrament
of the altar (as they call it) performed the same, and that
as in all things which he promised he was found true, so in
this the catholic church hath believed and doth believe no
less. And therefore so soon as the priest in the mass hath
fully spoken these words, " This is my body," if he purpose
or his intention be as he speaketh, (for that is requisite,
teach they,) then that which before was bread, and seemeth
to the eye to be bread, is made in very deed Christ s body,
flesh, blood, and bone, even the selfsame which was crucified,
rose again, and ascended up into heaven. So that he which
belie veth not this, is a most heinous heretic, and cut off from
the catholic church, and is not meet to receive this holy
sacrament ; because he cannot without this faith of Christ s
natural, real, corporal, and carnal body, under the form or
accident of bread and wine, otherwise receive this sacrament
than unworthily and to eternal damnation. This is a short
sum of their doctrine concerning the supper.

Now concerning the sacrifice they teach, that though
our Saviour himself did indeed make a full and perfect sacri
fice, propitiation, and satisfaction for the sins of all the whole

V.] HOW THE PAPISTS HOLD FOUR SPECIAL ARTICLES.

world, never more so, that is to say, bloodily, to be offered
again ; yet in the supper he offered the same sacrifice to his
Father, but unbloodily, that is to say, in will and desire;
which is accounted often even for the deed, as this was.
Which unbloody sacrifice he commanded his church to offer
in remembrance of his bloody sacrifice, as the principal mean
whereby his bloody sacrifice is applied both to the quick and
dead ; as baptism is the mean by the which regeneration is
applied by the priest to the infant or child that is baptized.
For in that the supper of Christ is to them not only a sacra
ment, but also a sacrifice, and that not only applicatory, but
also propitiatory, because it applieth the propitiatory sacrifice
of Christ to whom the priest or minister will, be he dead or
alive ; and in that, even from the beginning, the fathers were
accustomed in the celebration of the supper to have a me
morial of the dead 1 ; and also in that this sacrifice is a sacri- Prayer for
fice of the whole church ; the dead being members of the
church, of charity, as they cannot but offer for them, even
so they cannot but pray for them after the ensample of the
catholic church ; because it is a wholesome thing, saith Judas [2 Mac. xii
Maccabeus, to pray for the dead, that they may be delivered
from their sins. Whereunto all the doctors do consent, say
they.

Now, as for praying to saints, they teach, that albeit Prayer to
there is but one Mediator of redemption, yet of intercession
the holy saints of God departed this life may well be counted
mediators. And, therefore, it is a point of a lowly heart and
humble spirit, which God well liketh, to call upon the saints
to pray for us first, lest by our presumption to come into
God s presence, we being so unworthy, and God being so
excellent and full of majesty, we more anger and displease
God ; whereas by their help God may be entreated to make
us more worthy to come unto him, and the sooner to grant
us our petitions. For if the holy saints of God, here being
upon the earth, could and would pray for the people, obtain
ing many things at God s hand ; it is much more to be be
lieved now, say they, that they can and will, if we pray to
them, obtain for us our humble and godly desires. And
therefore to the end their sacrifice propitiatory, which in the

[i On this subject sec Bingham s Origines Ecclesiasticce, Lib. xv.
chap. iii. sect. 1517.]

250 THE CARRYING OF CHRIST^ CROSS. [cHAP.

mass they offer, may be the more available, they use about
it much praying to saints. So of these four, as of four pil
lars, the mass standeth. The which mass, you may see what
it is, and how precious and worthy a piece of work it is, by
their doctrine concerning the supper, the sacrifice, the pray
ing for the dead and to the dead ; whereof I have given you
a sum in the most honest, godly, and religious wise, that the
best of them do set it forth in. For else, if I should have
shewed you this their doctrine, as some of them set it forth,
as I know you would abhor it, so the subtle papists would
say that I railed and misrepresented them. Therefore be
cause they shall have no such occasion, nor you by their most
subtle colours be deceived, I have, in the best manner I can,
repeated a sum of their doctrine. The which to the end
you might the better consider and have, I will now tell you,
as God s word teacheth, how these four points are to be
believed and received; and then will I open the filthiness
and abomination, which in this their doctrine is devilishly
contained.

. CHAPTER VI.

HOW GOD S WORD TEACHETH OF THE SUPPER, WITH CON
FUTATION OF THE PAPISTS HERESY OF TRANSUBSTAN-
TIATION ABOUT THE SAME.

CONCERNING the supper of our Lord, which Christ Jesus
did institute to be a sacrament of his body and blood, we
believe that his words in the same supper accordingly are
to be understood, that is, sacramentally, as he meant them ;
and not simply, contrary to his meaning, as the papists wrest
them. And this is taught us, not only by innumerable such
like places, as where baptism is called regeneration, because
it is a sacrament of it ; circumcision is called God s covenant,
because it is a sacrament of it ; but also by the plain circum-
stances of the text, as thereof the evangelists with the apostle
St Paul do write plainly, affirming that our Saviour Christ
did give, and his disciples did eat, that which he took and

VI.] HOW GOD s WORD TEACIIETH OF THE SUPPER, &C. 251

brake, and bade them divide among themselves, that is, bread
and wine. For we may not think that Christ s natural body
was broken, nor that his blood can be divided. And plainly,
our Saviour saith concerning the cup, that he would not drink
any more of the fruit of the vine, (which is not his blood, I
trow, but wine,) until he should drink it new with them after
his resurrection.

But to make this matter more plain, like as many things
in Christ s supper were figuratively done and spoken, as the
washing of the disciples 1 feet, the paschal lamb was called the John xiii.
passah, Judas was said to have lifted up his heel against
him ; so doth Luke and Paul plainly alter the words con
cerning the cup, calling that the new Testament, which Mat
thew and Mark call his blood ; yea, expressly five times the
apostle calleth the sacrament of Christ s body after the con
secration spoken (as they term it) bread. " Is not the bread, icor.x. x
which we break," saith he, " the communion of Christ s body?"
Whose exposition I will more boldly stick unto, than unto all
the papists dreams, as long as I sleep not with them, by
God s grace. They have none other sentence but these four
words, " This is my body." But ask them, what this is, and
they will not say, as the apostle doth, namely, that it is bread.
No; then they will say, that we hang all by reason, the
matter being a matter of faith. Whereas they themselves
altogether hang on reason, as though Christ cannot be able
to do that which he promiseth, (bread still in substance re
maining, as the accidents do,) except it be transubstantiate.
Is not this, trow you, to make it a matter of reason, and to
hedge God s power in within the limits of reason? If Christ s
words that follow, " which is given for you," be to be under
stood for, " which shall be given, or shall be betrayed for you,"
and not so precisely, as they be spoken, (for that were to
make Christ a liar;) why is it so heinous a matter with the
papists, because we do not so precisely take the words im
mediately going before, namely, " This is my body," as to
admit, that if there be bread, then Christ is a liar ? Might
not we reason and say, Then if Christ s body at the time
was not betrayed, (as indeed it was not,) nor his blood shed,
then is Christ a liar. But here they will say, All men may
know that Christ by the present tense meant the future tense ;
and in the scripture it is a most usual thing so to take tense

252 THE CARRYING OF CHRIS l s CROSS. [cHAP.

for tense. And, I pray you, why may not we say, that all
men may know it is most common in scripture to give unto
signs the names of the things which they signify ? And no
man is so foolish, but he knoweth that Christ then instituted
a sacrament, wholly sacramentally to be understood ; that is,
that the sign or visible sacrament should have not only the
name of the thing signified, but also some similitude there
with, or else it were no sacrament. But take bread away,
as the papists do, leaving there but the accidents only, which
do not feed the body ; and then what shall resemble and
represent unto us Christ s body broken for the food of the
soul? As wine comforteth the heart, so doth Christ s blood
shed on the cross comfort the soul. But take wine away
by transubstantiation, as the papists do, and tell me, what
similitude remaineth ? None at all : so no sacrament at all.
So Christ s institution is taken away. Well do they reject
God s commandment for their tradition s sake.

Our faith, therefore, is, that the supper of the Lord is
the sacrament of Christ s body and blood. These words,
" This is my body, which is broken for you ; this is my blood
of the new Testament, which is shed for your sins," are
most true words, and plain according to Christ s meaning to
all them which do as he biddeth them, that is, to all such
as take, eat, and drink. Which words the papists keep in
their purse, or else their private masses could not stand. To
such, I say, as take and eat this sacrament, in sorrowing for
their sinful life past, and purposing to amend, above all
things remembering and believing that Christ s body was
broken for their sins, and his blood shed for their iniquities ;
all such, I say, as verily as they see, take, taste, and eat
bread, and drink wine, which goeth into their body, feedeth
it, and nourisheth it ; even so verily the soul and spirit by
faith receiveth, not only Christ s body broken, or his blood
shed, (for "the flesh profiteth nothing, it is the spirit that
quickeneth," saith Christ ;) but even whole Christ, into whom
they are incorporate and made one with him, flesh of his
flesh, and bone of his bones. That is to say, as Christ s
body is immortal and glorious, even so are theirs now by
faith and hope, and at the [last] day they shall be in very
deed. Than which thing what can be greater? This we
teach and believe concerning this sacrament, detesting and

VI.] HOW GOD^ WORD TEACHETH OF THE SUPPER, &C. 253

abhorring the horrible error of transubstantiation, which
maketh bread and wine our God and Christ; and causeth
men to be gazers, gapers, and worshippers, yea, idolaters,
rather than tasters and eaters, as Christ commandeth ; and
which maketh Chrises sacrifice of none effect, as now shall
be shewed by God s grace.

For this shall suffice to the declaration of our faith con
cerning the Lord s supper ; whereunto agreeth the catholic
church, and all the fathers ; as full well thou mayest see
in the bishop of Canterbury s book, which is far from being
answered either by the bishop of Winchester his book in
English, or Marcus Constantius in Latin 1 , which thou needest
no more to confirm thy faith in this matter, than to read
them with an indifferent mind, not being addict otherwise
than to the desire of the truth. As for this doctrine of
transubstantiation, it is a new-found thing about six hundred
years old ; even then brought out, when Satan was let loose Rev. xx.
after a thousand years that was bound. Even then was it
established, when there was more mischief among the pre
lates, specially the popes, about the see of Rome, who could
catch it, than ever there was among the emperors for the
empire. In the primitive church popes were martyred for
Christ s spouse s sake, that is, the church ; but now one
poisoned another, and one slew another, for the rose-coloured
whore of Babylon s sake, that is, the popish church. In one Rev. \\\\.
hundred and sixty years there was near hard fifty popes 2 ;
whereas in no such time there were above thirty-three em
perors. And in the midst of this miserable state and time
this doctrine of transubstantiation was the pope s beginning,
as they might have leisure from conspiring against princes,
and one against another, to establish it as the very principal
pillar of all their power. And no marvel : for this being
admitted, then have they power over Christ the King of all
kings, that he be where they will, when they will, and as
long as they will, under their power ; wherethrough the

P By Marcus Constantius is meant bishop Gardiner, who under
this fictitious name published his Confutatio cavillationum, c. Sec
archbishop Cranmer s writings and disputations relative to the Lord s
supper. Parker Soc. Ed. p. 419. note.]

[ 2 The period alluded to is probably contained between the be
ginning of the tenth and the latter part of the eleventh century.]

254 THE CARRYING OF CHRISTS CROSS. [cHAP.

other must needs follow, that if they have power over Christ,
and that in heaven, to bring him down at their pleasure,
much more then over all earth, emperors, kings, princes,
and people; yea, even over the devil, purgatory, and hell,
have they full power and jurisdiction, being now gods on
2Thess.ii. earth, which sit in the holy place, even as God, yea, above
God; to make what article of faith shall please them, as
they have done this of transubstantiation ; which might as
scotus super well be denied as granted, saith Duns, one of their own
Gabriel doctors, and master Gabriel also, if it so pleased the holy
f atner &gt; an d hi g spouse the church of Rome 1 . Before this
time all the fathers diligence, labour, and care was to call
men to the receiving of this sacrament for the confirmation
of their faith ; that as verily as they did eat bread and drink
wine here, so should they not doubt but that by faith they
did feed on the body of Christ, broken for their sins, and
on his blood shed for their iniquities. And therefore some
times would they call the sacrament bread, a figure or a
sign ; sometime would they call it the body and blood of
our Saviour Jesus Christ, as the nature of sacraments is to
be called with the name of the things which they do signify ;
that thereby men s minds might be withdrawn from the
consideration of sensible and visible things to things heavenly,
which they do signify and represent. And their care and
crying unto the people was to receive it ; and therefore they
made decrees that such as would not receive and be present,
should be spurned out of the church. Oh, how earnest was
Chrysostom herein ! Read his sixty-first homily unto the
people of Antioch 2 . But after that this decree and doctrine
of transubstantiation came in, no crying out hath there been
to receive it, (no, that is the prerogative of the priest and

[ l Joann. Duns Scoti Opera, Lugd. 1639, in Lib. iv. Sentent.
Dist. xr. Quaest. 3. Tom. vm. pp. 6, 16, 18, 19; and Gabriel Biel.
Canon. Miss. Expos. Basil. 1515. Lect. XL. fol. 94, 2. The passages
are referred to by archbishop Cranmcr in his second book against
Transubstantiation, p. 302, Parker Society s Edition; and they are
given at length in his Defensio verce et CatJwlicce doctrince de Sacramento
corporis et sanguinis Christi Servatoris nostri, p. 34. Ib.]

[ 2 The homily referred to is the 61st ad Pop. Antioch. in the
Latin edition of Chrysostom, and will be found Tom. v. p. 336. ed.
Paris. 1570.]

VI.] HOW GOD^S WORD TEACHETH OF THE SUPPER, &C. 255

shaven shorelings ;) but altogether the end of their crying
out was as now to believe transubstantiation, Christ to be
their flesh, blood, and bone at every altar, between every
priest s hands, yea, in every priest s mouth, when it pleaseth

them The crying and teaching of the clergy continually

hath been to believe transubstantiation, and then to come to
church to see their Maker once a day, to hold up their hands,
to knock on their breasts, to streak their faces, to mutter
with their Latin prayers, to take holy water and holy bread,
to live in obedience to holy father, and holy church his
spouse. This was all they required. Drink, dice, card,
fight, swear, steal, no matter; so that in the morning they
see their God, all is well ; good catholic people ; no man
shall hurt them, or persecute them. But if any man should
not allow nor worship this God of their making, although he
lived a most godly life, and were a man full of charity,
sobriety, and very religious, 0, such is an heretic or
schismatic. Nothing would please these wolves but even
the blood and life of such a poor sheep ; as men have felt
before, and now begin to feel. Let all the pack of them
burthen those justly, whom now they imprison and cause
to fly the realm, of any other thing than only of this, that
we will not serve their God of bread and wine, and then
will we suffer shame. But I have been too long herein.
Now to our doctrine and belief, for the second point con
cerning Christ s sacrifice.

256 THE CARRYING OF CBBX8TS CROSS. [ciIAP.

CHAPTER VII.

HOW GOD S WORD TEACHETH OF CHRIST S SACRIFICE, AND

THE doctrine and faith in this behalf is as in the other,
that is, according to God s holy word ; namely, that Jesus
Christ, the Son of God and second Adam, by whom we
receive righteousness unto life, as by the first Adam we
received sin unto death, our faith is, I say, that this Christ
in our flesh, which he took of the substance of the virgin
Mary, but pure and without sin, for the satisfying of God s
just displeasure deservedly and in our flesh, did in the same
suffer unjustly all kinds of misery and affliction, and offered
up himself unto his eternal Father with a most willing
obedient heart and ready mind, when he was crucified upon
the cross. And thereby as he satisfied God s justice, so he
merited and procured his mercy, peace, and favour for all
them which either before that time were dead, either were
at that time present, either that should afterwards come and
believe, by and in that offering done for them and their
sins; so that God the eternal Father, I say, would be, in
this their Christ, their God and Father, and not lay their
sins committed to their charge to condemnation.

This doctrine the holy scripture teacheth almost every
where ; but specially in the Epistle to the Hebrews, chaps, i.
vii. viii. ix. This is most lively for faith, how that by one
oblation once offered by this Christ himself all that be God s
people are sanctified. For as in respect of them that died
in God s covenant and election before Christ suffered his
death, and offered his sacrifice, one, alone, and omnisufficient,
never more to be offered, he is called the Lamb slain from
the beginning of the world, and the one alone Mediator
between God and man, whose forthcoming was from the
beginning ; even so in respect of the virtue and efficacy of
this one sacrifice to all God s people continually unto the
world s end, the Holy Ghost doth tell us, that thereby he
hath made holy such as be children of salvation : and saith
not, shall make holy, or doth make holy ; lest any man

VII.] HOW GOD S WORD TEACHETH OF CHRIST^ SACRIFICE, &C. 257

should with the papists indeed reiterate this satisfaction
again : although in words they say otherwise, as anon we
shall see, if hereunto I shew you the means whereby to
apply this sacrifice ; which I will do very briefly.

For in the seventeenth of John our Saviour doth very
plainly shew this in these words : " For their sakes," saith
he, " I sanctify myself, that they also might be sanctified
through the truth. I pray not for them alone, but for those
also which shall believe on me through their preaching."
Here our Saviour applieth his sacrifice in teaching and
praying for them. And as he teacheth them as ministers
to do the like, that is, to preach and pray for the application
of his sacrifice to the church, so doth he teach them and
all the church to apply it unto themselves by believing it
and by faith. The which thing the apostle St Paul in many
places, but more plainly in the second to the Corinthians,
the first chapter in the latter end, doth teach. Read it and
see. So that, as ye have now Christ s one only sacrifice,
which he himself on the cross offered once, as sufficient for
all that do believe, and never more to be reiterated ; so
have you, that for the applying of it to his church the
ministers should preach, and pray that their preaching might
be effectual in Christ. And as Paul was ready himself to
suffer death for the confirmation of the faith of the elect,
so should the church and every member of the same, which
is of years of discretion, by believing in Christ through the
minister s preaching, apply it to themselves. As for infants,
I need not in this place to speak of God s election. It is
most certain this kind of applying, as it killeth the papistical
priests, which hate not the dead worse than true preach
ing, so doth it cast down all their soul-massing and foolish
foundations for such as be dead and past the ministry of
God s word. And also it putteth away the opinion of opus
operatum, and perseverance in impiety, from such as would
enjoy the benefits of Christ s death.

LCOVEKDALE, n.j

258 THE CARRYING OF CHRIST^ CROSS. [cHAP.

CHAPTER VIII.

OF PRAYING FOR THE DEAD, THE TRUE DOCTRINE.

Now as concerning the third, that is, praying for the
dead and sacrificing for them, as in the other we confess,
teach, and believe according to God s word, so do we in this;
namely, that in holy scripture, throughout the canonical books
of the old and new Testament, we find neither precept nor
ensample of praying for any, when they be departed this

Eccies. xi. life ; but as men die, so shall they arise : if in faith in the
Lord towards the south, then need they no prayers ; then
are they presently happy, and shall arise in glory : if in
unbelief without the Lord towards the north, then are they

johnv. past all help, in the damned state presently, and shall rise
to eternal shame. Wherefore according to the scripture we

Gai. v. exhort men to repent, and while they have time, to work

COIOSS.JL well. Every man shall bear his own burthen ; every man
shall give account for himself, and not for John, nor for
Thomas, that sing and pray for him. Every man shah 1 re-

2 cor. v. ceive according to that he himself doeth in this body, while
he is here alive, be it good or bad ; and not according to
that his executors, or this chantry priest and that fraternity
doth for him. Whereby we may well see, if we will, that
as prayer for the dead is not available or profitable to the
dead, so is it of us not allowable, or to be excused. For as
they that are departed are past our prayers, being either in
joy or in misery, as is above shewed ; even so we, having for

Rom. x . xiv. it no word of God, whereupon faith leaneth, cannot but sin
in doing it, in that we do it not of faith, because we have
no word of God for it. Therefore with Abraham, Isaac,
Jacob, Moses, the prophets, Christ Jesus, and the apostles,
we bury the dead in a convenient place, and mourn in mea-

i xhess. iv. sure, as men having hope of the resurrection, not because of
them, for that were a great point of ingratitude, they being

Rev. xiv. departed out of miserable condition unto a most blessed state.
Therefore we give thanks to God for them, praise his name
for his power and might shewed in them, and pray that we
may depart in the same faith, and joyfully rise with them in

yill. l OF PRAYING FOR THE DEAD. 259

the resurrection ; which we desire and wish the Lord would
hasten. We mourn, I say, not because of them, but of our
selves, that have lost the company of such our helpers, and
further us in spiritual and temporal benefits, by them being-
admonished of our immortality and of the vanity of this life,
that we might the more contemn it, and desire the everlasting
life, where they and we shall never be separated.

This is our faith and doctrine for them that be departed ;
who though they be members of the same holy mystical body
of Christ that we be of, yet should they in this case be dis
cerned from the militant members, they being at rest, and 2 Tim. iv.
having finished their course and fight, in no point needing any
of our help, unless we should too arrogantly set up our own
merits and prayers, and pull down Christ, as though we were
able to get pardon and higher crown in heaven for others ;
where all our righteousness and the best thing we do is so far
from helping others, that thereby we cannot help ourselves ; but
had need to cry, Dimitte nobis debita nostra, being no better
in God s sight than a defiled woman s cloth, although to the Luke xi.
sight of men they may seem gorgeous and gay. For if the
papists would say, (as, when they are pressed with blasphemy
in extolling their own merits and works of supererogation
against Christ, they use,) that our prayers do them no good
in respect of the worthiness of their prayers, but in respect
of God s goodness, in that God s goodness is not to be looked
for otherwise than he hath promised ; let them either give
men his promise, or else in this behalf keep silence, and ex
ercise themselves better in doing their duties to their bre
thren that be alive; towards whom their charity is very
cold, although when they are dead, then they will pretend
much, then will they pray for them, but yet not for nought
and freely, as true charity worketh ; for no penny, no pater
noster. Give nothing, and then they will neither sing nor
say requiem, nor placebo, I warrant you. But of this suf
ficient. Now to the last, of praying to the dead, or to saints
departed this life.

172

260

THE CARRYING OF CHRIST S CROSS.

[CHAP.

James i.

Psal. 1.

1 Tim. vi.

Heb. xiii.
Psal. v.

Heb. ii. iv.

Heb. iii.

1 Pet. ii.

Matt. iii.
xvii.
Matt. vii.

1 John v.
John xiv.

Psal. 1.

CHAPTER IX.

OF PRAYING TO SAINTS.

HERE we confess, teach, and believe, as before is said,
according to God s holy word, that as all and every good
thing cometh only from God the Father by the means of
Jesus Christ, so for the obtaining of the same we must call
upon his holy name, as he by himself commandeth very often.
But forasmuch as God dwelleth in light inaccessible, and
is a consuming fire, and hateth all impiety and uncleanness,
and we be blind, stubble, grass, hay, and nothing but filth,
unclean, and sinful ; and because that therefore, as we may
not, so we dare not approach to his presence ; it hath pleased
this good God and Father of his love to send a spokesman
and mediator, an intercessor and advocate between him and
us, even Jesus Christ, his dearly beloved Son ; by whom we
might have free entrance with boldness to come before his
presence and throne of mercy, to find and obtain grace and
help in time of need. For this our Mediator and Advocate
is with his Father of the same substance, power, wisdom,
and majesty, and therefore may weigh well with him in all
things; and with us he is of the same substance which we
are of, even flesh and man, but pure and without sin, in all
things being tempted like unto us, and having experience of
our infirmities ; that he might be merciful and faithful in our
behalf, to purge us from our sins, and to bring us into such
favour with the Father, that we might be not only dearly
beloved through him, the only dearling of the Father, but
also obtain whatsoever we shall ask, according to his word
and will, in the name of this same our Mediator, Saviour,
Intercessor and Advocate. So that easy it is to see, that
as it is an obedient service to God the Father, to call always
upon him in all our need; so to come to his presence through
Christ is to the honour of Christ s mediation, intercession,
and advocateship. And therefore, as it cannot be but against
the Almighty God and Father, to ask or look for any thing
elsewhere, at the hands of any that be departed this life, as
though he were not the giver of all good things, or as
though he had not commanded us to come unto him ; so we

IX.] OF PRAYING TO SAINTS. 261

see it is manifestly against Christ Jesus our Lord, by any
other saint, angel, or archangel, to come and move any thing
at our Father s hands, as though he were not our Mediator,
Advocate, and Intercessor, or else not a sufficient Mediator,
Advocate, or Intercessor, or at least not so merciful, meek,
gracious, loving, and ready to help, as others : whereas he
only so loved us, as the very hearts of all men and angels
never were able to conceive any part of the height, depth,
breadth, and length of the same, as it is. If his own heart-
blood was not too dear for us, being his very enemies, and
never desirous to do his will ; how is it possible that he will
contemn us for coming unto him with purpose and desire to
serve him?

Many other reasons I could give you, wherefore the
saints are not to be prayed unto; for that pulleth from
faith in Christ : it maketh them gods ; it is idolatry, &c.
But this may suffice. So that now you see by God s word,
what our faith is concerning these four things. Which that
you may the more love, embrace, and be content to carry
with you through fire and water, I will now go about
with God s grace, as briefly as I can, to shew how abomi
nable their doctrine is, even out of the short sum thereof
already before by me rehearsed.

CHAPTER X.

THE POPISH DOCTRINE OF THE SACRAMENT CONFUTED
MORE LARGELY.

FIRST, where they allege the catholic church to have
taught concerning the supper the doctrine of transubstantia-
tion, of Christ s real and carnal presence, dearly beloved, know
that this is a manifest He. For as the catholic church never
knew of it for nine hundred years at the least after Christ s Transub stan.
ascension ; so after that time no other church did obstinately an^doc-
defend, cruelly maintain, and wilfully wrest the scriptures tnne
and doctors for the establishing of it, save only the popish
church, and their own doctors, Duns and Gabriel, do teach 1 .

[! See above, p. 254.]

262 THE CARRYING OP CHRIST^ CROSS. [cHAP.

Kead the bishop of Canterbury s book against Winchester 1 ,
and see. Whereas they say, that Christ in his supper by
taking bread and speaking the words of consecration did
make it his flesh, according to his promise in John, when he

John vi. saith, " And the bread which I will give is my flesh, &c. ;"
so that they would thereby seem to have two places of
scripture for this their doctrine of transubstantiation and
real or carnal presence; although diversly I could improve a
this, yet because for that I would not be over tedious unto
you, even by the same their sentence you shall see how
learnedly they lie.

The sentence is this : " And the bread that I will give is
my flesh, which I will give for the life of the world." First
mark that he saith, " The bread is my flesh." He saith
not, "shall be my flesh," but it "is my flesh." This, I trow,
maketh against them ; for the sacrament a year after at the
least was not instituted. Again he saith, that the bread is
his flesh, which he will give for the life of the world. Here
would I ask them, whether Christ s death was for the life of
the world, or in vain. If they say it was for the life of the
world, then why do they apply and give it to the sacrament ?
Was it crucified ? Or if it be the same sacrifice, (for so they
say,) either it was effectual, or not. If it was effectual, then
Christ s death needed not. If it was not effectual, then
Christ was not God, and could not do that he would. Thus
ye may see their ungodly foolishness, or foolish ungodliness,

^he priest s I cannot tell which to call it well. Whereas they require
the intent of the priest to consecrate Christ s body ; for
asmuch as we know not any man s intent, (God only knoweth
the heart,) yea, the words we know not, they are so spoke
in hucker mucker ; I pray you, in what a doubtfulness are
we brought whether it be the sacrament or not ! In what
peril are we of worshipping a piece of bread for our Christ !
Is not this, trow you, sweet and comfortable gear, that a
man shall always stand in doubt whether he have received
the sacrament or not? Whereas they will have it bread
to the eye, and not to the mouth, judge then, whether a dog
may not eat Christ s body ; judge whether the devil, if he
would come in the likeness of a priest, might not swallow up

[ l Archbishop Cranmer s Answer to a Crafty and Sophistical Cavil"
lotion devised by Stephen Gardiner.]
[ 2 Improve : disprove.]

X.] THE POPISH DOCTRINE CONFUTED MORE LARGELY. 263

Christ, and so bring him into hell, from whence, because
there is no redemption there, Christ s body should never
come, but be damned. Judge, whether the taste of thy
mouth is not as much to be credited, as the sight of the eye ;
specially in that the scripture so often calleth it bread after
the consecration, as before I have shewed. Judge, whether
Christ s body be not very petty, that it can be in so little a
room. Judge, whether Christ hath more bodies than one,
when perchance the priest hath twenty or a hundred before
him. Judge, whether the priest brake not Christ s body
in breaking of it. Judge, whether it be seemly to chew
Christ s body with the teeth. Judge, whether Christ did
eat his own body ; yea, or no ? Christ did eat the sacrament
with his disciples. Judge, whether it be seemly that Christ
should be kept so in prison, as they keep him. Judge,
whether it be seemly that Christ s body should be so d indie-
dandled and used, as they use it. Judge, whether the
people, knocking and kneeling at the elevation of that they
see, (for they see but the forms of bread and wine, and not
Christ s body, if it be as the papists feign ;) judge, I say,
whether the people by the papists own doctrine be not
made idolaters.

Many more absurdities there be, which I purposely
omit. This little is enough hereby to give you occasion to
know the more. Where they say that the bread is
made Christ s body, flesh, blood, &c., that is, that Christ s
body is made of the bread; as the bishop of Winchester
in his book for this matter of the Devil s Sophistry and
elsewhere doth affirm ; you may see how shamelessly, yea,
blasphemously they speak. For Christ s body crucified
was born of the virgin Mary, even of her substance ; but
they say the supper is that body which was crucified.
Now, I trow, bread is one thing, and the virgin s flesh
another thing : therefore indeed they deny Christ in the
flesh, that they may stablish their Christ in the bread ; which
is the very root of antichrist. Last of all, whereas they
say that they receive the sacrament to damnation, which
do not believe their transubstantiation ; if with Paul their
words were conferred, you should see otherwise. For he
saith, they receive this bread (for so he calleth it after the
words of consecration) unworthily, which do not esteem

264 THE CARRYING OF CHRIST\S CROSS. [cHAP.

Christ s body : as indeed the papists do not, which would
bring Christ down out of heaven for thieves and whores to
chew and eat, for moths to corrupt, and to be in danger of
moulding ; as, if they kept their hosts long, indeed they
will mould, and then will they burn them. Do these men,
trow you, esteem Christ s body ? Paul plainly sheweth in
the same place, that the wicked man which receiveth the
sacrament unworthily, eateth not Christ s body, but his own
damnation, which I trow be not Christ s body. And this
shall serve for this time to shew you, how shameless, filthy,
and abominable this their doctrine of transubstantiation is.
If in so short a sum of their doctrine there be so many
abominations, I pray you, how much is in the whole sum of
the same ? Now for the sacrifice.

CHAPTER XL

THE POPISH DOCTRINE OF THE SACRIFICE CONFUTED.

FIRST, in that they grant Christ s sacrifice on the cross
done by himself to be full and perfect enough, we may well
see that we need not this which they have found out, indeed
to make the other imperfect; for else it needed no reiteration.
But seeing they reiterate it by this, and make it needful
even as baptism, easily may all men know, that though they
speak one thing, they mean another, and so are dissemblers
and destroyers of Christ s sacrifice, little considering the great
pain that Christ suffered, seeing they weigh it no better.

Whereas they say, that it is the same sacrifice which
Christ offered on the cross, but unbloodily, (wherein they
seem to deny transubstantiation ; for else I trow it must
needs be bloody,) I would thus reason with them. Inasmuch
as Christ s sacrifice on the cross was the only perfect and
all-sufficient propitiatory sacrifice for the sins of the world,
as they confess; this could not be the same, because it was
done before that upon the cross. Or else the full perfect
sacrifice was then in the supper finished, and so Christ s death
is in vain, and a foolish thing. If Christ s death be not fool
ish, but indeed, as it is, the full aud perfect sacrifice for the

XI.] THE POPISH DOCTRINE OF THE SACRIFICE CONFUTED. 2G5

sins of the world ; then this, which they feign he offered in
his last supper, is not the same, prate what pleaseth them ;
or else it is not of value, take whether they will. Whereas
they prate of Christ s will, that it was accepted before his
Father for the deed ; as they shall never be able to shew one
word to prove that Christ would in his supper sacrifice him
self to his Father for the sins of the world, (for there is not
one word thereof throughout the whole bible,) so do they
belie God the Father, which would indeed have his Son to
drink the cup that he prayed to be taken from him, or else
make Christ s death frustrate and more than need ; which is
the only thing that all their doctrine tendeth unto. For if
the Father alloweth his will for the deed, I pray you, who
seeth not now the deed to be more than needeth?

Where they say, that Christ commanded his church to
offer this sacrifice to his Father in remembrance of his bloody
sacrifice ; I would pray them to shew me, where he commanded
it, and then good enough. But, dearly beloved, they can never
shew it. If they will say, hoc facite, to take facere for to
sacrifice, as some teach it; then will I say, that a boy of
twelve years old can tell they lie. For hoc facite, do you
this, pertaineth to the whole action of Christ s supper, of
taking, eating, and drinking of the sacrament, &c., and as
well spoken to the laymen as the priests : but I trow they will
not suffer the laymen to say mass another while for them.
No, this were too much against their honour and gain also.

But if one would ask them, what they offer to the Father,
then a man should see their abominations. For if they
should say nothing, then men would take them as they
be, liars. If they say, bread and wine, as indeed they do
in their mass horribly ; then in that they say they offer the
same thing which Christ offered on the cross, and he offered
his body, bread must needs be Christ s body, and so Christ s
body is bread and wine. If they say, that they offer up
Christ, in that the offerer must needs be as good at the least,
yea, a better than the thing offered, then must they needs
shew themselves open antichrists. For they make themselves
equal with Christ, yea, better than he : which thing indeed
their holy father and grandsire the pope doth. For where
Christ would take upon him to teach nothing, but that he
had received of his Father, and therefore willed men to search

266 THE CARRYING OF CHRIST S CROSS. [cHAP.

the scriptures, as all his apostles did, whether their doctrine
was not according thereunto ; the pope and his prelates will
be bold to teach what please them more than God biddeth,
yea, clean contrary to that which God biddeth ; as it is plain
by all these four points, transubstantiation, sacrifice, praying
for the dead, and to the dead. But see, I pray you, these
abominations. The sacrifice of Christ for the redemption of
the world was not simply his body and his blood, but his
body broken and his blood shed, that is, all his passion and
suffering in his body and flesh. In that therefore they offer,
as they say, the same sacrifice which Christ offered, dearly
beloved, do they not, as much as in them is, kill, slay, whip,
and crucify Christ again with wretches and antichrists ? Who
would not desire to die for his master Christ s cause against
this their heinous and stinking abomination?

Whereas they call this sacrifice of the mass the principal
mean to apply the benefit of Christ s death to the quick and
dead, I would gladly have them to shew, where and of whom
they learned it. Sure I am they learned it not of Christ.
i. For when he sent his disciples abroad to apply unto men the
benefit of his death, he bade them not mass it, but preach the
gospel, as the mean by the which God had appointed believers
to be saved. The which thing Peter told Cornelius plainly;
as Paul also teacheth almost every where in his epistles. But
indeed preaching they may not away with, as well for that
it is too painful, as for that it is nothing so gainful, nor of
authority and estimation in the world. Nothing so dis-
pleaseth the devil as preaching the gospel, as in all ages
easily we may well see, if we will mark to our comfort in
this age. And therefore by giving his daughter idolatry,
with her dowry of worldly wealth, riches, and honour, to
the pope and his shaven shorelings, they have by this means
in many years been begetting a daughter, which at length
was delivered to destroy preaching, even the minion Missa ;
mistress Missa, who danced daintily before the Herods of the
world, and is the cause even why John the Baptist and the
preachers be put into prison and lose their heads. This dancing
damsel, the darling of her mother, the fair garland of her
fathers (for she hath many fathers), the gaudy gallant of
her grandsire, is trimmed and tricked in the best and most
holy manner or wise that can be, even with the word of God,

XI.] THE POPISH DOCTRINE OF THE SACRIFICE CONFUTED. 267

the epistle and the gospel, with the sacrament of Christ s
body and blood, with the pomander 1 and perfumes of prayer,
and all goodly things that can be ; but blasphemously and
horribly abused to be a mermaid to amuse and bewitch men,
sailing in the seas of this life to be enamoured on her. And
therefore besides her aforesaid goodly apparel, she hath all
kinds of sweet tunes, ditties, melodies, singing, playing, ring
ing, knocking, kneeling, standing, lifting, crossing, blessing,
blowing, mouthing, incensing, &c. Moreover she wanteth no
gold, silver, precious stones, jewels, and costly silks, velvets,
satins, dumasties, &c., and all kind of things which are gor
geous in the sight of men ; as, if you call to mind the chalices,
copes, vestments, crucifixes, &c., you cannot but see. And
hereto is she beautified yet more, to be shewed and set forth
in lying words and titles given to her ; that she hath all
power in heaven, earth, and hell, that she hath all things for
soul and body, for quick and dead, for man and beast. And
lest men should think her too coy a dame, lo, sir, she offereth
herself most gently to all that will come, be they never so
poor and stinking and foul, to have their pleasure on her.
Come who will, she is "Hail, good fellow;" and that not only
to make herself common to them that will, but also to ply
them plentifully with most pleasant promises falsely, and
giving most licentious liberties to all her lovers, and great
fees and wages to her diligent servants and ministers; so
that there needeth no preaching of the gospel. She hath all
things, she will give all things ; the death of Christ she will
apply and can to whom she will, and when she will. For
this daughter the mothers, the fathers, and the grandfathers
watch night and day, as the only mean whereby Herod and

Herodias may live as they lust But, dearly beloved, as

from the devil s dearling indeed, fly from her; and know
that the true and only way to apply the benefit of Christ s
death and sacrifice, is in the minister s behalf by preaching,
and in your behalf by believing.

This is a sacrament, and not a sacrifice ; for in this, using
it as we should, we receive of God obsignation and full cer
tificate of Christ s body broken for our sins, and his blood
shed for our iniquities. As in baptism we are confirmed, and
settle ourselves in possession of the promise of salvation to
t 1 Pomander: a ball made up of several perfumes.]

268 THE CARRYING OF CHRIS l s CROSS. [cHAP.

appertain unto us, God to be our God, Christ to be our
Christ, and we to be God s people ; the promise of the word
of God giveth and offereth, faith in us applieth and receiveth
the same, and the sacraments do confirm and (as it were) seal
up : baptism, that we are regenerated with the Spirit of God,
made his children, brethren to Christ, and engrafted into
him ; the supper, that we are fed with Christ spiritually, with
his body and blood, yea, that we be incorporated into Christ,
to be flesh of his flesh and bone of his bones, as he by being
born of the virgin Mary was flesh of our flesh and bone of
our bones. Away therefore with their abominable doctrine,
that the sacrifice of the mass is the principal means to apply
Christ s death to the quick and dead ; wherein all men may
see that they lie boldly. For as the word of God in the
ministry pertaineth not to the dead, (for who will be so mad
as to go and preach on dead men s graves, that the dead
men may hear?) so likewise do not the sacraments. Little
beholden were men to Christ and to the apostles, if this were
the principal mean to apply salvation, that they would use
it so little, and preach so much. Paul, having respect to the
chief est end wherefore he was sent, said, that he was not sent
to baptize, but to preach. And often saith he, that he was
an apostle segregate of God to preach the gospel. And the
bishop Timothy did he warn to preach in season and out of
season, speaking never a word of this massing or sacrificing
Christ s body.

Last of all, where they make a similitude, that as by
baptism the minister applieth to the child regeneration, so
in this, &c. that this similitude were well looked on !
then would it make them to bluster; for they are no more
like than an apple like an oyster. In baptism the child
is alive, but here the man is dead: in baptism the child
is present, but here the man is perchance forty miles off, if
he sacrifice for the quick, yea, hundred miles from him : in
baptism the child receiveth the sacrament, but here you must
look and gape ; but beware you take not ; for ye may receive
but once a year, and then also you must receive but the one
half, the cup he will keep from you. In baptism is required
God s election, if he be an infant ; or faith, if he be of age ;
and therefore he reciteth the promise, that it may be heard :
but here is no faith required; for how can men believe,

XI.] THE POPISH DOCTRINE OF THE SACRIFICE CONFUTED. 269

when they are dead ? No promise is then preached or heard.
So that even this their similitude maketh the matter plain
enough: for baptism all men know to be no sacrifice. But
of this I have spoken a little before, that if applying come
by the priest s massing, then were preaching in vain, believing
in vain, godly life in vain ; the priest were God s fellow, yea,
Christ s superior, as is aforesaid. Now for the third, of pray
ing for the dead ; wherein I will be brief.

CHAPTER XII.

THE CONFUTATION OF THE PAPISTS* SACRIFICING AND
PRAYING FOR THE DEAD.

FIRST, when they say, this applicatory sacrifice may be
called a propitiatory sacrifice, because it applieth the pro
pitiatory sacrifice to whom the priest will, be he dead or
alive ; as I would have you to note, how they grant, that of
itself it is not a propitiatory sacrifice, whereby they vary
from that which they elsewhere teach, that it is the selfsame
sacrifice which Christ offered on the cross unbloodily ; so,
I pray you, forget not, that the priest is God s fellow, for he
may apply it to whom he will. Therefore honour sir John,
and make much of sir Thomas : for though God could make
thee alone, yet alone, without the priest, he cannot save thee.
Again, if sir John be thy friend, care neither for God nor
the devil; live as thou wilt, he will bring thee to heaven,
although thou slip into hell. So they write, that Gregory
by massing did with Trajan the emperor. It maketh no
matter how thou live here, so thou have the favour of the
pope and his shavelings.

Whereas they say, that the fathers from the beginning
were accustomed to make memorials for the dead ; this I grant
to be true, as we do in our communion. But to gather that
therefore they prayed for them, it no more followeth, than
to say, that our English service doth allow it, where it doth
not. For ye must note, that there is a memorial for the
dead, as well in giving thanks to God for them, as in pray
ing for them ; for to say, to pray for the dead, is a general
word, including in it giving of thanks. And therefore when

270 THE CARRYING OF CHRISES CROSS. [ciIAP,

we read in the ancient fathers of the primitive church of
memorials for the dead 1 , or praying for the dead, it is not
to be understood that they prayed for to deliver them from
purgatory, (for that was not found out then,) or from hell,
(as our papists do in their prayers of the mass,) for there is no
redemption ; or for pardon of their sins, as though they had
it not ; for if they depart without it, they are damned ; or
for to get them a higher place in heaven, for that were in
jurious to Christ, that we should purchase places and higher
crowns in heaven for others : but either for the desire of the
more speedy coming of Christ, to hasten the resurrection ;
either that they might not be thought negligent or careless
over the dead; either that the living might be occasioned to
increase in love to the church here in earth, who still follow-
eth with good will and love even men when they be departed ;
either to admonish the church to be diligent over such as
live, and careful to extend her love, if it were possible, even
to the dead. On this wise should we expound, not only
the former, but also the later fathers, as Austin, Chrysostom,
and others ; which though in some places they seem very
manifestly to allow praying for the dead, yet they are not
to be understood otherwise than I have said for them. For
never knew they of our merits and purgatory ; for if they
had but dreamed thereon, surely they would have been
much more circumspect in their speakings and writings of
this, than they were.

Where they say, that because this sacrifice is the sacrifice
of the whole church, whereof the dead be members, therefore
they should be prayed for ; as before I have shewed, that
we must put a difference between the members of the church
militant here on earth, and those which be now at rest and
peace with God; so would I have you to note here, that they
should pray for none other dead, than such as be members
of Christ s church. Now in that all such die in the Lord,
and therefore are happy, I would gladly learn, what good
such prayer doeth to those so departed. As for purgatory
pike -purse, they pass not upon it. But that this is a sacrifice
applicatory or propitiatory, the papists can never prove.

Where they say, charity requireth it; I answer, that
inasmuch as charity followeth faith, and will not go a foot
L 1 See above, p. 249.]

XII

.] PAPISTS PRAYING FOR THE DEAD CONFUTED. 271

further than faith sheweth the way ; seeing faith is not Bom.
but of the word of God, and God s word for this they have
not, easy it is to perceive that this praying thus for the
dead is not of Christian charity. But be it that charity
required it, I then marvel why they are so uncharitable,
that will do nothing herein without money. Why will
they not pray without pence ? If the pope and his prelates
were charitable, they would, I trow, make sweep-stake at
once with purgatory.

Where they allege the sentence of the Maccabees ; as all
men of learning know, the Fathers allow not that book to be
God s Spirit or catholic, so do I wonder that in all the old
Testament this sacrificing for the dead was never spoken of
before. In all the sacrifices that God appointed, we read of
never one for the dead.

This gear came not up till the religion was wonderfully
corrupt among the Jews : as with us it was never found out
till horrible corruption of religion and ignorances of God s word
came into the church of God, when preaching was put down,
and massing came up. Then faith in Christ was cold, penance
became popish, and trust was taught in creatures, ignorance
abounded, and look, what the clergy said, that was believed.
Then came up visions, miracles, dead spirits walking, and
talking how they might be released by this mass, by that
pilgrimage gate-going. And so came up this pelf of praying
for the dead, which Paul the apostle and all the prophets
never spake one word of; for all men may easily see, that it
is a thing which helpeth much vice, and hindereth godliness.
Who will be so earnest to amend, to make restitution of that
he hath gotten unjustly, and live in a godly life, and true
fear of God, being taught that by prayers, by masses, by
founding of chauntries, &c., when he is gone, he shall find
ease and release, yea, and come to joy eternal? Christ s
doctrine is, that the way of salvation is strait; but this
teaching, heaping of masses one upon another, when we are
dead, maketh it wide. Christ s teaching is, that we should
live in love and charity, the sun should not go down on our
wrath; but this doctrine, to pray for the dead to be delivered
out of purgatory, teacheth rather to live in little love, in
wrath even to our death s day : for sir John can and will
help ; sir Thomas, by a mass of scala coeli will bring us into

272 THE CARRYING OF CHRIST S CROSS. FcHAP.

heaven. Christ s doctrine fe, that he is the way ; but this
doctrine maketh the massing priest the way : a way indeed
it is, but to hell and to the devil. Dearly beloved, therefore
take good heart unto you for this gear, rather than you
would consent unto it, to lose life and all that ever you have.
You shall be sure with Christ to find it, and that for ever,
with infinite increase.

Last of all, when they allege the catholic church and
consent of all the doctors on this matter; as I wish you
should know that to be the true and catholic church which is
grounded upon God s word, which word they have not for
them in this matter ; so would I ye should know that there
is no member of the church, but he may err ; for they be
men, and " all men be liars," as David saith. Now if all the
members may err, then you may easily see, whereto your
faith ought to lean, even unto God s weighty word. Hear
the church and the doctors of the church ; but none otherwise,
than as teachers, and try their teaching by God s word. If
they teach according to it, then believe and obey them; if
contrary, then know they be but men, and always let your
faith lean to God s word.

Howbeit, for this matter of praying for the dead, know of
truth that there be no doctors of four hundred or five hundred
years after Christ s ascension, but if they in some places seem
to allow praying for the dead, yet they would be taken in
some of the senses which I have specified. In many places
do they by divers sentences declare it themselves. But of
this enough.

CHAPTER XIII.

THE REFUTATION OF THE HERESY OF PRAYING TO SAINTS
DEPARTED OUT OF THIS WORLD.

Now to the last, of praying to saints. First, where
they say, there be more mediators of intercession than Christ,
making a distinction not learned out of God s book, in such
sense and for such purpose as they allege ; I wish they would
look on the epistle to the Romans, and I John ii, and there
shall they learn to take better heed. The one saith, " Christ
[Rom, viii.] sitteth on the right hand of his Father, and prayeth for us :"

XIII.] REFUTATION OF PRAYING TO SAINTS. 27-3

the other saith, "He is our advocate," that is, a spokesman,
comforter, intercessor, and mediator. Now would I ask them,
seeing that Christ is a mediator of intercession, (as I am sure
they will grant,) whether he be sufficient or no. If they say,
no ; then all men will know that they lie. But if they say,
yes ; then may I ask, why they are not content with suffi
cient ? What fault find ye with him ? Is there any more
merciful than he, any more desirous to do us good than he ?
any that knoweth our grief and need so much as he ? any
that knoweth the way to help us so well as he ? No, none
so well. He crieth : " Ask, and ye shall have ; come to me, Matt. v.
and I will help you; ask, that your joy may be full. Hitherto Matt. xi.
ye have not asked any thing in my name." Therefore, my John xvi.
good brethren and sisters, let us thank God for this mediator ;
and as he is our alone mediator for redemption, let us take
him even so for intercession. For if by his work of redemp
tion of enemies we are made friends ; surely we being friends,
and having him above on the right hand of his Father, shall Rom. v.
by him obtain all things.

Where they call it a point of a lowly and an humble
spirit to go to saints, that they may pray for them; you
may easily see, it is a point of an arrogant heart and a false
untrue spirit. For inasmuch as God plainly biddeth thee, Deut. xu.
that thou put nought to his word, nor take aught therefrom ;
in that his word is, "Thou shalt call upon him in thy need;" Psai.i.
why art thou so arrogant and proud, that you will go to
Peter or Paul to pray for thee? Where hast thou God s
word? Dost thou think God is true of his promise? Why
then dost thou not go unto him ? Dost thou think that God
at any time receiveth thee for thy worthiness ? Upon whom
be his eyes, but upon him that trembleth at his word ? isai. ixv.
Blessed are they that be poor in spirit, and think themselves Matt. v.
unworthy of God s help. Wherefore hath God sworn that
he will not the death of a sinner, but that sinners might be Ezek.
most certain of his love and mercy to be much greater than
they be able to conceive ? His mercies are above all his p sa i.
works. But thou, that runnest to saints, thinkest that it is
not so ; for else wouldest thou go to him thyself, that thou,
seeing his so much goodness, mightest the more love him,
which thou canst not, if thou use other means than by Christ
only.

[COVERDALE, II. J

274 THE CARRYING OF CHRIST S CROSS. [CHAP.

Where they bring in the ensample of saints praying for
the people, and obtaining benefits for them, whilst they were
living here on earth, and so gather, that much more they
will and can do it now for us, in that they be with God, if
we will pray unto them ; very easily may we put this away
by many reasons. First, that the cases be not like. For
when they were alive, they might know the need of the
people : but now who can tell whether they know any thing
isai. ixiii. of our calamities and need? Isaiah saith, Abraham did not
know them that were in his age. Again, if the people had
come to them to have desired their prayers, as they would
have taken this for an admonishment of their duty to the
people, so would they again have warned the people of their
duty, that with them they also would pray unto God them
selves. Whereas there be no such reciprocal and mutual
offices between the dead and the living. Now cannot we
admonish them, and tell them of our needs ; or if we should
go about it, surely we should still stand in a doubt, whether
they did perceive us or no. But if they did perceive the
miseries of their brethren, surely their rest would not be
without great grief; and of this we are sure, that they can
tell us nothing also. Besides this, this their reasoning smell-
i cor. i. eth, as it that went before, of man s reason, which is a fool
Rom. x. in God s service, and of a good intent which is not according
to knowledge. We may not do after that which is good in
Deut. xi. our own eyes, but according to that which God biddeth us
do. In our eyes it seemeth good, that as to kings and
great men we use means by men, which are of their privy
chambers, or are about them, either to come to their speech,
or to attain our suits, so we should do to God by his saints.
But to dream on this sort with God, to use saints so, were
and is unto faith very foolish: for God useth no such
privy chambers to hide himself in. " He is at hand," saith
Psai. cxiv. David, " to all that call upon him." And Moses said before
Deut.iv. him : "God is near thee in all thy prayers. No nation hath
their gods so nigh unto them as our God is unto us in all
our prayers." He needeth none to put him in remembrance
Heb. iv. of us ; for he hath all things open to his eyes : the height
Psai.xxxiii. of the hills and the bottom of the depths are in his sight*
Nothing can hide itself from his knowledge. He hath or
dained Christ Jesus alonely to be the mean by whom we

XIII.] REFUTATION OF PRAYING TO SAINTS. 275

shall speed and receive our requests, which be according to i xim. n.
his will, if we open our purse-mouth, that he may pour into
the same ; I mean faith. For as a thing poured upon a
vessel or other thing, the mouth being closed, is spilt and
lost; so if we ask any thing according to God s will by
Christ, the same doth us no good, except the purse-mouth
of our hearts be opened by faith to receive it.

But to make an end. St Paul telleth plainly, that with- Rom. x .
out faith prayer is not made. Now in that faith is due only
to God, (for cursed is he that hath his faith in man, saint,
or angel,) to God only let us make our prayers, but by
Jesus Christ, and in his name only ; for only in him is the
Father well pleased. This if we do, and that often, as Christ Matt. m.
willeth, oportet semper orare, we must pray alway ; then Luke xv
shall we undoubtedly in all things be directed by God s holy
Spirit, whom Christ hath promised to be our doctor, teacher, John xiv.
and comforter. And therefore need we not to fear what plahxxvi
man or devil can do unto us, either by false teaching or
cruel persecution : for our pastor is such one, that none can John x .
take his sheep out of his hands. To him be praise for ever.
Amen.

CHAPTER XIV.

THE KNITTING UP OF THE MATTER, AND CONCLUSION OR
PERORATION, WITH THE AUTHOR S DESIRE AND PRAYER
FOR THE PERSECUTED BRETHREN.

AND thus much, my good brethren and sisters, on our
dear Lord and Saviour Jesus Christ I thought good to write
unto you for your comfort in these troublesome days, and
for the confirmation of the truth that ye have already re
ceived : from the which if you for fear of man, loss of goods,
friends, or life, do swerve or depart, you depart and swerve
from Christ, and so snare yourself in Satan s sophistry to
your utter subversion. Therefore, as Peter saith : " Watch, i p e t.
and be sober : for as a roaring lion he seeketh to devour
you." But be ye strong in faith, that is, stagger not, waver

182

276 THE CARRYING OF CHRISl s CROSS. [cHAP.

Aetsii. not in God s promises, and be assured that they pertain unto
you, that God is your God, that he is with you in trouble,
Rial. xd. and will deliver you and glorify you. But yet see that ye
call upon him, specially that you enter not into temptation,
Matt. xxvt. as he taught his disciples to pray, even at such time as he
Lukexxii. saw Satan desire to sift them, as now he hath desired to
sift us. most dear Saviour, prevent him now, as thou
didst then, with thy prayer, we beseech thee, and grant that
our faith faint not ; but strengthen us to confirm the weak,
that they deny not thee and thy gospel, that they return
2 Pet. ii. not to their vomit and puddle of mire in popery and super
stition, as massing, praying to saints, praying for the dead,
or worshipping the work of men s hands instead of thee their
Saviour. Oh, let us not so run down headlong into perdition,
Heb. vi. x. stumbling on those sins, from the which there is no recovery,
Matt. x. ; but a causing of thee to deny us before thy Father, making
Luke xi. our latter end worse than the beginning ; as chanced to Lot s

Gen. xix. . . o, i

Matt, xxvii. wife, Judas Iscanot, Franciscus Spira 1 in these our days,
and to many others : but rather strengthen us all in thy
grace, and in those things which thy word teacheth ; that
we may here hazard our life for thy sake. And so shall

Matt. xvi. we be sure to save it ; as, if we seek to save it, we can but
lose it : and it being lost, what profit can we have, if we
win the whole world? Oh, set them always before our eyes,
not as reason doth this life, or the pleasures of the same,
death of the body, prisonment, &c. ; but everlasting life, and
those unspeakable joys, which undoubtedly they shall have,
that take up their cross and follow thee. Set ever before
us also the eternal fire, and perpetual destruction of soul and
body, that they must needs at length leap into, which are
afraid of the hoar-frost of adversity, that man or the devil
stirreth up to stop and hinder us from going forward in our
journey to heaven s bliss; to the which, Lord, do thou bring
us for thy name s sake. Amen.

Pray for all your brethren which be in prison and exile,
and so absent from you in body, but yet present with you

[* An eminent lawyer of Citadella near Padua, who embraced,
and afterwards renounced, the reformed faith, A. D. 1546. Some
account of him may be found in Seckendorf, Hist. Lutheranismi,
Lib. in. sect, cxxix. Vol. n. p. 601, and Sleidan, History of the Re-
formation. Book xxi.J

XIV.] THE KNITTING UP OF THE MATTER, &C. 277

in spirit ; and heartily pray God once to prove us, and trust
us again with his holy word and gospel; that we may be
suffered to speak, and you to hear his voice, as heretofore
we and you have done, but unthankfully and negligently, I
may say, yea, very unworthily and carnally. And therefore
is his most just anger fallen now upon us. He remember
his mercy towards us in his time, we beseech him ! Amen,

THE CONTENTS OF THIS BOOK

AS THEY FOLLOW IN EVERY CHAPTER.

CHAPTER PAGE

THE Preface to the Christian reader 230

I. What we be, and where we be 231

II. Persecution must not be strange unto us 233

III. Trouble cannot hurt God s children 235

IV. The cross is commodious and profitable 239

V. How the papists hold their four special articles, which
they so grievously persecute for 243

VI. How God s word teacheth of the supper, with confutation

of transubstantiation 250

VII. How God s word teacheth of Christ s sacrifice, with the
Romish blasphemy therein reproved 256

VIII. Of praying for the dead, the true doctrine 258

IX. Of praying to saints 260

X. The Romish doctrine of the sacrament confuted more

largely 261

XI. The popish doctrine of the sacrifice in massing confuted... 264

XII. The confutation of the papists sacrificing and praying for

the dead 269

XIII. The confutation of the heresy of praying to saints departed

out of this world 272

XIV. The knitting up of the matter, and conclusion or perora
tion, with prayer for the help of God in this time of danger
and divers temptations 275

EXPOSITION

UPOX THE

TWENTY-SECOND PSALM.

A very

excellent and swete

exposition upon the two

and twentye Psalme of

David, called,

in latyn,
Dominus regit me, et nihil.

Translated out of

hye Almayne

in to En-

glyshe

Myles CoverdaU.
1537.

[PARAPHRASE OF THE TWENTY-SECOND PSALM.

THE original of this Treatise, which is entitled a Paraphrase on
the twenty-second Psalm, according to the Septuagint Version, or the
twenty-third, according to the notation of the Hebrew text, is found
in the Latin edition of Luther s Works, Vol. n. pp. 226 254, ed. Jenae,
1600, among his " Operationes in Psalmos xxii. priores." The present
edition of Coverdale s translation is printed from a copy in the Bod
leian Library, Oxford.]

UPON THE TWENTY-SECOND PSALM.

The effect of IN this psalm doth David and every Christian heart give
thanks and praise unto God for his most principal benefit,
namely, for the preaching of his dear and holy word, whereby
we are called, accepted, and numbered among the multitude,
which is the congregation or church of God ; where only, and
in no place else, the pure doctrine, the true knowledge of
God s will, and the right service of God is found and had.

But this same noble treasure doth holy David praise and
extol marvellous excellently, with goodly, sweet, fair, and
pure words, yea, and that with likenesses borrowed out of
the God s service of the old Testament.

A sheep. First, he likeneth himself to a sheep, whom God himself,

as a faithful diligent shepherd, doth wondrous well take heed
unto, feedeth him in a pleasant green pasture, which standeth
full of good thick grass; where there is abundance also of

Theshep- fresh water, and no scarceness. Item, he likeneth God also
unto such a shepherd, as with his staff leadeth and bring-
eth the sheep the plain right way, that it cannot go amiss,
and defendeth his flock so with the sheep-hook, that the

A guest. wolf cannot break in. After this doth he make himself a
guest, for whom God prepareth a table, where he findeth
both strength and comfort, refreshing and joy, and that
plenteously.

The word of And thus the prophet giveth the word of God divers

many names, names, calleth it goodly pleasant green grass, fresh water,
the right way, a staff, a sheep-hook, a table, balm, or pleasant
oil, and a cup that is alway full. And this he doth not
without a cause: for the power of God s word is manifold.
For why ? Like as a sheep in a fair pleasant meadow,
beside the green grass and fresh water, in the presence of
his shepherd which leadeth it with the staff or rod, so that
it cannot go astray, and defendeth it so with the sheep-hook,
that no harm can happen unto it, hath his food and pleasure
in all safeguard ; or like as a man lacketh nothing that
sitteth at a table, where there is plenty of meat and drink,

EXPOSITION UPON THE TWENTY-SECOND PSALM. 283

and all manner of comfort and gladness : so much more
they that be the sheep of this shepherd, whereof this psalm
singeth, lack no good thing, are richly provided for, not only
in soul, but also in body ; as Christ saith in the sixth of
Matthew : " Seek first the kingdom of God and the righte
ousness thereof; so shall all these things be ministered unto
you." For as they that want bodily food live in great
straitness and pensiveness, not being able to fulfil the body s
request in this behalf; even so also those that want this
wholesome and necessary word of God, cannot rejoice nor
be pacified inwardly. Yea, even as bread and wine refresh
a man s fleshly heart, and make him joyful; even so the
word of God quickeneth and refresheth a man s soul in
wardly.

For when the word of God is truly and sincerely
preached, look how many divers names the prophet giveth word bring- 8
it here, so many commodities and fruits doth it bring. Unto perify? s ~
them that are diligent and earnest to hear it, whom our Lord
God knoweth only for his own sheep, it is a pleasant green
grass, a fresh water, wherewith they are satisfied and re
freshed. It keepeth them also in the right way, and pre-
serveth them, that no misfortune nor harm happen unto them.
Moreover, it is unto them a continual wealth, where there is
abundance of meat and drink, and all manner of joy and
pleasure : that is, they are not only instruct and guided,
refreshed, strengthened, and comforted by the word of God,
but ever more and more preserved in the right way, de
fended in all manner of trouble both of body and soul. And
finally they have the victory, and prevail against all tempta
tions and troubles, whereof they must abide right many, as
the fourth verse doth specify. Shortly, they live in all
manner of safeguard, as they unto whom no misfortune can
happen, forasmuch as their shepherd doth feed them and pre
serve them.

Therefore should we take instruction out of this psalm, The doctrine
not to despise the word of God, but gladly to hear and
learn the same, to love it, and to make much of it, and to
resort unto the little flock where we may have it ; and
again, on the other side, to fly and eschew those that do
blaspheme and persecute it : for where this blessed light
doth not. shine, there is neither prosperity nor health,

284 EXPOSITION UPON

neither strength nor comfort, either in body or soul; but
utter disquietness, terror, and despair, specially when trouble,
distress, and painful death is at hand. Howbeit the un-

isai. MI. godly, as the prophet saith, have never rest, whether
they be in wealth or woe. For if they be in prosperity,
then are they presumptuous, proud, and high-minded, forget
our Lord God utterly, boast and crack only of their own
power, riches, wisdom, &c. ; and take thought beside, how
they may maintain and increase the same, and how they
may persecute and oppress other men that lie in their ways.
But if the leaf turn about with them, as doubtless it must

Deposuit po- needs do at the last ; (for that sweet virgin Mary is a very
sure P r pl ie tess, which yet hath not failed in her song;) then
are ^hey of all the most miserable and carefullest people,
which immediately fall to despair and mistrust. What ailetli
them ? They know not where nor how they shall seek
comfort, seeing they have not the word of God, which only
teach eth the right way how to be patient, and to have a
good hope even in adversity. Rom. xv.

An ensampie This thing ought to warn us and move us, that we
esteem nothing more excellent nor worthy upon earth, than
this benefit, namely, to have that dear blessed word, and
that we can be in a place where it may be freely preached
and professed openly. A Christian man therefore, that be-
longeth unto a church wherein the word of God is taught,
as oft as he goeth in, should think upon this psalm, and out
of a joyful heart with the prophet to give God thanks for
his unoutspeakable grace, that he hath set him, as his own
sheep, in a pleasant green meadow, where there is plenty of
good grass and fresh water ; that is, that he may be in a
place where he may hear and learn the word of God, and
conceive rich comfort thereout, both in body and soul.

This blessed David did well understand, how worthy a
treasure it is, when it may be so had : therefore can he boast
and sing so well of it, and magnify this benefit above all that

what we is in any estimation or worship upon earth. At him ought

ought to ;* . IT i

we to learn this science, and according to his ensampie not
only to be thankful unto God our loving and faithful shep
herd, and to magnify his unoutspeakable gift, which he of
very loving-kindness hath given us, as David doth here in
the first five verses ; but also earnestly to desire and pray

THE TWENTY-SECOND PSALM. 285

him, as he doth in the last verse, that he may abide by
his riches, and never to fall away from his holy Christian
church.

And such a prayer is exceeding necessary : for we are
very weak, and, as the apostle St Paul saith, we carry this 2 cor. v.
treasure about in earthen vessels. The devil also, our ad
versary, beareth deadly hate unto us for this treasure s sake.
Therefore doth he not rest, but goeth about as a roaring lion,
and seeketh how he may devour us. Beside all this, he hath a
quarrel unto us, because of our old sack which we carry yet
upon our necks, wherein there be yet also divers concu
piscences and sins. Moreover, the dear flock of Christ is
spotted and filled with so many horrible offences, or slanders,
that because of the same there do many fall away from them.
Therefore, I say, it is necessary that we pray, and put this
uncorrupt doctrine still in practice, and defend ourselves
therewith against all slanders, that we may continue unto the
end, and be saved.

This mad and blind world knoweth utterly nothing of The blindness
this treasure and precious stone, but imagineth only, even
as a swine or unreasonable beast, how they may here fill the
belly ; or else, when it cometh to the point, they follow lies
and hypocrisy : as for the truth and faith, they let it pass.
Therefore do they sing no psalm unto God for his holy word ;
but rather, when he offereth it unto them, they blaspheme
it and condemn it for heresy. And as for those that teach it
or will be known of it, the world persecuteth them and
putteth them to death, like as if they were deceivers, and the
most ungracious wretches that are in the world. It shall be
good therefore for this small flock to knowledge such a
benefit, and with the prophet to sing a psalm or song of
thanksgiving unto God for it.

But what say ye of them that cannot have the preach- or them that
ing of God s word ; as namely, they that dwell here and ^nnotTave

i . /. i , o -vr i i the word of

there among tyrants and enemies of the truth ? JNo doubt, God.
where as the word of God is preached, there can it not pass
away without fruit, as Esay saith in the fifty-fifth chapter.
The good Christian people also of the same place have one
vantage, which indeed is dear unto them : for they that be
Christian men count it a very great thing, that they may be
in a place where the word of God is freely and openly taught

286 EXPOSITION UPON

and knowledged, and the sacraments ministered after Christ s
institution. But as for those, they be sown very thin. The
false Christian are always more than the good. The great
multitude careth nothing for God s word, neither do they
knowledge it for a benefit, that they may hear it without
all harm and peril. Yea, they are soon filled and weary of
it, and esteem it but a pain to hear it, and to receive the
holy sacrament.

Again, they that suffer under tyrants complain day and
night, and long greatly for it. And if a small morsel of our
bread, that Christ hath given us so richly, doth come unto
them, they receive it with great joy and thankfulness, and
do themselves much good withal ; whereas our swine in the
mean season, having that worthy bread themselves so richly,
and many whole baskets full thereof, cannot reach unto it,
they are so weary of it. Yea, they cast it down, wallow
themselves therein, tread it under their feet, and run over it.
Men wear Therefore goeth it even after the proverb. When a

weary of the ,.,.,, . .

word of God, thing begmneth to be common, it is no more set by, but de
spised, be it never so precious. And such proverbs are
specially found true in the word of God. Where men have
it, there will they not away withal. Again, where men
have it not, there would they be glad to have it. Where
men have a church at their doors wherein the word of
God is taught, there go they up and down in the market
in the preaching time, and lurk about the graves. Where
they be ten or twenty miles from it, there would they
be glad to go with the multitude, and to pass over with them
unto the house of God with joy fulness and thanksgiving,
xiii] as it is in the forty-first psalm.

of them that Therefore shortly this is mine answer unto the question
tyrants. concerning them that dwell under tyrants. Blessed be they
which are now scattered abroad under the Turk or pope,
being destitute of God s word, and would yet be glad with
all their hearts to have it, and in the mean season receive
with thanksgiving such morsels as they can get, till the meal
be better. Now if they be not far from the place where
the word of God is preached, and the blessed sacrament
ministered according unto Christ s institution, they may well
go thither and enjoy the same treasure, like as many do, and
are therefore punished of their wicked rulers, both in body

THE TWENTY-SECOND PSALM. 287

and goods. But if they dwell far from such places, yet do
they not cease at the least to sigh thereafter. No doubt
Christ our Lord will hear their sighing, and in process of
time will he turn back their captivity. Again, unhappy, yea,
and unhappy again are they that have this treasure plen-
teously at their doors, and yet care not for it. On them
shall the word of Christ be fulfilled, where he saith : " Many Matt VUL
shall come from the east and west, and shall sit with
Abraham, Isaac, and Jacob in the kingdom of heaven ; but
the children of the kingdom shah 1 be cast out," &c.

Let this be said for an introduction. Now will we shortly
go over the psalm.

The Lord is my shepherd : I shall lack nothing.

First of all, the prophet and every faithful heart calleth
God his shepherd. Now though the scripture giveth God A sweet
many loving names, yet this which the prophet giveth here m
unto God is a much more sweet and gracious name, where
he calleth him a shepherd, and saith: "The Lord is my
shepherd."

It is very comfortable, when the scripture calleth God our
hope, our strength, our stony rock, our castle, our shield, our
comfort, our deliverer, our king, &c. ; for verily he declareth
the thing so still indeed unto his own, that he is even so
as the scripture describeth him. But exceeding comfortable
is it, that he is called here, and many times else in the
scripture, a " shepherd." For in this only word, " shep
herd," is almost all comprehended together, what good and
comfortable thing soever is spoken of God.

Therefore doth the prophet speak this word with a joyful The cause
and sorrowless heart, which is full of faith, and for very the pro P v h e et
great gladness and comfort exceedeth ; and saith not, " The ws shepherd.
Lord is my strength, castle," &c., which were a marvellous
comfortable saying; but, "the Lord is my shepherd." As if he
would say : If the Lord be my shepherd and I his sheep,
then am I wondrous well provided for, both in body and
soul : he shall get me a competent living ; he shall defend
me and keep me from misfortune ; he shall care for me ;
he shall help me out of all trouble ; he shall comfort me ;
he shall strengthen me, &c. Summa, he shall do for me
whatsoever a good shepherd ought to do. All these benefits

288 EXPOSITION UPON

and more doth he comprehend in this only word " shepherd,"
as he expoundeth it himself immediately, where he saith :
"I shall lack nothing."

Besides this, some of the other names which the scripture
ascribes unto God, sound partly too glorious and too high, and
bring in a manner a fear with them, when men hear them
to be named; as when the scripture calleth God our Lord,
King, Maker, &c.

Of such a nature is not this word "shepherd," but
soundeth very friendly ; and unto them that be godly it
bringeth in a manner a confidence, comfort, and trust with
it, when they read or hear it ; like as this word " Father/
and other more, when they be appropriated unto God.

Therefore is this one of the most loving and comfortable
similitudes, and yet very common in the scripture, that it
likeneth the majesty of God to a virtuous, faithful, or, as
Christ saith, a good shepherd; and us poor, weak, and
wretched sinners to a sheep.

Now cannot this comfortable and loving similitude be
better understand, than to go into the creatures themselves,
whereout the prophets take this and such other like simi
litudes ; and to learn diligently thereby, what the condition
and property of a natural sheep is, and the office, labour,
and diligence of a good shepherd. Whoso taketh good heed
thereunto, may not only with ease understand this and other
similitudes in the scripture concerning the shepherd and the
sheep ; but also they shall be unto him exceeding sweet and
comfortable.

A sheep must live only by the help, defence, and diligence
of his shepherd. As soon as it leaveth him, it is compassed
about with all manner of peril, and must needs perish ; for
it cannot help itself. For why ? it is a poor, weak, and inno
cent beast, that can neither feed nor guide itself, nor find
the right way, nor keep itself against any unhappiness or
misfortune; seeing this, that of nature it is fearful, flieth
and goeth astray. And if it go but a little out of the way,
and come from his shepherd, it is not possible for itself to
find him again, but runneth ever farther and farther from
him. And though it come to other shepherds and sheep,
yet is it nothing helped therewith : for it knoweth not the
voice of strange shepherds; therefore flieth it from them,

THE TWENTY-SECOND PSALM. 289

and runneth so long astray, till the wolf ravish it, or till it
perish some other ways.

Nevertheless, as weak a beast as it is, yet has it this The property
condition, that with all diligence it bideth with his own
shepherd, and seeketh comfort at his help and defence ; and
how or whither soever he leadeth it, it followeth. And if
it can but be with him, it careth for no more, neither feareth
it any man, but is careless and merry; for it lacketh nothing.
It hath also this good virtue in it, which is well to be
marked, (for Christ doth specially praise the same in his
sheep ;) this virtue, I say, it hath, that it will be earnest
and sure to hear and know the voice of his shepherd, and
ordereth itself thereafter, and will for nothing go from it,
but followeth straight the same. Again, it regardeth no
strange shepherd s voice : and though they call and whistle
upon it never so friendly, yet careth not it therefore ; much
less doth it follow them.

Again, this is the office of a good shepherd, that he The office of
doth not only provide for his sheep pasture, and other more
things that belong thereto, but defendeth them also, that
no harm chance unto them. Besides this, he taketh diligent
heed that he lese none. If any go astray, he runneth after
it, seeketh it, and fetcheth it again. As for such as be
young, feeble, and sick, he dealeth gently with them,
keepeth them, holdeth them up, and carrieth them, till they
be old, strong, and whole, &c.

Even thus goeth it also in the spiritual sheepfold, that HOW it goeth
is to say, in the flock of Christ. Look, how little a natural
sheep can keep, guide, rule, save, or defend itself against
danger and misfortune, (for it is a feeble and weaponless
beast;) so little can we poor, weak, and miserable people
keep and rule ourselves spiritually, walk and endure in the
right way, or of our own strength to defend us against all
evil, and to get us help and comfort in trouble and distress.

For how should he have skill to guide himself after a The misery of
godly fashion, that knoweth nothing of God, that is conceived u
and born in sin (as we all are), and of nature the child of
wrath and the enemy of God? How should we find the
right way, and continue therein, seeing that (as the prophet
Esay saith) we can do nothing but go astray? How is
it possible that we should defend ourselves from the devil,

[COVERDALE, II. J

290 EXPOSITION UPON

which is a prince and lord of this world, whose prisoners
also we be every one, seeing that with all power and might
we cannot do so much as to hinder a small leaf to hurt us,
or a poor flea from grieving us ? Why will we poor wretched
people boast so much of great comfort, help, and counsel
against the judgment of God, against God s wrath and
everlasting death, seeing that by ourselves and other we have
experience daily and hourly, how we can neither counsel
nor comfort ourselves in small bodily necessities ?

A plain com- Therefore conclude thus hardly : as little as a natural
sheep can help itself in the things that be least of all, but
must look for all benefits at his shepherd s hand; much less
can a man rule, comfort, help, or give counsel unto himself
in things belonging to salvation, but must look for all such
at the only hand of God his shepherd ; which to fulfil any
thing for his sheep that is to be done is a thousand times
more willing and diligent, than any other virtuous shepherd
in the world.

chmt is our As for this shepherd, of whom the prophet had spoken
so long before, it is even Christ our loving master, which
is far another manner of shepherd than Moses, which is hard
and extreme unto his sheep, and driveth them back into the
wilderness, where they find neither pasture nor water, but
plain scarceness, Exod. iii. But Christ is the gracious and
loving shepherd, which runneth after the famished and lost
sheep in the wilderness, and seeketh it there ; " and when
he findeth it, he taketh it up gladly upon his shoulders,"
Luke xv. ; yea, " and giveth his life also for his sheep,"
John x. This must needs be a loving shepherd. Who
would not be glad then to be a sheep of his?

Theshep- This shepherd s voice, wherewith he speaketh and calleth

unto his sheep, is the holy gospel, whereby we be taught
that we obtain grace, remission of sins, and everlasting salva
tion, not by Moses law, (wherethrough he putteth us in the
more fear, dread, and despair, which were too fearful, too
sore afraid, and despaired too much afore,) but by Christ,
which is " the shepherd and bishop of our souls," 1 Pet. ii. ;
which hath sought us miserable and lost sheep, and fetched
us out of the wilderness, that is to say, from the law, from
sin, from death, from the power of the devil, from everlasting
damnation; and in that he gave his life for us, obtained

THE TWENTY-SECOND PSALM. 291

he us grace, remission of sins, comfort, help, and strength
against the devil and all misfortune, yea, and everlasting life
also. This is now unto the sheep of Christ a loving sweet
voice, which they are heartily glad to hear, which they
know right well, and order themselves thereafter. " As for
a strange voice that soundeth otherwise, they neither know
it nor hearken unto it, but avoid and fly away from it," &c.
John x.

The pasture, wherewith Christ feedeth his sheep, is also The pasture,
the comfortable gospel, whereby the souls are fed and
strengthened, kept from error, comforted in all temptations
and troubles, defended against the craft and power of the
devil, and finally delivered out of all trouble. Nevertheless,
forasmuch as his sheep are not all alike strong, but some
yet lost and scattered here and there abroad, wounded,
sick, young, and feeble; he doth not therefore cast them
away, but hath much more respect unto them, and careth
more diligently for them, than for the other that have no
such need. For as the prophet Ezekiel saith in the xxxivth
chapter : " He seeketh them that be lost, bringeth together
them that be scattered abroad, bindeth up such as be
wounded, looketh to them that be sick." And the weak
iambs that be but young at the first, saith Esay, " he taketh
up in his arms, and beareth them, and such as be with
young ones doth he drive forth fair and softly." All this
doth our loving master Christ by the office of preaching
and distributing of the holy sacrament ; as it is oft and with
many words taught in other places. For to set it forth
here word by word as need should require, it were too long.
The prophet also himself will declare it afterward in the
psalm.

By this then may we easily perceive, how shamefully we have
we have been seduced under the papacy. For Christ was d5id. e
not so lovingly set forth unto us as the dearly beloved
prophets, apostles, and Christ himself doth: but so fearfully
was he described unto us, that we have been more afraid of
him than of Moses; yea, we thought Moses doctrine much
more lighter, and to have much more sweetness in it, than
the doctrine of Christ. And so we knew nothing else, but
that Christ had been a wrathful judge, whose displeasure we
might have reconciled with our good works and with our

192

292 EXPOSITION UPON

holiness, and whose pardon we might have obtained through
the merits and intercessions of saints. This is not only a
shameful lesson, and a miserable deceiving of poor consciences,
but also the highest blasphemy of the grace of God, a deny
ing of the death, resurrection, and ascension of Christ, &c.,
and of all his unoutspeakable benefits, slandering and con
demning of his holy gospel, a destroying of faith, and in
stead thereof a setting up of utter abominations, lies, and
errors, &c.

If this be not darkness, then cannot I tell what darkness
is. Yet could no man in a manner perceive it, but every man
took it for the plain verity; and yet unto this day will our
papists needs take it for the right way, and shed much in
nocent blood for the same. Go to then, if we can preserve
ourselves from error, if we can obtain grace and remission
of sins, resist the devil and all misfortune, overcome sin and
death by our own merits; then must all the scripture be
false, which testifieth of us, how that of ourselves we are but
lost, scattered abroad, wounded, weak, and feeble sheep.
And so should we have no need of Christ to be shepherd,
to seek us, to bring us together, to guide us, to bind us up,
to look upon us, and to strengthen us against the devil. And
so hath he also given his life for us in vain. For if we can
bring all this to pass, and obtain it through our own strength
and goodness, then have we no need of Christ s help.

But here thou hearest the contrary, namely, that thou
art but a lost sheep, and of thyself canst not come to the
shepherd again ; but to go astray, only that canst thou well
do. And if Christ thy shepherd did not seek and fetch thee
again, thou must needs be a prey unto the wolf. But now
he cometh, seeketh, findeth, and bringeth thee unto his fold,
that is to say, into his Christian congregation, through the
word and sacrament ; giveth his life for thee, and holdeth
thee still by the right hand, lest thou shouldest fall into any
error. There hearest thou nothing of thine own strength,
of thine own good works and merits; except thou wilt call
it strength, a good work, and merit, to go astray, to be
feeble and lost. Christ worketh, deserveth, and sheweth
here his power only. It is he that seeketh, beareth, and
guideth thee. He through his death deserveth life for thee.
He only is strong, and defendeth thee, lest thou shouldest

THE TWENTY-SECOND PSALM. 293

perish and be taken away out of his hands. John x.
Unto all this canst thou do nothing, save apply thine ears
to hear, and with thanksgiving to receive such an unout-
speakablo treasure, and to learn to know well the voice of
the shepherd, to follow him, and to eschew the voice of
strangers. Wherefore, if thou wilt be richly provided for, Take heed to
both in body and soul, above all things take good heed then bci*r&gt; voice.
to the voice of this shepherd; hearken well what he saith
unto thee ; let him feed thee, rule thee, guide thee, defend
thee, comfort thee, &c. : that is to say, keep thee unto his
word, be glad to hear it and to learn it, and so no doubt
thou shalt be well provided for, both in body and soul.

By this that hath been spoken of hitherto, I think it
but easy to understand these words, " The Lord is my
shepherd;" yea, and all the whole psalm beside. They
are but few words : " THE LORD is MY SHEPHERD ;" but
a great weight and pith. The world maketh great boasting
and cracking of honour, power, riches, favour of men, &c.
But the prophet maketh his boast of none of these ; for they
be all uncertain and transitory. He speaketh but few words
and good : " The Lord is my shepherd." Thus speaketh
a sure and constant faith ; which turneth her back upon
everything that is temporal and transitory, how high and
precious soever it be ; and turneth the face and heart
straight unto the Lord, which is only and altogether, and
doth it himself alone. Even he, and else none, whether he
be king or emperor, saith he, "is my shepherd." Therefore
goeth he forward in all quietness, and saith:

/ shall lack nothing.

This doth he speak in general of all the benefits bodily A
and ghostly, that we receive by the office of preaching. As
though he would say : That the Lord be my shepherd, then
doubtless I shall lack nothing ; I shall have abundance of
meat, drink, clothing, a living, defence, peace, and all manner
of necessaries, whatsoever serveth for the sustentation of this
life: for I have a rich shepherd, which shall not suffer me
to lack. Nevertheless he doth speak most specially of the
spiritual goods and gifts, that the word of God bringeth
with it, and saith : Forasmuch as the Lord hath taken me
among his flock, and provideth for me with his own pasture,

294 EXPOSITION UPON

that is, forasmuch as he hath richly given me his holy word,
he shall not suffer me to have scarceness in any thing. He
shall give his blessing unto the word, that it may have
strength, and bring forth fruit in me. He shall likewise
give me his Spirit, to stand by me and to comfort me in all
temptations and troubles, to make my heart also sure and
certain, and that I doubt not therein, but that I am one
of my shepherd s dear sheep, and he my faithful shepherd,
which will deal gently with me, as with a poor weak sheep,
and will strengthen my faith, endue me also with other
spiritual gifts, comfort me in all troubles, hear me when I
call upon him, defend me from the wolf, that is, from the
devil, so that he shall not be able to do me harm; and
finally deliver me from all misfortune.

/ shall lack nothing.

An objection. Thou wilt say, Yea, and whereby shall I perceive that
the Lord is my shepherd ? I cannot perceive that he dealeth
so lovingly with me, as the psalm speaketh ; yea, the con
trary do I well perceive. David was an holy prophet, and
a man dearly beloved unto God: therefore could he easily
talk of the matter, and believe well as he said. As for
me, I shall not be able to do it after him ; for I am a poor
sinner.

An answer. I have declared above, that a sheep hath this good

condition and proper virtue in it, that it knoweth well the
voice of his shepherd, and ordereth itself rather after the
ears, than after the eyes. The same virtue doth Christ
praise also in his sheep, when he saith, (John x.) " My
sheep know my voice." Now his voice soundeth after this
manner : " I am a good shepherd, and give my life for my
sheep. And I give them everlasting life, and they shall
never perish, and no man shall pluck them out of my hand."
Take good heed now unto this voice, and order thyself
thereafter : if thou do so, then be sure that thou art one
of Christ s sheep, and he thy shepherd, which knoweth thee
right well, and can call thee by name. Now if thou hast
him for thy shepherd, then shalt thou verily lack nothing;
yea, thou hast already that thou shouldest have, even ever
lasting life. Item, thou shalt never perish, neither shall
there be any power so great and mighty, as to be able to

THE TWENTY-SECOND PSALM. 295

pluck thee out of his hand. Only be thou sure of this:
for doubtless this shepherd s voice shall never fail thee.
What -wilt thou more? But if thou lettest this voice go, Leave not
and orderest thyself after the sight of the eyes and after thyshephenu
the feeling of that old Adam ; then leseth thou the faith and
confidence, which thou as a sheep shouldest have unto him,
as to thy shepherd. And so falleth thee upon the now one
imagination, now another, so that thou canst not be in quiet,
but disputest by thyself, and sayest : If the Lord be my
shepherd, why suffereth he then the world to plague me
and persecute me too miserably, contrary to all my de
serving ? I sit among wolves, and am not sure of my life
the twinkling of an eye; but I see no shepherd that will
defend me. Item, why giveth he the devil licence to do me
so much harm with fear and despair? Besides this, I find
myself all unapt, feeble, unpatient, and laden yet with many
sins ; I find no certainty, but doubtfulness ; no consolation,
but fearfulness and quaking for the wrath of God. When
beginneth he to declare to me, that he is my shepherd?

Such and many other no wonderful cogitations shalt
thou have, if thou let his voice and word pass. But if
thou cleave still fast unto it, then sufferest thou neither the what good
deceitfulness of the devil, the displeasure and madness of whan one

. n . , . cleaveth fast

the world, neither thine own infirmity and unworthmess, to J. or ^ d s
overcome thee by temptation ; but goest on boldly, and
sayest, Whether the devil, the world, or mine own conscience
do take part against me never so fiercely, yet will not I
therefore take overmuch thought. It must and shall be
thus, that whosoever is a sheep of the Lord, he cannot
remain untempted. Let it go with me as it may, yea,
whether they seethe me or roast me, yet is this my comfort,
that my shepherd hath given his life for me. Besides this,
he hath also a sweet and loving voice, wherewith he com-
forteth, and saith, I shall never perish, neither shall there
any man pluck me out of his hand, but I shall have ever
lasting life. This promise will be faithfully kept with me,
whatsoever become of me. And though sometime there
chance a sin or other impediment by the reason of mine
infirmity, yet will he not therefore cast me away ; for he
is a loving shepherd, which looketh to the weak sheep,
bindeth up their wounds, and healeth them. And to the

296 EXPOSITION UPON

intent that I should be the surer of this, and not to doubt
thereon, he hath left me here the holy sacrament, for a
token that it is so indeed.

Even thus hath the prophet done. He was not merry
alway, neither could he at all hours sing, " The Lord is
my shepherd, I shall lack nothing." He hath been sometime
at many a great exigent, yea, all too many ; so that he
neither felt the righteousness, comfort, nor help of God, but
plain sin, the wrath of God, fearfulness, despair, the pains
of hell, &c. ; as he complaineth himself in many psalms.
Nevertheless he turneth him from his own feeling, and
taketh hold of God by his promise concerning Messias that
then was for to come, and casteth this in his mind : How
soever it stand with me, yet is this the comfort of my
heart, that I have a gracious and merciful Lord, which is
my shepherd, whose word and promise doth strengthen and
comfort me ; therefore shall I lack nothing. And even
therefore hath he written this and other psalms, to the
intent that we should be sure, that in very temptations
there is elsewhere no counsel and comfort to be found ; and
that this is the only golden science, namely, to cleave unto
the word and promise of God, and to judge after the same,
and not after the feeling of the heart. And so, no doubt,
there shall follow help and comfort, and not fail in anything.

Now followeth the second verse.

He feedeth me in a green pasture, and leadeth me to
the fresh water.

In the first verse hath the prophet shortly comprehended
the meaning of the whole psalm, namely, that whosoever
hath the Lord for his shepherd shall lack nothing. More
than this doth not he teach in this psalm ; but only setteth
forth the same more at large with goodly ornate words and
similitudes, how it chanceth that they which are the Lord s
sheep lack nothing, and saith : " He feedeth me," &c. But
almost throughout the whole psalm (as his manner is ofttimes
to do) he useth words, which signify somewhat else than they
sound. As when he maketh mention of the shepherd, of the
feeding of the green pasture, of the fresh water, the staff,
the sheep-hook, &c., it is easy to perceive, that he will have
somewhat else understood thereby than we men use to speak

THE TWENTY-SECOND PSALM. 297

thereof. Such manner of speaking is very common in the
scripture; and therefore should man take diligent heed there
unto, that they may be accustomed withal, and learn to un
derstand it.

But see how well-favouredly he can speak. I am, saith
he, a sheep of the Lord s, which feedeth me in a green pas
ture, &c. A natural sheep cannot be better than when the
shepherd feedeth it in a pleasant green pasture, and beside
fresh water. If it can have this, it thinketh no man upon
earth is more rich or happier than it ; for there it findeth
every thing that it can desire: a goodly thick plentiful
grass, whereof it waxeth strong and fat ; a fresh water,
wherewith it can refresh and quicken itself. There hath it
pleasure and joy. Even so will David say here likewise,
that God never shewed him a greater grace and benefit upon
earth than this, that he might be in the place and among
the people, where the word and dwelling of God and the
right God s service was. For where that treasure is, there
goeth it well both in the spiritual and worldly regiment.
As if he would say : All the nations and kingdoms upon
earth are nothing. They are indeed richer, mightier, and
more glorious than we Jews, and make great boasting thereof.
They boast also of their wisdom and holiness, for they have
gods also whom they serve: yet with all their pomp and
glory, they are but even a plain wilderness and desert. For
there is neither shepherd nor pasture; therefore must the
sheep needs stray, be famished, and perish. As for us, though
we have many wildernesses about us, yet sit we here at rest,
safe and merry in paradise, and in a pleasant green pasture,
where there is plenty of grass and fresh water, and have
with us our shepherd, which feedeth us, leadeth us to the
drink, defendeth us, &c. Therefore can we lack nothing.

This man had ghostly eyes, and therefore saw he right
well what is the best and noblest good upon earth. He
maketh no boast of his kingly worship and power : he know- word -
ledgeth well, that such goods are also the gifts of God;
neither runneth he from them, and letteth them lie, but
useth them unto the honour of God, and giveth him thanks
therefore. But of this maketh he specially his boast, namely,
that the Lord is his shepherd, and he in his pasture and
feeding; that is, that he hath God s word. This benefit

298 EXPOSITION UPON

can he never forget ; but speaketh thereof marvellous excel
lently, and with great joy, and praiseth it far above all the
goods upon earth. And this he doth in many psalms, as

[Psai.cxix.] in the 118th, where he saith : "The law of thy mouth is
dearer unto me than thousands of gold and silver." Item :
" I love thy commandments above gold and precious stone.
O how sweet are thy words unto my throat ! Yea, more
than honey unto my mouth."

what we This science should we learn also, namely, to let the

ought here *

to learn. world boast of their great riches, honour, power, &c. For
it is loose, uncertain, and transitory ware, which God casteth
into the dungeon. It is a small matter for him to give an
ungracious person, that blasphemeth and dishonoureth him
again, for his reward, a kingdom, a dukedom, or any other
worship and good upon earth. These worldly goods are his
draff and swillings, wherewith he filleth the hogs 1 bellies, that
he is disposed to kill. But unto his children, as David speak
eth here thereof, he giveth the right treasure. Therefore
should we, as the dear children and heirs of God, neither
boast ourselves of our wisdom, strength, nor riches, but of
this, that we have the precious pearl, even that worthy
word, whereby we know God our loving Father, and Jesus
The word of Christ whom he hath sent. This is our treasure and in-
treasure. heritance, which is sure and everlasting, and better than all
the good of the world. Whoso hath this, let him suffer
other men to gather money together, to live voluptuously,
to be proud and high-minded : but though he himself be
despised and poor in the sight of the world, yet let not that
tempt him ; but let him thank God for his unoutspeakable
gift, and pray that he may abide thereby. It maketh no
matter how rich and glorious we be here upon earth ; if we
keep this treasure, we have plenty of riches and honour.
St Paul was a man of light reputation, and poor upon earth,
having the devil and the world very fierce against him : but
in the sight of God he was a man right dear, and greatly
set by. Besides this, he was so poor, that he was fain to
get his living with the labour of his hands. And yet for all
that great poverty he was richer than the emperor of Home ;
having nevertheless none other riches but the knowledge of
Christ. " For the which," saith he, Phil. iii. " I count all
things nothing upon earth, except very loss and dung."

THE TWENTY-SECOND PSALM. 299

The God of mercy grant us grace, that we also, after
the ensample of David, Paul, and other holy men, may count
our treasure, which is even the same that they had, as great,
and magnify it above all the goods upon earth, and heartily
to give God thanks therefore, that he hath vouchsafed it upon
us afore many thousands of other ! He might have suffered God hath

. done more

us to go astray, as well as the Turks, Egyptians, Jews, and gj jj a j an
other idolaters, which know not of that treasure ; or else he other -
might have suffered us still to be hard-hearted, as are the
papists, that blaspheme and condemn this treasure of ours :
whereas he hath set us now in his own green meadow, and
provided us so richly with good pasture and fresh water. It
cometh even of his grace; therefore have we the more to
thank him for.

As for the people of God, or the holy congregation of The meadow.
Christ, the prophet calleth it a green meadow. For it is
a pleasant garden, garnished and beautified with all manner
of spiritual gifts. The pasture or grass therein is the word The grass.
of God, whereby the consciences are strengthened and re
freshed. In the same green meadow doth our Lord God
gather his sheep together, feedeth them therein with good
grass, and refresheth them with fresh water : that is, he
committeth unto the holy Christian church the shepherd s
office, delivereth and giveth her the holy gospel and the
sacraments, to take charge and look to his sheep therewith,
that they may be richly provided for with doctrine, with
comfort, with strength, and with defence against all evil, &c.
As for those that preach the law of Moses, or the command- what they

c, ,1 p ^ ,11 be that feed

ments of men, they feed not the sheep in a green pasture, sheep in the
but in the wilderness, where they famish, and lead them to
foul stinking waters, whereof they perish and die.

By this allegory of the green pasture will the prophet
declare the great abundance and riches of the holy gospel The great
and of the knowledge of Christ among the faithful. For like
as the grass in a green meadow standeth goodly thick and
full, and ever groweth more and more ; even so have the
faithful not only God s word with all plenteousness, but also
the more they use and meddle withal, the more it increaseth
and groweth among them. Therefore setteth he the words
marvellous plainly.

He saith not, he bringeth me once or oft into a green

SCO EXPOSITION UPON

pasture ; but feedeth me still therein, that I may lie, take my
rest, and dwell even in the midst of the grass, and need never
to suffer hunger or any scarceness beside. For the word
that he here useth may be called lying, or resting, as a beast
lieth and resteth upon his four feet. After the same manner
ixxii.j doth Solomon speak also in the seventy-first psalm, where
he prophesieth of the kingdom of Christ and the gospel, that
it should mightily go through and come into all places, and
saith : " There shall be an heap of corn in the earth high
upon the hills, &c., and shall be green in the city, like grass
upon the earth." That David also in this psalm speaketh
likewise of the gospel, he declareth himself afterward, when
he saith : " He quickeneth my soul." Item : " Thy staif and
thy sheep-hook do comfort me."
The first This is now the first fruit of the word of God, that the

fruit of God s . . .

word. Christians are so instructed thereby, that they increase in
faith and hope, learn to commit all their doings unto God,
and whatsoever they have need of, either in soul or body,
to look for it at his hand, &c.

And leadeth me to the fresh water.
The second This is the second fruit of God s word. It is unto the

fruit of God s

word - faithful not only pasture and grass, whereby they are filled
and strengthened in faith ; but it is also unto them a goodly
cold fresh water, whereby they take refreshing and comfort.
Therefore leaveth he not there where he said, " He feedeth
me in a green pasture ;" but addeth this also unto it, " And
leadeth me to the fresh water." As if he would say: In the

[Psai. cxxi.] great heat, when the sun doth sore burn (Psal. cxx.), and I
can have no shadow, then leadeth he me to the fresh water,
giveth me drink and refresheth me : that is, in all manner of
troubles, anguishes, and necessities, ghostly and bodily, when
I know not elsewhere to find help or comfort, I hold me unto
the word of grace. There only, and nowhere else, do I find
the right consolation and refreshing, and that plenteously.
Now, whereas he speaketh here of this comfort with garnished
words, he talketh of it in another place with plain and mani-

Psai. cxviii. fest words, and saith : " If thy word were not my comfort
and delight, I should perish in my trouble." " I will never
forget thy word, for in my trouble it is my consolation ; yea,
thy word quickeneth me."

THE TWENTY-SECOND PSALM.

301

Nevertheless he continueth still in the similitude of the why the

shepherd and of the sheep ; and, no doubt, it is common in
all the prophets. For of the sheep and other cattle had the similitude.
Jews their best living, and were commonly shepherds, as
was David and the patriarchs. Therefore is this similitude
ofttimes spoken of in the scripture. But David speaketh of
this matter after the nature of the country. For the land
of promise is an hot, dry, sandy, and stony land, which hath
many wildernesses and little water. Therefore in the first
book of Moses it was more than once declared, how that the
heathen shepherds strove with the shepherds of the patriarchs
because of water. For the which cause in the same country
they take it for a special treasure, if they might have water
for their cattle. In our countries we know not thereof; for
there is water enough every where. Of this did David see, and
he rehearseth it for a special benefit, to be under the custody
of the Lord, which should not only feed him in a green pas
ture, but also in the heat bringing him to the fresh water, &c.
Shortly, his meaning is to declare, that as little as a man
can come to the knowledge of God and the truth, and to the
right faith, without the word of God ; so little can there any without
comfort and peace of conscience be found without the same, eannpman
The worldly have also their comfort and joy; howbeit that be at rest -
endureth but the twinkling of an eye : when trouble and
anguish cometh, and specially the last hour, it goeth away;
as Solomon saith : " After laughter cometh sorrow, and after Prov. xiv.
joy cometh heaviness." But as for them that drink of this
fresh and living water, they may well suffer trouble and
disease in the world ; but they shall never lack the true con
solation. And specially when it cometh to the point, the
leaf turneth over with them: which is as much to say as,
After short weeping cometh everlasting laughter, and after
a little sorrow cometh excellent joy. 1 2 Cor. v. For they
shall not weep and mourn both here and there ; but, as Christ
saith : " Blessed are you that weep here, for ye shall laugh."
Luke vi.

He qidckeneth my soul, and bringeth me forth in the
way of righteousness for his name s sake.

Here doth the prophet declare himself, of what manner spiritual
of pasture and fresh water he spake, namely, even of the

6 al

SO 2 EXPOSITION UPON

same that strengthened and quick eneth the soul. This can
be nothing else but God s word. But forasmuch as our Lord
God hath two manner of words, the law and the gospel, the
prophet, when he saith, " He quickeneth my soul," giveth
sufficiently to understand, that he speaketh not here of the
law, but of the gospel. The law cannot quicken the soul;
for it is a word that requireth and commandeth us to love
God with all our hearts, &c., and our neighbour as ourselves.
Whoso doth not this, him it condemneth, and speaketh this
sentence over him : " Cursed be every man which doth not
all that is written in the book of the law." Deut. xxvii.
Gal. iii. Now is it certain, that no man upon earth doth
this ; therefore cometh the law with his judgment, fearing
and vexing the consciences : and if there be no help, it
goeth through; so that they must needs fall into despair,
and be condemned for ever. Of this occasion doth St Paul
say : " By the law cometh but the knowledge of sin." Item,
The law causeth but wrath."

As for the gospel, it is a blessed word; it requireth none
such of us, but bringeth us tidings of all good, namely, that
God hath given us poor sinners his only Son, to be our shep
herd, to seek again us famished and dispersed sheep, and to
give his life for us, that he might so deliver us from sin,
from everlasting death, and from the power of the devil.
This is the green grass, and the fresh water, wherewith the
Lord quickeneth our souls. And thus are we made loose
from evil consciences and heavy thoughts. Of this shall we
speak more in the fourth verse.

He bringeth me forth in the way of righteousness.

Here, saith he, doth not the Lord my faithful shepherd
leave, that he feedeth me in a green meadow, and leadeth me
to the fresh water, and so quickeneth my soul ; but he bringeth
me forth also in the right way, that I depart not aside, go
TO be led in astray, and so perish : that is, he holdeth me fast to the
pure doctrine, that I be not deceived by false spirits, and
that I fall not away by any other temptation or oifence;
item, that I may know how I ought to lead mine outward
conversation and life, and that I suffer not myself to be
persuaded by the holiness and strait life of hypocrites ; item,
what is the true doctrine, faith, and service of God, &c.

THE TWENTY-SECOND PSALM. 303

This is now again a goodly fruit and virtue of the word An excellent
of God, that they which cleave fast thereunto, do not only God s word,
receive strength and comfort of soul thereby, but are pre
served also from untrue doctrine and false holiness. Many
men obtain this treasure, but they cannot keep it. For as
soon as a man is too bold and presumptuous, and thinketh
himself sure of the matter, it is done with him : or ever he
can look about him, he is deceived. For the devil also can
pretend holiness, and transform himself into an angel of light,
as St Paul saith : and even so likewise can his ministers
shew themselves, as though they were the preachers of
righteousness, and come in sheep s clothing among the flock
of Christ, but inwardly are they ravening wolves. There
fore is it good here to watch and pray, as the prophet doth
in the last verse, that our shepherd may keep us by this
treasure which he hath given us. They that do not this,
certainly they shall lese it. "And the end of that man," as
Christ saith, " shall be worse than the beginning." For they
shall afterward become the most poisoned enemies of Christ s
flock, and do more harm with their false doctrine than the
tyrants with the sword. This had St Paul well proved by
the false apostles, that made the Corinthians and Galatians
to err so soon, and afterward made division in all Asia. We
see it ourselves also this day by the anabaptists and other
false spirits.

For his name s sake.
The name of God is the preaching; of God, whereby he The name

^111 i -r 1 1 & ofGod.

is magnified and known to be gracious, merciful, long-suner-
ing, true, faithful, &c. ; which, notwithstanding that we be
the children of wrath, and guilty of everlasting death, for-
giveth us all our sins, and taketh us for his own children
and inheritors. This is his name, this doth he cause to be
proclaimed by his word. Thus will he be known, magnified,
and honoured; and, according unto the first commandment,
he will even thus declare himself toward us, as he hath
caused it to be preached of him : like as he doth still,
strengthened and quickeneth our souls spiritually, and keep-
eth us that we fall not into error, getteth us living for our
body, and preserveth us from all misfortune.

This honour, that he so is as we have now said, is given

SO* EXPOSITION UPON

him only of them that cleave fast unto his word : these believe
and confess plainly, that all the gifts and goods which they
have, ghostly and bodily, they receive them of God, even of
his mere grace and goodness; that is to say, "For his
name s sake," not for their own work and deservings. For
this do they give thanks unto him, and declare the same
unto other. This honour cannot be given unto God of any
presumptuous justiciaries, as heretics and false spirits, or ene
mies and blasphemers of God s word ; for they magnify not
his name, but their own.

And though I walk in the valley of the shadow of
death, yet fear I no evil ; for thou art with me : thy staff,
thy sheep-hook do comfort me.

Hitherto hath the prophet declared, that they which have
and love the word of God can lack nothing. For the Lord
is their shepherd, which doth not only feed them in a green
pasture and leadeth them to the fresh water, that they may
be fat, strong, and refreshed both bodily and ghostly; but
also taketh such care for them, that they be not weary of
the good pasture and fresh water, leaving the green meadow,
and depart again from the right way into the wilderness.
This is the first part of this psalm. Now teacheth he farther,
how that they which are the sheep of this shepherd be com
passed about with many jeopardies and misfortunes. Never
theless the Lord, saith he, not only defendeth them, but
delivereth them also out of all temptations and troubles :
for he is among them. Now after what manner he is with
them, he declareth likewise well-favouredly.

Here thou seest, that as soon as the word of God goeth
forth, and as soon as there be any that receive it, and abide
by it, immediately the devil and all his angels step forth and
move the world with all the power thereof against it, to
put it down, and utterly to destroy them that have it and
Persecution, knowledge it. For look, what our Lord God speaketh or
doth, it must be tried and go through the fire. This is very
needful for Christian men to know ; else might they fail and
think thus in their minds : How standeth this together ?
The prophet saith afore, " The Lord is my shepherd, I shall
lack nothing." And here he saith contrary, namely, that he
must walk in the dark valley. And in the next verse follow-

THE TWENTY-SECOND PSALM, 305

ing he confesseth, that he hath enemies : whereby he giveth
sufficiently to understand, that he lacketh many, yea, all things.
For he that hath enemies, and lieth in a dark valley, seeth
no light ; that is to say, he hath neither comfort nor hope,
but is forsaken of every man, and every thing is black and
dark before his eyes, yea, even the fair clear sun. How is
this true then, that he should lack nothing ?

Here must thou not order thyself after thine own eyes, we may not
and follow natural reason, as doth the world, unto whom it Selves after

Ml 1 1 11 P

is impossible to see this rich and glorious comfort of Christian sight
men, that they should lack nothing. Yea, certainly they
hold that the contrary is true, namely, that there are no
people upon earth more poor, more miserable, and more un
happy than Christian men : yea, with all their diligence and
courage help they thereto, that they may be most abominably
persecuted, banished, shamed, and put to death : and in so
doing they think they do God s service therein. It appear-
eth therefore outwardly, as though Christian men were but
sheep driven away and forsaken of God, and given over
already into the wolves mouths, and to be even such as lack
nothing but altogether 1 .

Again, they that serve that great god Mammon, or the The servants

, / , 1111 i- i of Mammon.

belly, appear in the world to be those good sheep, which, as
the psalm saith, lack nothing ; being richly provided for of
God, comforted, and preserved from all peril and misfortune.
For they have their own heart s desire, honour, good, joy,
pleasure, every man s favour, &c. Neither need they be
afraid to be persecuted or put to death for the faith s sake.
For as long as they put not their trust in Christ, the only
true Shepherd, nor knowledge him; whether they believe
on the devil or his dam, or do whatsoever they will beside
with covetousness, &c., they are taken not only for well
doers therein, but also for the living saints, which bide still
by the old faith, and will not be deceived through heresy ;
which is, as David teacheth here, that the Lord only is the
shepherd. So abominable and grievous mortal sin is it to
believe on this shepherd, and to knowledge him, that there
came never such a sin upon earth. For even the pope s The pope win

. not forgive

holiness, which else can dispense with all sins and forgive
them, cannot remit this only crime.

[! Perhaps for, lack not one thing, but all together.]

[COVERDALE, II.]

306

EXPOSITION UP OX

Therefore, I say, in this thing do not thou follow the
world and thine own reason, which, while they judge after
the outward appearance, become foolish, and hold the prophet
but for a liar in that he saith, " I shall lack nothing." But,
as I said afore, hold thou thee fast unto the word and pro
mises of God ; hearken unto thy shepherd, how and what he
saith unto thee ; and order thyself according unto his voice,
not according to that which the eye seeth, or the heart
the feeleth : and so hast thou the victory. Thus doth the pro-
efnn P^ : ^ e con f esse th that he walketh in the valley of the
oub?e sna dow of death, that is, that he is compassed about with
trouble, heaviness, anguish, necessity, &c. ; as thou mayest
see at more large in his stories and other psalms. Item,
that he hath need of comfort ; whereby it is sufficiently de
clared, that he is in heaviness. Item, that he hath enemies ;
and yet he saith : Though my temptations were more and
greater, and though I were in a worse case ; yea, though I
were in death s mouth already, yet do not I fear any mis
fortune. Not that I am able to help myself through mine
own provision, travail, labour, or succour ; neither do I trust
to mine own wisdom, virtue, kingly power, and riches : for
in this matter the help, counsel, comfort, and power of all
men is far too little. But this is it that doth it, even that
the Lord is with me. As if he would say : Certainly of mine
own behalf I am feeble, in heaviness, vexed, and compassed
about with all manner of peril and misfortune. My heart also
and conscience is not quiet, because of my sins. I feel an
horrible fearfulness of death and hell, so that I might in man
ner despair. But though all the world, yea, and the gates of
hell be set against me, yet will I therefore not be discouraged.
Yea, I will not be afraid for all the misfortune and pain that
they are able to lay upon me. The Lord is with me : the
Lord, I say, which made heaven and earth, and all that
therein is, unto whom all creatures, angels, devils, men, sin,
death, &c., are subject. Summa, he that hath all things in his
own power, is my counsel-giver, my comforter, my defender,
and helper. Therefore am I afraid of no misfortune.
h. After this manner doth Asaph speak also in the seventy-

i. ixxiii.] second Psalm, where he comforteth the Christian against that
great stumbling-block, that the ungodly have such prosperity
upon earth, and that the beloved saints of God, on the other

THE TWENTY-SECOND PSALM. 307

side, are ever plagued, &c., and saith : " If I have but thee,
O Lord, I pass not upon heaven nor earth. Though both
body and soul should perish, yet thou, God, art the com
fort of my heart, and my portion."

Now after what manner the Lord is with him, he shew-
eth far therm ore, and saith :

Thy staff and thy sheep-hook do comfort me,
The Lord, saith he, is with me; but not bodily, that I HOW the

may see or hear him. This presence of the Lord, whereof

A many faith-

I speak, is not comprehended with the five wits. Only faith ful men -
seeth it. The same is sure, that the Lord is nigher unto us
than we are to ourselves. Whereby? even by the word.
Therefore saith he : " Thy staff and thy sheep-hook comfort
me." As if he would say : In all my troubles and neces
sities I find nothing upon earth, whereby I may be helped
to be at rest. Only the word of God is my staff and sheep-
hook, whereby I hold me, and stand up again. And sure I
am likewise by it, that the Lord is with me, and doth not
only strength and comfort me by the same word in all
troubles and temptations, but also delivereth me from all
mine enemies, spite of the devil and the world.

With these words, " Thy staff and thy sheep-hook do
comfort me," cometh he again unto the similitude of the The simiii-
shepherd and the sheep, and will say thus much : Like as a shepherd. 8
bodily shepherd ruleth his sheep with the staff or sheep-
hook, and leadeth them to the pasture and to fresh water,
where they find meat and drink, and defendeth them with
the sheep-hook against all peril ; even so doth the Lord,
that true shepherd, guide and rule me with his staff, that is
to say, with his word ; to the intent that in his sight I should
walk with a good belief and a merry conscience, and know
to beware of untrue doctrine and false holiness. Besides this,
he defendeth me also against all jeopardy and misfortune,
bodily and ghostly, and delivereth me from all mine enemies
with his staff; that is to say, with the same word doth he
strength and comfort me so richly, that there is no mis
fortune so great, whether it be bodily or ghostly, but I am
able to come out of it, and to overcome it.

By this thou seest, that the prophet speaketh here of no This goeth
help, defence, or comfort of man. Neither draweth he out tcTworL y

20 2

3 OS EXPOSITION UPON

any sword, &c. It goeth here all secretly and privily to
work, even by the word : so that no man can spy this
defence and comfort, but only they that believe. And here
doth .David write a general rule for all Christian men, which
is well to be noted ; namely, that there is none other mean
way upon earth for any man to be delivered out of all temp
tations, save only to cast all his burden upon God, and to
hold him fast by his word of grace, to cleave surely unto it,
and in no wise to suffer it to be taken from him. Whoso
doth this can be content, whether he be in prosperity or
adversity, whether he live or die. And, finally, he can en
dure, and must needs prosper against all devils, the world,
and misfortune. This, methink, is a great praise of that
good word of God ; and a greater power is ascribed here
unto it, than is the power of all angels and men. Thus doth
St Paul praise it also, Rom. i. : " The gospel," saith he, " is
the power of God for the salvation of all them that believe
thereon."

And with this doth the prophet touch the office of preach
ing : for by the monthly preaching of the word, which goetli
in at the ears, and that the heart taketh hold upon by faith,
and by the holy sacraments, doth our Lord God bring all
this to pass in his Christian congregation ; namely, to the
intent that the people may have faith, be strengthened in
belief, and preserved in the true doctrine : item, that they
may finally endure against all temptations of the devil and
the world. For since the beginning of the world hath God
dealt thus with all his saints by his word, and beside the
same hath he given them outward tokens of grace. This
I say, because that no man should take upon him without
these means to meddle with God, or to choose himself a
peculiar way unto heaven; else shall he fall and break his
neck, as the pope and his hath done, and as the anabaptists
and other seditious spirits do yet this day. And with these
words, " Thy staff and thy sheep-hook do comfort me," will
the prophet shew some special thing. As if he would say :
Moses is a shepherd likewise, and hath also a staff and a
sheep-hook: nevertheless he doth nothing else but compel and
punish his sheep, and overladeth them with an untolerable
burthen. Acts xv. Isai. ix. Therefore is he a fearful and
a terrible shepherd, of whom the sheep are afraid, and fly

THE TWENTY-SECOND PSALM. 309

from him. Nevertheless thou, Lord, with thy staff and
sheep-hook compellest not thy sheep, neither makest them
afraid, nor overchargest them, but giveth them comfort.

Therefore speaketh he here of the office of preaching the
new Testament, whereby tiding is brought unto the world,
that Christ came upon earth to save sinners, and thereby
hath obtained them such a salvation, that he hath given his
life for them. All they that believe this shall not perish,
but have everlasting life. John iii. This is the staff and The staff
sheep-hook, whereby the souls take refreshing, comfort, and theep-Lok.
joy. Wherefore in the spiritual sheepfold, that is to say,
in the kingdom of Christ, there ought none other law to be
preached, but the gospel ; which the prophet with ornate
words calleth the staff and sheep-hook of comfort, whereby
they be strengthened in faith, refreshed in their hearts, and
receive consolation in all manner of troubles, and even at the
point of death.

They that so preach use the spiritual shepherd s office what they

. r 111 be that lead

aright, feed the sheep of Christ in a green meadow, lead chrurssheep
them to the fresh water, refresh their souls, keep them that meacW
they be not deceived, and comfort them with the staff and
sheep-hook of Christ, &c. And where thou hearest such one,
be sure thou hearest Christ himself. Such men also ought
to be taken for true shepherds, that is to say, for the minis
ters of Christ and the stewards of God. Neither ought it to
be regarded, that the world crieth out upon them, and calleth
them heretics and deceivers. Again, they that teach any
thing else contrary to the gospel, causing men to trust to
their own works, merits, and to their own feigned holiness,
these no doubt, though they boast never so much to be
successors of the apostles, and deck themselves with the name
and title of the Christian church, yea, though they raised up
dead men, yet are they wolves and murderers ; which spare
not the flock of Christ, scatter them abroad, torment them,
and kill them not only spiritually, but bodily also, as men
may see now before their eyes.

Like as the prophet here afore doth call God s word, or The names

that the word

the gospel, grass, water, the right way, a staff, and a sheep- {
hook; even so afterward in the fifth verse he calleth it a
table prepared, an ointment, a full cup. And this similitude
of the table, ointment, and cup, doth he take out of the old

310 EXPOSITION UPON

Testament from the God s service of the Jews, and saith
even in a manner the same that he had said afore, namely,
that they which have the word of God are richly provided
for in all points, both concerning the soul and body, save
only that he speaketh it here with other figures and alle
gories. First, bringeth he in the similitude of the table,
whereupon ,the shewbread lay continually. Exod. xxv. xl.
And then declareth he what the same did signify, and saith :

Thou prepared a table before me against mine enemies.
Thou anointest mine head with oil, and fillest my cup full.

Here doth he knowledge plainly, that he hath enemies.
But he saith, he keepeth him from them, and driveth them
back by this means, namely, because the Lord hath prepared
a table before him against those his enemies. Is not this
a wonderful defender ? I would have thought he should
have prepared before him a strong wall, a mighty bulwark,
deep ditches, armour, and other harness and weapons, whereby
he might be sure from his enemies, and discomfit them. And
now cometh he and prepareth him a table, to eat and to
drink on, and so to smite his enemies.

There could I be content to fight also, if the enemies
might be overcome without any jeopardy, care, travail, and
labour, and I too do nothing else but to sit at a table, to
eat and drink and be merry.

With these words, " Thou preparest a table before me
against mine enemies," will the prophet declare the great,
The great excellent, and wonderful power of the word of God. As if
Rod? word, he would say : Thou offerest me such kindness, Lord,
and feedest me so well and richly at thy table which thou
hast prepared for me, that is, thou enduest me so plenteously
with the exceeding knowledge of thy good word, so that
through the same I have not only plenteous consolation in
wardly in my heart, against mine own evil conscience, against
fear and dread of death, and the wrath and judgment of God ;
but outwardly also, through the same word, I am become so
valiant and so invincible a giant, that all mine enemies can
bring nothing to pass against me. The more wroth, mad,
and unreasonable they are against me, the less I regard it :
yea, I am so much the more quiet in myself, glad, and con
tent ; and that of none other occasion, save only that I have

THE TWENTY-SECOND PSALM. oil

thy word. The same giveth me such power and courage
against all mine enemies : so that when they rage fiercely
and are most mad of all, I am better content in my mind,
than if I sat at a table where I might have all that my heart
could desire, meat, drink, mirth, pleasure, minstrelsy, &c.

There nearest thou again, how highly this holy David
magnifieth and praiseth the good word of God ; namely, how God&gt;s word -
that by the same they that believe overcome and win the
victory against the devil, the world, the flesh, sin, a man s
own conscience, and against death. For if a man have the
word, and take more hold of it by faith, then must all these
enemies, which else are invincible, be fain to give back and
to yield themselves. And it is a marvellous victory and
power, yea, and a very stout boasting of such as believe,
that they subdue and overcome all these horrible, yea, and
in manner almighty, enemies ; not with raging, not with
biting, not with resisting, not with striking again, not with
taking of vengeance, not with seeking of counsel and help
here and there ; but with eating, drinking, pleasure, sitting,
being merry, and taking of rest. Which things, as it is said
afore, come all to pass through the word. For to eat and
drink is called in the scripture, to believe, to take sure hold
on God s word, whereout there folio weth peace, joy, comfort,
strength, &c.

Natural reason can give no judgment in this wonderful The natural

3 reason of

victory of the faithful ; for here cometh the matter to pass man.
clean contrary to the outward senses of man. The world
doth alway persecute and slay the Christian, as the most
hurtful people upon earth. Now when natural reason saith
this, it cannot think otherwise, but that the Christian lie
under ; and again, that their enemies prevail and have the
victory. Thus did the Jews entreat Christ, the apostles,
and the faithful, and put them ever to execution. When
they had slain them, or at the least banished them, then
cried they, Now have we the victory ; these followers that
have hurt us shall now trouble us no more. Now shall we
handle every thing as we will. But when they thought
themselves to have been surest of all, our Lord God sent
upon them the Romans, which dealt so horribly with them,
that it is a terrible thing to hear. Then after certain hun
dred years, as for the Romans, (which throughout all the

SI 2 EXPOSITION UPON

empire of Rome had slain many thousand martyrs,) God re
warded them afterward, and suffered the city of Rome in
a few years to be four times spoiled by the Gothics and
Vandals, and finally to be burnt, destroyed, and the empire
to decay. Who had now the victory ? The Jews and
Romans, that shed the blood of saints like water ; or the
poor Christians, that suffered themselves to be ordered like
slaughter-sheep, and had none other harness and weapon,
but the good word of God?

Thus doth David declare with these words, how it goeth
w ^h *h e hty Christian congregation, (for he speaketh not
! m nere f his own person only,) setteth her forth in her colours,
and describeth her well-favouredly ; namely, how that in the
sight of God she is even as a pleasant green meadow, which
hath plenty of grass and fresh water : that is to say, that
she is the paradise and pleasant garden of God, garnished
with all his gifts, and hath his unoutspeakable treasure, the
holy sacraments, and that good word, wherewith he instruct-
eth, guideth, refresheth, and comforteth his flock. But in
the sight of the world hath this congregation a far other
appearance, even as though she were a black dark valley,
where a man can see neither pleasure nor joy, but trouble,
sorrow, and adversity. For the devil with all his power
setteth himself against it, for this treasure sake. Inwardly
plagueth he the congregation of God with his venomous fiery
darts : outwardly treadeth he her down by sects and of
fences. Then kindle th he also his brand upon her, even the
world, which ministereth unto her all sorrow and heaviness
of heart, with persecuting, slandering, blaspheming, condem
ning, and murdering ; insomuch that it were no wonder that
dear flock of Christ were utterly destroyed in the twinkling
of an eye, by such great subtilty and might both of the
devil and of the world. For she cannot keep herself from
her enemies; they are far too strong, too deceitful, and too
mighty for her. She is even as the prophet doth here
describe her, an innocent, simple, and weaponless lamb,
which neither will nor can do any man harm, but is alway
ready, not only to do good, but also to take evil for good.
How happeneth it then, that the congregation of Christ in
such weakness can escape the craftiness and tyranny of the
devil and the world ? The Lord is her shepherd ; therefore

THE TWENTY-SECOND PSALM. 313

lacketh she nothing. He feedeth and refresheth her ghostly
and bodily; he keepeth her in the right way; he giveth her
also his staff and sheep-hook instead of a sword, which she
beareth not in the hand, but in the mouth; and not only
comforteth the sorrowful therewith, but driveth away the
devil also and his apostles, be they never so subtle and spite
ful. Besides this, the Lord hath prepared for her also a
table and Easter lamb. When her enemies are very wroth-
ful, gnash their teeth together over her, are mad, unreason
able, in a rage, and out of their wits, and take all their
subtilty, power, and might to help them for to destroy her
utterly ; then doth the beloved Bride of Christ set her down
at her Lord s table, eateth the Easter lamb, drinketh of the
fresh water, is merry, and singeth : " The Lord is my shep
herd, I shall lack nothing."

These are her weapons and guns, wherewith she hath
hitherto smitten and overcome all her enemies ; and after the
same manner shall she have the victory still unto doomsday.
The more also that the devil and the world doth hurt and
vex her, the better is it with her. For her edifying and
increase standeth in persecution, affliction, and death. Out
of this occasion did one of the old fathers say : " The blood A notable
of martyrs is a seed ; where one is cast, there rise an hundred
up again 1 ." Of this wonderful victory sing certain psalms,
as the ninth, tenth, &c.

After this same manner have I also, through the grace The author
of God, behaved myself these eighteen years : I have ever
suffered mine enemies to be wroth, to threaten, to blaspheme
and condemn me ; to cast their heads still against me, to
imagine many evil ways, and to use divers unthirsty points.
I have suffered them to take wondrous great thought, how
they might destroy me, and mine, yea, God s doctrine.
Moreover, I have been glad and merry, (but more at one
time than at another,) and not greatly regarded their raging
and madness, but have holden me by the staff of comfort,
and had recourse unto the Lord s table ; that is, I have com-

[! The sentiment is found in Augustine, Enarrat. in Psalm Iv. (Ivi.)
Pars i. Opera, Tom. vm. p. 128. C. Ed. 1541. Effusus est multus et
magnus martyrum sanguis : quo effuso, tanquam seminata seges
ecclesise fertilius pullulavit. Compare also Enarrat. in Psalm, cxl.
(cxli.) Ib. p. 354. I. Tertull. Apol. adv. Gentes, c. 50.]

314 EXPOSITION UPON

mitted the cause unto God, wherein he hath so led me, that
I have obtained all my will and mind. And in the mean
time have I done little or nothing, but spoken unto him a
Paternoster, or some little psalm. This is all my harness,
wherewith I have defended me hitherto, not only against
mine enemies; but also through the grace of God brought
so much to pass, that when I look behind me, and call to
remembrance, how it hath stood in the papistry, I do even
wonder that the matter is come so far. I would never have
thought that the tenth part should have come to pass, as it
is now before our eyes. He that hath begun it shall bring
it well to an end ; yea, though nine hells and worlds were
set on an heap together against it. Let every Christian man,
therefore, learn this science ; namely, that he hold him by
this staff and sheep-hook, and resort unto this table, when
heaviness or any other misfortune is at hand. And so shall
he doubtless receive strength and comfort against every thing
that oppresseth him.

he oint- The second similitude is of the ointment, whereof there

is mention made oft-times in the holy scripture. It was some
precious oil, as balm, or else some other sweet-smelling water ;
and the use was, to anoint the kings and priests withal. When
the Jews also held their solemn feasts, and were disposed to
be merry, they did anoint or sprinkle themselves with such
precious ointment, as Christ declared likewise in the sixth of
Matthew, where he saith : " When thou fastest, anoint thine
head, and wash thy face," &c. The use then of this oint
ment was had among those people, when they were disposed
to be merry and glad : like as the Magdalene also thought
to make the Lord merry, when she poured upon his head the
precious water of nardus ; for she saw that he was heavy.

he fuii cup. The third similitude is of the cup, which they brought in
their God s service, when they offered drink-offerings, and
were merry before the Lord.

With these words then, "Thou anointest my head with
O il 5 an d fillest my cup full," will the prophet describe the
great rich comfort, which they that are faithful have by the
word of God ; so that their consciences are quiet, glad, and
at rest in the midst of all temptations and troubles, yea,
even of death. As if he would say : Doubtless the Lord
maketh me a marvellous man of war, and harnesseth me

THE TWENTY-SECOND PSALM. 315

wondrously against mine enemies. I thought he should have
put material harness upon me, set an helmet upon mine head,
given me a sword in my hand, and have warned me to be
circumspect, and to take diligent heed to my matter, lest
mine enemies should overtake me. Now cometh he and
setteth me down at a table, and prepareth me a goodly
banquet, anointeth mine head with precious balm : or, after
the manner of our country, setteth a garland upon mine
head, as if I should go to some pastime or dancing, and
not fight with mine enemies ; and to the intent that there
should be no scarceness, he filleth my cup full, that I may
drink, make good cheer, and be drunken. The table then
prepared is my harness, the precious ointment is my helmet,
and the full cup is my sword. With these do I overcome
all mine enemies. Is not this a marvellous preparing to
war, and yet a more wonderful victory ? Thus will he
say : Lord, thy guests which sit at thy table, that is to say,
the faithful, shall not only be strong and valiant giants
against all their enemies, but they shall be merry also
and drunken. For why ? thou makest them good cheer, spiritual
as a rich host useth to do to his guests ; thou feedest
them well, thou makest them lusty and glad, thou fillest
into them so much, that they must needs be drunken. This
is all done by the word of grace. For by the same doth
the Lord our shepherd feed and strength so the hearts of
his faithful, that they dare defy all their enemies, and say
with the prophet, " I am not afraid for thousands of the
people, that compass me around about." Psalm iii. And here
afore in the fourth verse : "I fear no evil ; for thou, Lord,
art with me." With this, yea, even through the same word,
doth he give them also the Holy Ghost, which maketh them
not only to take good stomachs unto them, and to be of
good courage, but so quiet also in themselves and merry,
that for the same great exceeding joy they are even
drunken.

He speaketh here then of a spiritual strength, of a spi- This must be
ritual drunkenness, which is a godly strength, Rom. i. ;
" a joy," as St Paul calleth it, " in the Holy Ghost," Rom.
xiv. ; and a blessed drunkenness, when people are not full
of wine, whereout followeth inconvenience, but full of the
Holy Ghost. Ephes. v. This is the harness and the wea-

316 EXPOSITION UPON

pons, wherewith our Lord God prepareth his faithful against
the devil and the world; namely, in their mouth giveth he
them his word, and in their heart he giveth courage, that is
to say, the Holy Ghost. With such ordnance put they from
them all fear, and with gladness buckle they with all their
enemies, smite them and overcome them with all their might,
wisdom, and holiness.

Such soldiers were the apostles on Whit-Sunday, when
they went up to Jerusalem against the commandment of the
emperor and the high priests, and ordered themselves, as if
they had been very gods, and all the other but grasshoppers,
and went even through with all power and joy, as if they
had been drunken ; insomuch that some had them in de
rision therefore, and said, They were " full of sweet wine."
Nevertheless St Peter declared out of the prophet Joel, that
they were not full of sweet wine, but full of the Holy Ghost.
And so he smote about him with his sword, that is, he opened
his mouth, and preached the word of God, and felled down
three thousand souls at once from the power of the devil.
Acts ii.

This strength, joy, and blessed drunkenness doth not

only shew itself in the faithful, when they be in prosperity,

and have peace ; but also when they suffer and die. As

when the council at Jerusalem caused the apostles to be

beaten, they were glad of it, that they were worthy to suffer

rebuke for the name of Christ. Acts v. And in the fifth

to the Romans doth St Paul say : " We rejoice also in

S te fui st ^roubles," &c. Afterward were there many martyrs also,

s thlt wn i cn w ^h merry hearts and laughing mouths went unto

tVforthe their death, as if they had gone to some pastime or dance.

d of God. nke as we rea( j O f g^ Agnes and St Agatha, which were

virgins of thirteen or fourteen years old 1 , and of other more,

which were of such inward courage and confidence, that they

did not only overcome the devil and the world by their

death, but also made good cheer even then with their hearts,

as though they had been drunken of very joy. And this

grieveth the devil exceeding sore, namely, when men are

t 1 Some account of these persons, together with the hymns com
posed to their memory, may be found in Daniel s Hymnologus Chris-
tianus, Vol. I. p. 945. Ed. 1841. See also Nichols on the Common
Prayer.]

THE TWENTY-SECOND PSALM.

at such quietness in themselves, that they despise his great
might and guile. In our time also have there been many,
which for the knowledge of Christ have been glad to suffer
death. We see moreover, that there be many, which with
perfect understanding and faith die upon their beds, and say
with Simeon, " Lord, now lettest thou thy servant depart
in peace," &c., that is to a joy to behold them ; of whom
I have seen many myself. And all this cometh because
that, as the prophet saith, they be anointed with the oil,
which the forty-fourth Psalm calleth the oil of gladness ; [Psai. xiv.
and because they have drunk of the full cup, which the
Lord hath filled.

Yea, but thou wilt say, I feel not myself yet so apt, objection,
that I could be content to die, &c. That maketh no matter.
David also, as it is said afore, hath not been sure of that Answer.
science at all hours, but sometime complained, that he was
cast out of God s sight. Other holy men also have not
alway had an hearty confidence toward God, and a per
petual delight and patience in their troubles and temptations. Note this
St Paul sometime is so sure and certain in himself, and
maketh such boast of Christ, that he careth not the curse
of the law, for sin, death, nor for the devil. " I live not
now," saith he, Gal. ii., " but Christ liveth in me." Item,
" I desire to be loosed and to be with Christ." Phil. i. Item,
" Who shall separate us from the love of God, which spared
not his own Son, but hath given him for us all ? How shall
he not with him give us all things also? Shall trouble,
anguish, persecution, sword, &c., separate us from him?"
Rom. viii. There speaketh he of death, of the devil, and
of all evil with such a courage, as if he were the strongest
and greatest of all saints, unto whom death were but a sport.
But incontinently in another place he speaketh, as though he
were the weakest and greatest sinner upon earth. 1 Cor. ii.
" I was with you," saith he, " in weakness, in fear, and in
much trembling." " I am carnal, sold under sin, which is in
my members. wretched man that I am! who shall deliver
me from the body of this death?" Rom. vii. And in the
fifth to the Galatians he teacheth, that in the saints of God
there is a continual strife of the flesh against the spirit, &c.
Therefore oughtest thou not immediately to despair, though

318 EXPOSITION UPON

thou feelest thyself feeble and faint-hearted : and pray dili
gently, that thou mayest endure by the word, and increase
in the faith and knowledge of Christ ; as the prophet doth
here, and teacheth other men likewise so to do, and saith :
" Oh let thy lovingkindness and mercy follow me all the
days of my life, that I may dwell in the house of the Lord
for ever."

Forasmuch as the devil never ceaseth to plague the
faithful inwardly with deceitfulness of false teachers, and
with the violence of tyrants, he prayeth here therefore at
the end earnestly, that God, which hath given him this
treasure, will keep him fast by it also unto the end, and
saith : "0 gracious God, shew me such favour, that thy
lovingkindness and mercy may follow me all the days of

niythepro-my life." And immediately he declareth, what he calleth

L prayer, this lovingkindness and mercy, namely, that he may remain
in the house of the Lord for ever. As if he would say :
Thou hast begun the matter ; thou hast given me thy holy
word, and accepted me among them that are thy people,
which do knowledge, praise, and give thanks unto thee : grant
me, therefore, such grace from henceforth, that I may con
tinue still by the same word, and never to be separated
more from thy holy Christian flock. Thus doth he pray

Psai. xxvii.] also in the twenty-sixth Psalm : " One thing," saith he,
" have I desired of the Lord, which I would fain have ;
namely, that I may dwell in the house of the Lord all the
days of my life, to behold the fair beauty of the Lord,"
that is to say, the true service of God, " and to visit his
temple."

.notable The prophet then here, by his ensample, teacheth and

exhorteth all such as put their trust in God, that they be
not careless, proud, or presumptuous in themselves; but to
fear and give themselves unto prayer, that they lose not
this treasure. And doubtless this earnest exhortation should
tear us up, and make us fervent unto diligent prayer. For
seeing that holy David, which was a prophet, so highly
endued with all manner of godly wisdom and knowledge,
and with divers great excellent gifts of God, seeing he, I
say, did pray so oft and with such great earnest, that he
might abide by this treasure ; much more shall it be meet

THE TWENTY-SECOND PSALM. 819

&lt;

for us, which are utterly nothing to be compared unto him,
and live also now at the end of the world, when, as Christ
and the apostles say, it shall be an horrible and perilous
time ; it shall be much more convenient, I say, to watch we have
and pray with all earnest and diligence, that we may con-
tinue in the house of the Lord all the days of our life ; pr
namely, that we may hear the word of God, and receive
the manifold commodities and fruits that come of it, as it
is rehearsed afore, and continue in the same unto the end.
Which grant us Christ, our only Shepherd and Saviour I
Amen.

Imprinted in Southwark by James Nycolson, for
John Gough.

Cum privilegio.

confutation of ttrat

treatise toinri) wte ofw ^&gt;tam

ma&e agajmst tjje protestacion of
1. 23anus in tje

t^e Jolp scriptures (pertatetr
in Jis sajifc treatise) are restored to tjjeir
otone true bntrerstantiing agagne

ouer-
trale.

lacobi iij.

Nolite gloriari, $ mendaces esse adver-
sus ueritatem.

CONFUTATION

OF THE

TREATISE OF JOHN STANDISH.

o-i

[COVERDALE, II.]

[CONFUTATION OF STANDISH.

THE history of the life and martyrdom of Dr Robert Barnes, and
of the Protestation which he made on that occasion, is given by Foxe,
in his Acts and Monuments, Vol. n. p. 435, &c. ed. 1684. This Pro
testation was assailed by John Standish, a Fellow of Whittington
College, London, in a violent book, of which an account is given by
Coverdale in the address to the reader, which is prefixed to this work ;
and also by Strype, Ecclesiastical Memorials, Vol. i, p. 570, ed. Oxf.
1822 l . It was in answer to this attack that Coverdale wrote this able
Treatise in defence of the memory of his instructor and friend. This
present edition is printed from a copy formerly belonging to his
late royal highness the duke of Sussex, and now in the possession of
the Parker Society. The extracts from Barnes s Protestation, which
are introduced into this work, either as the subject of attack on the
part of Standish, or of defence on the part of Coverdale, are distin
guished by a different type.]

1 This scarce Tract is in the University Library, Cambridge.

TO THE HEADER.

TO ALL THEM THAT EITHER READ OR HEAR GOD S HOLY

WORD, AND GIVE OVER THEMSELVES TO LIVE UN-

FEIGNEDLY ACCORDING TO THE SAME, DO

I HEARTILY WISH THE GRACE, PEACE,

AND MERCY OF GOD THE FATHER,

IN AND THROUGH OUR LORD

AND ONLY SAVIOUR,

JESUS CHRIST.

THE seventh day of December was delivered unto me
a certain treatise, composed by one John Standish, fellow of
Whittington College in London, (so is the title of it), and
printed by Robert Redeman, Anno M.D."XL., iii. nonas Octo-
bris. At the reading whereof I mourned sore within myself
for certain occasions offered unto me in the said treatise :
first, that under the king s privilege any thing should be
set forth, which is either against the word and truth of
Almighty God, or against the king s honour : secondly,
that good, wholesome, and Christian words should be calum
niated and reviled: thirdly, that the said John Standish,
pronouncing doctor Barnes to have taught heresy so long, is
not ashamed all this while to have held his pen, but now
first to write against him, when he is dead, &c.

As touching the first, whether I have cause to mourn or
no, I report me to all true Christian hearts : for, as I am
credibly informed, and as I partly have seen, there is now a
wonderful diversity in writing books and ballads in England, Diversity
one envying against another, one reviling and reproving
another, one rejoicing at another s fall and adversity. And
not only this, but at the end of every ballad or book in
manner, (whether it be the better party, or worse,) is set the
king s privilege. Which as it is against the glory of God,
that one should revile another; is it not even so against
the king s honour, yea, the shame is it of all England, that
under his privilege any erroneous, contentious, or slanderous
book or paper should be printed ? Men wonder in other
countries, that there is so great negligence of this matter

212

CONFUTATION OF STAN DISH.

in a realm where so wise and prudent a council is. And
they that are moved with godly compassion do lament
England; sorry, that there is so great dissension in it;
sorry, that blasphemous jesting and railing ballads or books
against the manifest word of God should either be suffered
or privileged ; sorry, that God s truth should thus spitefully
be entreated of so great a number. Now the reformation
of this and all other defaults lieth only in the hand of God,
to whom I refer it, and to the rightful administration of his
holy ordinance and authority in the king^s highness; who,
when he knoweth the said inconvenience, how trifling and
railing books and rhymes are printed under his privilege,
will no doubt set a redress herein.

Concerning the second occasion above rehearsed, Is it
not cause enough for me and all other Christians to be right
sorry, to mourn and lament, that the words which are good,
wholesome, and according to the holy scripture and Christ s
faith, should be either blasphemed or taken to the worst ?
If the king s grace should put forth a wholesome proclama
tion, injunction, or commandment (as he doth many), what
true subject, loving God s holy ordinance and authority in
his prince, would not be grieved to see any man either spit
at those his sovereign s words, or to defy them ? If we now,
which are Christians, have so just occasion, and are bound
to be thus- wise minded in this outward regimen, wherein
God hath appointed us to be obedient to the higher powers ;
how much more cause have we to water our eyes with sorry
hearts, when the proclamation, injunction, commandment,
an d word of him, which is King of all kings, and Lord of
a n lords, is thus reviled and evil spoken of ! That the
words of D. Barnes, spoken at the hour of his death, and
here underwritten, are good, wholesome, according to God s
holy scripture, and not worthy to be evil taken, it shall be
evidently seen, when we have laid them to the touchstone,
and tried them by God s word. To the open text whereof
if ye take good heed, ye shall see the perverse doctrine and
wicked opinions of Stan dish clearly confuted. And, no
doubt, God will so have it ; because that under the pretence
of bearing a zeal toward God s word, he taketh upon him
to be judge and giver of sentence against God s word, and
to condemn it that God s word alloweth.

TO THE READER. 325

And this, as I said, is another cause of the sorriness of
my heart, that he which dare avow another man to be an
open heretic, is not ashamed thus long neither to have written
nor openly preached against him by name, but now to start
up, when he is dead. Is it not a great worship for him to
wrestle with a shadow, and to kill a dead man ? Is he not
a worthy soldier, that all the battle-time thrusteth his hand
in his bosom; and when men are dead, then draweth out hisstandishwiii

kill a dead

sword, and fighteth with them that are slain already ? Judge man -
ye, gentle readers, if Standish playeth not such a part with
D. Barnes ; to whom also he imputeth treason, and yet
proveth never a point thereof against him. Yet were it as
charitable a deed to confute all treason, and to give us warn
ing of it by name, as either to establish false doctrine, or to
inveigh against good sayings : yea, a Christian and charita
ble act were it, in reproving any traitor, to tell the king s
subjects, in what thing he committed the treason, that they
may beware of the same. But thus doth not Standish here
iii this his treatise; which, because it is builded on sand and
on a false foundation, I doubt not, but with God s word, Ephes. vi.
w r hich is the sword of the Spirit, and a weapon mighty to
overthrow every imagination that exalteth itself against the 2 cor. \.
knowledge of God, to give it a fall, and with holy scripture
to shew evidently, that Standish hath far overshot himself
in condemning the sayings, which God s word doth not
disallow. He that would write against any man, should
level his ordnance against his evil words, if he hath spoken
or written any, and not against his good words : for God is
the author of all good, which as his holy scripture alloweth,
so will he himself defend the same. He that is therefore
an enemy to the thing which is good, or resisteth it, is God s
adversary, and withstandeth him. Wherefore let Standish
from henceforth, and all others, beware, that they take no Let no man
part against God s word, nor defend any false matter, lest against the
God be the avenger : for if the lion begin to roar, he will
make all his enemies afraid.

And if D. Barnes died a true Christian man, be ye sure,
his death shall be a greater stroke to hypocrisy, than ever
his life could have been. If he was falsely accused to the
king s highness, and so put to death, woe shall come to those
accusers, if they repent not by times. And if D. Barnes

326 CONFUTATION OF STANDISH.

in his heart, mouth, and deed, committed no worse thing
toward the king s highness, than he committed against God
in these his words at his death, he is like at the latter day
to be a judge over them that were cause of his death, if they
do not amend.

Now, indifferent reader, to the intent that thou mayest
the more clearly discern light from darkness, and know
God s true word from false doctrine, I shall, when I have
said somewhat to Standish s preface, rehearse unto thee D.
Barnes words. Secondly, though I rehearse not unto thee
all Standish s words, lest I should make too great a book, I
shall point thee to the beginning of his sentence, requiring
thee, if thou wilt, to read out the rest thyself in his treatise.
Thirdly, though he hath deserved to be roughly handled,
yet do I purpose, by God s only grace, to deal more gently
with him being alive, than he doth with the dead. This
enterprise now as I take in hand against Standish in this
behalf; so am I ready to do the same against the great
grandsire and captain of false teachers, I mean great Goliath
of Rome and his weapon-bearer ; that is, against all such
as are enemies to king David, our Lord Jesus Christ:
for whose most comfortable Spirit, gentle reader,
I beseech thee to pray with me unto our
most dear Father in heaven, whose
name be praised, whose king
dom come, whose only
will be fulfilled, now
and ever.
Amen.

327

HERE FOLLOWETH THE PREFACE OF JOHN STANDISH TO
THE READER.

STANDISH.

To see the most victorious and noble prince our sove
reign lord the king labouring and watching continually
with all diligent study to expel and drive out, I may say,
to purge and cleanse this his catholic region, fyc.

COVERDALE.

Though ye abuse your terms, in reporting that the king
goeth about to expel and drive out his catholic region, I will
impute those your words to the weakness of your brain, and
to the scarceness of honest eloquence therein. But if the
king s labour, watching, and diligent study in purging and
cleansing his realm from all heresies and schisms be occa
sion sufficient, as it is in deed, to compel every true subject
to help unto the same, why have ye then been so slack
therein all this while? Your own words bring you into a
shrewd suspicion : for ye know and have seen with your eyes, suspicion.
that the king hath these many years been labouring and
busy in abolishing out of his realm the usurped power of the
bishop of Rome, his manifold sects of false religions, his
worshipping of images, his deceitful pardons, his idolatry
and pilgrimages, &c. Were not all these great heresies and
schisms ? Or can ye excuse yourself of ignorance, that ye
have not seen, how the king hath laboured in putting down
the same? If ye then be a writer against heresies and
schisms, why have ye written against none of these all this
while ? Thus every man which readeth your words may see,
that ye have bewrayed yourself to be a favourer of such
things.

STANDISH.

Wherefore marvel not, gentle reader, $c.

COVERDALE.

Contrary now to your request, will every man marvel at
you, not only because ye declare yourself to have borne all
this while no right love toward God s word, to the salvation
of men s souls, nor to the duty that ye owe to your prince ;

328 CONFUTATION OF STANDISH.

but also because that now, through the occasion of a poor
man s death, ye first start up to write, as though the king
had put down no heresies afore D. Barnes died. Is this
the zeal, that ye bear toward God s word and toward his
people ? Such a zeal had they, of whom the apostle speaketh
to the Galatians, saying: "They have no good zeal unto you;
but would thrust you out, namely from the truth, that ye
might be fervent to themward." Whereas ye write the day
and year of D. Barnes death, it increaseth your own con
fusion, and shall be a clear testimony against yourself, for
resisting those good words of his protestation, if ye forsake
not your heresy in time. Yea, even by your own pen have
ye brought it to pass, that it shall not be forgotten till the
world s end, what a Christian testament and last will D. Barnes
made at his death, and how patiently he forsook this life.

STANDISH.

For in his protestation is both contained heresy and
treason.

COVERDALE.

"For," say ye, "in his protestation, &c." Is that the cause
why ye do enterprise and take in hand to write against it ?
Then verily declare ye yourself not only to be partial, but
also a favourer of heresy and treason, knowing so many to
have been attainted thereof within these seven years.

STANDISH.

Albeit, do not think, that I write this through any
malice toward him that is burned, fyc.

COVERDALE.

He that compareth your words to your deed shall soon
perceive, that ye have cast milk in your own face, and that,
for all your holy pretence, some spice of Cainish stomach
hath made you now do more than all the king s noble acts
in abolishing the said abuses could make you do many years
before ; though the same, if you were a true subject, were,
by your own confession, sufficient cause for you so to do.
Howbeit it is not I that go about to lay malice to your
charge ; your own act is not your best friend : I pray God
your conscience accuse you not thereof.

STANDISH^S PREFACE TO THE READER. 329

But why take ye God to record in a false matter ? Do
ye not confess yourself, that the king s grace s labour, watch
ing, and diligent study, is the thing that causeth and com-
pelleth you to write against D. Barnes protestation, and that
through the love and fervent zeal ye bear toward God s
word and the salvation of men s souls, &c. ? And now take standish is
ye God to record, that ye do it for fear, lest the people
should be infect with the multitude of copies of the said
protestation. Against the which fear I know none other
comfort for you, (as long as ye will not hearken to God s
word), but that Wisdom itself giveth you in Salomon s Pro
verbs, namely, that " the thing that ye fear shall come upon Prov. i.
you, and even it that ye are afraid of shall fall in suddenly
among you." This am I certified of, not only by the same
place of scripture, but even by this your present act in
putting forth your treatise to be printed with and against
the said protestation. For if ye fear the great infection of
the people through the multitude of copies thereof, why
caused ye it to be printed, or any man else for you? Is
the printing of the said protestation the next way to keep
copies thereof from the people ? Ye may well have wit, but
sure ye lack policy. Such a like wise way was taken in
England within these few years by certain abbots, which,
thinking thereby to uphold their false religions, wrought,
moved, or else consented to insurrection within divers parts The enemies

i f God s

of the realm l ; and yet was the same their wisdom a cause word fight

J . against thi-m-

that hasted their own destruction. And even so now, by your selves -
printing of the said protestation, ye have brought it so to
pass, that the thing which ye feared is come to light. Thus
can God pull down his enemies houses with their own hands.
Certainly, like as I never heard, that there was any copy
thereof, till I saw it in your book, so am I credibly informed,
that it was never in print afore.

Whereas ye say, that it is an erroneous and traitorous
protestation, it is sooner said than proved ; neither maketh it
greatly for your honesty, to know many secret embracers of
heresy and treason, and not to utter them. But ye may
twice say it, afore ye be once believed : only they that are

t 1 This probably alludes to the rebellions, which took place in
Lincolnshire and Yorkshire in the year 1536 ; for an account of which
see Burnet. History of the Reformation, Book in.]

330 CONFUTATION OF STANDISH.

of God will, when they have tried and examined all things,
keep that which is good, and eschew the contrary.

STANDISH.

But I trust in Almighty God, if it please you to read
this little treatise with a loving zeal toward our mother the
holy church, fyc.

COVERDALE.

Here do ye manifestly declare, what zeal moved you to
write against D. Barnes protestation, namely, not any just
zeal or love toward God s word, or his people, but even
because ye fear lest your mother should come to shame, if
the truth were known : therefore to shew your mother a
pleasure, ye thought to do your best in defending her.
is not Neither helpeth it your pretence any thing at all, though ye
neth. call her holy : for every such sect as ye be of hath a sundry
holiness, which cometh not of the Spirit that sanctifieth. Now
like as your own act came of that zeal which ye bear toward
the church of the wicked, so would ye have your treatise
read with the same zeal; to the intent that the readers might
smell heresy and treason, where none is, and be poisoned
with such a corrupt judgment, as ye be of yourself.

Again, how are ye, or all men living, able to prove, that
this protestation of D. Barnes doth smell and savour nothing
but heresy and treason ? Is it heresy and treason to teach
no erroneous doctrine, to teach only those things that scrip
ture leadeth unto, to maintain no error, to move no insur
rection, to be falsely slandered, to confute the false opinion
of the Anabaptists, to detest and abhor all such sects, to
idish se ^ f or th the glory of God, obedience to the higher powers,
iing h b!ft re an(i the true religion of Christ ? Doth it smell and savour
so y n and nothing but heresy and treason, to believe in the holy and
blessed Trinity, to believe the incarnation, passion, death,
and resurrection of our Lord and Saviour Jesus Christ? Is
it heresy and treason, for a sinner to desire God to forgive
him, to trust only in the death of Christ, to set forth good
works, to believe that there is a holy church, to believe a
life after this, to speak reverently of saints, to call our lady
a virgin immaculate and undefiled, to acknowledge a Christian
belief concerning the body and blood of our Lord, to ascribe
unto saints the honour that scripture willeth them to have,

STANDISH\S PREFACE TO THE READER. Sol

to pray for the king and his council, &c. ? Do such things
smell and savour nothing but heresy and treason ? " Woe isai. v.
unto them that call good evil, and evil good, darkness light,
and light darkness, sweet sour, and sour sweet ! "

Though ye do also esteem them to be heretics and
traitors, that take part with D. Barnes protestation, yet doth
not your estimation or judgment discourage me in this behalf.
Neither is it my mind or will to meddle with his offence (if
he committed any against the king), neither to defend this
his protestation with any hand or weapon of man; but by
the scriptures to bear record unto the truth, and to reprove
your perverse and strange doctrine, which ye do teach against
the same.

STANDISH.

For surely such as do improve them, fyc.

COVERDALE.

This your saying proveth not the contrary but that,
seeing ye resist the truth, I may tell you your fault, and
inform you better, according to the apostle s doctrine ; if 2 Tim. u.
God at any time will grant you repentance for to know the
truth, and to turn from the snare of the devil, &c. If I can
understand, that through this information ye will give place
to the open and manifest truth, God shall have the praise,
and I shall think my labour well bestowed. If the truth
can have no place in you by fair means, but ye will still
resist it obstinately, and belie it, as ye do here in this your
treatise ; then verily ye may be sure to be afterward so
handled, as the limits and bounds of God s holy scripture
will suffer. I beseech God, according to his good pleasure,
that ye may have eyes to see, ears to hear, and an heart to
understand his holy word, to consent unto the same, and in
all points to live thereafter. Amen.

HERE FOLLOWETH THE PROTESTATION OF
D. ROBERT BARNES.

BARNES.

I am come hither to be burned as an heretic,
and you shall hear my belief; whereby ye shall per
ceive what erroneous opinions I hold.

332 CONFUTATION OP STANDISH.

STANDISH.

/ am sorry to see the obstinate blindness and final
induration in this his protestation, which would clear, jus
tify, and excuse himself by colour and deceit.

COVERDALE.

Christ our Saviour, making mention of his own death,
before he was hanged upon the cross, said these words :
" Behold, we go up to Jerusalem ; and the Son of man shall
be betrayed, condemned, mocked, scourged, crucified," &c.
When a true man cometh to be hanged on the gallows, is
it obstinate blindness and final induration for him so to say ?
Perad venture ye will say unto me, Take ye D. Barnes then
for a true man ? I answer, Verily : these his words prove
him no false man ; for he said that he came to be burned :
and sure I am, that he came not to the fire to be made a
bishop.

Moreover, D. Barnes told the people that they should
hear his belief, &c. And ye lay to his charge for his so
doing, that he would clear, justify, and excuse himself with
colour and deceit. As though he justified himself with colour
and deceit, which, according to St Peter s doctrine, is ready
alway to give answer unto every man that asketh him a
reason of the hope which is in him. Was not D. Barnes
instantly required to shew his faith, and to open his mind
in sundry things ? Again, though he or any man else would
clear himself from such things as are wrongfully laid to his
charge, did he evil therein? If it be so, then did holy St
Paul leave us a shrewd example in the Acts.

STANDISH.

Which ought to have accused, condemned, and utterly
forsaken all that he had offended in. Si nos ipsos judica-
remus, non utique dijudicaremur a Domino.

COVERDALE.

I answer : By your own words then it followeth not, that
he was bound to accuse and condemn himself of the things
that he had not offended in. But by your leave, whereas ye
bring in this text of St Paul, Si nos ipsos #c., ye pervert it ;

DEFENCE OF BARNES* PROTESTATION. OOO

not alleging it as it standeth, but thus, Si nos ipsos judi-
caremus, non utique dijudicaremur a Domino ; that is to text -
say, " If we judged ourselves, we should not be judged of the
Lord." But St Paul s words are these, Quod si nos ipsos
dijudicaremus, non utique judicaremur. Dum judicamur
autem, a Domino corripimur, ne cum hoc mundo damnemur.
That is to say, "If we would judge, or reprove ourselves, we
should not be judged. But when we are judged, we are
chastened of the Lord, lest we should be damned with this
world." Wherefore the perverting of this text now at the first
brunt causeth me the more to suspect you, and to trust you
the worse ; because the devil himself is schoolmaster to such Matt. iv.

. PI i Luke iv. out

chopping up of the text, as we may see in the gospel
Matthew and Luke. Now go to : if I find any more such
juggling casts with you, ye are like to hear of it, before I
come to the end of your book. For weakness and ignorance
can I well away withal, so long as it is not wilful ; but the
perverting or chopping up of a text of holy scripture is not
to be borne unrebuked.

STANDISH.
Mark here, how he useth ironia, $c.

COVERDALE.

Ye confess that D. Barnes in his foresaid words doth use
ironia ; and yet, contrary to the signification of the word, ye
are not ashamed to affirm, that he confessed herewithal both
heresy and erroneous opinions. Now is ironia as much to say
as a mockage, derision, or meaning of another thing, than is
expressed in the words. Which manner of speaking is much
used, not only throughout the prophets in holy scripture, but
also among the heathen poets. And the same phrase of speech
have we in English ; as when a man sayeth to a shrewd boy :
"Come hither, good sir, ye are a virtuous child indeed, &c."
meaning nothing less. Forasmuch then as ye yourself con
fess, that D. Barnes doth here use ironia; it is evident, that
when he said these words, "you shall perceive what erroneous
opinions I hold,* his meaning was, how that the people should
know, that he held no erroneous opinions, as it appeareth by
these his words following.

134

CONFUTATION OF 8TAND1SH.

BARNES.

God I take to record, I never to my knowledge
taught any erroneous doctrine; but only those things
which scripture led me unto.

STANDISH.

Justly ponder by the prophet, Psal. cxl. (cxli.) how
grievous offence is Pertinax excusatio in peccatis, &c.

COVERDALE.

Like as ye cannot justly lay any pertinacity to D. Barnes
for those his words, so prove ye the grievousness thereof full
slenderly out of Psalm cxl, if the true reading of the text
he well and justly pondered. Whereas he taketh God to
record in the truth of so weighty a matter, the scripture is
full of holy ensamples, that bear him therein. What perti
nacity is there then in that act ?

He durst avow also, that, to his knowledge, he never
taught any erroneous doctrine: and yet are ye not ashamed
to ascribe pertinacity unto him, and to call him an obstinate
heretic ; whereas St Jerome in his fourth book, the xxivth chap
ter upon Matthew, writeth thus: " He is a heretic, that under
Christ s name teacheth the things which are against Christ 1 ."
If D. Barnes, therefore, had wittingly and willingly taught any
thing against Christ, ye might have laid great pertinacity to his
charge. Truth it is, that he being in ignorance, and deceived
sometime by a multitude, as you be, did both err and teach
erroneous doctrine for the preferment of the bishop of Home s
usurped authority, and other abuses; according as many learned
men more in the realm have done, which have since both re
pented toward God, and also received the king s gracious par
don many years ago. Again, if ye will lay pertinacity to his
charge, because he was sometime in such gross ignorance ; by the
same argument might ye condemn Christ s disciples, of whose
ignorance mention is made in many places of the new Testa
ment. I say not this to excuse ignorance; but to reprehend

t 1 Ego reor omnes hseresiarchas Antichristos csse, ct sub nomine
Christ! ea docere, quse contraria sunt Christo. Hieron. Comment, in
Matth. Lib. iv. c. 24; v. 5. Op. Tom. vn. p. 193. ed. Veron. 1737.]

rum mentis

DEFENCE OF BARNES** PROTESTATION. 335

the rashness of your judgment, which presume to condemn
them whom God hath called to repentance.

But peradventure the pertinacity that ye lay to his
charge is, because he saith he taught only those things which
scripture led him unto. For that is no small corsie 2 to your
sore. Ye would not have scripture taught only, without other
doctrines : nevertheless, they that love God s commandment, p eil t. X u.
will teach nothing but his word only ; for so hath he himself GW. L* 3 "

s\f T M J i xl 2 John i.

given commission. Of his promises is mention made both in
Jeremiah, and in the Gospel of Matthew. As for ensamples,
we have sufficient both of the prophets and apostles, which, to
die for it, would teach nothing but scripture. Read the thir- 2 cor. X m.
teenth chapter of the second epistle to the Corinthians, the
fifteenth to the Romans, and the most godly protestation that Rom. xv.
St Peter maketh in his second epistle. " Let us give place
and consent to the holy scripture," saith St Augustine ; "for

/ A

it can neither deceive, nor be deceived 3 ." The bishops also cap ei
and clergy of England, in the epistle of their book to the
king^s grace, do affirm, that " Holy scripture alone sheweth
men the right path to come to God, to see him, to know him,
to love him, to serve him, and so to serve him as he most
desirethV Wherefore they are rather obstinate against God,
which, instead of his only word, preach and teach other
doctrines. But let us hear what D. Barnes saith more.

BARNES.

And that in my sermons I never maintained any
error, neither moved nor gave occasion of any insurrec

tion.

STANDISH.

What blindness would he lead us into ? Who hath not
Jieard him preach against all the ordinance of Christ s
church ? fyc.

[ 2 Corsie : corrosive.]

[ 3 Cedamus et consentiamus auctoritati sanctse scriptursc, qiue nescit
falli, nee fallere. August, de peccatorum meritis et remissione. Lib. i.
cap. 22. Op. Tom. vn. p. 144. B. ed. 1541.]

[ 4 Preface of the prelates to the king s majesty, prefixed to The
institution of a Christian man ; among the Formularies of Faith, put
forth by authority, in the reign of Henry VIII. p. 24. Oxford, 1825.]

336 CONFUTATION OF STAND1SH.

COVERDALE.

As for blindness, ye need no leader to bring you into it:

our Lord, when his will is, bring you out of it ! This man

took God to record, that he never maintained any error :

whereby, like as he denied not but that he might err (as

he did err grossly when he lived in the papistry), even so

impkhn " kft h e us an ensample to forsake all errors, and to maintain

D. Barnes. none&gt; Cal | ve fais a i ea( ji n g i n to blindness ? Then farewell

all good ensamples of humility and repentance.

To the other part of your cavillation I answer. It
would be too long a register for you to rehearse the names
of all those, which never heard D. Barnes preach against the
ordinance of Christ s church. I also am one of them, which
have heard him as oft as ever did ye ; and yet, as I hope to
have my part of God s mercy in Christ s blood, I never heard
him preach against any such, since he was converted first
from the wicked papistry. Against some of the ordinances
or ceremonies used in your church have I heard him preach
standish oft and many times. As for you, ye are none of Christ s

writeth him- _ ". .,

self ^to be church, by your own saying, lor hereafter in your trea-
chirch 8 ^ se ve con f ess yourself, that the congregation of Christ s
church in this region of England is the king s majesty with
his learned council. And truly like as I am sure that ye
are not king of England, so do I perceive by your writing,
that ye are none of the king s learned council ; and so, by
your own confession, none of Christ s church. The ordinance
of Christ s church is, that every one, from the prince to the
lowest subject, shall be diligent to wait upon his office, and
to do the thing that God hath called him unto. To the
ordinance of Christ s church pertaineth all that is written
concerning the duty of every estate, and also concerning
such order, as is meet to be kept in the church, according
to the doctrine of the apostle, 1 Cor. xiv; 1 Cor. xi. Did
you ever now hear D. Barnes preach against any such holy
ordinance of God, or of his church ? No, verily, I suppose ;
for then doubtless, we should have heard of it in this your
thundering treatise.

Whereas D. Barnes now hath been earnest against your
wicked church of the papistry, and preached against the
horrible abuses thereof, call ye that erroneous railing and

DEFENCE OF BARNES^ PROTESTATION. 337

traitorous speaking? By that reason were the prophets
erroneous railers, which rebuked the abuses of the Jews
church so earnestly. Yea, and against the superstitious g^- L lviii -
observing of fasting days did the prophets preach, as did r j^- s - viii
also the apostle St Paul. All these, and many other more o a a i! iv.
of God s servants did speak against superstitious observing %?*
of vain fasts, and against the abusing of that fast, which God l (
had commanded. But against true fasting, whereof mention
is made in many places of holy scripture, have not ye yet
proved that D. Barnes did ever preach in his sermons, nei
ther against such days as by lawful authority are appointed
without superstition for general fastings.

If ye will blame him for preaching against the abuse of
prayer, why do ye not also blame the prophet Esay, our i sa i. i.
Saviour Christ himself, the apostle St James, St Ambrose, aia. v *
Gregory, Bernard, Chrysostom, Jerome, Cyril, Fulgentius,
Origen, &c. ? Can ye say now, that ye have justly blamed
D. Barnes in this behalf? But, thanks be unto God! against
the right use of prayer, whereof mention is made by our
Saviour and his apostles throughout the new Testament,
have ye not yet proved, that D. Barnes at any time did
preach, since he forsook the papistry ; neither against such
lawful days, as by just authority are appointed for general
prayers and thanksgivings to God, and for the accomplishing
of other spiritual exercises grounded upon God s word.

Nevertheless I marvel the less, that ye blame him un
worthy in this point : for ye are not ashamed also to belie
him, and to report of him, that he denied godly ordinance to Godly ordi .
bind unto deadly sin, contrary to St Paul, Romans xiii. ; na
which chapter, with the contents thereof, he defended in his
sermons and writings very earnestly, and diligently set forth
due obedience to the higher powers, to the great hinderance
of hypocrites and their wicked church, whose ordinance he
denied utterly to bind unto deadly sin, because it is not
grounded on God s word. But godly ordinance, that is to
say, the ordinance and institution of God, did not he deny,
but that the breakers and offenders thereof do commit deadly
sin. As for man s ordinance, not institute of God, nor
justly grounded upon his word, what Christian man, having
wit to discern between chalk and cheese, will say or grant,
except it be such wavering reeds as fear man more than

[COVERDALE, II.]

338 CONFUTATION OF STANDISH.

God, that it bindeth unto deadly sin ; seeing it is sinful,

wicked, and abominable itself, invented by Satan, and repug-

isai. xxix. nant unto God s word ? Is not such stuff most vehemently

Matt. xv.

Mark vii rebuked by God s own mouth, and also by his holy apostle ?

Gal , iv. Are J e not as hamed then to affirm, that man of his authority

i Tim. iv. mav res train the things which are free by the gospel ? May
a man bind that God looseth, condemn that God saveth, or
hold him in prison whom God delivereth? Is man stronger
than God, or man s authority above the authority of God?
or be they both alike ?

Whereas ye say, that it is the church which hath this
authority to restrain the things that are free by the gospel ;
I answer, the church of Christ is his spouse, and the fold
of those sheep that hearken to his voice ; unto his voice, I
say, and not unto the voice of strangers. He himself also,
sending out his apostles, biddeth them teach all that he hath
commanded them, and not to bind that he hath made free,
neither to make free that he hath bound. Again, the nature
and condition of an honest wife is to hearken to the whole
some words of her husband, to prefer his commandment, and
to see that his household folk keep it. A strumpet indeed,
and an harlot, careth not to control her husband, to disobey
him, and to maintain evil rule in his house against his mind.
That church therefore, which taketh upon her any such
authority, as is not given her by Christ, is not his lawful
spouse, neither can ye prove, that he hath given your church
any power to restrain the things which he hath made free;
except ye do it with the words of St James, that saith,

James iv. "There is one lawgiver, which is able to destroy and to
save ;" or else with the words of St Paul, that asketh the

COL ii. Colossians this question, " If ye be dead with Christ from the
ordinances of the world, why are ye holden then with such
traditions, as though ye lived after the world?" &c.

STANDISH.

Who hath not heard him preach a carnal liberty, with
a damnable justification of only faith to justify, fyc ?

COVERDALE.

Truly, it would make your head ache, to read all the
names of them, that never heard D. Barnes preach any such

DEFENCE OF BARNES** PROTESTATION. 389

unlawful liberty as you speak of. But first, I pray you, what
carnal or fleshly liberty doth he preach, that exhorteth men
"with well doing to put to silence the ignorance of foolish men; i p e t. n.
as free, and not as having the liberty for a cloke of wicked
ness ?" How oft hath he taught- this doctrine, as they that
have heard him can tell, if they be not either malicious, or
else forgetful ! Who can justly deny, but he oft and many
times, upon due occasion, in his writings and sermons did ex
hort his hearers, that they would not live after the flesh, nor Rm. viii.

/ . xiii.

accomplish the lusts thereof; but to cast away the works of
darkness, to put on the armour of light, to walk honestly in
the light that God hath given them; to follow such things as
pertain to peace, and things whereby one may edify another ; Rom. xiv.
to walk every man in his calling ; to give no occasion of fall- i c or . yn. x.
ing unto any man ; to mortify their earthly members, &c. COL ai.
according to the wholesome doctrine of the apostle ? Call
ye this a preaching of a fleshly and carnal liberty ? Is this a
doctrine that maketh men run at riot, and to do what they
list ? I wonder, verily, that ye shame not thus to belie the
truth so oft.

As pertaining to your blasphemy, which say that it is
a damnable justification, where faith is preached only to jus- Justification,
tify, it is damnably spoken of you; yea, though an angel of
heaven should speak it, if holy St Paul be true, which saith, oai. i.
he ought to be holden accursed, that preacheth any other
gospel, than that he himself and the other apostles had
preached. If ye of a cankered hatred to the truth have not
wilfully and maliciously taken part against the Holy Ghost,
so that ye are but led ignorantly by a blind multitude to
affirm the said inconvenience ; I pray God send you a clearer
light in the kingdom of Christ. But if ye be minded, as were Matt. xu.
the Pharisees, and maliciously ascribe damnation to it, where- Luke X L
by only we receive salvation, as they ascribed unto the
devil it, that was the only working of the Holy Ghost ; then
am I sore afraid for you, and for as many as are of that
mind. For if it be damnable to teach or preach wittingly
against the express word of God, then verily is this a dam
nable heresy to affirm, that faith only doth not justify; seeing
that holy scripture so teacheth : as Gen. xv, Esai. liii. Abac. The scrip-

.... tures.

ii. Mark xvi. Luke i. viii. xxiv. John v. xvii. Acts xm. xvi.
Rom. iii. iv. v. x. Gal. ii. iii. iv. v. Philip, iii. 1 Pet. i. ii.

222

340 CONFUTATION OF STANDISH.

Heb. iv. xi. Of this faith, that scripture speaketh of so
plentifully, I have made sufficient mention in the prologue of
that little book, which I lately put forth in English concern
ing the true Old Faith of Christ 1 . Now like as the scriptures
before alleged do testify for us, that we mean no false nor
vain faith; even so is the same article of justification defended
and maintained by the doctors in many and sundry places,
specially by St Augustine in the CCCLII. chapter De vera inno-
centia 2 . De verbis Domini, Sermone XL. 3 De verbis
Apostoli, Ser. xxvu. 4 In the book of the fifty Sermons, the
17th Sermon 5 . In the first book of the Retracts, the 23rd
chapter*. In the 105^ epistle unto Sixtus the bishop* 1 .
In the 25th treatise upon John, the sixth chapter 8 . In his
Manual, the 22nd and 23rd chapter 9 . In the exposition of
the 67th and of the 10th Psalm 10 . In the 53rd Sermon, De
tempore n . In the 5th Book of his Homilies, the 17 th
Homily 12 . In the book of the 83 questions, the 66th chap
ter 13 ; and in the Prologue of the 31st Psalm 14 . I might
allege Cyril, Ambrose, Origen, Hilary, Bernard, Athanasius,
with other more: but what helpeth it? Yet shall all the
world know, that your heresy is not only condemned by
the open and manifest scripture, but also by many of the
doctors. As for natural reason, it fighteth clearly against
you also, if ye ponder well the parable of the marriage in
the twenty-second of Matthew, and in the fourteenth of Luke,
the parable of the unthrifty son in the fifteenth of Luke,
the parable also of the debtor in the eighteenth of Matthew,
and in the seventh of Luke.

P Old Faith, pp. 4-11, Coverdale s works. Parker Society Ed. 1844.]

P August. Op. Tom. m. p. 240, M. ed. 1541.]

[ 3 Ib. Tom. x. p. 34, F. But it would appear that the reference
ought to be to Serm. LX. Ib. p. 50, B.]

[ 4 The reference, as appears, ought to be to Serm. xv. Ib. pp. 72, 73.]

[ 5 Homiliarum quinqaginta Liber. Homil. xvu. Ib. p. 99. B.j

p Ib. Tom. i. p. 8, B.] [? Ib. Tom. n. p. 95. I.]

[ 8 Ib. Tom. ix. p. 46, L.]

p Ib. Tom. ix. p. 174, E. F. But this is admitted not to be a
genuine work of Augustine. See Cave, Hist. Lit. Vol. i. p. 248. ed.
1688.]

[ 10 Ib. Tom. VIH. p. 152, B ; and p. 164, E,]

P 1 Ib. Tom. x. p. 153, L.] [ 12 Compare above, note 5.]

P 3 Ib. Tom. iv. 133, C.J [ 14 Ib. Tom. vni. p. 40, K.]

s not
the author of

341

Whereas it was laid to D. Barnes charge, how that he
should teach that God is the author of sin, verily he pro- God \
tested openly at St Mary s spital the Tuesday in Easter week,
that he was never of that mind : howbeit he confessed, as
the truth is, that whereas in his book he had written of pre
destination and free-will, there was occasion taken of him by
his writing, that he should so mean. But verily, if he had
in that matter been as circumspect, as the children of this
world are wise in their generation, he might the better have
avoided the captiousness of men aforehand. Nevertheless it
appeareth plainly, that he mistrusted no such thing ; and
therefore did too much simplicity deceive him in that behalf,
as it doth many more, which are not so wise as serpents.
Neither find ye in all his book these words, GOD is THE AUTHOR
OF SIN ; but you may find these words : " The Governor of D.
all things is most wise, most righteous, and most merciful ;
and so wise, that nothing that he doth can be amended ; so
righteous, that there can be no suspicion in him of unright
eousness, &c. 15 " Item: "All thing that he doth is well
done." Wherefore, if they that laid that heresy to D. Barnes 1
charge, had remembered their own distinction of malum
pcence, and malum culpce, at the reading of his words, as
well as they can note it in other places ; they might easily
have perceived his meaning, and not have mistaken him.

Ye say also, D. Barnes did preach, that " Works do not works,
profit." If ye mean works invented by men s own brains,
not grounded on God s word, then verily might he well say,
that such works do not profit to salvation : for whatsoever R 0m . x
is not of faith is sin. But if ye mean such good works as
are comprehended in the commandments of God, and within H OS . x
the precinct of his word, then truly ye fail so to report of
him ; for though salvation be God s work only, yet D.
Barnes in his book doth not only condemn the fleshly and
damnable reason of them, which say, " If faith only justifieth,
what need we do any good works, &c.?" but also he af-
firmeth plainly, that we must needs do them, and that they
which will not do them, because they be justified alone by
faith, are not the children of God, nor children of justification,
&c. For if they were the very true children of God, they
would be the. gladder to do good works, c. "Therefore,"
[ 15 " Treatise on Free-will." Barnes Works.]

342 CONFUTATION OF STANDISH.

D. Barnes- saith he, " should they also be moved freely to work, if it
were for none other purpose nor profit, but only to do the
will of their merciful God, that hath so freely justified them,
and also to profit their neighbour, whom they are bound to
serve of very true charity 1 ." Are these words now as much
to say, as " W^orks do not profit?" Lord God! what mean
ye, thus untruly to report of the dead ?

Ajmdob- Whereas ye make this blind objection, and say, "If works

justification P ron *t not, so that faith only justifieth, and Christ s death be
sufficient, then penance is void and superfluous ; " I answer,
A goodly consequent, gathered neither of witty sophistry,
wise logic, nor of good philosophy, (except it be of philosophy
unnatural), no, nor of right divinity. " Works profit not to
salvation : ergo, they profit nothing at all :" is this a pretty
consequent ? Your consequent is naught, saith St Peter ;

[2 Pet. i.] for " by good works must ye make your vocation certain and
sure." A like argument might ye make after this manner,
and say : " Iron is not profitable to chew or to eat ; there
fore it is nothing worth." Were not this a wise consequent ?
The smith will tell you a better tale.

Peradventure ye will excuse yourself, and say : " This
consequent is not mine, but Barnes s words." I answer :
"Yes, verily, they be your own words;" for ye say plainly
afterward, in your treatise: "If Christ had delivered us from
all pain satisfactory, &c. we should neither mourn nor be
penitent for our offence committed against God, neither need
we to mortify our flesh." This your fleshly and damnable
reason, this your heresy, this foul stinking opinion, this pes
tilent error and spiritual poison, did Barnes utterly abhor,
and condemn it by St Paul s own words in the forty-ninth
leaf of his book. So that the more I look upon your words,
the more I wonder at your shameless slandering of the truth.
But as touching this, I shall have more occasion to talk with
you afterward.

JSow to put you to your probation. How are ye able
justly to prove, that penance is void and superfluous, where
faith is preached only to justify ? The true faith of Christ is

Gal - v - it that we speak of. Is it not occupied then, and worketh
through godly love and charity? They then that duly
receive this faith, do not receive it to live worse or as evil
[i Treatise on Justification." Barnes Works.]

DEFENCE OF BARNES^ PROTESTATION. 343

afterward, as they did afore God gave it them. For though Ephes. a.
"we be saved by grace through faith, and that not of ourselves,
though it be the gift of God, I say, not of works ;" yet are
we "his workmanship, created in Christ Jesu unto good
works, to the which God ordained us before, that we should
walk in them." Neither hath our Saviour given us any
liberty to receive it in vain ; but teacheth us to "forsake all 2 . c r.- vi -
ungodliness and worldly lusts, and to live discreetly, justly 5
and godly in this world." Therefore whoso despiseth to live
virtuously, and to do good works, despiseth not man, but i Thess. iv.
God. The same faith that only justifieth, setteth forth this
doctrine; therefore doth it not destroy good works and pe
nance. Take you heed then, and beware what ye say
another time. I might point you also to St Ambrose, who, Lib. r. cap. s.
treating of the calling of the heathen, and declaring the true
original of our salvation, allegeth the place afore rehearsed
of the second to the Ephesians, and sheweth, that faith goeth
as it were with child, being replenished with all good thoughts
and deeds, and in due season bringeth them forth 2 . And
St Augustine saith these words: "If faith be the foundation
of penance, without the which there is nothing that can be
good, then is penance earnestly to be required, which, as it
is evident, is grounded in faith. For a good tree cannot
bring forth evil fruits. Matth. xii. Penance therefore, which
proceedeth not of faith, is not profitable 3 ," &c. These are

[ 2 The passage to which allusion is here made, is probably the
following, in the treatise De vocatione gentium, Lib. i. cap. 8 ; towards
the latter end of which the author, having quoted Ephes. ii. 10, thus
proceeds: Proprium ergo hoc habet nova creatura per gratiam, ut
qui figmentum Dei sunt, qui nativitate ccelesti conduntur in Christo,
uon otio torpeant, nee desidia resolvantur, sed de virtute in virtutem
proficiant, per viam bonorum operum ambulando. Ambros. Opera.
Tom. iv. p. 528. Paris. 1603. But the Benedictine editor says, that
all critics are agreed that the books De vocatione Gentium are not by
St Ambrose ; and the same is the opinion of Cave. Hist. Lit. Vol. i.
p. 215.]

[ 3 Si fides fundamentum est pcenitcntise, prseter quam nihil est quod
bonum sit, appetenda est pcenitentia, quam constat in fide esse fun-
datam. Non enim potest arbor bona malos fructus facere. Pceni
tentia itaque, quse ex fide non procedit, utilis non est. De vera et
falsa pcenit. August. Opera, Tom. iv. p. 248, G. Ed. 1541. This
work however is believed to be improperly ascribed to Augustine. See
Cave, Hist. Lit. Vol. i. p. 249.]

CONFUTATION OF STANDISH.

St Augustine s words. Faith then destroyeth neither penance,
nor good works ; but is the womb that beareth them both,
and of whom they both proceed.

Touching the article of forgiveness, where ye say, that it
is contrary to the order of our Saviour s prayer, that we
must be forgiven of God afore we can forgive ; are ye not
ashamed thus to proceed forth in blasphemies against the
manifest word of God, yea, and clearly against your own
words? Do ye not confess yourself, that first God of his
mercy only giveth us grace, without which we can do nothing
that is good? Is it not a good thing, one man to forgive
another? Do ye not grant also, that God first loved us,
yea, even when he was not loved of us? Why then shame
ye not to write, that it is against the order of our Lord s
prayer, to be forgiven of God afore we can forgive? Is
the love of our Saviour against the order of his prayer ? Or
did he not forgive us, when he loved us first ? Can he love,
and not forgive ? Think ye God to be of the nature of those,
which forgive and love not, or that shew tokens and coun
tenance of love in outward appearance, and forgive not in
their hearts?

A shame is it for you, to take upon you the office of
a teacher, of a reader, of a preacher, and to handle such
a weighty matter as this is so slenderly, so frowardly, so
crookedly, so far out of frame, so wide from the order of
Christ s sincere and true doctrine. Read ye never the pa-
Matt, xviii. rable of forgiveness, that our Saviour telleth in the eighteenth
of Matthew ? Which parable, like as it setteth forth our
duty, and teacheth us every one to forgive our brethren s
trespasses from our heart roots, proveth it not likewise, that
the Lord first pitieth us, dischargeth us, and forgiveth us our
great debt? Is not love and gentleness, that one Christian
Ga i. v. man oweth to another, a fruit of the Holy Ghost ? Is it
not a work of faith then and of the Holy Ghost, yea, a fruit
of that penance which proceedeth from them both, one man
John xiii. to forgive another ? Doth not our Lord himself say, " A
new commandment I give you, to love one another, that even
as I have loved you, ye also may love one another ?" &c.
Ephes. iv. " Be ye courteous/ saith St Paul, " one to another, merciful,
and forgive one another, even as God hath forgiven you in
cor. in. Christ." Item, " Now therefore, as the elect of God, holy

DEFENCE OF BARNES 5 PROTESTATION. 345

and beloved, put on tender mercy, kindness, humbleness of
mind, meekness, long-suffering, forbearing one another, if
any man have a quarrel against another. Even as Christ
hath forgiven you, so do ye also."

Be these scriptures now against the order of our Lord s
prayer ? The words whereof if we rehearse in order as he
taught them, then, before we ask any petition, we first
confess, that Almighty God is our father, and we his children ; Luke xi.

& J . Matt. vi.

which we cannot be, except he hath granted us forgiveness
for Christ s sake. Again, there is no prayer good and ac
ceptable without faith ; " for how shall they call upon him," Rom. x .
saith St Paul, "in whom they have not believed?" They
therefore that truly say their Paternoster, are faithful be
lievers, to whom eternal life is promised by Christ s own J?hn m. v
mouth, and have their sins forgiven them of God. Markxvi.

Do ye not consider, that they, to whom our Lord taught
this prayer, were his apostles, and true Christian men? which

like as they themselves first have forgiveness of God, (they John xm.
J . . c Matt - xvii

should never else be Christian men,) so use they to forgive

others, according to the doctrine of scripture. For the
apostle saith: "Be ye the followers therefore of God, as dear E P hes,v.
children, and walk in love, even as Christ loved us," &c.
And what Christian man, being in his right wit, did ever deny,
but that if we, which have forgiveness of God, will not for
give our trespassers, he shall withdraw his forgiveness from
us ? But you, not regarding the order that God hath taken
in the salvation of his people, turn the root of the tree
upward, draw the thread through afore the needle, set the
cart before the horse. Yea, your doctrine will have us to
be the foregoers of God, and not the followers of him, as
scripture biddeth us.

STANDISH.

A revocation of these was read in Octavis Paschce, $c.

COVERDALE.

What revocations ye make in men s names, they being
absent, I cannot tell. But like as ye come to the sermon to
take Christ in his words, so are ye not to learn to turn the
cat in the pan. This may all the world spy here in you,
that as ye are crafty and subtle to bring men to revocations,
so are ye malicious in defaming of them.

346 CONFUTATION OF STANDISH.

STANDISH.

Furthermore, read his detestable books, and you shall
see what detestable seed he hath solved.

COVERDALE.

If D. Barnes books be detestable and to be abhorred,
why do ye bid us read them? Will ye have the king s
subjects to read abominable books ?

As for the seed which he did sow, I cannot greatly marvel
at you, that call it a pestilent seed ; for in his book he said
tnese wor ds : " When I am dead, the sun and the moon, the
stars an d tne element, water and fire, yea, and also the stones,
shall defend this cause against them (meaning the cause of
God s word against the spirituality), sooner than the verity
should perish." This is one corn of the seed D. Barnes did
sow. And verily, so far as I can perceive, this same little
pretty seed, verity, will grow and come up. Yea, I may
tell you, it will grow in your own gardens, when ye are most

Lukexix. against it. For Christ told your predecessors plainly, that
if his disciples would not speak, the very stones should cry ;

Hab.ii. according to the prophecy of Abacuc. It is no wonder,
therefore, though ye call this a pestilent seed. For pestilent
is as much to say, as hurtful or unwholesome : so that, if ye
suffer this seed of the verity to grow, it will hurt your false
doctrine ; and the physicians that have seen your water, say
that it is unwholesome for your complexion.

STANDISH.

And thereby you shall perceive how shamefully now he
doth lie, like as he hath done ever heretofore.

COVERDALE.

By D. Barnes book may every one perceive, that he con-
fesseth the articles of the Christian belief. And if he lied ever
heretofore, as you report of him ; then said he never truth.
Now is it manifest also, that in his book to the king s high
ness he confesseth, that no man in England is except from

in the fourth the subjection of the king s power, neither bishop, nor other.
He confesseth also, that the king s prerogative is allowed by

in the fifth God s word. He saith likewise, in the next leaf, that it is
not lawful for the spirituality to depose a king. Is not this-

DEFENCE OF BARNES PROTESTATION. 347

truth ? Will ye say then, that he hath lied ever heretofore ?
Let not the king nor his council hear these your words, I
will advise you. Now like as D. Barnes spake truth in these
things, so heard I him say to a sort of malicious enemies of
God s word even the saying of Christ to the wilful Jews:
"Ye are of the father the devil, and after the lusts of your John
father will ye do. He was a murderer from the beginning,
and abode not in the truth, for the truth is not in him.
When he speaketh a lie, he speaketh of his own ; for he is a
liar, and father of the same," &c. Ye will grant these words
to be true, I think.

STANDISH.

Which would have us here to believe contrary to our
hearing and seeing, that he never taught nor preached
heresy, nor erroneous opinions.

COVERDALE.

To that doth D. Barnes say himself, in his before re
hearsed words, that to his knowledge he never taught any
erroneous doctrine. Somewhat also have I said unto you
already concerning this matter.

STANDISH.

I pray you, what was his own revocation, fyc.
COVERDALE.

Ye make answer to your own question yourself. Ye say,
that he utterly there forsook many of his old damnable
heresies. If, as you say, he forsook there his old dam
nable heresies, then did he there, as he did in other his
sermons, even shew himself to abhor the heresies of the
papistry ; for those were the old infections, that he was
tangled withal sometime.

BARNES.

Although I have been slandered to preach, that our
lady was but a saffron bag, which I utterly protest
before God, that I never meant it, nor preached it ;
but all my study and diligence hath been, utterly to
confound and confute all men of that doctrine, as are
the Anabaptists, which deny that our Saviour Christ did

348 CONFUTATION OF STANDISH.

take any flesh of the blessed virgin Mary; which sects
I detest and abhor.

STANDISH.

A f n d t con - Here he clear eth himself to be no Anabaptist; as though

there were no heresy but that alone.

COVERDALE.

Ye would be loth yourself, that other men should so un
derstand your words, or gather such a consequent of them.
If ye were accused to be a privy thief, and came before a
multitude to clear yourself from that vice ; would ye men
should judge you to be therefore of so fond opinion, as to
think, that there were no more vices but theft alone ? I
doubt not, but if ye were straitly examined, ye would say,
that there were also the vice of lying, the vice of malice, of
slandering, of backbiting, of frowardness, of foolishness, of
wilfulness, &c.

STANDISH.

And yet this opinion, to say, Christ did pass through
the virgin s ivomb, as luater through a conduit, was none of
the Anabaptists own opinion. It was one of the Manichees*
error 1 , and also Lutice s 2 error, whom some of the Anabaptists
herein did follow.

COVERDALE.

Whose error soever it was, I refer that to you; for your
treatise declareth, that ye be well acquainted with heretics.

STANDISH.

Wherefore M. Barnes hereby doth not purge himself from
the Anabaptists heresy concerning the baptism of infants.

[ x This heresy is alluded to by Irenseus, Adversus Hcereses, Lib. I.
cap. 13. p. 33. 1. ed. Grabe, 1702. flvai de TOVTOV TOV SLO. Mapias Sio-
SfvcravTa, KaOdncp vdwp dia (ro)\f}vo$ odcvei, K. r. A.; also, Lib. I. cap. 12. 3,
and in other places. See also Tertullian, De came Christi, cap. 1, and
De resurrectione carnis, cap. 2. Dr Lardner has collected much infor
mation on this subject in his Credibility of the Gospel History, part n.
sect. iv. Works, Vol. n. pp. 200-3. ed. 1815; and Dr Grabe, in his note
on the first passage quoted, shews that this heresy descended from the
Gnostics, from whom, with many other of their opinions, it was adopted
by the Manichees.]

[ 2 Most probably a mistake for Eutyches s.]

DEFENCE OF BARNES* PROTESTATION. 349

COVERDALE.

His disputations had oft-times with them, his continual
preaching against them, his daily words also and conversation,
was record sufficient, that he abhorred their error also in that .
behalf. Why would ye have him then to purge himself
thereof ? Your physic is not good, to give a man a purgation,
which is not infect with such evil or gross humours as require
a purgation.

STANDISH.

Here lie saith, he never gave occasion to insurrection.
But how say you ? Did he not offer himself to cast his glove
in defence of his errors at Paul s cross ?

COVERDALE.

He said at the cross, the third Sunday in Lent: " Here is
my glove, not in defence of any error, (as ye untruly repeat,)
neither with material sword, buckler, or spear to defend any
such thing ; but with the sword of God s word to prove, that
God first forgiveth us afore we can forgive, and that they be
no breakers of order, which set forth God s word and due
obedience to their prince ; but they that maintain their own
traditions, burn God s word, and regard not the king s in
junctions, &c."

STANDISH.

Did he not openly say these things (meaning his errors)

must be tried by blood?

COVERDALE.

Ye are to blame to be so malapert, as to enter so pre
sumptuously into a man s thought, and so to judge it. For
his very death declareth, that he meant not to fight, nor to
hurt any man s blood, neither to set men together by the
ears for any article of his belief ; but that they which are Matt. x. xv j.
of the truth, must in the cause thereof suffer their blood to
be shed, and be content to die for the name of Christ, if they
be called thereunto.

STANDISH.

What call you this, but giving occasion of insurrection ?

350 CONFUTATION OF STANDISH.

COVERDALE.

If this be insurrection, then did the apostles send out two

Acts xiii seditious men, Paul and Barnabas ; for in their epistle they

testify of them, that they jeoparded their lives for the name of

our Lord Jesus Christ. And yet their weapons were not

2 cor. x. carnal, as St Paul saith. If it be insurrection therefore, when

a man offereth himself to die in the cause of Christ, then did

Matt.x.xvi. he himself preach insurrection, when he said, "He that loseth

Markviii. his life for my sake shall find it." "Whosoever loseth his life

Lukexii. for my sake and the gospel, shall save it." " I say unto you

my friends, be not afraid of them which kill the body, and

afterward have no more that they can do. But I will shew

you whom ye shall fear; fear him, which after he hath killed,

hath power to cast into hell : yea, I say unto you, fear him."

D. Barnes therefore, offering himself to die in the cause of

Christ and his gospel, shameth you and all your affinity, as

ye call it ; which will not jeopard to put your little finger,

where he hath suffered his whole body to be burned for the

trial of the truth.

STANDISH.

He saith he never called our lady a saffron bag.
Whether he did or no, I wot not; but I heard him at
Barking, two year and more afore he was burned, in de
claring the canticle, Magnificat, slanderously speak of her.

COVERDALE.

Our lady hath but a faint friend of you that, hearing
one slander her in his sermon, could not find in your heart,
by the space of two year . and more, to see him openly
rebuked for it ; but now, like a coward, to stand up, when he
is dead, and to accuse him that cannot answer for himself.
Verily, like as he, whatsoever he be, that slandereth our
lady, is worthy of open punishment to the ensample of other ;
even so, seeing that, by your own confession, ye heard him
slander her so long before his death, and complained not of
it, ye make yourself guilty of the crime, by the same text
Rom . j. that ye allege out of the Komans in the latter end of your
preface. Neither can I believe, that any of the king s coun
cil, hearing of any such inconvenience, and having sufficient
proof thereof, would defer the punishment so long.

DEFENCE OF BARNES PROTESTATION. 351

STANDISH.
, Making her no better than another woman, fyc.

COVERDALE.

Indeed it was not D. Barnes, nor any other creature,
that made her better than other women ; but even the holy
and blessed Trinity, whose good pleasure it was to choose her
before all other to be the worthy mother of our Saviour Jesus
Christ, in whom all faithful should be blessed. But if ye
say, that he in his sermons reputed her no better than another
woman, then declare ye yourself to be a very malicious slan
derer of the dead : against whom like as ye prove nothing, so
were not only his sermons gathered at his mouth in writing, but
also the learned men that heard him preach, and were then
present at Barking, do testify and report, that in their life
they never heard man speak more reverently of the blessed
virgin Mary, than he did in that place.

BARNES.

And indeed in this place there hath been burned
some of them, whom I never favoured nor maintained,

STANDISH.

Here he saith, that he doth detest and abhor some tliat
hath been burned in Smithfield : whereby we may see, that
in all things heretics do not agree among themselves, $c.

COVERDALE.

By the same collection should ye have inferred also, that
an heretic agreeth not with himself, and have proved it, when An heretic
ye have done ; as ye do well-favouredly in that your treatise, with himself,
where, when ye have said one thing in one place, ye affirm
the contrary in another, as I shall shew more plainly after
ward.

BARNES.

But with all diligence evermore did I study to set
forth the glory of God, the obedience to our sovereign
lord the king, and the true and sincere religion of
Christ.

352 CONFUTATION OF STANDISH.

COVERDALE.

Here, gentle readers, note well and forget not, that to
these words of D. Barnes John Standish saith nothing: where
by it appear eth, that he cannot deny, but that D. Barnes was
a diligent setter forth of God s glory, of due obedience, and
Christ s religion ; which three things whoso doth, is, in my
mind, no heinous heretic.

BARNES.

And now hearken to my faith : I believe in the
holy and. blessed Trinity, that created and made all the
world; and that this blessed Trinity sent down the second
person Jesus Christ into the womb of the blessed and
most purest virgin Mary. And here bear me record, that
I do utterly condemn that abominable and detestable
opinion of the Anabaptists, which say, that Christ took
no flesh of the blessed virgin. For I believe that, with
out the consent of man s will or power, he was con
ceived by the Holy Ghost, and took flesh of her, and
that he suffered hunger, thirst, cold, and other passions
of our body, sin except ; according to the saying of St
Peter, he was made in all things like to his brethren,
except sin. And I believe, that he lived here among us ;
and after he had preached and taught his Father s will,
he suffered the most cruel and bitter death for me and
all mankind : and I do believe, that this his death and
passion was the sufficient price and ransom for the sin
of all the world : and I believe, that through his death
he overcame the devil, sin, death, and hell.

STANDISH.

This is well said : but mark the devil and Peter, the
one Matt, xvi, the other Mark v. fyc.

COVERDALE.

What, are ye so forgetful of yourself? said ye not in
your preface, that the protestation of D. Barnes doth smell
and savour nothing but heresy and treason? And now ye con-

DEFENCE OF BARNEs PROTESTATION. 858

fess, that in these fore-rehearsed words he said well; which
could not be, if they smelled either of heresy or treason.
Thus are ye become not only contrary to yourself, but also a standish con-
defender of D. Barnes protestation, and approve the same. seif. y
And in this do ye prove the sentence true, that I spake of
before ; namely, that he which is given to false doctrine
agreeth not with himself, after the example of you, which
teach one thing in one place, and deny the same in another.

Whereas ye compare the confession of D. Barnes to the
confession of the devil, we will try your doctrine by the text
of St Mark ; and thereby shall we see, how well these two con
fessions do agree, and how clerkly ye have joined them to
gether. St Mark reporteth, that the legion of devils which had Mark v i.
possessed a certain man, and taken his right mind from him,
&c., cried out, and said unto our Saviour, " What have I to do
with thee, thou Son of the most High God?" Here is it manifest,
that the devil crieth out of our Saviour Christ, and would
have nothing to do with him. When did D. Barnes cry out
of him ? A great part of the world can testify, that he hath
cried out of antichrist and his chaplains, yea, and that so loud,
that he hath awaked a great number with his crying.

Yea, but to my purpose, will ye say, the devil also con-
fesseth Christ to be the Son of God. I answer, their confes
sions be not alike. For D. Barnes doth not only confess that
Christ is the Son of God ; but saith also, I believe that he suf
fered the most cruel and bitter death for me, &c. When did the
devil believe that Christ died for him ? Again, this confession
of D. Barnes condemneth the heresy of the Anabaptists con- The confes-
cerning the incarnation of the Lord Jesus. When did the Barnes,
devil condemn any such false opinion ? Will ye make it not
devilish doctrine to be of that sect? Beware what ye say.
Are ye not ashamed then to compare these blessed words to
the confession of the devil, and yet to write that they be well
said?

STANDISH.

This your confession doth not prove you to be a good
Christian man.

COVERDALE.

By your judgment, to confess the true belief in the blessed
Trinity, to confess the incarnation of Christ, to abhor the false
opinion of the Anabaptists, to believe in Christ s death, resur-

23
[COVERDALE, n.]

854 CONFUTATION OF STANDISH.

Matt. x. rection&gt; &c. is no proof of a Christian man ; no, though Christ

Kom. x U himself say, " Whosoever doth acknowledge me before men,

him will I acknowledge also before my Father which is in

heaven;" and St Paul, "To believe with the heart justifieth,

isai. xxviu. and to acknowledge with the mouth saveth ; for the scripture

saith, Whosoever believeth on him shall not be confounded."

Wherefore, if men consider your words, ye bring yourself
verily into a shrewd suspicion; for ye seem to favour the
miscreants and infidels, even them that believe not the articles
of the Christian faith. It seemeth, that ye believe in some
other thing than God ; else would ye make more of the
Christian belief than ye do.

STANDISH.

For the most part of the heretics condemned by scripture
and our mother the church, fyc.

Co VERB ALE.

Where find ye in the scripture, that he is condemned,
which believeth in the Son of God, although ye call him and
write him heretic ten thousand times? But I see well ye
lack help. I will tell you, where ye shall find a text of scrip
ture for your purpose. St John the Baptist saith: "He that
believeth on the Son of God hath everlasting; life." And

Christ our Saviour saith a little before, in the same chapter :

johniii. "God so loved the world, that he gave his only-begotten Son,

that whoso believeth in him, should not perish, but have

eternal life, &c." "He that believeth on him is not condemned."

And whereas ye say, that they were condemned by the
church, I answer : If ye mean the church of Christ, (which I
doubt not to be in England, as well as in other realms ;) then
blaspheme ye it, for saying, that it condemneth them, whom
Christ with his own mouth pronounceth not to be condemned :
for Christ s church never condemneth them whom he saveth.
Yea, and in your so reporting ye blaspheme the king s high
ness, chief and supreme head next under God of this said
church of England, without whose authority no execution may
lawfully be done within his dominion. Howbeit, among the
bushes and in a corner, without the king s knowledge, a true
man sometime may chance peradventure to be hanged, as
soon as a thief.

If ye mean your own mother, the church of the froward

DEFENCE OF BARNES PROTESTATION. 355

and multitude of wicked doers, then verily, like a good child,
ye have disclosed and uttered your mother s secrets, and told
us her very nature ; which, as she is a very spiritual strumpet
and common harlot, so is she a mother of murder, a shedder
of innocent blood, and, by your own confession, a condemner
of them whom Christ dare avow to be saved.

What ye mean by the censure of the powers, a man can*
not well perceive by your words, ye speak so confusedly.
But if ye mean the sentence, judgment, or determination of
the higher powers, then slander ye them, (as I said before,)
in that ye report, how they should be the condemners of those
whom Christ hath not condemned.

If by the censure of the powers ye mean your own
usurped authority, or the stolen and untruly gotten authority
of your mother the wicked church, then we believe you:
for in her, as the angel saith, is found the blood of the pro- A P OC. x
phets and saints.

If ye mean the firepan that ye cast incense in, then may
we see, that your censer is hotter than others men s fire ; and
therefore the more perilous for any man to meddle withal.

If by the censure of the powers ye mean the censure
of your excommunication, then declare ye yourselves to be
the cursers of them whom God hath blessed; and so are ye
cursed of God, which saith unto Abraham, and in him to
every faithful believer: "I will curse them that curse thee." Gen.xii.
And, "He that toucheth you," saith the prophet, " toucheth zech. a.
the apple of God s own eye. 1

BARNES.

And that there is none other satisfaction unto the
Father, but this his death and passion only.

STANDTSH.

Among other this was one of his errors, that he revoked
the last Easter at the Spital.

COVERDALE.

Here ye take your pastime upon the dead, and stray
abroad almost as far as six leaves of your treatise will ex
tend. And now and then, because the common people that
be unlearned should the better understand your words, ye
give them a sentence of Latin, and now and then half a
sentence. I could tell wherefore, if I would.

232

356 CONFUTATION OF STANDISH.

Among other, yc say, this was one of his errors. Ye
judge it an error to affirm, that there is none other satis
faction unto the Father, but the death and passion of Christ
on ty anc ^ J et O^ 6 a l earne( l man &gt; full sure of yourself)

Latm. -y e confess plainly on the other side of the leaf in your book,
that no man can satisfy for the offence. Upon this ye must
give me leave to demand this question of you. If it be
erroneous to say, that Christ is the satisfaction unto the

standishis Father, and ye yourself confess, that no man else doth

contrary to

himself. satisfy for the offence ; to whom then shall we ascribe this
honour of satisfying for our sins ? Alas, what a gross error
be ye in ! blind guides, what way will ye lead the
people of God! Unhappy is the flock that is under your

psai. xdv. keeping; and "happy is the man whom thou, Lord God,

p sa i. [cxix.] instructest, and teachest him out of thy law." " It is time
Lord, to lay to thine hand ; for they have wasted away thy
law."

This article, that Christ s death only is the satisfaction
to the Father for all the sins of the world, is plain, manifest,
and approved throughout all the holy scripture. The whole
sentences whereof are here too long to rehearse : but the text
is open and evident, though sometime it use one vocable, and
sometime another. For to this article pertain all those scrip
tures, that report him to be the pacifier and reconciler of his
Father s wrath, the cleanser, the purger, the maker of atone
ment, or agreement, the obtainer of grace, the sacrifice and
oblation for our sins, &c. The Father of heaven himself

Matth. m. doth testify, that it is his Son Jesus Christ, in whom or by
whom he is pleased and content. Who taketh away the sin
of the world, but he ? In whom are we complete, and have
all heavenly and necessary things pertaining to salvation,
but in him? I pass over the rehearsal of the scriptures
written : Isai. liii. ; Hos. xiii. ; 1 Pet. i. ii. ; 1 John i. ii. iii. ;
Apoc. i. ; Heb. i. v. vii. ix. x. ; Tit. ii. ; Coloss. i. ii. ; 1 Tim. ii. ;
1 Cor. i. ; 2 Cor. v. ; Rom. iii. v.

Whatsoever D. Barnes revoked, (as ye report of him,)
I refer that to you, which seem to know more thereof than I.
If ye were compelled by force to write, read, or say anything
against right and conscience; then like as they be to blame,
that will fear man more than God in that behalf, so will God
certainly be the visitor of such extreme handling. I would

DEFENCE OF BARNES PROTESTATION. 357

wish with all my heart (if I might lawfully so do), that the
king s most royal person might see as far as his high autho- The king s
rity extendeth : for I fear the common proverb be too true, ||^|fJ*J l
/ that there runneth by the mill much water, which the miller ] r s e ^ e in his
knoweth not of; neither be all they gentle and loving en-
treaters of the king s subjects, that speak to his majesty
fair words in his face ; yea, the king s grace may have
Judas in his realm, as well as Christ had him in his small
court. I am sorry at my heart root, when I remember
how oft the king s highness hath proved this conclusion true
in his time. I can say no more : but refer all secrets to God ;
who, I am sure, will do as he was wont, and bring all false
hood to light at the last.

As for D. Barnes preaching at the Spital, so far as I
can learn, there is nothing maketh more against you than
that same his day s work. For like as he there openly gave
a godly example of charity and fraternal reconciliation, so An example

xl * x J 11 of charity.

is the same a confusion to you and all your wanton sect ;
which, belying the truth, blaspheming the Holy Ghost, and
slandering them that are the price of Christ s blood as well
as you, (which points smell of greater heresy than ye can
prove against D. Barnes in this his Protestation,) will not
repent, nor ask open forgiveness. Which of your cankered
sort hath yet of his own free mind, uncompelled, come into
an open audience, and played such a part, or desired recon
ciliation ? Not one of you all, that I know of ; no, though
the king hath commanded you in his injunctions, and though
some of you hath not been ashamed to burn God s word.

STANDISH.
As it was declared at Paul s cross, $c.

COVERDALE.

D. Barnes last will and testament, whereupon he taketh
his death, is this ; that there is no other satisfaction unto stand -
the Father, but the death and passion of Christ only. There
fore, though it had been ten thousand times revoked before,
yea, and declared never so oft at Paul s cross, either in the
rehearsal sermon or otherwise; yet shall no man s revoking,
no, nor your blasting and blowing, your stamping and staring,
your stormy tempests nor winds, be able to overthrow this

. 358 CONFUTATION OF STANDISH.

truth and testimony of the Holy Ghost throughout the scrip
tures, that the death of Jesus Christ only doth satisfy and
John L ii. content the Father of heaven, and maketh the atonement for
our sins. Neither do ye ought but bark against the moon,
so long as ye labour to dimmish the glory of Christ, as
though he obtained not grace for all the sin of the world.

Your opinion and doctrine will not suffer Christ to be a
full satisfier unto his Father for all sins. Ye say, he delivered
us from original sin and actual : and yet yourselves confess
that there be also venial sins, which if ye taught not to be
washed away with some other things of your own choosing,
no doubt ye would confess, that Christ delivered us from
them also, as well as from the other.

Diversity. j n ^his your doctrine ye confess, that through Christ we

may avoid and escape the eternal and second death; and
yet afterward say ye, that our satisfaction doth please and
content Almighty God, as satisfactory for our trespass.

But how faintly bring ye out these words, "We may!"
how loth are ye, that Christ should have his due honour !
Again, how stand your words now together ? If we escape
the eternal and second death by Christ, how can we ascribe
the pacifying and contenting of Almighty God to our own
satisfaction ? Moreover, how doth God accept our satisfaction
as satisfactory for our trespass, when no man, by your own
confession, can satisfy for the offence? Is not trespass and
offence all one thing ?

Heresy. Ye affirm in your Latin words, that a man suffer eth not

the eternal and second death through the sin of Adam:
which saying includeth a very heinous heresy, and is openly
Rom. v. confuted by the apostle to the Komans, where like as he
proveth, that the salvation of all men came only by Christ,
so affirmeth he also, that condemnation came on all men
through Adam.

STANDISH.

No man can, I grant, satisfy pro culpa, $c.

COVERDALE.

Diversity. Ye grant now, that no man can satisfy for the offence;

and yet ye said before, that our satisfaction is accepted of God,
as satisfactory for our trespass. Item, ye say here, that

Diversity, every man must satisfy for the punishment belonging to sin ;

DEFENCE OF BARNES** PROTESTATION. 359

and ye granted afore, that through Christ we avoid and
escape the eternal and second death. Look better on your
book, man, for shame. Is not the eternal and second death
everlasting damnation and punishment due for sin? How
can we then satisfy for the punishment belonging unto sin,
when, by your own confession, we escape it by Christ?
Alas, that ye are so blind, or that ye should build upon so
weak a foundation !

STANDISH.

According to that of St Paul, 1 Cor. xL, Et nos ipsos
judicaremus, fyc.

COVERDALE.

Remember yourself well, and forget not, that ye have
brought in this text, to prove that every man must satisfy
for the punishment belonging unto sin. Nevertheless let us
see whereupon the apostle speaketh, and ponder the circum
stance of his words ; so shall we try whether Paul and you
agree, and whether ye have judged with the text, or no.
For I fear me, we shall find, that ye have played another
false cast, even with this same poor text. The words of the i c or . xi.
apostle are these : "If we would judge, or reprove ourselves,
we should not be judged. But while we are judged, we are
chastened of the Lord, lest we should be damned with this
world." These are St Paul s words.

Afore, in another place of your treatise, ye bring in this
text for another purpose, namely, to prove, that D. Barnes
ought to have accused and condemned himself. And now,
forgetful what ye said before, or else wilful blind (as it
seemeth), ye allege the same text, to prove that every man
must satisfy for the punishment belonging unto sin. Thus
make ye of God s holy scripture a shipman s hose, wresting
and wringing it to what purpose ye will. Verily, such per
verting of the scripture can ye not use without your own
damnation, except ye amend, if St Peter be true. 2 Pet. HI.

The apostle, shewing the Corinthians the true institution
of our Lord s holy supper, and the right use thereof, con-
cludeth with these words, saying : " Let a man examine him
self, and so let him eat of this bread, and drink of this cup.
For he that eateth and drinketh unworthily, eateth and Jhe text
drinketh his own damnation, because he discerneth not the

360 CONFUTATION OF STANDISH.

Lord s body from other meats. Therefore are many weak
and sick among you, and many sleep. For if we judged
ourselves, we should not be judged. But while we be judged,
we are chastened of the Lord, lest we should be damned with
this world. Wherefore, my brethren, when ye come together
to eat, tarry one for another," &c.

By the circumstance then of this chapter it is evident,
that these words of the apostle extend to the right use of
the holy sacrament, teaching us that, before we come to the
Lord s board, we ought first to judge, to try, to prove, and
to examine ourselves, in what case we stand toward God and
our neighbour ; considering that it is no childish play, nor"
a thing lightly to be regarded, but a most weighty and
earnest matter concerning our salvation, the glory of God,
The hoiy and edifying of the world : and when we have duly and

scripture of . * n i 11

our Lord, unieiguedly tried ourselves, by comparing our whole con
versation, both inward and outward, to the just command
ments of God, and by occasion thereof have heartily acknow
ledged and confessed our sins, being sorry and penitent for
them, believing stedfastly in the promises of God, received
the absolution of his word, entered into true repentance and
earnest amendment of our living, being reconciled and at one
with all men, purposing without fail so to continue till our
life s end, then to come and sup with the Lord. This is now
the thing that St Paul teacheth in this chapter; and proveth
here no such article as ye go about. Therefore do ye wrong
to the text, in wresting it to this sense, that every man must
satisfy for the punishment belonging to sin. By the which
your doctrine, like as ye rob Christ of his worship, deface

o wicked the merits and fruit of his death, and set every man in

opinion !

Christ s room, even so doth your said article condemn every
man. For like as Christ only satisfied his heavenly Father
for our sins, and for the punishment due to the same; even
so, if we should not avoid the eternal pain of hell, which is
the second death and reward of sin, till we made satisfaction
for it ourselves, we should continue still in the wrath of God,
and so be damned for ever.

STANDISH.

And to prove this satisfaction, the words of John Bap-
tist, Matth, iii., be very strong, $c.

DEFENCE OF BARNES PROTESTATION. 361

COVERDALE.

Be these words, " Bring forth the worthy fruits of
penance," as much to say as, Ye must satisfy for the punish
ment due unto sin ? Prettily well expounded of you !
shameless controllers of the Holy Ghost ! Will ye make
John the Baptist contrary to himself? Doth he not say
manifestly in another place, "Whoso believeth on the Son John in.
of God hath everlasting life " ? And what is it else to have
everlasting life, but to escape the eternal and second death,
even everlasting damnation and punishment due unto sin ?
Which, as ye confess yourself, we do avoid through Christ.
Why do ye then wrest the scripture to your own purpose ?
But one question will I ask you: Who speaketh the words,
which are written in the prophet Oseas, saying, " From the H OS . xin.
hand of death will I deliver them, from death will I redeem
them : death, I will be thy death ; hell, I will be thy
sting " ? Find me now any creature in heaven or in earth,
that may of himself verify and pronounce these words of
Christ s person ; and I shall grant that he may make satis
faction for the punishment due unto sin, which, as this text
declareth, is eternal death and hell. Else if there be but
one Jesus, one Saviour, one destroyer of damnation and hell;
then shall he verily have my poor voice to be called also,
as he is indeed, the only satisfier for the punishment due unto
sin, as well as he is the satisfier for sin itself.

As for the words of John the Baptist, they prove evidently, The words of

r * 7 r . * John Baptist.

that when men convert unto God, (as those Pharisees pre
tended to do at the baptism of John,) they shall do it un-
feignedly; and not to be hypocrites still, nor to lean to their
old leaven, but to bring forth the worthy fruits of penance ;
whereof he nameth part in the third of Luke to the people,
and speaketh of no such satisfaction as you feign.

But remember, that ye have named fasting, prayer, and
alms-deeds to be the fruits of penance : for I fear me, ye
will deny it again anon, when we come to Cornelius the
captain.

STANDISH.

Fructus n. dignus poenitentice est opus restaurans ea, fyc.

COVERDALE.
There are some of you, that call us English doctors for

362 CONFUTATION OF STANDISH.

writing so much in English, as though in the understanding
of other tongues we were inferiors to you ; but now ye make
us your English interpreters, for putting us to the pain to
English the words, which ye wrap up in Latin from the
understanding of the people. For the worthy fruit of

standish. penance, say ye, is a work amending those things, whereof
the penance is ; that is, repairing such things, as it repenteth
us to have left undone, or to have committed; and this is it
that we call satisfaction for sins.

coverdaie. That to bring forth the worthy fruits of penance is as

much as to amend, whereinsoever we have thought or done
amiss, I grant; for the scripture alloweth the same. But
whereas ye call that the satisfaction to God for sins, ye speak
it not out of the mouth of the Lord.

Diversity. Again, ye said afore, that no man can satisfy for the

offence; and now ye call the fruit of penance the satisfaction
for sins. Is not every offence sin? Lord God! what hold is
there in your words ? Fie on such doctrine !

STANDISH.

And here let us note, that it is not all one to bring forth
good fruits, and to bring forth worthy fruits of penance.

COVERDALE.

JSTo ? Where have ye authority of God s word for you ?
Be not the good fruits of penance worthy fruits? Or be
not they good fruits that are worthy ? unworthy teachers I
What an unworthy doctrine is this ?

STANDISH.
For he that doth commit no deadly sin, $c,

COVERDALE.

If I should teach any man, when he hath unlawfully
behaved himself, to use unlawful things still; I am sure, that
like as God s word would condemn me, so would the prudent
rulers of the world, according to their duty, look sharply
upon me, and judge me little better than a seditious teacher.
If the rulers, therefore, of the world will wink at such a
pestilent doctrine, and suffer it to be sown among their
people, I beseech God to send them his discipline, to their

* DEFENCE OF BARNES** PROTESTATION. 363

better information ; and so to lighten the eyes of their under
standing, that they may as well remember, what hurt cometh
of seditious doctrine, as many of their subjects, yea, they
themselves also, have proved it by experience. Well, yet
remember the end.

Whereas ye separate the fruits of innocency, of goodness,
&c., from the fruits of penance, where find ye that in holy
scripture? For albeit that some man offendeth more than
another, who yet, I pray you, is not bound to confess himself
a sinner, to declare himself sorry for the imperfectness of his
own nature, to mortify his flesh, and to live in repentance
all the days of his life ; yea, be he never so innocent, just, or
righteous in the estimation of man ? Thus, by your slender
division, ye prove but slenderly, that the works of Mary
Magdalene and David were not fruits of goodness, but only
fruits of penance ; as though penance were not good, or as
though the fruits of penance were not good fruits.

As for the carnal liberty of man, it must be alway
restrained: abuse of all things is utterly forbidden. Yet
must the body of man have his worship at his need ; at his
need, I say, not at his lust. If you now, through any shine
of wisdom or chosen spirituality, will teach the contrary ; then
is your doctrine condemned by St Paul to the Colossians. coioss.ii.

STANDISH.

Yea, and according to the quality of the offence must
be the satisfaction. Pro mensura peccati erit plagarum
modus. Deut. xxv.

COVERDALE.

This text verily, as it is slenderly alleged, so proveth it
your purpose but faintly. Moses words, which you bring in,
are these : " According to the measure of the offence shall
be also the measure of stripes." But let us see the circum
stance of the text, and so shall we try whether ye have
played a juggler s cast or no. And forget not, I pray you,
that ye have alleged this text, to prove that the satisfaction
must be according to the quality of the offence.

Moses writeth thus : " If there be a matter of plea Deut. xxv.
between any men, and they come to the law, then look, whom
the judges consider to be just, him shall they declare to be
in the right cause ; and him whom they perceive to be un-

CONFUTATION OF STANDISH. .

godly, shall they condemn for his ungodliness. But if they
see him which hath offended to be worthy of stripes, they
shall take him down, and cause him to be beaten in their
presence. According to the measure of the offence shall be
also the measure of the stripes ; but so that they pass not the
number of forty," &c.

This law, as it is evident, was a civil ordinance, made for
the commodity of the people, and not without mercy. The
text also speaketh of no such satisfaction as ye mean. But
here, forgetting the rules of your logic, ye would make a
Note wen quality of a quantity. For in your article ye speak of a
standi x sh and &lt;l ua lity&gt; an d tne text maketh mention of a quantity, number,
or measure. Again, this law will, that the party which is to
be beaten shall not have above forty stripes. And then, by
your doctrine, it must follow, that though we be compelled
to be punished, and so to make satisfaction for the pain due
unto our sins, yet should each one of us have but forty
stripes ; for the text speaketh of no more. May ye not be
ashamed then thus to mock with the scripture ?

STANDISH.

Not like nor equal in the great offender and the less.
Unde Apoc. xviii.. Quantum quis se glorificavit, et in deliciis
fuit, tantum illi inferendum est tormentum.

COVERDALE.

Whereas the voice from heaven speaketh of the whore
Rev. xviii. of Babylon, and saith, " Come away from her, my people,
that ye be not partakers of her sins ; lest ye receive of her
plagues, &c. : as much as she glorified herself, and followed
her own lusts, so much give ye her of punishment and sor
row," &c; by the last part of this text would ye prove,
that satisfaction may not be equal in the great offender and
Equality, the less. Now saith the text : "As much as she glorified
herself, &c., so much give ye her of punishment." Here is
rather equality.

And whereas the text speaketh of the whore of Babylon,

^SSd ^ 6 sa ^ J Quantum quis, fyc. ; turning not only the feminine

toj,hemascu- g en d er to the masculine, (which a boy that goeth to the

grammar school would not do ;) but also proving an universal

by a particular.

DEFENCE OF BARNES** PROTESTATION. 365

Again, this text speaketh of her that is damned to hell ;
and the article that ye go about to prove, speaketh of those
whom ye have affirmed already to make satisfaction unto
God for their sins by the fruit of penance ; which, by your Note this
own judgment, are not damned unto hell. Lord God ! when W
will this blindness have an end ?

STANDISH.
It is not enough, saith Chrysostom, fyc.

COVERDALE.

The doctrine of God is, that when Christ hath made us j b v. viii.
whole, (for without him is no remission,) we shall sin no more :
he that hath stolen, must steal no more ; he that hath not the Ephes. iv.
gift of chastity, must for the avoiding of fornication take a i cor. vn.
lawful wife ; for better it is to marry than to burn. On the
backside of the book, therefore, is that doctrine written, which
teacheth, that when a man hath long continued in whoredom,
he shall then abstain from the lawful use of wedlock ; for
wedlock is the remedy appointed of God against all bodily
fornication and whoredom.

STANDISH.
Whereby we may perceive, fyc.

COVERDALE.

Yes, there be worthy fruits of repentance to bring forth;
there is a new man to put on; the tree hath good fruits to
bear; the spouse of Christ, which is every true faithful soul,
hath lawful children, that is, lawful thoughts, lawful words,
lawful deeds, to bring up and to nourish. Good works must
needs follow faith ; but not that we may set any of them in
the room of Christ, nor make them the satisfaction to God for
our sins. " God hath called us, " saith the scripture, " unto Ephes. u
good works, TO WALK IN THEM;" but not to make our Saviour
or satisfaction to God of them.

STANDISH.

Christ, Luke xi., when he had rebuked the Pharisees
for their vice, said, Date eleemosynam, et omnia munda sunt
vobis.

366 CONFUTATION OF STANDISH.

COVERDALE.

That text, if it be not ironia, proveth, that we are
bound to do good works; to the which though. God join his
loving promise, (as he doth commonly throughout the scrip
ture,) yet calleth he not them the satisfaction to him for sins.
But like as in the [fifty-] eighth of Esa. the Holy Ghost rebuketh
the superstition and hypocrisy of the Jews, that had fallen to
works of their own inventing ; and then telleth them the true fast
and good works, which God requireth, adding a loving promise
to the fulfillers thereof ; even so doth our Saviour here in this
chapter. For when the Pharisee was so superstitious, that
he marvelled why he washed not his hands before dinner,
Lukex? then said he unto him : "Now do ye Pharisees make clean the
outside of the cup and platter ; but your inward parts are full
of robbery and wickedness, &c. Nevertheless, give alms of
that ye have, and behold, all things are clean unto you." Lo
now, first he rebuketh their superstition; secondly, sheweth
them, what good works he alloweth, commanding them to do
the same ; and thirdly, addeth a promise thereto.

STANDISH.

And the preacher, Eccl. xxi. Fili, peccasti ? &c.
COVERDALE.

Those are not the words of the preacher, whom the
scripture calleth Ecclesiastes, but they are the words of Jesus
The text Sirack, saying : " My son, hast thou fallen into sin ? Do no
Eccies.xxi. more so . k u t pray instantly for thy former sins, that they
may be forgiven thee. Flee from sins, even as thou wouldest
flee from a noisome serpent, " &c. This text then proveth no
more your feigned satisfaction, than it proveth the Jews cir
cumcision. And like as your fond alleging of it declareth,
that ye are an hider of the scripture from the unlearned ; so
proveth the Holy Ghost in the text, that if we have broken
the profession of our baptism, and be fallen unto sin, we shall
do no more so, but convert and turn unto God, continuing in
the fear of him and in fervent prayer, to be at the stave s end
with sin, and to abhor it all the days of our life.

STANDISH.
He that thinketh this insufficient, fyc.

DEFENCE OF BARNES^ PROTESTATION. 367

COVERDALE.

Suspecting, as it appeareth, that your wresting of the
former scriptures will not be taken for a sufficient proof of
your feigned satisfaction, ye bring in ensaraples of David, Moses,
Aaron, and the children of Israel; as though their punishment
had been their satisfaction. But where find ye that in any
of those places of scripture ? If ye say, Why doth God then
punish, after that he hath remitted the fault? I answer, Like objections,
as he is the Father of mercy and God of all comfort, so doth 2 cor. L
he correct and chasten his own, yea, exerciseth and trieth them, Prov. m.
as the gold in the fire ; partly, because he loveth them,
and partly for the example of other, that they may beware
of such falls. The same examples therefore, that ye bring in,
make clearly against you, and prove manifestly, that ye are
but blind and ignorant of the scriptures. For the apostle, speak
ing of the same children of Israel, and of their punishment,
saith plainly, that all such happened unto them for ensamples ; i cor. x.
but are written to warn us, that we should not lust after evil
things as they lusted ; that we should not be worshippers of
images, that we should not commit whoredom, that we should
not tempt Christ, nor murmur against him, as they did. Shame
ye not then, so irreverently to handle the holy word of the
living God?

STANDISH.

Furthermore Daniel, cap. iv. exhorteth Nabuchodonosor,
9*

COVERDALE.

If that text should prove any satisfaction to be done by
man to God, as it proveth our duty to our poor neighbours,
it should rather maintain a satisfaction for sin than for the By sin doth
pain belonging: to sin : for the text speaketh of sins and ini- understand

r . , . i.i ? i TT satisfaction

quities, and maketn mention 01 no punishment. Have ye no for sin.
better judgment nor clearer sight in discerning of a text?
Ye may be ashamed, verily.

The words of Daniel, as they include in them a command
ment to do alms-deeds, and shew mercy to the poor, which
thing every man is bound to do ; so include they in them a
loving promise to all such as are merciful in distributing to
them that lack help. And as it is an eternal worship for

368 CONFUTATION OF STANDISH.

them that follow this most wholesome counsel of the prophet ;
so is it a shame and perpetual confusion to all churlish hearts
and unkind people, (specially to covetous princes, rulers, and
rich men,) that will not do their best in providing for the
whatachari-poor, after the example of Daniel; who, no doubt, seeing so

table heart

Daniel bare many poor prisoners and helpless people driven from Jewry

toward the f L X . . J

poor. to Babylon, had a singular respect to their necessity, and
therefore spake to the king in their cause. Which thing
would God they that are great with princes, or of their coun
cil, were as diligent to do, as they are to make suit in their
own private causes ! And doubtless they would be the more
inclined so to do, if it were not for you and such other, which
allege not the scripture to such purpose as the Holy Ghost
hath caused it to be written for, but frowardly wrest it for the
maintenance of your own fond opinions.

STANDISH.

Look also, Jonas Hi., what satisfaction the Ninivites
made, $c.

COVERDALE.

The text declareth, that God first sendeth his word ;

The story of which when it is preached, (as it was by Jonas the prophet,)
then the children of salvation believe, after the example of the
Ninivites, and earnestly turn unto God from their old evil
way, and from that time forth give over themselves wholly to
all manner of good works. Then God approveth and allow-
eth their works, accepteth them, hath mercy of them, and
poureth not upon them the wrath, that he hath threatened to
such as will not repent. This is the sum of that whole third
chapter of the prophet Jonas. But in all the text is there no
mention made of any such satisfaction as you feign.

Is it not an ungodly thing then, so to wrest and wring
the scripture violently ? The ever living and merciful God

A thing to be amend it! It were greatly to be wished, that like as the
king of the Ninivites, receiving God s word, made a procla
mation for all his subjects to fast and pray, there were even
such restraints made likewise in every country, that no man
should wrest the scripture of God, nor allege any thing there
of, which may not justly be gathered by the words of the
Holy Ghost, that is, that no man should belie the text.

369

STANDISH.

This satisfaction Paul speaketh of, Rom, xii. Obsecro
vos, fyc.

COVERDALE.

" I beseech you, brethren," saith the apostle, " for the The text
mercy of God, that ye will give over your bodies, to be a Kom X11
living, holy, and acceptable sacrifice to God, which is your
reasonable serving of God. And fashion not yourselves like
unto this world : but be changed through the renewing of your
mind." These are St Paul s words; which as ye partly hide
from the unlearned, so cut ye them very short; lest, I fear,
if we heard out St Paul s mind, we should understand him
the better.

St Paul s doctrine is, that we must mortify our bodies:
but to what intent? To make any such satisfaction, as ye
would prove ? Nay, so saith not the text ; but to the intent
that we may serve God, as we should serve him; to forsake
vanity, and to be altered from an evil mind to a good. Even
so likewise saith the other text, which I must English for you,
in the sixth to the Romans : " Like as ye have in times past The text
given over your members to serve sin from one wickedness to
another ; so must ye now give over your members to serve
righteousness, that ye may be holy." "That ye may be holy,"
saith he ; and speaketh of no such satisfaction as ye invent.

STANDISH.

If I do not thus satisfy, then I shall have the reward
and pain belonging to sin, fyc.

COVERDALE.

To the intent that ye may spy the better, in what case
ye stand by your own words, (I pray God ye may look to
yourself by times, as a Christian man should,) I will make you
an argument or two out of the scripture.

To deh ver from eternal death is to satisfy for the pain Ma jor.
due unto sin.

But Christ only delivereth from eternal death. Minor.

Ergo, Christ only satisfieth for the pain due unto sin. conciusio.

The major is manifest by St Paul, whom ye yourself
allege, saying: "The reward of sin is death," even eternal Rom. VL

r -. 24

[COVERDALE, n.]

pes.
mv *

370 CONFUTATION OF STANDISH.

death, by your own confession. The minor is proved by the
HOS. xiii prophet, and by the apostle. Of these two premises gather

you the conclusion.

Another argument.
Major. By what one soever we are delivered from the wrath of

God, both past and for to come ; by the same is made suf

ficient satisfaction for the pain due unto our sin.
Minor. But Christ only delivereth us from the wrath of God,

both past and for to come.

conciusio. Ergo, He only satisfieth for the pain due unto our sin.

Rom. ii. The major is manifest ; for the pain due unto sin is the

wrath and indignation of God.

The minor is evident by the apostle : First, That we are

delivered only by Christ from the wrath of God past; for he

hath made the peace between his heavenly Father and us,
coi m i. v * and by him is the Father reconciled. Secondly, That we are
Rom. v. delivered by him from the wrath to come, it is clear, Rom. v.
i Thess. i. and 1 Thessa. i. By these two premises may you gather the

conclusion.

Now to your words.
Major. To satisfy for the pain due unto sin is the only office

of Christ.

Minor. But ye take upon you to satisfy for the pain due unto sin.

conciusio. Ergo, ye take upon you the office of Christ.

The major is proved by the scriptures alleged before in

the two first arguments.

The minor is gathered from your own plain words. Of

these two followeth the conclusion.

Then thus.

Major. Ye say, that if ye do not thus satisfy, ye shall have eternal

death.

Minor. But so ye cannot do ; for it is the only office of Christ.

conciusio. Ergo, ye shall have eternal death.

Behold now, what a dangerous case ye be in by your
own words ! Alas, man, that ever ye should be so blind, as
to sit thus in judgment, and to give sentence against your
own soul, that Christ hath shed his blood for, if ye conform
yourself to be partaker thereof! Who would not note me to
be five mile from my right wit, if I should make such an
argument, and say thus :

DEFENCE OF BARNES^ PROTESTATION. 37l

If I be not Christ the Son of God, I shall have eternal
death and damnation.

But so it is, that I am not Christ. Ergo, &c.
If I should thus believe, and affirm this matter, would not
ye abhor me? Turn therefore, turn, for God s sake, into
your own conscience, and rebuke it earnestly between God
and you, for suffering either your hand to write, or your
mouth to speak, any such inconvenience.

STANDISH.

And now of this satisfaction finally to conclude, if there
were need of no satisfaction, after by repentance we be come
into the favour again with God, why then did Christ say,
Luke vii. To them that love much many sins are forgiven,
and to them that love little fewer sins are forgiven ?

COVERDALE.

Your opinion upon that place of the gospel doth utterly
destroy the parable of the lender and two debtors; yea, and
Simon s answer, which our Saviour Christ alloweth. For
Simon saith, that "To whom most is forgiven, the same loveth The place,
most ;" and again, our Saviour saith, " Unto whom less is
forgiven, the same loveth less:" by the which two sentences
every man may easily perceive, that the text speaketh of no
such satisfaction as ye imagine.

But I have spied you now at the last. very cruel
enemies to God s holy word, how falsely have ye perverted
and turned our Saviour s words, to maintain your heresy
withal! Cannot Christ s words stand in the gospel for you,
as he spake them, and as the evangelist wrote them, but ye
must teach him how he should say ? Doth he say in that ^JjjJ^
place, To them that love much, many sins are forgiven, and new text -
to them that love little, fewer sins are forgiven ? Nay, verily,
these are his words : " Many sins are forgiven her, for she
hath loved much : but unto whom less is forgiven, the same
loveth less." Will ye still then take upon you to control the
Holy Ghost ? Well, beware, that this your juggling come not
to light. Beware, I say, that the breath of God blow not
down your house ; for a rotten foundation cannot stand long.
Take heed by times, and say, ye be warned.

242

372 CONFUTATION OF STANDISH.

STANDISH.
This saying cannot be concerning culpam, fyc.

COVERDALE.

Our Saviour speaketh of sins, and of forgiving the sins ;

and yet are ye not ashamed to affirm, that his saying cannot

be concerning the fault, but concerning the punishment. Can

standish not Christ speak a thing, and mean the same ? Can he not be

Christ a 1 "* 6 true in his words ? blasphemers of the Son of God, yea, and

of that blessed woman, Mary Magdalene, which must needs

be yet in her old faults and a sinner still, if he meant not as

he said; if his saying were not concerning the fault, when he

spake these words : "Many sins are forgiven her, &c."

STANDISH.
Whereby we see, that post remissam culpam, fyc.

COVERDALE.

Ye have heretofore called this satisfaction the works of
penance ; and now say ye, but in Latin, that there remain-
eth sometime a duty of punishment to be purged, or recon
ciled, with a worthy satisfaction : which if it be a work of
penance, what time can you assign me, in the which I am
not bound to be exercised in some fruit thereof? And now
come ye in with "sometime." Again, ye said afore, that the
satisfaction must be according to the quality of the offence ;
and now ye say, that the punishment due unto sin must be
purged with a worthy satisfaction. Now is it manifest, that
unworthiness is a quality of every offence, for all faults are
unworthy things ; wherefore by your own confession it fol-
loweth, that the pain due unto the same must be satisfied
with an unworthy satisfaction. And verily so I take it ; for
unworthy is it, whatsoever a man of his own brain inventeth,
without some sure ground of God s word.

STANDISH.

And this is signified by that of the prophet Joel, $c.
COVERDALE.

The words of the prophet, though ye chop them very

The text short, are these : " Now therefore," saith the Lord, "be ye

turned unto me in your whole heart, in fasting, weeping, and

DEFENCE OF BARNES^ PROTESTATION. 373

mourning. And rend your hearts, and not your clothes, and
be ye turned to the Lord your God ; for he is gracious and
pitiful, long-suffering and of great mercy, and will be en
treated as touching sin," &c. Doth this text now signify, that
after the fault is forgiven, there remaineth sometime a duty
of punishment to be purged with a worthy satisfaction ? Is
this your judgment in scripture ? shameless beliers of the
open and manifest text !

STANDISH.

Now if you say, Esay, cap. liii. saith, Our Saviour bare
our sins on him, SfC.

COVERDALE.

"Of a truth," saith the prophet, "he hath taken away Th e text
our sorrows, and he himself hath borne our pains, &c. The Isau lul *
correction of our atonement was laid upon him," &c. These
are the words of Esay : which, as they are manifest and
plain, so do not you truly rehearse them as they stand ; and
yet can ye not deny, but that if we conform ourselves unto
Christ, then hath he satisfied for us most abundantly. To
what point now have ye brought your former doctrine of
satisfaction? Verily, even to this point, that Christ hath
taken away their sorrows and pains, yea, and borne the
correction of their atonement, which conform themselves
unto him.

For all this your confession, yet deny ye the truth
again, and say, that he delivered us not from all pain satis
factory. Now saith the prophet, that he took away our
sorrows and pains. What pain satisfactory then is there,
that he hath not delivered us from ? If it be our pain, then,
saith Esay, Christ hath borne it. But peradventure ye do
mean some pain of your own. Ye seem to be yet dreaming
of your painful purgatory ; for if ye conformed yourself to
Christ and to his doctrine, ye should be persuaded and certi
fied in your conscience, even by the same chapter of Esay,
that Christ hath as well satisfied his heavenly Father for the
pain due unto your sin, as for your sin itself.

STANDISH.
For if he had so done, we should neither mourn, 4-c.

CONFUTATION OF STANDTSH.
COVERDALE.

Ye say, that if Christ had delivered us from all pain
satisfactory, we should neither mourn nor be penitent for
our offence committed against God, nor we need not to mor-
An heinous tify our flesh. damnable heresy ! And are ye one of the
authors thereof? Are ye one of the destroyers of penance,
of converting to God, and of mortifying the flesh ? But as
touching such another like ungodly consequent, I have talked
somewhat with you afore. All the world therefore shall know,
that ye are the teachers of such pestilent doctrine, and not we.

Behold now, how unsure ye are of yourself. Ye say,
that if Christ had delivered us from all pain satisfactory, we
should neither mourn nor be penitent for our sin, nor mortify
our flesh. And yet ye confessed before, that through Christ
we avoid and escape eternal death ; which likewise, by your
own confession, is the pain due unto sin. How stand your
words now together ?

Whereas ye condemn your own perverse doctrine by the
sixth chapter to the Romans; it were sufficient to deliver
you from suspicion, if ye did abide thereby. But that do ye
recant, and fall to your vomit again, saying,

STANDISH.

But we should ivith their fleshly liberty have a joyful
penance full of mirth.

COVERDALE.

Your doctrine is, that if Christ had taken away the pain
due unto your sin, ye should not repent for your sins, but
follow your own fleshly liberty, &c. Whereby ye declare your
self to be still of that rotten opinion, which ye defended afore.
Now whereas ye report of us, that our penance is with a
fleshly liberty, I answer : Even as by your former words ye
prove yourself to be one of their number, which say, "Let us
Rom.iii. do evil, that ffood may come thereof; Let us continue in

Rom. vi. * .

sin, that there may be abundance of grace ; Let us sin, be
cause we are not under the law, but under grace ;" even so,
I say, do ye declare yourself to be one of them that speak
evil of us, and report us to be the affirmers of your wicked
words : as though we were they that exhorted men to a
fleshly liberty, or not to live in virtue and good works.

PROTESTATION. 375

Now God is the true judge, who, as he abhorreth all liars, Psai. v.

/ T 11 . i - ^ -, Deut - xxxii -

even so refer I all vengeance to him; for it is his office by Rom. X H.

right. But in the mean season, till all falsehood be disclosed,
our earnest watching and labouring for your salvation, the
poor life which we lead in this world, and the fruits of our
good-will that grow in your own gardens, for all your weeds,
shall testify somewhat with us also against your evil tongues.
And God, which is able to restore the blind to their sight,
shall lend men eyes to see, and understanding to discern,
whether the doctrine and open word of God, which we teach,
would have men to live after their own lusts ; or whether
your doctrine, which is of men s inventing, be not rather
cause of all wickedness, robbing men of their wits, and
making them to run at riot from God s word, from his ordi
nance, from his commandments, from his promises, and from
the most virtuous ensamples of God s children.

Now as touching our penance, ye would make the world
believe, that when we speak thereof, we mean some morris-
dance, some such delicate banquetting as is among the un
godly, some unlawful chambering, some such excess of eating
and drinking as (God amend it ! ) is commonly used in the
world. Again, your doctrine is, that repentance should be
without joy. And our belief is, that if the Holy Ghost and
the true faith of Christ go together, then like as repentance
proceedeth of faith, so is the joy of Christian men a fruit ofoai.v.
the Holy Ghost, as the apostle saith. Thus also to be merry
and joyful are we taught by the scripture, Hiere. ix ; 1 Cor. i ;
2 Cor. xi; Rom. v. viii; Matt, v; Luke x. Shall we then be
sorry, because God hath done so much for us? For our
sins and trespasses we will be sorry and mourn ; though
when we fast, we rend not our garments, nor put on sack- Joel ....
cloth, neither disfigure our faces to be seen of men ; though git^ja.
when we pray unto God, we prick not ourselves with bod- * vi&gt;
kins, nor make too much babbling of words. Such flings, Ecdes - v&lt;
such morris-dances, such wanton gestures, such light mirth
we make not ; for our joy and gladness is inward, conceived
in our breasts, when we feel the inestimable mercy and love
of God therein, yea, even when we are put to trouble and
adversity.

Another love have we also, and the same is likewise a
fruit of our repentance, appointed in scripture; as when we
joy with them that joy, when we are glad of our neighbour s Rom.xii.

376 CONFUTATION OF STANDISH.

2 cor. ix. welfare, glad and cheerful to do him good, glad to give him
lodging, &c. Wherefore to call such fruits of repentance
any light or wanton mirth, ye are to blame, and of a wanton
judgment.

STANDISH.

All these new fellows would have penance to be, $c.

COVERDALE.

To be called "new fellows" of your mouth, we do not
greatly force. But first, whereas ye jest upon us for casting
our sins and care on Christ, and for rejoicing that he hath
taken them on him, ye shew yourself not only ignorant in
this spiritual cause of Christ s faith, but also blasphemous
both against him and his. I pray you, who hath so broad a
back, or so meet to bear the sins of penitents, as Christ

isai. nil. hath ? Hath not his heavenly Father laid our sins upon him,
as ye yourself have confessed out of Esay ? And doth he

Matt. XL not say unto us himself, " Come to me all ye that labour
and are laden, and I shall refresh you?" Is not he "the

john i. Lamb of God, that taketh away the sins of the world ? " And

i John i. doth not his " blood cleanse us from all sin ? "

Secondly, whereas ye blame us for casting our care
upon Christ, we do not greatly pass upon it, though we
lament your blindness; for we have God s word on our
side, yea, not only his commandment and precept, but also

Psai. iiv. his promise, that so doing he will nourish us and not suffer us

Lukexii . to lack. Nevertheless, in casting our care upon God, we rob
not our body of his duty ; but set the hands to labour, the
feet to go, the mouth to speak, and every member to work in

Deut. vi. his calling, lest we tempt God, contrary to his commandment.

STANDISH.
This penance Peter did not take.

COVERDALE.

What, will ye belie St Peter ? Did not he cast his sins
i Pet. ii. upon Christ ? Saith he not plainly, that " Christ himself bare
our sins on his body upon the tree, to the intent that we
might be delivered from sin, and live unto righteousness ? "

Or did not holy St Peter cast his care upon Christ ?
i ret. v. "Why biddeth he us then to " cast all our care upon him,"
adding also, that " he careth for us"?

DEFENCE OF BARNES* PROTESTATION. 377

Again, doth not St Peter also bid us " rejoice, inasmuch i Pet. iv.
as we are partakers of Christ s passions ?" &c. Or think
ye, that he did not as he taught? "Was he not one of those
disciples, which "were glad when they saw that their Lord"
was alive? Why are ye not ashamed then to belie him?
Fie, fie ! take better heed to your words another time.

STANDISH.
But his penance was mournful.

COVERDALE.

Though he mourned and wept bitterly, when he had
denied our Saviour, as every true penitent doth ; yet proveth
not this the contrary but that, in consideration of the good
ness of Christ, he also rejoiced, as appeareth by his own
words afore.

STANDISH.

Theirs glad and jocund, $c.

COVERDALE.

So glad are not we in our penance, but we may find
cause enough of sorriness, though we considered nothing
else save the blind understanding that is in you. Ye say,
that we think justification to be without works of penance.
But like as ye are too malapert to enter into men s thoughts,
so am I glad that ye cannot report, that we should preach,
teach, talk or write, that we would have justification to be
without works of penance following. For our books, our we have

ii ii - sufficient

papers, our pens, our hands, our whole conversation, (though
we have our faults as well as other men,) yea, and the
mouths of them that know us, can testify that we are of a
contrary opinion.

STANDISH.

If you say, remission of sin is freely forgiven in bap
tism, therefore we need no more penance, fyc.

COVERDALE.

I wonder in whose name ye make that objection. If ye
know any man to affirm, teach, or write, that we need no
more penance, because sin is freely forgiven in baptism, he
ought to have an open rebuke. Howbeit the same is like

378 CONFUTATION OF STANDISH.

unto your own doctrine, where ye say, that if Christ had
taken away the pain due unto your sin, ye should not repent,
but follow your carnal liberty.

Now to your satisfaction, ye say here, that it springeth
out of the third kind of penance ; and before, in the eighth

Note this leaf of your treatise, to prove it strongly, ye bring in St
John Baptist s words, which ye join now to the first kind of
penance. Is it not now strongly proved ? Are ye not very
sure now of the doctrine that ye teach?

Again, to prove, that by the second kind of penance
godly men are purged from such sins, without which a man
cannot here live; ye allege the first chapter of the first
epistle of John, who in the same place saith these words :
" If we say that we have fellowship with God, and yet walk

The place, in darkness, we lie, and do not the truth. But if we walk

] Jonn i.

in light, even as he is in light, then have we fellowship toge
ther, and the blood of Jesus Christ his Son cleanseth us
from all sin." This scripture now maketh clearly against
you, and proveth your opinion to be false ; for Chrisf s blood
cleanseth us from "all sin," none except, so long as we walk in
his light, and not in darkness. Why ascribe ye then the
purgation of men s sins to any kind of penance, seeing
Christ s blood hath and must have the honour thereof?

.Ye allege here sundry places of scripture, the circumstances
whereof doth utterly disapprove your doctrine ; as plainly
appeareth to him that conferreth the same to the open words
of the text, which I heartily require all indifferent readers to do.

Ezek.xviii. The place of Ezechiel is manifest, that God will no more

think upon their sins that truly repent and turn from them.

isai. iv. The place of Esay sheweth, that God will have mercy on

jer. xviii. such penitents. The place of Hieremy is plain, that if people
convert from their wickedness, God will no more plague them
therefore. The eleventh chapter of Wisdom declareth evidently,
that the punishments which happened to the Egyptians were
sent through the indignation of God, and that the trouble,
nurture, and correction, which the Israelites had, came of
his fatherly mercy. The hundred and forty-fourth Psalm wit-
nesseth, that "the Lord is gracious and merciful, long-suf
fering, of great goodness, loving to every man, &c. ; lifteth
up all them that are cast down, and is nigh to all such as

Matt, xviii. faithfully call upon him." The eighteenth of Matthew is evident,

DEFENCE OF BARNES* PROTESTATION. 379

that whosoever converteth from his sin, Almighty God will not
that he shall perish. Item, that like as all true penitent
sinners have their debt freely forgiven them, so shall they
be partakers of the same forgiveness still, if they will heartily
do unto others as they are dealt withal themselves. These
places of scripture, though ye tell not forth the words, are
t&gt;f your own alleging ; and yet are ye not ashamed to write,
yea, even of penitents, that none of their sins shall be un
punished. Now is it manifest in the said chapter of Ezechiel, Ezek. xvi
that like as God will not reward their good deeds, that for
sake him, and turn away again to their vomit of wickedness;
so will he not think upon their sins, that truly convert Ezek. xvi
therefrom unto him. Yet call ye them happy, that punish
themselves, and take upon them to be satisfactors in that
behalf; as though it were a blessed thing for men to lay
crosses upon their own backs. Thus by your judgment were
Baal s priests happy, and the hypocrites that the prophet i Kings xv
Esay speaketh of. deceitful teachers! full well might the
prophet say unto God^s people of England, and in this behalf :
" my people, they that do call thee happy, do but deceive
thee, and mar the way that thou shouldest go in."

Now let us hear more of D. Barnes 1 words. dicunt &c -

BARNES.

And that no work of man did deserve any thing of
God, but only his passion, as touching our justification.

STANDISH.

This manner of justification plainly appeareth to be
false, even by that one place, if we had no more, of Corne
lius, Acts x., fyc.

COVERDALE.

The words of the text are these : "There was at Cesarea The text
a man named Cornelius, a captain of the Italianish company,
a devout man, and one that feared God with all his house,
and gave much alms to the people, and prayed God alway."

The text saith in order, first, that Cornelius was a
devout man, and feared God with all his house; and then
speaketh it of his good works, as alms, prayer, &c. Where
by it is manifest, that he himself was first accepted of God

380 CONFUTATION OF STANDISH.

and justified : for, as St Peter saith afterward in the same
chapter, " God hath no respect of persons, but in all people
he that feareth him, and worketh righteousness, is accepted
isai. ivi. un to him." And, as the prophet saith : " The strangers,
gentiles, or heathen, which cleave unto the Lord in worship
ping him and loving his name, are accepted unto him, as his
Eccius.ii. own servants." Again, the scripture saith: "They that fear
Heb. xi. the Lord give credence to his word." " And without faith
Rom. xiv. it is not possible to please God." Item, " Whatsoever is not
of faith is sin." By this it is manifest, that those good
works of Cornelius were fruits of his faith and of the fear
of God, and he justified afore he did them. Ye confessed
also before, that fasting, prayer, and alms-deeds, are the
Diversity, fruits of penance : then must ye needs grant, that the tree
was afore them.

This text then proveth not, that our justification, deserved
only by the death of Christ, is a false justification, nor that
Cornelius works deserved much of Almighty God afore he
was justified. For, as I shall rehearse afterward, ye confess
yourself, not only that we are justified freely, but also that
Diversity. Q O( J fi rs t giveth us grace, without which we can do nothing
that is good.

STANDISH.
As did the work of king Esechias, 2 Reg. xx, fyc.

COVERDALE.

Your purpose is by the ensample of Ezechias to prove,
that our works deserve much of Almighty God, afore we be
justified : and that work of Ezechias, which ye allege, was
done long after his justification. For the text saith, that

2 Kings xx. when he lay sore sick, the prophet Esay came to him, and
told him the message of God; and that he then made his
fervent prayer, and wept. After the which God sent him
word, that "he had heard his prayer, and seen his tears," &c.
And afore, in the same book, it is evident, that the same

2Kingsxviii. king Ezechias "did the thing that was good in the sight of
the Lord, according as his father David had done, put his
trust in the Lord God of Israel, &c., cleaved unto the Lord,
went not out of his paths, but did according to all the pre
cepts that God had commanded Moses;" and "therefore,"

PROTESTATION. 381

saith the text, "was the Lord with him in all that he took in
hand."

Wherefore by the circumstance of the text it is manifest,
that Ezechias was justified afore he lay sick, and that his
prayer was a worthy fruit of his repentance long after he
was justified, and no work that deserved any thing afore his
justification. Neither did his prayer, nor the work of the
Ninivites, change the sentence of God ; for God is neither Heb. vi.
changeable nor double in his words. But like as, afore
the Mnivites believed in him, he first sent his word, and Jonah m.
threatened them, that if they would not convert, their city
should be destroyed after forty days; even so, when Eze-2chron.
chias was fallen into sin, God threatened him, that if he **
would not repent, he should die. And like as God, when we
receive his word earnestly, believe stedfastly in him, and
bring forth good works, doth accept us, as he did the Nini- Jonah aL
vites ; even so, though we have fallen from the profession of
our faith, yet if we now do earnestly repent and convert, he
is merciful and true to forgive us our sins, and to grant us 2 Kings xx .
our petition, after the example of Ezechias : at whom like
as all kings and princes may take instruction of good go
vernance, even so in him have all other sinners, that have
broken their covenant with God, a very notable ensample of
true repentance.

But how rhymeth the example either of Ezechias, or
of the Mnivites, for the probation of your purpose ?
Did either Ezechias, after he was fallen into sin, or the
Ninivites, afore they believed, deserve any thing of God?
Or doth any of both these examples prove that our justifi
cation, deserved only by the death of Christ, is a false jus
tification ?

Afore, in the tenth leaf of your treatise, ye allege the
example of the Ninivites, to prove, that after the sin is for
given, we must make satisfaction unto God for the pain due
thereunto. And now bring ye the same in, to prove that Diversity,
our works may deserve much of Almighty God, afore we
be justified. If this be not a mocking with God s word, let
them judge that are learned therein.

STANDISH.
Scripture is full of such ensamples, fyc.

.382 CONFUTATION OF STANDISH.

COVERDALE.

Scripture is full of cnsamples ; but to bring us unto the
faith of Christ, and also to make us rise up by true repent
ance, when we are fallen from the same. But in all the
scripture find ye no ensample, that teacheth you to call our
justification, deserved only by the death of Christ, a false
justification, or to affirm that we may deserve much of Al
mighty God afore we be justified. And yet would ye fain
prove the same, yea, even by the ensamples of those that
were justified afore.

STANDISH.

Notwithstanding I am not ignorant of the order of our
justification, fyc.

COVERDALE.

Are ye not ignorant, what order God taketh in justi
fying his people, and will yet teach the contrary? The
more shame for you ! Now may every man, that noteth
your former doctrine, perceive evidently, that ye are a wilful
teacher against the order of our justification. For if God
first of his mercy only giveth us grace, without which we can
do no good thing ; then teach ye contrary to this order,
when ye say, that men s works deserve much of Almighty
God, afore they be justified. Thus doth your own doctrine
prove you not only to be contrary to yourself, but also a
wilful breaker of godly order.

STANDISH.
Ille prior dilexit nos, 1 John iv. Non dilectus dilexit, &c.

COVERDALE.

Here in this place of your treatise ye make a long
process in Latin; which as it is fondly printed, and patched
of you with little morsels of scripture, so do the same make,
clearly against your purpose.

uohniv. Ye grant, that God first loved us, afore we loved him;

R 0m .v. and that Christ died for us, when we were yet sinners:
which if it be true, then is it manifest that God first forgave
us for Christ s sake. If he first forgave us, then is your,
doctrine false, when ye call it against the order of our Sa
viour s prayer, that we must be forgiven of God, afore we
can forgive ; and that our justification, deserved only by the

DEFENCE OF BARNES** PROTESTATION. 383

death, of Christ, is a false justification ; seeing ye confess also,
that the mercy of God goeth both before and behind us, and
that we are freely justified.

Whereas ye grant also, that through faith we obtain the
grace of God, how agreeth that with your former doctrine
against the justification of faith? Yea, even the same third
chapter to the Romans, that ye here allege, is against you : Rom. m.
for St Paul s words are these : " The righteousness of God
cometh by the faith of Jesus Christ unto all and upon all
them that believe," &c. Item, " Freely are they justified,
even by his grace, through the redemption that is in Christ
Jesu, whom God hath set forth to be the mercy-seat through
faith in his blood," &c.

BARNES.

For I knowledge, the best work that ever I did is
unpure and unperfect.

STANDISH.

Taking this saying as it is, Job xxv. fyc.

COVERDALE.

Take D. Barnes words none otherwise than he spake
them ; and let them be tried by the same place of scripture
that ye allege, where Baldad the Suhite saith thus: "May
a man compared to God be justified? Or can he that is job xxv.
born of a woman appear clean? Behold, the moon is not
clear, and the stars are not clean in his sight. How much
more man, which is corruption, and the son of man, a
worm !" And in the ninth chapter saith Job himself plainly :
" God is he, whose wrath no man may resist, and under Job ix.
whom are subdued the proud of the world. Who am I then
to answer him, or to talk with him in my words ? Yea, and
though I have any righteous thing, I will not answer, but
make my humble supplication to my judge, &c. If equity
of judgment be required, no man dare bear record on my
side. If I will justify myself, mine own mouth shall condemn
me. If I will shew myself innocent, he shall declare me to
be naught,"

Do not these scriptures prove now, that, in consider
ation of God s judgment, all men s works are unpure and
unperfect?

384 CONFUTATION OF STANDISH.

STANDISH.

Unde Isai. Ixiv. Omnes nos immundi et quasi pannus
menstruatus : but thus to his purpose it cannot be taken, fyc.

COVERDALE.

What mean ye, man, so perversely to handle with the
dead ? D. Barnes confessed, as appeareth by his words, that
the best works, that were done by him upon earth in this
corrupt body, were not so purely and perfectly done as the
equity of God s law requireth ; and therefore, as appeareth
afterward, in consideration thereof he made his prayer with
Psai. cxiiii. the prophet, saying : " Lord, enter not with me into judg-
Psai.cxxx. ment." "If thou, Lord, wilt straitly mark our iniquities, Lord,
who will abide it?" Notwithstanding, though his words be
manifest, yet ye say, not only that it cannot be taken to his
purpose, as Esay wrote in that chapter ; but also upon the
same ye gather an intent, (for ye are good at that, ye are
well skilled in judging men s intents and thoughts,) that he
should mean, " All good works are naught, and that it is sin
to obey the voice of God : " which your collection is clean
contrary to D. Barnes words.

And if we confer them to that place of Esay whom you
allege, this matter shall be the more manifest. The words
isai. MV. of the prophet are these : " All we are become as an unclean
man, and all our righteousnesses are as filthy rags." This
text, as it maketh clearly for D. Barnes purpose against your
self, even so in alleging of it have ye diminished it, and left
out of it those words that make most against you. But the
abbot of lies and father of falsehood, even the devil, taught
you that lesson, as I told you before, out of the fourth of
Matthew ; because ye play such another part with a text of
St Paul, 1 Cor. xi.

In your Latin ye read the text thus : " All we are

unclean, and as filthy rags." So that ye leave out, All our

standish righteousnesses. Now if the text may stand still for you, as

nSnish the the Holy Ghost left it, that all our righteousnesses and best

works are unclean, and not without some blemish ; then

happily will you have little thank, not only for holding

against it, but also for minishing the text.

As touching the Germans, (to whom ye impute error in
this behalf,) their doctrine is, that when the servants of God

DEFENCE OF BARNES* PROTESTATION. 385

have done all that is commanded them, they must acknow- Luke xvii.
ledge themselves to be unprofitable ; to have occasion con
tinually to cry unto God, and to say, " forgive us our Mat*. V i.
trespasses ; " to acknowledge, that " in their flesh dwelleth no
good thing;" yea, and to confess, that though they "delight Rom. vu.
in the law of God after the inward man, yet there is another
law in their members, which striveth against the law of their
mind, and taketh them prisoners in the law of sin, which is
in their members;" that "there is no man but he sinneth;" i Kings vii\.
that "the whole life upon earth is a very battle," where " the jobvu? V
flesh lusteth against the spirit, and the spirit against the Gal&gt; v
flesh;" so that Christian men cannot bring every thing to
such a perfection as they fain would.

This is now the doctrine of the Germans ; and thus taught
also St Augustine, writing De verbis Domini secundum Jo- The scrip-
hannem, Sermo XLIII., where he saith these words : " We Auatin

it 11 TTTI n T-t maintain the

cannot do that we would. Why so ? For we would that Germans

* doctrine.

there were no concupiscences ; but we cannot have our will.
For whether we will or no, we have them ; whether we will
or no, they tickle, they flatter, they prick, they vex, they
will up ; they are kept down, but not yet utterly extinct,
as long as the flesh lusteth against the spirit, and the spirit
against the flesh 1 ." The same affirmeth he in the sixteenth
sermon De verbis Apostoli". And in the forty-ninth chapter,
De definitionibus orthodoxce fidei, he saith after this manner :
" And therefore all holy men do truly in pronouncing them
selves sinners ; for of a truth they have whereof to complain ;
and though not through any reproof of conscience, yet

[! Non quod volumus facimus. Quare? Quia volumus ut nullso
sint concupiscentise, sed non possumus. Velimus nolimus, habemus
illas ; velimus nolimus, titillant, blandiuntur, stimulant, infestant, sur-
gere volunt; premuntur, nondum extinguuntur, quamdiu caro con-
cupiscit adversus spiritum, et spiritus adversus carnem. August. De
verbis Domini in Evang. sec. Johan. Serm. XLIII. Opera, Tom. x. p.
36, M. Ed. 1541.]

[ 2 The following appears to be the passage alluded to: Ecce
enim baptizati sunt homines, omnia illis peccata dimissa sunt, justifi-
cati sunt a peccatis, negare non possumus: restat tamen lucta cum
carne, restat lucta cum mundo, restat lucta cum diabolo. Qui autem
luctatur aliquando ferit, aliquando percutitur, aliquando vincit, ali-
quando perimitur : quando de stadio exeat, attendatur. De verbis
Apost. Serm. XTI. Tom. x. p. 75, B.]

r -i 25

[COVERDALE, II. J

386 CONFUTATION OF 8TAND1SH.

through the frailty 1 /* &c. Such doctrine now, though it be
approved both by the holy scripture and by St Augustine
yet because the Germans teach it, it must needs be con
demned of you for an error. I wonder ye condemn then
not also for holding so little of the pope s church, of his
pardons, of his purgatory ; for putting down his religions
hi s chauntries, his soul-masses and diriges, his trentals, piL
y. griniages, stations, &c. ; for ministering the sacraments ir
their mother tongue, for setting their priests daily to preacl
the only word of God, for bringing in no new customs into
the church ; for avoiding whoredom and secret abominatioi
from among their clergy, as well as from other ; for bringing
up their youth so well in the doctrine of God, in the know
ledge of tongues, in other good letters and honest occupa
tions, for providing so richly for their poor, needy, fatherless
and aged people, &c.

Now to your ensample of Abraham, which obeyed th

voice of God : doth it prove that his obedience was so perfec

as the equity of God s justice required ? or that his own word

Gen. xviii. were false, when he said unto God, " I am but dust and ashes "

STANDISH.
Also it is said, Job primOj In omnibus his nonpeccavit Jol

COVERDALE.

The latter part of the text, which declareth the who!
meaning thereof, leave ye quite out. The words of the scrip

The place ture are these : " In all these did not Job sin, nor spake an^
foolish thing against God." Now is it manifest by the sam
chapter, that when the scripture hath told of the great ad

The place versity that Job had in the loss of his goods and children, i
maketh mention also of his notable patience, and then con
cludeth the chapter with those words. The one part whereo
like as ye leave out, and tell the other in Latin from the un
learned ; so make ye of a particular an universal, as thougl
Job might not offend in other things, though he grudged no

[ L The reference ought to be to cap. LXXVI. Et ideo veraciter s&lt;
omnes sancti pronunciant peccatores, quia in veritate liabent quo&lt;
plangant, etsi non reprehensione conscientise, certe mobilitate et muta
bilitate prsevaricatricis naturse. August. De Ecclesiasticis Dogmatibu
sive de Definitionibus orthodoxse fidei. See above, p. 185. n. 12. Op
Tom. in. p. 47, M.]

DEFENCE OF BARNES** PROTESTATION. 387

here against God. For manifest is it, that he did afterward
curse the day of his birth, as the third chapter declarcth. Job m.
Now because Job was patient in his first adversity, and
blasphemed not God, doth that prove it an error to hold
with him, when he saith, " If equity of judgment be required,
no man dare bear record on my side ? If I will justify
myself, or shew myself innocent, mine own mouth shall con
demn me "?

STANDISH.

And St Peter, 2 Pet. i. after he hath recited certain
virtues, $c.

COVERDALE.

St Peter, before those words, speaking of the same virtues,
saith thus : "If these things be present and plentiful in you,
they shall not let you be idle nor unfruitful in the knowledge
of our Lord Jesus Christ." Let one place of scripture now
open and expound another.

STANDISH.

furthermore, a strong argument to prove it may be this :
Omnis qui in Deo manet non peccat. 1 John iii. Sed qui
manet in caritate in Deo manet. 1 John iv. Ergo qui
manet in caritate non peccat &c.

COVERDALE.

To your argument I answer : Like as it is true, when the
scripture saith, "They that are born of God sin not," (partly 1Johniii .
because God hath covered their sin, and imputeth it not unto Rom . iv .
them, and partly because they are at the stave s end with
sin, and delight not in it, but keep themselves from sin, as Eom vil
St John saith in the same fifth chapter ;) so is it true also, GaL v&gt;
that " if we say we have no sin, we deceive ourselves, and } John i.
the truth is not in us/ as holy St John saith. In the de
claration of the which words St Augustine noteth heresy in
the Pelagians and Celestines, for affirming, that the righteous
have utterly no sin in this life 2 . Take you heed therefore,
that ye smell not of the Pelagians" pan; for it stinketh
afar off.

STANDISH.

As David, speaking in the person of every good man,
said he did, Servavi mandata tua, Domine, Psal. cxviii. [p sa i. cxi

[ 2 August, de verbis Apost. Serin, xxxi. Op. Tom. x. p. 86. M. &c.j

252

388 CONFUTATION OF STANDISH.

COVERDALE.

The place He saith also a little after in the same psalm unto God :

Psai. e c xix. " I have gone astray, like a sheep that is lost ; seek thou
thy servant." The circumstance also declareth, that it is not
only a psalm of consolation, of doctrine, and of thanksgiving ;
but also an earnest prayer of one that is very fervent in God s
cause, and in the defence of his word : so that like as some
time he mourneth and weepeth to see the acts and statutes of
God despised, even so complaineth he sore unto God of them
that maintain any doctrine contrary to his word. Thus in
respect of them he dare boldly say, that he keepeth God s
commandments, and no men s doctrines ; for he abhorreth all
the false learning of hypocrites. But, in consideration of his
own infirmity, he saith to God oft-times in this psalm : " teach
me thy statutes ; give me understanding, that I may learn
thy statutes ; save me, help me, deliver me," &c. Like as in
another psalm, where he confesseth to have kept the ways of
psai.xviii. the Lord, he saith a little after in the same psalm: " my
God, give thou light unto my darkness."

STANDISH.
According to God s saying to Jeroboam, 1 Kings xiv.

COVERDALE.

Though God covered David s sins, and imputed them

not unto him ; yet made he his confession unto God, while he

Psai. cxxx. was in this body, and said : " If you, Lord, wilt straitly mark

Psai. cxiiii. iniquities, Lord, who shall abide it ? " " Lord, enter not into

judgment with thy servant," &c.

STANDISH.

And also as it may be proved by this, that God com-
mandeth us nothing impossible for us to do.

COVERDALE.

One false opinion would ye prove by another ; and by this
present article, like as by the other afore, ye declare your
self to be a very Pelagian, and partaker of their heresy con
futed by St Augustine in the sixteenth chapter of his book
De Libero Arbitrio 1 , and in more other places.

[! The proper reference is to the treatise De Gratia et Libero
Arbitrio. Opera, Toin. vn. p. 28. Ed. 1541.]

DEFENCE OF RARNES 1 PROTESTATION. 389

STANDISH.
But he saith not only Matt. xix. Si vis ad vitam, c.

COVERDALE.

Your argument is this : God hath commanded us to keep
his law ; ergo, it is not impossible for us so to do. But whether
your consequent will be allowed in the chequer or no, we
shall see by our Saviour s own words ; who, when he had The place

Matt. xix.

said to the young man, " If thou wilt enter into life, keep the
commandments," and told his disciples, "how hard it is for the
covetous to enter into heaven;" they asked him, and said,
" Who can then be saved ? Then answered he them, saying,
With men it is impossible : but with God are all things pos
sible." Down then goeth the Pelagians 1 heresy, and little
thank are ye like to have for holding with it.

If ye ask, Why then doth God command us to decline objection.
from evil, and to do good, if it be not in our power ? to the
same objection doth St Augustine make a sufficient answer in Answer.
the second chapter De Correptione et Gratia : and not only
repelleth it by St Paul s words, saying, "It is God which PMI. u.
worketh in you both the will and the deed ; " but also putteth
us in mind, that if we be the children of God, we are led by
God s Spirit to do good ; that when we have done any good Rom. vm.
thing, we may give thanks to him, of whom we are led 2 , &c."
And in another place : " Therefore doth he command certain

things that we cannot do ; because we might know what thing
we ought to ask of him 3 ." The same doctrine teacheth he also
in the sixty-third sermon De Tempore*. This is confirmed

[ 2 Non itaque se fallant, qui dicunt, Ut quid nobis prsedicatur, ac
prsecipitur ut declinemus a malo et faciamus bonum, si hoc nos non
agimus, sed id velle et operari Deus operatur in nobis? sed potius
intelligant, si filii Dei sint, Spiritu Dei se agi, ut quod agendum est
agant, et cum egerint, illi a quo aguntur gratias agant. August. De
Correptione et Gratia, cap. n. Opera, Tom. vn. p. 286. K. L.]

[ 3 Compare note 1. Magnum aliquid Pelagiani se scire putant,
quando dicunt, Non juberet Deus, quod sciret non posse ab homine
fieri. Quis hoc nesciat ? Sed ideo jubet aliqua, quse non possumus, ut
noverimus, quid ab illo petere debeamus. De Gratia et Libero Arbi-
trio, cap. xvi. Op. Tom. vn. p. 284. C.]

[ 4 Gratise Dei igitur obedientia se humana non subtrahat, nee ab
illo bono, sine quo non potest bona esse, deficiat; aut si quid sibi
impossibile aut arduum in mandatorum effectibus experitur, non in se
remaneat, sed ad adjuvantem recurrat, qui ideo prseceptum dat, ut

3,90 CONFUTATION OF STANDISH.

Rom. vn. by holy scripture: "For by the law com eth the knowledge of
sin. So that even they which are renewed in Christ, find by
the law, that when they would fain do good, (for therein is
their delight,) evil is present with them."

The words of our Saviour, "If ye love me, keep my com
mandments/ prove no more your purpose, than your wrest
ing of them proveth you to be a true scholar of his. For

joim xiv. after those words he himself saith thus : "I am the way,
the truth, and life. No man cometh to the Father, but by
me." Nay, saith your doctrine, we may come to God by our
selves; he commandeth us nothing impossible for us to do.
Now let me ask you this question : If Christ, when he said
these words, "If ye love me, keep my commandments,"
did mean, that it is not impossible for us so to do ; why then,
immediately after the same words, doth he promise us the
Spirit of comfort ? What need have we of him, if we be not
comfortless of ourselves, or if nothing that he commanded us
be impossible for us to do ? What need have the whole of a
physician ? And St Augustine, writing against them that extol

st Augustine, their own possibility, in the second serjnon De verbis Apos-

.pJtoii. toli 1 , saith : " Let us be glad to be healed, while we are here in
this church. Let us not make our boast of health, being yet
sick ; lest by our pride we do nothing else but make ourselves
incurable."

STANDISH.

Which to the lovers of them be but light. Matt. xi.
1 John v., and Deut. xxx.

COVERDALE.

Ergo, God commanded us nothing impossible for us to
do ? Is that your consequent ? Full faintly are ye able to
prove it by those three chapters that ye do allege. First, in

Matt. xi. tne eleventh of Matthew, doth our Saviour bid " all them that
are laden, &c. to come to him." And yet saith he in another

John vi. place, that " no man can come unto him, except his Father
draw him." Where is now our possibility ?

i John v . That fifth chapter of St John s first Epistle sheweth, that

excitet dcsiderium, et prsestet auxilium, dicente propheta, (Psal. Iv.)
Jacta cogitatum tuum in Domino, et ipse te enutriet. August. Serm. de
Temp. LXIII. Op. Tom. x. p. 158. D. ed. 1541.]

[* August. Op. Tom. x. pp. 55, 6. But the reference is erroneous.]

391

they which are born of God, do overcome the world by the
victory of faith. Now like as we begat not ourselves in the
kingdom of God, but he himself of his own good will begat James L
us with the word of life ; so is it manifest also, that true faith Ephes. u.
is the only working of God, and not ours. Where is then, I
say, our possibility ? Forsooth, even fled into the isle of
weakness.

If by the thirtieth chapter of Deuteronomy ye will
prove, that God hath commanded us nothing impossible for us
to do, because Moses saith, " This precept that I command thee
this day, is not above thee nor far from thee;" &c. then
must I require you to take the answer of St Paul, who saith,
that it is the righteousness of faith which speaketh those Rom. x.
words ; and that the word which Moses there spake of, is the
word of faith, that Paul himself preached.

If ye think there to prove your purpose, because Moses
layeth before the people life and death, good and evil, bless
ing and cursing, and biddeth them choose life, &c.; then
must I desire you, not only to remember the office of the law,
wherefore it was given, and whereto it serveth ; but also to
consider, that in the beginning of the same thirtieth chapter,
Moses himself saith these words : " The Lord thy God shall
circumcise thine heart, and the heart of thy posterity, that
thou mayest love the Lord thy God with all thy heart, and
in all thy soul, &c." Whereby it is evident, that except God
circumcise our hearts, we are not able to love him, nor to
keep his commandments. So that these words of Moses do
prove rather impossibility in us. For "the circumcision of Rom, a.
the heart," s-aith the apostle, is the true circumcision, which is
done " in the spirit, and not in the letter ; whose praise is not
of men, but of God."

All these three chapters now prove, that like as to be
saved, to keep God s commandments, to have circumcised
hearts, and to overcome the world with the lusts thereof, is
the only working of God in us ; even so to them that love
God, are his commandments not grievous ; not through any i John v.
possibility of man, but partly because Christ hath taken away Gai. 111.
the curse of the law, and delivered them from the heavy Matt. xi.
burdens of their souls, and partly because they delight in
God s commandments, and esteem his word sweeter than
honey, as David did : for love maketh all things light. Psai. cxix.

392 CONFUTATION OF STANDISH.

STANDISH.

Therefore I conclude, in all our working we do not
commit sin.

COVERDALE.

Of an evil major and minor folio weth a weak conclusion.
Ye have wrung and wrested the scriptures violently, to make
them serve for your purpose ; and now, without any scrip
ture, make ye your conclusion, that in all your working ye
do not commit sin. To the probation whereof because ye
bring no scripture yourself, I will help you with a text,
vii. "where the scripture saith thus : " There is no righteous man
upon earth, that doeth good and sinneth not." If ye be a
man, (I will not reason much with you of righteousness, for I
am a sinful man myself,) then must ye needs grant this scrip
ture to be true. If ye be no man, then am I sorry that I
have disputed with you so long : for angels have no need of
my words ; and as for devils, they will not be counselled.

STANDISH.

No, nor our deeds and acts which be good, cannot be
called so, tyc.

COVERDALE.

Of D. Barnes secret intent and meaning will not I pre
sume to be judge ; but what may be gathered by the circum
stance of his words, I have reasoned with you already.

Now because ye cannot prove this last part of your con
clusion by scripture, namely, that your good deeds and acts are
not unpure nor unperfect in this life ; therefore the prophet
Esay, to recompense you the wrong that ye did him in
minishing his words afore, will yet take the pains for you to
prove your purpose, though it be little to your mind, when he
iv. saith: "All we are become as an unclean man, and all our
righteousnesses are as filthy rags 1 ." And the wise man saith
x. also : " Who may say, My heart is clean, I am pure from
sin?"

BARNES.

And with this he cast abroad his hands, and desired
God to forgive him his trespass.

STANDISH.

Extra ecclesiam nulla salus, &c.

[* A different translation is cited by the author.]

DEFENCE OF BARNES^ PROTESTATION. 393

Co VERB ALE.

Without the church, ye say, is no salvation. Now is it
manifest that, beside the church made of lime and stone, there
is also a congregation, church, and multitude of fro ward and
wicked doers, which not only gather themselves together, like
roaring lions, fat bulls, wanton calves, and cur dogs, against
Christ, as the twenty-first psalm complaineth ; but also make psal - xxi
laws, constitutions, statutes, ordinances, and traditions against
God s word ; whereby it cometh to pass, that though they
boast never so much of God s service, yet all is to them in Isai - xxlx -

" Matt. xv.

vain, as the prophet and Christ himself doth testify.

Another church is there, w v hich is the holy spouse, con
gregation, and company of them that are of the fellowship
and communion of Christ, and walk not in darkness, but in l J h " *
the truth, having all their sins cleansed by his blood. This
church continueth in the apostles doctrine, runneth not out from Acts
the heavenly fellowship of Christ and his members, distributeth
the sacraments duly and truly, ceaseth not from praying and
well doing, &c., are of one mind and soul, are glad to help one
another, as it is manifest in the Acts and Epistles of the apos
tles. The men of this church "pray in all places, lifting upiTim.ii.
pure hands, &c. " In this church whosoever asketh hath, he Matt. vii.
that seeketh findeth, and to him that knocketh doth God Lukexi
open. In this church is free pardon and remission of sins for Matt. xvui.
all true penitents. For God will not the death of sinners, but John"
if they convert unto him, they shall live ; and whoso is laden Eze k. xviii.
with sin and cometh unto Christ, findeth rest and ease in his JSm vl!
soul, and shall not be cast out.

Forasmuch then* as ye condemn D. Barnes thus doing,
and judge him to be none of the church, that desireth God to
forgive him his trespass ; it is evident, that in your church
there is no forgiveness for poor sinners, and so is it not the
church of Christ. Wherefore, seeing ye dissent from Christ s
church, where the door is ever opened to them that knock,
your own sentence condemneth you, that ye can trust to have
no salvation by God s promise.

But, alas ! what blindness is in you ! Though a sinner
doth err, or hath erred from the right faith, and from the
true use of the holy sacraments that be in the church of
Christ, and now cometh to repentance, desiring God to for
give him his trespass ; is not this a damnable doctrine to

394

CONFUTATION OF BT AN DISH.

teach, that he cannot trust to have salvation by God s promise ?
No ? Hath God promised, that sinners which repent shall not

Luke xxiii. be saved ? The thief that hanged on the right hand of Christ,
hath proved the contrary.

Again, If a sinner may not trust to have salvation by
God s promise, whereby then may he trust to have it? By
himself? by his own works? or by your merits? Even by
your merits, as it appeareth, would ye have him trust to have
salvation ; for ye must needs be full of merits, that in all your
working commit no sin, as ye say yourself.

Moreover, the tenor of your words separateth the mercy
of God from his promise, as though they concurred not to
gether. But I pray you, who can trust to have salvation by
God s promise, and trusteth not in his mercy ? When the

Gai. iii. apostle saith, "God gave the inheritance unto Abraham freely
by promise, " was it not done by his mercy ? And when he
saith in the same chapter, "Ye are the heirs of Christ accord
ing to the promise," what meaneth he else but as he saith

Tit. m. to Titus, that "the kindness and love of our Saviour hath
appeared, not for the deeds of righteousness which we have
done, but according to his mercy hath he saved us?" &c.

St James words, which ye bring in in Latin, denieth no
forgiveness to them that repent: but like as he rebuketh them
that are but Christian men in word, and not in good works
and deeds ; so, if partiality be sin, then doth the circumstance
of the same text condemn your former conclusion, that say
ye sin not in all your works.

STANDISH.
Look the reward of finalis impenitentia, fyc.

COVERDALE.

D. Barnes words testify, what faith and repentance he had
toward God, and what heart he bare toward the common
wealth of all Christendom ; and yet shame ye not to write,
that he died without repentance and in errors, because he
would not deny Christ, and revoke his word with you.

STANDISH.

Which died by his words, without sign or token of sal
vation.

James ii.

DEFENCE OF BARNES* PROTESTATION. 395

COVERDALE.

Is it no token or sign of salvation, to believe in the holy
and blessed Trinity, the incarnation, passion, death, and resur
rection of our Saviour, and to knowledge the same before
men ? Is all this utterly no token of salvation ? Christ and the Matt. x.
apostle Paul are of another judgment.

STANDISH.
And so his prayer must needs be void.

COVERDALE.

D. Barnes cast abroad his hands, and desired God for
giveness ; and yet dare ye affirm, that his prayer must needs
be void. By the which words, like as ye deny the article of
forgiveness mentioned in our creed, and promised in the Matt, xviii.
scripture to every one that truly repenteth ; so declare ye John*
evidently, that there is little mercy in your mother, the church
of the wicked : for in Christ s church, if the son ask the
father a piece of bread, he will not give him a stone, but good Matt. VH.
things.

STANDISH.

Mark how he trusteth within an hour, fyc.

COVERDALE.

Is it blind arrogancy, when a man, refusing all confi
dence in his own works, trusteth to have eternal life through
the mercy of God ? What blind arrogancy was in the apostle,
when he said : "We know certainly, that if our earthy house 2Cor.v.
of this dwelling were destroyed, we have a building ordained
of God, an house not made with hands, but everlasting in
heaven?" Our Saviour also giveth this comfort to such as
believe in him, that "they shall not come to damnation, but John v.
pass from death unto life." Are ye not a comfortable physician
then to men s consciences, that shame not to teach otherwise
than Christ doth ? But surely these two places of scripture
are not for the establishing of your soul-masses and diriges ;
and therefore no marvel that ye teach a contrary doctrine.
For though the name of your purgatory be out of some of
your books, yet are not all purse-pickers come to the pillory.

BARNES.
For although perchance you know nothing by me ;

396 CONFUTATION OF STANDISH.

yet do I confess, that my thoughts and cogitations be
innumerable. Wherefore, I beseech thee, enter not into
judgment with me, according to the saying of the pro-

cxiiii. phet David, Non intres injudicium cum servo tuo, Domine ;

cxxx. and in another place, Si iniquitates observaveris, Domine,
quis sustinebit ? "Lord, if thou straitly mark our iniquity,
who is able to abide thy judgment ?"

STANDISH.

See, I pray you, the devil seduced him so far, that he
would not knowledge any sin, but only cogitations, fyc.

COVERDALE.

D. Barnes said not, that he had no sin ; but although,
said he, " perchance you know nothing by me, yet I confess,
that my thoughts and cogitations are innumerable." Is this
as much to say as, "I have no sin, but only cogitations and
thoughts?" Or be not thoughts and cogitations sins great
enough? Did he not confess also with the prophet, that if
God would straitly mark his iniquities, he were not able to
abide it? Is iniquity no sin? Not in your judgment, as it
appeareth : for ye dare boldly affirm, that in all your working
ye commit no sin.

STANDISH.

See how he judged other men perchance to knoiv no sin
in him, $c.

COVERDALE.

If it be an abominable vice (as it is no doubt) to slander
the scripture or to belie it ; then verily are ye infect with
abominable vice, that have misreported it and belied it in so
many places of this your treatise. Now if ye be of counsel
with so many good men that knew such vices in D. Barnes,
I marvel ye tell us not what those vices are. As for your
mother, the unholy church, he called her an harlot many
times. And sure I am, that whoso knoweth her thoroughly,
xxiii. and compareth her with her fruits to Aola and Aoliba, will
judge her to be little better.

STANDISH.

Judge therefore yourselves, what availeth him these his
feigned prayers, $c.

DEFENCE OF BARNES^ PROTESTATION. 397

COVERDALE.

The prayers that D. Barnes useth here are the holy
words of God s scripture, and yet ye call them feigned
prayers. Now if the Holy Ghost, which is the author of the
scripture, "doth abhor feignedness," as the wise man saith;
then verily is it blasphemous to call those feigned prayers,
that he only hath taught.

Again, if they be feigned prayers, why say ye, that ye
doubt not but to another man, passing in the faith of Christ,
they should have been acceptable, yea, and meritorious before
God ? Can feigned prayers be acceptable to God ? Can
feigned prayers merit or deserve any thing of God ? Or can he
that dieth in the faith of Christ use feigned prayers at his
death? How agreeth feignedness with the faith of Christ?
Full feigned and false is your doctrine. Our Lord root it
once out from among his people.

BARNES.

Wherefore I trust in no good work that ever I did,
but only in the death of Jesus Christ.

STANDISH.

To trust in our works, ut in deum credimus, that they of
tliemselves, #c.

COVERDALE.

What an unstable doctrine is this that ye bring in among
God s people, and would bear them in hand, that Christ
allowed your saying in the twentieth of Matthew ! Whereas the
parable in the same chapter, and the process of the last part
of the nineteenth chapter hard afore it, do utterly condemn your
doctrine. Lord God, what a derogation unto God s high
glory is this, to teach, that we may trust in our works, that
we may challenge our inheritance by our working, that our
working may deserve to receive immortality ! In the latter
end of the nineteenth chapter of Matthew doth our Lord affirm, Matt. xix.
that to be saved is a thing impossible through the power of
men. And in this twentieth chapter doth his parable testify,
that like as we are first called by him, receive his promise, and
are set a-work by his commandment ; so is not the reward
given for any deserving or pains taking, but according to his
own promise.

398 CONFUTATION OP STANDISH.

First, where find ye in any article of the Christian faith,
contained within the holy Bible, either commandment or
promise of God, or example of any good man, that we may
put any manner of trust in our works ? Again, if our inherit
ance come by the death of Christ and his promise, how com-
eth it by our working ? Is our working the death of
Diversity. Christ, or his promise ? Now if our working may deserve the
inheritance of immortality, then may we make satisfaction
unto God for our offence ; and that ye have denied afore.
Oh, how well agree ye with yourself!

STANDISH.

And this caused Paul boldly to say, 2 Time, iv. Bonum
certamen certavi, &c.

COVERDALE.

When that holy vessel of God, St Paul, had exhorted
Timothy to the fervent executing of his duty in preaching
God s word, and had told him before of this present perilous
time, that men will not suifer wholesome doctrine, &c ; he

The r iace shewed him of his own death, saying: " For I am now ready
to bo offered, and the time of my departing is at hand. I
have fought a good fight, I have fulfilled the course, I have
kept the faith. From henceforth there is laid up for me a
crown of righteousness, which the Lord, the righteous judge,
shall give me in that day ; not only unto me, but to all them
that love his coming."

What caused Paul now to say these words? Any trust or
confidence in his own deserving or works ? Nay, verily. He
confesseth, not only that the crown of righteousness is laid up
for him, but also that God shall give it him : neither saith
he here, that it shall be given him for his working sake; for
then were he contrary to his own doctrine, which utterly

st Paul con- condemneth yours, Roma, iii.; Ephe. ii.; Philip, in.; 2 Tim. i.;

demneth J r

standish s Tit. in. JNote well the places yourself.

STANDISH.
Albeit I fear me these his words, fyc.

COVERDALE.
If when he did any good work, he caused no trumpets to

DEFENCE OF BARNES^ PROTESTATION. 399

be blown before him, nor mumbled up long prayers in the
corners of streets, nor disfigured his face to be seen of men,
when he fasted ; then was there the less hypocrisy in him.
It is a proverb as true as old : A still Paternoster is as good
as a loud/

BARNES.

I do not doubt but thorough him to inherit the king
dom of heaven.

STANDISH.

/ beseech God, this false and erroneous belief, contrary
almost in every sentence to our mother, the holy church, #c.

COVERDALE.

Full unholy and ungracious is your mother, and ye as
unwise to take her part, that calleth it a false and erroneous
belief, when a man doubteth not but to inherit the kingdom of
heaven through Christ. If that belief be contrary to your
mother, then is she contrary to it ; and so is she the syna
gogue of Antichrist. Ye are afraid, that the innocent lambs of
Christ should hearken to his voice, and not to yours : but set
your heart at rest, for they will not hearken to the voice of John
strangers.

STANDISH.

Who doth believe by any other means contrary to
Christ, $c.

COVERDALE.

Yes, forsooth, even you, if ye believe as ye write. For
the same pre-eminence, that is due to the death of Christ and

words rebuke

his promise, give ye to your working in the vineyard ; yea, himself.
ye put confidence, that your working shall deserve immor
tality : remember your own words well.

STANDISH.

But what Christian doth cast off and forsake all duties
to our part belonging, and so temerously, fyc.
COVERDALE.

One duty, that belongeth to your part, is the sincere and
true teaching of God s holy word : which duty though ye
cast off and forsake, I will not say all that I might, by your
own words ; but God amend it that is amiss ! Again, this
Protestation of D. Barnes testifieth, that he doth not cast off

and forsake all duties to a Christian man belonging. For he duties. 10 "

400 CONFUTATION OF STANDISH.

believeth in the holy Trinity, he extolleth the merits of
Christ, he praiseth our lady, he abhorreth the Anabaptists
heresy, he prayeth for the king s highness, he exhorteth
men to good works, he beseecheth God to forgive him his
trespass. Be these no duties of Christian men ? What hath
moved you then thus untruly to report of him ?

Whereas ye lay presumption to his charge, for trusting
to inherit the kingdom of heaven through Christ ; I have
answered you afore, where ye imputed like arrogancy unto
him for so doing.

STANDISH.
Which go about, being blind themselves, fyc.

COVERDALE.

Matt. vis. Those heretics, of whom Christ biddeth us beware, are

false prophets, which come in sheep s clothing, but inward
are ravening wolves. " Ye shall know them," saith he, " by
their fruits." Now in describing unto us their fruits, he
sheweth us, that they are such as boast of their works, and
say, Have not we done this ? Have not we done that ?
Other blindness speaketh he not of in that chapter. In the
fifteenth chapter calleth he those blind leaders of the blind,
which, through their own traditions, make the commandment
of God to take none effect.

STANDISH.

And Paul speaketh of them, prima Timo. iv. fyc.
COVERDALE.

1 Tim. iv. The heretics whom St Paul prophesieth of, 1 Timo. iv.,

are such as, through their devilish doctrines, forbid men to
live in holy wedlock, and command them to abstain from the
meats, which God hath created to be received of Christian
men with thanksgiving.

2 Tim. iii. The heretics of whom he speaketh, 2 Tim. iii., are such as,

among all other vices, are "covetous, boasters, proud, cursed
speakers, &c., false accusers, riotous, fierce, despisers of them
that are good, traitors, &c. having a shine of godly living,
but denying the power thereof, resist the truth, being men of
corrupt minds, and lewd in things pertaining to the faith," &c.

The heretics that he speaketh of in the twentieth of the
Acts xx. Acts, are such grievous wolves, as spare not Christ s flock,
and speak perverse doctrine to draw disciples after them.

DEFENCE OF BARNES* PROTESTATION. 401

The heretics, whom St Peter speaketh of, are such mockers 2 pet.
as regard not God s promise, and are not only unlearned, but
also unstable, and pervert Paul s epistles, as they do the
other scriptures also, to their own damnation.

The heretics, whom St Jude speaketh of, are such as, jude.
among other errors, are " craftily crept into the church, and
turn the grace of our God into wantonness, and deny God the
only Lord, and our Lord Jesus Christ ; even such dreamers
as defile the flesh, despise rulers, &c., speak evil of the things
that they know not, and in such things as they know to be
natural do corrupt themselves as beasts, following the way
of Cain, the error of Balaam for lucre s sake, and the treason
of Core, feeding themselves, making feasts of other men s
kindness, and having men in great reverence because of
advantage," &c.

Have ye not now well described the papistry and the
unholy pillars of your unholy mother, the church of the
wicked ? If ye had joined the second chapter of St Peter s
second epistle and the twenty-third of Matthew to these
places that ye have here alleged, ye had done us the more
pleasure. But we thank you for pointing us to those scrip
tures ; we know you now better than we did afore.

Now to Hieremy the prophet. Like as in the nineteenth jer. xi
chapter God threateneth destruction to Hierusalem and Tophet,
for shedding of innocent blood, and for their idolatry ; so in
the twenty-third chapter threateneth he sore punishment to Jer. xx
those prophets or preachers, that speak of their own heads,
and not out of God s word. And in the twenty-seventh j er . x
chapter he counselleth king Sedechias and his people, to give
no credence unto those prophets that speak fair words unto
them, and would make them believe that there should come
no such plague as God had threatened.

As for the thirteenth chapter of Ezechiel, which ye allege, Ezek.
I will heartily desire all Christian readers, not only to com
pare it to the twenty-third of Hieremy ; but also with due
reverence (for so must God s word be entreated) to weigh and
ponder well every sentence thereof. And so doing, I doubt not
but the Holy Ghost shall minister such bright spectacles to
their sight, that they shall clearly discern and see, who be
schismatics, who be false prophets, and who be true. For I
can wish no man so good a glass to look in, as the scripture.

[COVERDALE, II. J

402 CONFUTATION OF STANDISH.

BARNES.

Take me not here, that I speak against good works.
For they are to be done : and surely they that do them
not, shall never come to the kingdom of God. We must
do them, because they are commanded us of God, to
shew and set forth our profession, not to deserve or
merit ; for that is only the death of Christ.

STANDISH.
It is commonly said, No venom or poison is worse, fyc.

COVERDALE.

ix Bamcs Doth not he set forth good works, that praiseth them,

good works, teacheth men to do them, and threateneth damnation to them
that do them not ? Here ye cannot deny, by your own con
fession, but that he praiseth good works ; and yet ye have
reported of him, that he cast off and forsook all duties to our
part belonging. Is itnot our duty to praise good works ?

STANDISH.
But mark, it is naught that he speaTceth afterward, fyc.

COVERDALE.

Is it naught and erroneous to say, that we must do good

works, because God hath commanded them ? The wise man

Eccies. xxix. saith : " Take the poor unto thee for the commandment s

sake," &c. Is it not God s commandment to do good unto

the poor ?

Moreover, where find you in all holy scripture, that God

hath commanded us to do good works, to the intent that we

should merit or deserve, and not to shew and set forth our

Matt. v. profession ? Must we not " let our light so shine before men,

that they may see our good works, and glorify our Father

job. xv. which is in heaven?" Hath not our Saviour "chosen and

Rom.vi. ordained us to go and bring forth fruit?" &e. Were we not

made heirs of salvation and baptized, to the intent that we

should now walk in a new life ? Are we not dead from the

curse of the law, and married unto Christ, to the intent that

we should now bring forth fruit unto God ? Hath not God

E P h. u. ordained us to walk in good works ? Are we not " chosen of

God to shew now his wonderful works, which hath called us

out of darkness into his marvellous light ? ;&lt;&gt; Must we not

DEFENCE OF BARNES^ PROTESTATION. 403

"lead an honest conversation in the world, that they which i Pet. a.
backbite us as evil doers, may see our good works, and
praise God?"

Now to do good deeds, to bring forth good fruits, to
walk in a new life, to shew God s wonderful works, to lead
an honest conversation in the world, what is it else, but to
shew and set forth our profession, the life that we have pro
mised and taken us to at the font-stone, even the holy cove
nant and appointment, that we have made with the eternal
God ? Do ye not consider also, that the scripture, appointing i p e t. m.
married women their estate and duty, willeth them to be of
so honest conversation, that even they which as yet will not
believe God s word, may, without the word, be won by their
godly living ? And not only this, but so to array themselves
in comely apparel with shamefacedness and discreet behaviour,
without excess, as it becometh women that profess godliness
thorough good works? What can be more plainly spoken
than this ? How earnest is the scripture likewise in moving
and commanding us especially, that take in hand to instruct i p e t. v.
and teach other, above all things to " shew example of good Tit. n.
works in the doctrine of God, &c. ; that such as resist his
truth may be ashamed of their part, having nothing in us to
report amiss !" And immediately after in the same chapter,
how diligent is the apostle in requiring Titus to exhort
servants to the doing of their duty to their masters, and to
shew all faithfulness ? But for what intent ? To merit or
deserve immortality ? Nay, to the intent that in all things
they may " do worship to the doctrine of God our Saviour,
that the name of God and his doctrine be not evil spoken of."
Thus would he have Timothy also to teach and exhort ; and
then saith he these words : " If any man teach otherwise, i Tim. vi.
and agreeth not unto the wholesome words of our Lord
Jesus Christ, and the doctrine of godliness, he is puffed up,
and knoweth nothing," &c.

Head ye the text forth, and remember yourself well; con
sider in what case ye are, and how wide your doctrine dis-
agreeth from the wholesome word of God. If I should say,
ye were puffed up, ignorant, a waste brain, &c. of a corrupt
mind, or robbed of the truth, ye would haply be angry.
Yet be content to let Paul speak to you ; for though he rail
not, yet shall ye not find him a flatterer.

262

404 CONFUTATION OF STANDISH.

STANDISH.
Which thing being true, as the church confesseth, $c.

COVERDALE.

The church of the wicked granteth many more things,
than it shall ever be able to prove, except it be with violence
and shedding of innocent blood; which is in very deed a
fierce, sore, and strong way of probation. Neither be they
heretics, that deny this your doctrine ; for I have proved
unto you by open scriptures, that your doctrine is false.

STANDISH.
Be not our own good works meritorious to ourselves ?

COVERDALE.

isai.ixiv. Yes, pardie 1 ; for the prophet saith, "All our righteous

nesses are as filthy rags 2 ."

STANDISH.
Whether shall we rather believe St Hierome, fyc.

COVERDALE.

i John v. " If we receive the witness of men, the witness of God is

greater : for this is the witness of God, which he hath tes
tified of his Son, &c. ; even that God hath given us ever
lasting life, and this life is in his Son." St Augustine saith
also : " All my hope is in the death of my Lord ; his death
is my merit, my refuge, my salvation, my life, and my re
surrection 3 ."

STANDISH.

Which for their detestable opinions deserved justly to
be burnt as heretics.

COVERDALE.

If they were not burnt heretics in deed, no force.
And if they were just deservers, it is a token that they

[! pardie: verily.]

[ 2 The author here follows a different translation of the original.]
[s This passage is found in August. Manual, c. xxn. Tota spes
mea est in morte Domini mei. Mors ejus meritum meum, refugium
meum, salus, vita, et resurrectio mea. Opera, Tom. ix. p. 174. E.
Edit. 1541. But the Benedictine editors do not allow this to be a
genuine work of Augustine, and with them Cave agrees. See Hist.
Lit. Vol. i. p. 249. Edit. 1688.]

DEFENCE OF BARNES* PROTESTATION. 405

meddled the more with righteousness ; for no man can justly
err, nor justly commit treason.

STANDISH.

What a detestable heresy is it to say, the cause that we
be commanded to do good works, is to set forth our pro
fession!

COVERDALE.

Is not our profession the promise and covenant that we
have made with God, to seek his glory and our neighbour s
profit, even to love him with all our heart, with all our souls,
and with all our strength, and our neighbour as ourselves ;
in the which two points hangeth all the law and the prophets?
Are not we bound then, by God s commandment, to set forth
the glory of God, our neighbour s profit, and love to them
both? Remember, what places of scripture I have pointed
you to afore concerning this matter.

STANDISH.

Before whom should we set it forth ? before God ? He
knoweth our profession before.

COVERDALE.

What then? Study alway to have a clear conscience Acts xxiv.
toward God and men, after the apostle s ensample.

STANDISH.

Before man ? So we may have good works, as the
Pharisees had, $c.

COVERDALE.

Though Pharisees do their works to be seen of men, will Matt. vi.
you therefore, being a preacher, not give good ensample to
other, nor let your light so shine before men, that they i Pet. v.
seeing your good works, may give the glory unto God?
What ? are ye so far from the knowledge of this gear, and Matt. v.
yet a preacher, a reader, and a post of the church ? Who
would think, that you (which are so well acquainted with
him that can compare the dear blood of Christ to the
stinking blood of a swine) should be so far from the under
standing of such things? wicked hogs, whom Satan
hath possessed of that sort ! Is the worthy price of our re
demption come to that worship among you? No marvel

406 CONFUTATION OF STANDISH.

that ye are so blinded in your understanding ; for there was
never enemy of Christ s blood, that had yet any clear judg
ment in his word, till he earnestly repented, and gave him
self wholly to the study and life that it teacheth.

BARNES.

I believe that there is a holy church, and a company
of all them that do profess Christ.

STANDISH.
Albeit that every true Christian ought thus to believe, fyc.

COVERDALE.

Ye say that every true Christian ought thus to believe ;
and yet ye call the same belief erroneous and damnable. Is
the Christian belief erroneous and damnable? Or is it er
roneous and damnable to believe as every Christian man ought
to believe ? Thus are ye not only contrary to yourself, but
judge Christian men also to be heretics.

STANDISH.
For you judge, as appeareth by your preaching, fyc.

COVERDALE.

D. Barnes words are plain enough. He goeth no further
than the article of your creed, if ye be a Christian man.
What will ye more? Do these his words judge any good
man to be none of Christ s church ? Or be they good men,
that profess not Christ ?

STANDISH.

For it cannot be, but either your sect or the other be the
malignant church.

COVERDALE.

But so it is, that ye, which are of another sect, blaspheme
Christ s blood. Ergo, ye are of the malignant church.

STANDISH.
Two contraries cannot stand both in one.

COVERDALE.

It is not reason that they should, and yet can ye bring
it so to pass ; for ye can prettily l well grant to a thing in
t 1 prately, old edition.]

DEFENCE OP BARNES** PROTESTATION. 407

one place, and deny the same in another, as I told you oft
afore.

STANDISH.
Hinc Jacobi Hi. Nunquid fons de eodem foramine, &c.

COVERDALE.

It folio weth a little after, even in the same place: " If James in.
any man be wise and endowed with learning among you, let
him shew the works of his good conversation, in the meekness
that is coupled with fear." Which text doth utterly confute
your former doctrine, that will not have us do good works,
to set forth our profession.

STANDISH.
Unde 2 Cor. vi. Quse societas luci ad tenebras, &c.

COVERDALE.

It followeth immediately in the text : " What part hath 2 cor. vi.
the believer with the infidel ? How accordeth the temple of
God with images ?" Now might I ask this question also of
you : How do these places of scripture, that ye have now
alleged, agree to the confutation of D. Barnes words, which
saith, " I do believe that there is a holy church, and a com
pany of all them that do profess Christ ?"

STANDISH.
Whereby ye prove yourself both an heretic and a traitor.

COVERDALE.

Do ye lay heresy and treason to him, for believing that
there is a holy church, and a company of all them that do
profess Christ? Sayeth he here any thing else ? And do ye
not confess yourself, that every Christian man must thus
believe, if he will be saved ?

STANDISH.

Making by your devilish doctrine not only us to be the
malignant church.

COVERDALE.

To believe that article of the Creed, which D. Barnes
here affirmeth, is no doctrine to make you of the malignant

408 CONFUTATION OF STANDISH.

church ; but your blaspheming of Christ s dear blood, your
defacing of his glory, your wresting, perverting, and bely
ing of his holy word, and disagreeing from the wholesome
doctrine thereof, maketh you ye may know what, by St Paul s
words, 1 Tim. vi.

Ye play here with D. Barnes, though he be dead from
this body, as the false prophet Sedechias did with Michee ;
who, when he had exhorted the king not to break God s
commandment, this Sedechias stept forth, among four hun
dred of his sect, and smote Michee upon the cheek, and said :
xviii! 00 " What, hath the Spirit of the Lord forsaken me, and spoken
unto thee?" Even thus do ye with the dead; whom though
ye may not hurt with your fist, yet do ye your worst with
your tongue against him. Notwithstanding ye shall be of
the malignant church still, for all your facing and bragging,
(yea, though ye had ten thousand times four hundred false
prophets of your side,) so long as ye resist the manifest
truth of God.

STANDISH.

But also our head, the king s grace s majesty, and his
honourable council.

COVERDALE.

I dare say, that the king s highness and his honourable
council doth judge no malignity to be imputed unto them,
when any subject believeth that there is a holy church ; for
they know, that it is an article necessary to be believed of
all Christian men. Wherefore this cavillation declareth you
A pick- plainly to be but a pick-thank in this behalf. Well, yet
remember the end of Sedechias : the story is written for
your warning. And verily, like as mine humble expectation
in the king s highness doth persuade me, so heard I a very
famous and prudent councillor of his, who yet is alive, say
within these few years, that of all princes living his grace is the
greatest enemy to flatterers, when he once hath thoroughly
spied them.

The king also hath received his high and supreme office
of God, to defend the word, the faith, the congregation and
church of God within his dominion, and is no maintainer of
any such malignant church. If your doctrine come to light,
it will doubtless declare the same.

PROTESTATION. 409

STANDISH.

By whose laws you be noiv justly condemned to be
burnt.

COVERDALE.

By what law he was condemned, I wot not, no more
than I can tell what point of treason was laid unto him.
But sure I am, that like as the civil laws of every realm
(except the prince grant his pardon) condemn such as are
accused by the mouths of many witnesses ; so do false wit
nesses oft-times bring to death even innocent persons, as ye
see by the story of Naboth, of Susanna, of holy St Steven
in the Acts, and of our Saviour Christ ; yea, clean contrary ^P?^
to the judge s mind. Nevertheless, though Cain slay Abel Matt&gt; xxvi -
in the bushes, yet will murder come out at the last.

STANDISH.
But now to speak of this part of your belief, $c.

COVERDALE.

What is the holy church and company of them that
profess Christ, but that true and faithful church, which is
ruled by the Holy Ghost according to God s promise ; even
the congregation of the elect and chosen children of God?
What else can ye justly gather of D. Barnes words, but he
confesseth the same, when he sayeth, " I believe that there
is a holy church," &c. ?

STANDISH.

For this is the company, that profess Christ with their
mouth, fyc.

COVERDALE.

So they do also with other good fruits, as well as with
their mouth. Now, if this company of Christ s church do
profess Christ with their mouth, then have they some in
junction of God so to do ; for without his commandment
will they do nothing, nor consent to that which they know
not to be his will. And thus have ye proved yourself at
the last, that it is not erroneous to say, how that God hath
commanded us to do good works for the setting forth of our
profession. Had it not been more worship to you, for to
have granted the same at the first, than now with shame to
affirm it that ye denied afore ?

410 CONFUTATION OP STANDI8H.

BARNES.

And that all that have suffered and confessed his
name be saints, and that all they do praise and laud
God in heaven, more than I or any man s tongue can
express.

STANDISH.

As you do take it, this is also erroneous, fyc.

COVERDALE.

Whatsoever the cause were that he was put to death for,
(whereof I am ignorant,) it is no evil token of a Christian
man at the very point of his death, among other articles of
the Creed, to confess, that such a holy church there is, which
professeth the name of Christ, and is content to laud and
praise it, and to live and die in his cause; neither is it
erroneous thus to say. Of arrogancy that ye lay to D. Barnes
charge, I have talked with you afore.

Touching martyrs, like as we have cause sufficient to
praise God daily for his word ministered unto us by those
martyrs that ye here have named, and for all such as be
true followers of them; so have we no little occasion to
lament and be sorry, that any man betaking himself to god
liness, and making a covenant with God to live unfeignedly
after his word, should not profess the same in true fidelity
and good works. Oar Lord be praised yet, which through
men s faii. the fall of other men hath warned us to beware of unthank-
fulness! For when they who pretend to be setters up of
godliness, are either hypocrites to God, untrue in the affairs
of their prince, maintainers of pride, of idleness, of swearing,
of excess, and of advoutry in themselves or in their house
hold servants, God s good word must wear the paper, and
be jack-out-of-service from other men. Now God shew the
right.

BARNES.

And that always I have spoken reverently of saints,
and praised them, as much as scripture willed me to do.

STANDISH.
Here he plainly sheiveth himself to be an heretic, fyc.

DEFENCE OF BARNES^ PROTESTATION. 411

COVERDALE.

I am sure that Christ s church hath made no such ordi
nance, neither given any sentence or judgment, that men
should not speak reverently of saints, neither that men shall
praise them otherwise than scripture teacheth. How sheweth
he himself then to be an heretic in this behalf, that followeth
the example of Christ s church, and not of your unholy syna
gogue ? What maketh your definition of heresy to prove, The defini
that he is an heretic, which not only speaketh reverently of heres y-
saints, but also praiseth them according to the rule of scrip
ture ? Verily your definition cometh out of an importunity.
Ye might also have defined it thus, and have said, " A ipeeis
deducitur OLTTO TOV aipovjmai, volo, decerno ;" that is to say,
I will so have it, I am at a full point. For truly I see little
in your writing, but wilfulness and obstinate resisting ,of the
manifest truth. Well, God is able to bridle you.

STANDISH.

Also in this his saying, that he will do nothing but
that scripture biddeth him, he plainly goeth against scrip
ture, fyc.

COVERDALE.

Is he not a worthy apostle, legate, or messenger, that,
having commission of his prince, what to say in his message,
will speak things of his own head, or more than his master
commandeth him? Forsooth ye declare manifestly, whose
apostle ye be. But now let us see, how the scripture will
maintain this spiritual treason (even treason verily, and no
better) against the King of all kings and Lord of all lords.

Christ our Saviour sayeth unto his apostles these words :
" As my living Father sent me, so send I you." How did John xx.
his Father send him? "My doctrine," sayeth he, "is not John vii.
mine own, but my Father s that hath sent me." " There- Matt,
fore," sayeth he, " go ye your way, and teach all nations, and
baptize them, &c. ; and teach them to keep all things what
soever I have commanded you." Ought not stewards to be i cor.
faithful ministers of their masters goods, to pay every man
good money, as they be commanded, and not to give false
coin instead of silver and gold ? Must we not continue in 2 John
the doctrine of Christ, and speak that thing which is agree
able to God s word ? Your doctrine would have us to run i Pet.

412 CONFUTATION OF STANDISH.

at riot, and not to keep us within the bounds that God hath
appointed us.

STANDISH.

So that here he proveth himself to have another pro
perty of an heretic, which is, to go about with the word of
God to destroy the word of God, $c.

COVERDALE.

Like as ye prove not here, with what text of scripture
D. Barnes should go about to destroy the scripture ; so de
clare ye manifestly by this your opinion and wresting of the
text, to be one yourself, that with the word of God goeth
about to destroy the word of God. Now to your three
places, that ye bring out of God s word.

Acts xv. Where find ye in the fifteenth chapter of the Acts, that

we must obey more than holy scripture biddeth us ? First,
St Peter confesseth there in that council, that it is a tempting
of God to lay any yoke of the ceremonies of Moses law upon
the necks of Christ s disciples, or to trouble the weak con
sciences of those which lately were turned and converted to
the faith : and afore in the same place he confesseth, that
God appointed and ordained him to preach the word of the
gospel, and maketh mention of none other doctrine. Again,

Acts xv. like as by the common consent of the apostles in the same

Galat. ii.

council ye see, that they would not be brought into sub
jection, nor give place to those false brethren, that would
have brought in ceremonies of the law, to bind men s con
sciences withal ; so would they not that the brethren which
were turned to Christ should abuse their liberty in him, but
Bom. xiv. abstain from certain meats for offending of the weak : which
thing also St Paul requireth earnestly in his epistles.

In the sixteenth chapter of the Acts, Paul and Silas
preach the word of the Lord ; and when Paul saw that to
circumcise Timothy was a thing that might be done for the
time, and was not required of the Jews as a thing necessary,
he was content. Whereby it is manifest, that like as in
things indifferent they had alway respect to the time in
forbearing weak consciences for a while, so preached they
none other doctrine but God s only word.

In the second chapter of the second epistle to the Thes-
salonians, St Paul, when he hath told them of the great

DEFENCE OF BARNES^ PROTESTATION. 413

departing from the faith, doth give thanks to God for call
ing them to his truth of the gospel; in the which he requireth
them to stand stedfast, and to keep such ordinances, as he
and the other apostles had taught them either by mouth or
by epistle.

Now let me demand of you this question. In the fifteenth Acts xv .
of the Acts, when Peter preacheth the word of the gospel,
and forbiddeth the binding of weak consciences with super
stitious things, and consenteth, with the other apostles, to
have such a charitable respect to the time, is that as much
as to will, that men shall obey more than is grounded in
scripture ?

In the sixteenth of the Acts, when Paul and Silas preach Acts xvi,
the word of the Lord, and deal gently with the consciences
of the weak according to the time, will they that men shall
obey more than holy scripture teacheth them ?

2 Thessa. ii. When St Paul requireth them to stand 2 Thess - u -
stedfast in the truth of the gospel, and to keep such ordi
nances as he and the other apostles had taught them, either
by mouth or in their epistles, willeth he them to obey more
than is contained in holy scripture ?

Thus is it evident whereabout ye go, namely, even by
your false alleging of such places of God s word to destroy
the word of God. This is verily, as ye say yourself, the
property of an heretic, and this property learn ye of the
father of all heresy, even father Satan ; who by Angelis suis Matt. iv.
mandavit, fyc., would prove, that a man may tempt his
Lord God.

But like as Satan, wresting that place of scripture, which
made most against him, was commanded by our Saviour to
avoid ; so be ye sure, that your false doctrine cannot stand.
Daub your wall and spare not; for Ezechiel telleth you plainly, Ezek. xm.
that God will send such a shower of rain among all lying
prophets, as shall overthrow it. Your labour is but lost, so
long as ye daub your wall with untempered mortar.

STANDISH.

Also, where lie saith that he hath ever spoken reverently
of saints, fyc.

COVERDALE.

Ye granted afore his words to be true, when he said,

414 CONFUTATION OF STANDISH.

that all such as for confessing Christ s name and for his sake
do suffer death, are saints in heaven. This reverent talking
and praising of saints did ye allow afore ; and now contrary
Diversity, to your own words ye say, that ye wot not whether he ever
spake reverently of them or no. Yet confess ye, that ye
have heard him forty times. Who will now trust you, that
are so double in your words ?

BARNES.

And that our lady, I say, she was a virgin imma
culate and undefiled, and that she is the most purest
virgin that ever God created, and a vessel elect of God,
of whom Jesus Christ should be born.

STANDISH.

Here yet ignorantly, #c., he goeth further than the
scripture speakeih, fyc.

COVERDALE.

Be these his words out of the bounds of scripture, or not
according to the scripture ? Read them over again.

STANDISH.

He would never willingly grant any thing but that is
in scripture, fyc.

COVERDALE.

what a re- Then like as ye prove him to have been a true mes-

ffvet^o? D? h senger of God in granting to the holy scripture, (which by
your own confession is God s very word;) so declare ye,
that if he revoked any thing that is in it, or granted ought
contrary unto it, it was done against his will. Have ye not
now a great cause to make such triumphing of revocations
in your sermons ?

STANDISH.

Albeit here with the church he doth profess, that our
lady did continue a virgin still, fyc.

COVERDALE.

Doth not the scripture affirm this doctrine, that the
mother of our Saviour is the purest virgin that ever God
created? Will not the prophecies of Christ s birth, the

DEFENCE OF BARNES* PROTESTATION. 415

performance of the same, and the practices of the Holy i $a i. vii.
Ghost in Christ s blessed mother, allow this doctrine ? Have Luke li.
ye noted the work of God in her no better ? If she had
any need of you, ye shew her but a faint friendship, in
reporting that her most pure virginity hath none other
ground but the authority of your church. Verily, such
your doting doctrine will make both you and your church
be less set by.

STANDISH.
Deus enim tantam earn fecit, inquit quidam, &c.

COVERDALE.

Is not your doctrine now well sealed with butter ? When
ye have presumed to controul God s word, and to call the
blessed mother of Christ with other names than the Holy
Ghost giveth her ; now to ratify and confirm your false
matter, ye bring in an heretic to help you. Cannot Christ s
worthy mother keep still the gracious names the holy Trinity
hath given her, but she must now have a sort of heretical
ruffians to become new godfathers unto her? Call her, as
God s word teacheth you, full of grace, blessed, immaculate
virgin, &c. Pray to God, that ye may follow the footsteps
of her constant faith, her fervent charity, and godly love,
her most meek and humble behaviour, her unfeigned truth,
&c. : and when ye talk in matters of Christ s religion, bring
forth plain and manifest words of his scripture, and no
Romish heretic, nor a text out of frame, to prove your pur
pose withal.

BARNES.

Then said Mr Sheriff: "You have said well of her
before." And he, being afraid that Mr Sheriff had been,
or should be aggrieved with any thing that he should,
say, said : " Mr Sheriff, if I speak any thing that you will
me not, do no more but beck me with your hand, and
I will straightway hold my peace. For I will not be
disobedient in any thing, but will obey."

STANDISH.

Now, as hefeigneth, he would give no slander or offence.
Sed sero sapiunt Phryges.

416 CONFUTATION OF STANDISH.

COVERDALE.

At this point ye are with D. Barnes, that, though he be
out of this life, yet whatsoever he said in this Protestation,
or did at the time thereof, ye judge him to the worst, and
slander him. But your own proverb that ye bring in, doth
sero venisti. admonish you, that it is too late ; for though ye belie him
and slander him never so much, it cannot hurt him.

STANDISH.

[Psai.xiv.] Now lie saith, he is afraid to displease. Trepidaverunt

timore, ubi non erat timor, #c.

COVERDALE.

Like as ye refer to him the words which are not his
own, so report ye of him, that he was afraid where no fear
was. But was there no fear at the fire-side? The man
hood of our Saviour Christ feared death, and so did that
standish is a holy king Ezechias. As for you, ye must needs be of some

manly man. , . . , ,. , .,, , ,

bold and stout kind, that can kill a dead man.

But how serveth these words of the psalm to this your

purpose ? The Holy Ghost speaketh of such wicked workers,

as eat up God s people like bread, call not upon God, are

afraid to see God standing on righteous men s side, and mock

standish per- poor men for putting their trust in God. How maketh this

wrdsofthe scripture now to prove, that there is no fear, where a man

thirteenth _ _ . o /-\ i i i

psaim i. seeth death present before his eyes r O wicked mockers
with God s holy word!

STANDISH.

Now see, I pray you, how obedient he saith he will be,
which before time was ever disobedient, fyc.

COVERDALE.

Ye say much, and prove little, touching this man, whose

present Protestation, and his book written afore, declareth

An example plainly his obedience toward his prince; whose wholesome

in D.^mel commandment if he have at any time disobeyed, contrary to

this his doctrine and example, I am the more sorry : but yet

have ye not proved it to be so.

Touching bishops, (which are to be esteemed according to
their estate,) I wot not what disobedience ye have to prove

[! Bishop Coverdale quotes according to the notation of the
Septuagint Version and the Vulgate.]

DEFENCE OF BARNES^ PROTESTATION. 41 7

against him. Such bishops as labour in the word of God
and in the doctrine thereof, are to be counted worthy of 1 1. v
double honour : therefore in hearkening unto such, he did
well ; and if he despised such, he despised Christ. But if he Matt. x.
followed St John s bidding, and did not receive such false 2 John.
apostles as bring not the doctrine of Christ, then can ye not
justly blame him.

BARNES.

After this there was one that asked him, what he
said of the sacrament of the altar. Then said he to Mr.
Pope, which was there present: "Mr. Pope, ye know, and
Mr. Kiche, if ye be alive, that there was one accused
before my lord chancellor for denying of the sacrament ;
and for fault of a better, I was assigned to the examina
tion of him in the gallery. And after long reasoning
and disputation I declared and said, that the sacrament
being rightly used and according to scripture doth,
after the word spoken by the priest, change the sub
stance of the bread and wine into the body and blood of
Christ, Were not these my words ?" said he. " Yea,"
said Mr. Pope. "Then bear me witness," said he, "that
I err not in the sacrament."

STANDISH.

Although you did not deny that sacrament, yet have
you, $c.

COVERDALE.

Ye call it slanderous railing, when a man with God s
word doth earnestly rebuke such horrible abuses, as antichrist
and his malignant church hath brought in among Christian
people: so loth are ye to consent unto God s word, or to use
any thing according to his holy institution. What could it then
have helped you, if he had opened his mind farther, seeing
that in his so godly and honest request ye ascribe naughti
ness unto him? He did but shew, that he would have the
sacrament rightly used and according to holy scripture, and ^
ye are not content with him. Yet well worth the Corin-
thians ! for though they were fallen into abuse about this ^
holy mystery, and about other things, we read not that they

27
[COVERDALE, n.]

418 CONFUTATION OF STANDISH.

spurned against the Holy Ghost, as you do, when they were
called to reformation.

STANDISH.
See also, I pray you, how he saith, fyc.

COVERDALE.

If you should say that, for lack of a better, ye did write
against this Protestation of D. Barnes, would ye therefore be
judged to think, that there were not many better learned
men in England to take such a matter in hand than you ?

BARNES.

Then said he, "Have ye any thing else to say?"
There was one then asked him his opinion of praying to
saints. Then said he : " Now of saints you shall hear
mine opinion. I have said before somewhat, I think,
of them, how that I believe they are in heaven and
with God, and that they are worthy of all the honour
that scripture willeth them to have. But I say, through
out all scripture we are not commanded to pray to any
saints : therefore I cannot nor will not preach to you,
that saints ought to be prayed unto. For then should I
preach you a doctrine of mine own head."

STANDISH.

There is an old heresy that saith, Saints be not yet in
heaven, fyc.

COVERDALE.

Is this your next way to confute him that saith, "We are
not commanded in scripture to pray to any saints ? Ye brawl
with the dead man, that saith nothing against you in this
article of saints being in heaven.

STANDISH.

How can it be in scripture, thou impudent heretic, the
prayer unto saints ?

COVERDALE.

Be good to the poor man, and take not the matter so

DEFENCE OF BARNES PROTESTATION. 419

hot. He goeth not about to prove, that your praying to
saints is grounded in scripture.

STANDISH.
As for in the time of the old law, $c.

COVERDALE.

The doctrine of God is, that Christ is the Lamb which Rev. xin.
hath been slain since the beginning of the world, that is, even
he, whose power and deliverance hath cleansed and saved all
them that ever put their trust in him. Christ Jesus yester- Heb. xm.
day, and to-day, and the same continueth for ever.

STANDISH.
Therefore concerning praying to saints, #c.

COVERDALE.

Must we believe the testimony of men, without it be
grounded on God s word ? Are ye become such an apostle ?

Because the church and congregation of Christ must discern, i cor. xiv.

., , i? c j j. ] John iv -

judge, try, and examine all manner of doctrine, and so to

eschew the evil and keep the good, hath it therefore autho- 1 Th ess . v.
rity to make any new article, or to receive a doctrine con
trary to God s word ? Because Christ hath promised his John xiv.
holy Spirit of truth to be alway in his faithful congregation, &
shall they therefore make, ordain, set up, or believe ought
that is contrary to his own teaching ?

STANDISH.

Dost thou set no more by the authority of it, than so ;
inasmuch as St Augustine said, Non crederem evangelio,
nisi crederem ecclesiae ? &c.

COVERDALE.

Even as ye pervert the words of holy scripture, so do
ye with St Augustine ; as ye chop and change with it, so do
ye with him. And as ye allege the scripture for another standish pe r-
purpose than the plain circumstance of the text meaneth, so Augustine s
do ye here with this holy doctor. For your purpose is with
St Augustine s words to prove, that your church by her
authority may make new articles, and that we are bound to
believe as she believeth, though the same be not grounded in

272

420 CONFUTATION OF STANDISH.

scripture. But if men diligently mark St Augustine s saying,
the occasion of his writing, and the circumstance thereof, it
shall be evident, that ye are as like him in understanding, as
the moon is like a green cheese.

St Augustine, perceiving the great hurt that was growing
ct of through the doctrine of wicked Manicheus, took in hand to
ehee*. confute him and his sect ; his errors were so noisome and
devilish. For he had not only feigned a new doctrine of his
own, and named himself Christ s apostle ; but also maintained
the heresy, which the anabaptists lately held, that the Son
of God took not the nature of man of the blessed virgin, and
denied rulers to bear office, denied marriage, denied certain
kinds of meats to be of God, or to be granted unto Christian
men ; taught also that some men s souls die with their bodies,
despised the exterior word of God and ministration thereof,
and sought other visions without it : and many other fond
and wicked opinions had he, unknown to the holy church
and flock of Christ.

contra Epis- Now for the repelling of such pestilent doctrine, St Augus-

SiTquam tine, among other things, wrote one special book against a

Jamenti. certain epistle of the Manichees, which was called Epistola

Fundamenti ; and when he had shewed the occasions, which

moved him to abide still within the unity of Christ s catholic

church, then in the fifth chapter he shewed the cause, that

moved him rather to give credence unto Chrises gospel,

than to Manicheus; where among other he saith these words:

Nostis enim me statuisse nihil a vobis prolatum temere cre-

st AURIIS- dere, &c. "For ye know," saith he, "that I am determined to

give no hasty credence to any thing that ye speak of your

own heads. I demand therefore, Who is that Manicheus?

Ye answer, An apostle of Christ. I believe it not. Now

what canst thou say, or do, thou shalt not obtain ; for thou

didst promise knowledge of the truth, and now thou wilt

compel me to believe the thing that I know not. Peradven-

ture thou wilt read me the gospel, and thereby wilt thou

essay to affirm the person of Manicheus. If I should find

any man then, which as yet believeth not the gospel, what

Ego vero shouldest thou do to him that saith unto thee, I believe not ?

evaneho

s ^ or me &gt; ^ should not believe the gospel, unless the autho-
ty of the catholic church did move, teach, or warn me.
tXS! tai " Seeing that I was obedient unto them, when they said, Be-

peth up
is-
ords.

DEFENCE OP BARNES^ PROTESTATION. 421

lieve the gospel ; why may I not obey them, when they say
unto me, Believe not Manicheus?" &C. 1

By the circumstance now of St Augustine s words, it is The doctrine
evident, first, that he would believe no such doctrine as men tine,
brought up of their own heads. Secondly, that he would
believe no uncertain doctrine, nor that he knew not to be
true. Thirdly, that the occasion which moved him to be
lieve the gospel, was the whole consent and authority of the
catholic or universal church. Now like as he reporteth not
of them, that they preached any other doctrine unto him,
save the gospel, so saith he not, that he believed any other
learning, save only it. And in confuting of Manicheus
error, he bringeth none other doctrine but the scripture, as
it is manifest in the same fifth chapter of his book.

What help have ye now in St Augustine s words, either
to prove praying to saints, or that a particular church may
by her authority make any article necessary to be believed,
except it be grounded in scripture ? Ye meant somewhat, stamiish
when ye chopped up St Augustine s words of that fashion. stAugu

. * A A A tine s we

It is not for nought that ye so have perverted his saying,
and read it otherwise than it standeth in his book. For
these are his words : "I should not believe the gospel, unless
the authority of the catholic church did move me." Now is
Ka9o\iKo&lt;$ as much to say as universalis. Which word like
as ye leave out in your lection, so follow ye the mind of
Franciscus Maronis 2 , such another holy father as was your
inquit quidam ; who, coming long after St Augustine, did
gather of these his foresaid words, that the authority of the
church is greater than the authority of holy scripture : where-

[ L Nostis enim me statuisse nihil a vobis prolatum temere credere.
Qusero ergo, quis sit ille Manichseus ? Respondebitis, Apostolus Christ! .
Non credo. Jam quid dicas aut facias, non habebis: promittebas enim
scientiam veritatis; et nunc quod nescio cogis ut credam. Evangelium
forte mihi lecturus es, et inde Manichsei personam tentabis asserere.
Si ergo invenires aliquem, qui evangelic nondum credit, quid faceres
dicenti tibi, Non credo ? Ego vero evangelio non crederem, nisi me
catholicse eeclesise commoveret auctoritas. Quibus ergo obtemperavi
dicentibus, Credite evangelio; cur iis non obtemperem dicentibus mihi,
Noli credere Manichseo ? August, con. Epist. Manichsei, quam vocant
Fundamenti. Cap. v. Op. Tom. vi. p. 26. A. B. cd. 1541.]

[ 2 A native of France and a pupil of Duns Scotus. For an account
of this person see Cave, Hist. Lit. Vol. i. p. 15. A. He flourished
A.D. 1315.}

422 CONFUTATION OP STANDISH.

as St Augustine meant nothing less ; but teacheth us, that
whosoever bringeth up any opinion, or setteth up any doc
trine, we shall receive none, but that which agreeth with the
manifest doctrine of the universal church of Christ : that is,
we shall hold us to that doctrine, which was taught by the
prophets, by the apostles, and by such other as were true
followers of them in Chrises holy congregation and church.

STANDISH.
Is it not still fundamentum et columna veritatis ? &c.

COVERDALE.

The universal congregation and multitude of them that
Tim. in. believe in Christ is still the house of God, the church of the
living God, the pillar and establishment of the truth. For
there dwelleth God, with his mercy, grace, truth, forgive
ness, &c. Neither did the apostles contrary to Christ s
former institution, when they, to set up his name, which then
was so sore spurned at, did baptize in the same, if ye remem
ber well the prerogative of holy baptism, and the presence
of the blessed Trinity therein.

STANDISH.

Paul, the vessel of election, fifteen hundred years and
more past, desired the Romans, cap. xv., the Collo. [Coloss.]
cap iv., the Tessa. 1 Tessa, v. [Thessa.], to pray for him, fyc.

COVERDALE.

I turned not over two leaves of your treatise since I
read these your words, where ye say thus, " How can it be
in scripture, thou impudent heretic, the prayer unto saints ?"
standish Lord Jesu ! what mean ye, man ? Will ye by scripture

will prove by /.

^rjpturethe prove that thing, which, as ye yourself confess, cannot be
therein be lli scripture ? Do ye not grant yourself, that the holy
scripture is the very word of God ? Will ye then by God s
holy word prove that thing, which cannot be therein? Will ye
belie the word of God ? Say ye not yourself in another
place afore, that it is an abominable vice to slander it?
To what point now have ye brought that worshipful doc
trine of your unholy mother, the malignant church, which
teacheth, that we must now pray unto St Paul and other
saints ? Now is his request such, that if we should fulfil it

DEFENCE OF BARNES* PROTESTATION. 423

yet for him, as well as when he was living upon earth, then
should we desire God to be good to his holy saints that are
out of this life. And then, God save our Lady, help St Paul,
and comfort sweet St Anthony!

A mocker are ye with God s holy word, and a shameful
slanderer thereof ; therefore as unworthy to be answered vam words
unto every vain sentence of your unstable doctrine. So leave SSwer but
I your long disputation therein, desiring all Christian readers rei
to note well what scriptures ye bring forth, and to compare
the same unto the open text, and then try, which of our
two doctrines is most agreeable to God^s holy word.

The doctrine of the prophets of Christ our Saviour, of
his holy apostles, and of such as have and do follow them in
the catholic or universal church and congregation of God, is
his holy word and scripture ; which, as holy St Paul dare 2 Tim ia.
avow, is able to instruct us unto salvation, which is through ture is sum-
the faith in Christ Jesu, &c. If your article, therefore, of
praying to saints that be out of this life, were a thing belong
ing to salvation, no doubt the same holy scripture of God
would have taught it.

The ancient, firm, stable, and true doctrine of Christ s
catholic or universal church, is this, that like as Christ Jesus
took upon him our flesh and blood without sin, and delivered
us from eternal death and hell, so is he still our merciful and Christ is our
faithful high priest in things concerning God, to make agree- nib. n nes
ment for our sins, and able to succour such as are tempted.
He is the seat of grace, to whom if we resort, we may Heb. v.
receive mercy and find grace to help in time of need : he is grace sea
able also ever to save them that come unto God by him, and Heb. vu.
liveth ever to make intercession for us, yea, and appeareth H eb. i x .
now for us before the face of God.

This doctrine is confirmed by those same texts of scrip
ture that ye bring in, 1 John ii., John xiv., 1 Tim. ii. ; and
yet without open scriptures are ye not ashamed to resist it.

We are commanded throughout all holy scripture, both Matt. vii.
of the old and new Testament, to pray unto Almighty God, PMLXHX.
to call upon him, to make our petitions unto him, and to ask
of him whatsoever we lack.

We have his true and faithful promise, that if we so do, p s ai. xc. &
we shall be heard, we shall have our request, we shall find -
that we seek, we shall be delivered, &c. Isai - * xx -

424 CONFUTATION OF STANDISH.

We have ensamples innumerable, that all these faithful

people whom the scripture maketh mention of, did make

their petitions and prayer to none other but unto God, while

Acts x. & they were in this life. Let Cornelius, whom we spake of

afore, and the practice of the primitive church, bear record.

Shall we now refuse God s holy commandment, think

scorn of his loving promise, despise the ensamples of his

catholic and universal church, and defy God s holy ordinance,

as ye do, and run at riot with your doctrine ? Away from

Psai. cxix. us, ye wicked ! the commandments of our God will we keep,

and not yours.

STANDISH.

Which took our sins on him, Pcenam pro peccatis, 1
Pet. ii. c.

COVERDALE.

Ye taught afore, wresting many scriptures for your
Diversity in purpose, that every man must satisfy for the punishment
doctrine. belonging unto sin ; and now ye grant, that Christ took the

pain upon him therefore. As much hold is there at your

doctrine, as at an eel s tail.

STANDISH.
But we have more means concerning intercession, fyc.

COVERDALE.

The scripture is manifest, that every one of us in this
life is bound to pray for another ; and daily occasions have
we of such petitions and exhortations, as appertain to our
estate. As for praying to saints that be out of this life, ye
have mine answer already.

BARNES.

Notwithstanding whether they pray for us or no,
that I refer to God.

STANDISH.

A good Christian man would have gone no further than
the congregation of Christ s church, that is to say, in this
region the king^s majesty with his learned council.

COVERDALE.

Like as your unreverent handling of the holy scriptures
afore rehearsed, and your wicked doctrine against the same,

DEFENCE OP BARNES PROTESTATION. 425

declareth you to be none of Christ s church, unless ye repent
and turn ; so do ye here exempt yourself from that holy con-
gregation. Marvel not therefore though, when I see you himself.
follow your unholy mother, and not Christ s dear spouse, I
call you now and then her own white son.

In this region of England, ye say, the congregation of
Christ s church is the king s majesty with his learned council.
But is this a sufficient definition? What a comfort is this
now for so many of the king s subjects, both learned and
unlearned, to hear that they are not of Christ s congrega
tion! Is it a great consolation for the foot to be none of
the body ?

Ye repute D. Barnes no good Christian man, because he
would not define, whether saints pray for us or no, but
referred that unto God, and not to the king s majesty and
his learned council. What will ye make of the king s grace?
A prince that had rather have secret things referred unto
him, than unto God, the only knower of all secrets ? Or do
ye esteem the king s learned council to be such men, as will
give judgment in things that be not evident ? Or think ye
them to be ignorant of the scripture, which forbiddeth men
to search out or to meddle with secret things, that God hath Prov&gt; xxv
not commanded?

BARNES.

And if saints do pray for you, then I trust within
this half hour to pray for you, Mr Sheriff, and for every
Christian man living in the faith of Christ, and dying in
the same as a saint. Wherefore if the dead may pray
for the quick, then I will surely pray for you.

STANDISH.
O damnable presumption, fyc.

COVERDALE.

Because this man trusted, thorough the only mercy of God
in Christ, to pass from this death unto life, ye note damnable
presumption, arrogant presumption, and presumptuous arro-
gancy in him. And because ye may seem to have scripture
to prove, that D. Barnes would temerously appoint and
determine the time himself; for his so saying ye bring in,

426

CONFUTATION OP STANDISH.

Acts i.

Mark xiii.
Matt. xxiv.

Job. v.

2 Cor. v.

Heb. vii.
1 John ii.

2 Mac. xv.

cabeus.

Quod pater posuit in sua potestate, as right as a rain s horn,
and as nigh to the purpose, as Paul s steeple and Mount
Falcon. At the time of the ascension of our Saviour, when
the apostles were come together, they asked him and said :
" Lord, shalt thou at this time set up the kingdom of Israel
again?" He said unto them: "It belongeth not unto you to
know the times and seasons, which the Father hath kept in
his own power," &c. A like answer to such another question
giveth he in another place, and saith: "Of that day and hour
knoweth no man, no, not the angels of heaven, but the Father
only."

What maketh this now to prove, that he which, according
to Christ s promise, trusteth to pass from this death to life,
doth temerously appoint and determine the same time, day,
or season, which our Saviour there speaketh of? or that he
is either presumptuous or arrogant, which, according to the
example of holy scripture, is certain and sure, that after the
destruction of his body he hath an everlasting dwelling in
heaven ? Have ye not now alleged the scripture well to the
purpose? Ye would have men believe, as it appeareth by
your doctrine, that when they depart hence, they shall go
from the hall into the kitchen, or else into the hot kiln of
your purgatory.

STANDISH.
Look what case he is in, that thus ended his life, fyc*

COVERDALE.

To prove here that saints pray for us in heaven, ye make
a long disputation, and with the scriptures ye do as ye were
wont. They have love yet, ye say, and therefore they pray
for us, and are our advocates. I answer, The same places of
scripture ye bring in yourself, are most against you; for
they declare manifestly, that it is the office of Christ to make
intercession for us, and that he is with the Father our ad
vocate, which obtaineth grace for our sins. The saints then
that be in heaven, knowing this eternal will of God, love us
not so, that they desire to be, neither can they be, against it.

It is a token, that your doctrine hath but a weak foun-
dation, when ye go about to prove it by a dream, yea, and
that out of such a book, as serveth not for the confirmation of
the doctrine of Christ s church : for though it be read among

DEFENCE OF BARNES^ PROTESTATION. 427

the stories of other books, yet did not the church receive it Prolog, m
among the canonical scriptures in St Hierome s time 1 . moms.

Neither can ye prove that book lawful by any saying of Luke xxiv.
Christ; for throughout all the new Testament he maketh
mention of none, but of the Law, the Prophets, and the Psalms,
and biddeth not search any other scriptures, but such as bear John v.
record and testimony of him.

The fifteenth of Jeremy proveth, (as doth also the
seventh, the eleventh, the fourteenth of his book,) that God
will not be entreated, where his word is trodden under foot,
and where men will needs spurn against it. And verily in
all the scripture could ye not have brought in a more manifest
place to confute your own doctrine, if it be compared to the
fourteenth of Ezechiel.

The sixteenth of Luke proveth nothing for your purpose ;
in that Abraham prayed not to God, when he was desired.
But like as it proveth that there is no redemption in hell,
nor time of acceptable repentance and forgiveness after this
life ; so proveth it evidently, that we ought to hold us to the
only word and scripture of God, and not to look for other
doctrines, visions, dreams, or revelations.

The place Apoca. vi. proveth, that the voice of Abel s Gen. iv.
blood and of such as are slain for the word of God, crieth
vengeance from the earth, and under the altar, as St John
saith in his vision ; and that all such as are malicious per- Matt. xxm.
secutors thereof, are guilty of the righteous blood that is shed
upon earth.

St Peter s shadow proveth your doctrine but weakly, Acts v.
except ye can make us believe that there be shadows in
heaven. No more doth St Paul s napkin, unless ye can Acts xix.
prove, that he hath not yet left wiping of his nose.

But where learn ye to belie the word of God ? Where
find ye in scripture, that Peter s shadow or Paul s napkin
could heal the sick ? Doth the text say so ? Because the
people brought their sick into Peter s shadow, did it therefore Acts v.
heal them? Peter confesseth himself, that it was not his Acts m.
own power, which made the lame man whole. St Luke also Acts xix.

[! Sicut ergo Judith, et Tobise, et Machabseorum libros legit qmdem
ecclesia, sed eos inter canonicas scripturas non recipit ; sic et hoc, &c.
Hieron. in Prov. Eccles. et Cant. Cantic. Prsefat. Tom. in. p. 346.
Antverp. 1579.]

428

CONFUTATION OF STANDISH.

Matt. ix.

Mark xvi.

Phil.

The Psalm
cxxxix.

C. de Isaac.

reporteth, that " God wrought no small miracles by the hands
of Paul." And as Christ our Saviour himself witnesseth, that
it was not his vesture, but the woman s faith, which made
her whole, (though she touched it;) so saith St Mark, that
"the Lord wrought with the apostles, and confirmed the word
with tokens following."

Moreover, whereas St Paul desired to be loosed, and to be
present with Christ, what proveth that the praying to saints ?
He said in the same place, that it were more needful for them
to have him yet living among them. Which thing were not
so, if this poor article were so necessary as ye make it. But
Paul s words shall be true still : for great need have we of
many such as he was, if it were for nothing else, but to
preach with his mouth (as he hath done in his epistles)
against your and all other such false doctrines.

STANDISH.
Nonne confortatus est principatus eorum ?

Psalm

CXXXVlll.

COVERDALE.

Like as that scripture maketh no mention of any such
article as ye imagine ; so doth the content of the psalm set
forth the wonderful care and provision, that God maketh for
us ; and teacheth us, that God s secret counsels and thoughts
are too high for our capacity.

STANDISH.
Hinc Jero. adversus Vigilantium, &c.

COVERDALE.

St Ambrose saith : " Christ is our mouth by the which
we speak unto the Father, our eye by the which we see the
Father, our right hand by the which we offer unto the
Father 1 ." Without whose intercession neither we, nor all
saints, have anything with God.

STANDISH.
If you say, Saints do not hear us, fyc.

P Ipse, Christus sell, sit oculus noster, ut per ilium videamus
Patrem ; ipse vox nostra, per quern loquamur ad Patrem ; ipse dextera,
per quern Deo Patri sacrificium nostrum deferamus. S. Ambros. De
Isaac et Anima Liber, cap. 8. Opera, Torn. i. p. 380. Ed. Paris. 1096.]

DEFENCE OF BARNES^ PROTESTATION. 429

COVERDALE.

What knowledge the saints have, it is truly above my i Kings vni.
capacity; but well I wot, that the scripture of the old Tes- Lukev. vi.x
lament ascribeth only unto God the knowledge of men s
hearts. Whereof the gospels also bear record sufficient, and Matt. ix. xii
so doth the first of the Acts. Now is it manifest likewise,
that as the prayer which cometh from the heart is most
acceptable, so doth our Saviour bid us pray unto our Father Matt. vi.
in secret.

Whereas ye bring in the example of Abraham, and the
work of God shewed unto him in this life, for to serve your
present purpose, it proveth that ye are an unreverent handler
of God s word : for the text is plain, that God did there
shew unto Abraham, being yet in this life, the destruction of
the Sodomites, of his only accustomed goodness and mercy ;
because Abraham was under his covenant, and did faithfully Gen. xvm.
cleave to his promise, and because he knew that Abraham
would command his children and household to keep the way
of the Lord, &c. To affirm your purpose then by this place,
is even as much as to go about to prove, that saints in heaven
have children yet and households to teach in the way of
the Lord.

STANDISH.

Whereas the least of them, Qui minor est, &c.
COVERDALE.

Like as of a comparative degree ye make a superlative,
and wrest the words to Abraham, that our Saviour spake of mkevii.
John the Baptist ; even so to the estate that saints be now
in apply ye those words, which St John speaketh of the \ j hn m.
estate, that God s elect shall have at the second appearing of i cor. xv.
Christ ; even when they shall be like him, when their bodies
shall rise uncorruptible, as his is risen, and when he shall
change their vile body, that it may be like fashioned unto pwi. m.
his glorious body.

Again, ye said before, that there were no saints in
heaven afore Christ s ascension. And now to prove, that the
least of the saints in heaven is more entirely beloved of God
than Abraham was in this life, ye allege the words that were
spoken long before the death of Christ, Qui minor est in

430 CONFUTATION OF STANDISH.

regno, $c. Remember yourself well, what a clerkly part ye
play with that text.

As for Sanctorum Communi6nem, it is the declaration of
the holy catholic or universal church of Christ, that they
are a company or fellowship of all such as be sanctified in
Christ s blood, and are partakers of his merits, and members
one of another. But no probation is it, that saints in heaven
do pray for us, if ye note well the description thereof, by
i cor. xii. St Paul s doctrine.

Now if ye will prove your purpose by the angels offices,
Heb - L then must ye prove, that saints are ministering spirits, sent
for their sakes which shall be heirs of salvation. But that
will be hard for you to do. Neither doth the twentieth
chapter of Luke help your matter any thing at all ; for,
though ye chop up the text at your pleasure with the
Luke xx. shortest, these are our Saviour s words : " The children of
this world do marry and be married ; but they that shall be
counted worthy of yonder world and the resurrection from
the dead, shall neither marry nor be married, for they can
die no more ; for they are like unto the angels," &c. This
answer now of our Saviour to the Sadducees, as it confuteth
their heresy, so doth it prove, that the children of God in
heaven be like the angels, in life, in immortality, and in that
they are as free from the necessity of marriage, as the angels
be ; but it proveth not that they are like angels in all things :
for then should they have no bodies to be raised up at the
general resurrection.

STANDISH.

But also that their merits do profit us, as by example
we do read, Gen. xxvi., fyc.

COVERDALE.

Gen. XXVL Whereas Almighty God saith unto Isaac, " Unto thy

seed will I give all this land, &c. because Abraham was
obedient unto my voice," &c. ; upon this are ye not ashamed
to say, that the cause is only thorough the merits of his father
Abraham? Now saith not the text so, but thus: "Unto thee
and thy seed will I give all this land, and will perform mine
oath that I sware unto thy father Abraham," &c. This

Gai. HL scripture then like as it proveth, according to St Paul s
words, that "they which are of faith are blessed with faithful

DEFENCE OF BARNES^ PROTESTATION. 431

Abraham ;" so declareth it manifestly, that this same blessing
cometh of God s promise in and thorough the Seed of Abraham
and Isaac, that is, even thorough Christ.

But why bring ye in this or any other place of the old
Testament to prove, that the merits of saints in heaven do
profit us ; seeing ye say yourself, that afore Christ s ascension
there were none in heaven, and seeing also that those virtues
of Abraham and David were things practised here, and not
in heaven? God is my record, I wonder greatly, what ye
mean, thus to dally with his word.

Touching merits, I have answered you already ; but St
Paul answereth you better, and saith, that God, giving us his R 0m . viii.
dear Son, hath given us all things with him, and that in him coi.ui.
dwelleth all fulness, so that we are complete in him. Sure
I am also, that no true servant of God will be otherwise
minded, than was holy John Baptist, which said, that " out
of Christ s fulness all we receive grace," &c. and that " grace joim t.
and truth cometh by Jesus Christ." If the merits then that
ye speak of be any part of grace and truth, then must ye
needs grant, that we receive them only of him. But surely
ye have some ungracious and false matter in hand.

STANDISH.

He speaketh nothing of our works after our justification,
but only of works before faith ; which indeed are not meri
torious, $c.

COVERDALE.

Afore, to prove by Cornelius works, that our justification,
deserved only by the death of Christ, is a false justification 1 ,
ye say, that his good works before he was justified, something Diversity in
deserved that he should be called into the congregation of our doctrine. 8
Saviour, and so thorough God s mercy his works did deserve
much of Almighty God. These are your own words. And
now, clean contrary to the same, ye grant, that works before
faith are not meritorious. Thus by your own words condemn
ye your own doctrine.

But though every good work done in true faith after
God s commandment shall be rewarded, and hath his promise
annexed unto it, as, if I be merciful unto my neighbour, God Mattv.xvi
hath promised to have mercy on me again; shall that reward

[! See before, p. 379.]

432 CONFUTATION OF STANDISH.

be given for my works sake, and not rather of his own pro-
2 cor. in. miso and blessing in Jesu Christ? Is not all our sufficiency
phii. ii. of God ? Can we think a good thought of ourselves ? Is it
not God, which worketh in us both the will and the deed ?
" When God rewardeth any good work, doth he not crown his
August. own gifts in us 1 ?" Stop ye your mouth then, and know-
iiom. in. ledge yourself to be in God s danger, and in his debt. Why
boast ye of your merits, against the doctrine of God s word ?
Lukexvii. Why grant ye not with St Luke, whom ye allege yourself,
that " when ye have done all such things as are commanded
Rom. viii. you, ye are an unprofitable servant?" and with St Paul, that
" the pains taken in this life are not worthy of the glory for
to come?" Do ye not say yourself also these words : "We must
think and surely believe, that all cometh of Christ s liberality,
which freely did call us and love us, before we loved him?"
What practice then of any worldly prince can prove this truth
to be false? Your own words and sentences destroy your
doctrine of merits. Follow St Augustine s counsel then, and
" boast not of men s merits ; but let the grace of God, which
reigneth through Jesus Christ, have all the pre-eminence 2 ."
And if ye have any works following the free and liberal vo
cation of God, then grant with Chrysostom, that " they are
his reward and your duty, and that the gifts of God are his
own benignity, grace, and greatness of his own liberality 3 ."

BARNES.

Well, have ye got any thing more to say? Then
called he Mr Sheriff, and said, " Have you any articles
against me, for the which I am condemned ?" And the
sheriff answered, "No." Then said he, "Is there here any
man else, that knoweth wherefore I die, or that by my
preaching hath taken any error ? Let them now speak,

[! Cum Deus coronat merita nostra, nihil aliud coronat quam mu-
nera sua. August. Sixto Presbytero con. Pelag. Epist. cv. Op. Tom.
ii. p. 96, M. Ed. 1541. Compare also, De Grat. et Lib. Arbitr. ad Va-
lentinum. Tom. vn. p. 282, E. F.; Enarrat. in Psalm, xcviii. (xcix).
Tom. vm. p. 241, D.; and Enarrat. in Psalm, cii. (ciii). p. 252, 1. K.]

[ 2 Humana merita conticescant, et regnet, quse regnat, Dei gratia
per Jesum Christum, unicum Dei Filium, Dominum nostrum. August,
de PrEedestinatione Sanctorum. Cap. 15. Opera. Tom. vn. p. 270, H.j

[ 3 The Editor has not been able to discover this passage.]

DEFENCE OF BARNES* PROTESTATION. 433

and I will make them answer." And no man answered.
Then said he, "Well, I am condemned by the law to
die, and, as I understand, by an act of parliament ; but
wherefore, I cannot tell, but belike for heresy : for we
are like to be burnt."

STANDISH.

Articles against thee ? What articles didst thou revoke
at the Spittle, fyc. ?

COVERDALE.

A very spittle fashion is it, no doubt, to ask questions
of the dead. And I suppose verily, that except it be a con
jurer, a juggler, or a worker with spirits, there is none that
useth it.

Touching articles at the Spittle, I am certain D. Barnes
did not affirm there, that faith doth not justify, or that Christ s
death was not the sufficient satisfaction for our sins. Now
whereas he was enjoined to affirm, that though Christ be our
only mediator, saviour, justifier, and only satisfaction unto
God for the sins of them that believe in him, yet if we lose
this grace through sin, then must we rise again by true
penance, &c.; if for this article, I say, ye will gather that
he should revoke, then do ye interpret his words contrary to
his own declaration, that he made of them in the same sermon :
insomuch that the Sunday after at Paul s Cross, as I under
stand, D. Wilson could lay no greater thing to his charge,
than that he had expounded penance after his wont manner,
by the office of the law and the gospel.

Now like as afore in your words ye compare this his
confession to the confession of the devil ; so by this and such
other your taunts ye would make the world believe that he
revoked all truth at the Spittle-field, and that he had all his
lifetime taught an ungodly and carnal liberty : the contrary
whereof is evident, not only by this present Protestation, but
also by his writing and preaching before; namely, that to
the true belief and consent of the heart are necessarily re
quired good Christian fruits in every man and woman s con
versation according to the same. Wherefore this his con
fession, so long as he maintained no damnable error contrary
unto it, (which in all your babbling book ye have not proved,
neither shall be able to do,) was a sufficient evidence at his

r i 28

[COVERDALE, n.J

434* CONFUTATION OF STANDTSH.

latter end, that he died a true Christian man. Neither can
ye justly condemn him, that maketh no worse confession on
uohniv. his death-bed. Again, St John saith: "Every spirit which
confesseth that Jesus Christ is come in the flesh, is of God."
Wherefore ye are too rash in judgment, to affirm that he
was justly condemned for heresy, seeing that he neither held
any doctrine, nor maintained by evil conversation any thing,
out of which ye can truly deduce, that ever he denied the
true faith of God, or any one of the benefits or offices of
Jesus Christ.

As for the articles that were laid against him in Cam
bridge above twelve years ago, verily like as in repeating of
them ye accuse your church to pretend an outward forgive
ness, and yet to keep hatred still many years ; so appear ye
to favour them that accused him of the said articles, in some
whereof he maintained the prerogative of princes against the
tyranny and usurped power ye wot of whom. I say no
more ; but if ye be at that point, and may so freely write
what ye will, I commit my part of the play to God : who,
as I doubt not, will defend the king in his right, so am I
sure, that although ye be now in your ruff, he is not yet
hard asleep. Whereas ye say, that at D. Barnes death
there were three sorts of men, and that the first sort, which
by your report were most contrary to him, would give him
no answer at his honest request ; ye declare plainly, that
either they had nothing to say against him, or else little
2 cor. xi. charity ; seeing that, according to St Paul s words which ye
allege, they found not themselves grieved to see the weak
offended, if it were as you say. Neither proveth it them to
lean stedfastly unto the pillar of truth, to love God s law, to
have true quietness in their conscience, or to be endowed
with fervent charity, that follow not the same law of love in
the time of need. How do those places of scripture then
that ye bring in, allow their act ? Let all indifferent readers
judge how the cxviii. [cxix.] psalm, the third of the first
to Timothy, or the eighth to the Romans, agreeth with their
purpose.

In describing the second sort of people that were at D.
Barnes death, ye fail also : first, in reporting of them, that
they ever be and shall be as apt to receive the evil preaching,
as the good ; secondly, that they are content in these matters

DEFENCE OF BARNES"* PROTESTATION. 435

to go whither they be led ; thirdly, that they are content
to believe what they be taught ; fourthly, that they know
not when they be in the right way, nor when they be forth
of it. Now saith our Saviour, in the same text which ye Matt, xviii.
yourself do allege, that they believe in him. Then like as
they hearken to his voice, and not to the voice of strangers, Jo hn x.
so follow they him, and are led of his Holy Spirit ; and not Rom. via.
only prove all doctrines, whether they be of God, but also i John iv.
keep that .which is good ; for they know Christ s voice, and *
not the voice of strangers. John x .

Moreover, if that third sort of people did favour no worse
opinions, and were no fuller of fleshly and carnal sensuality,
than this present Protestation of D. Barnes teacheth them ;
that text, Dilexerunt magis tenebras, fyc. may rather be John m.
verified of you and your sort, than of them.

BARNES.

But they that have been the occasion of it&gt; I pray
God forgive them, as I would be forgiven myself. And
D. Stephen, bishop of Winchester that now is, if he have
sought or wrought this my death, either by word or
deed, I pray God forgive him, as heartily, as freely, as
charitably, and without feigning, as ever Christ forgave
them that put him to death.

STANDISH.
See now ivhether this be feigned charity or no, $c.

COVERDALE.

It is no point of feigned charity, a man to forgive them
that offend against him, and to pray for them that persecute
him ; as it is manifest by our Saviour s doctrine, and example Matt. v.

,,,.,,, Lukexxiii.

also at his death.

Ye take upon you here the office of a judge, afore ye
be called thereto ; yea, even God s only office, in judging men s
hearts, take ye upon you : as who say, he goeth about to
overthrow and cast down a man, that agreeth not with him
in his doctrine. As touching any contentious matter between
my lord of Winchester and D. Barnes, though you and I
both (as I suppose) be ignorant what direction the king s
highness did take therein ; yet seeing the one was reconciled

282

43 G CONFUTATION OF STANDISH.

to the other openly at the Spittle, ye should now not take
the matter so hot.

But a pick-thank will ye be still. What mind hath he to
be revenged, that first asketh a man forgiveness, and then
prayeth God to forgive him, as Christ forgave his death, if
he be guilty ? Again, will the bishop of Winchester judge
himself to be either seditiously or disdainfully named, or
without reverence, when he is called a bishop? I dare say
he will not. Why play ye Philip Flatterer s part then, as
though the name of a bishop were not a reverent name ?

BARNES.

And if any of the council, or any other, have sought
or wrought it through malice or ignorance, I pray God
forgive them their ignorance, and illuminate their eyes ;
that they may see, and ask mercy for it.

STANDISH.
Oh, what ignorance, fyc.

COVERDALE.

This prayer is neither malicious against God s word, nor
prejudicial to any man ; and if they that suffered D. Barnes
to live so long, were to blame for their so doing, then make
ye yourself guilty of the same fault, that have played the
coward all that while, and not helped him to his death.

BARNES.

I beseech you all to pray for the king s grace, as I
have done ever since I was in prison, and do now ; that
God may give him prosperity, and that he may long
reign among you, and after him that goodly prince
Edward, may so reign, that he may finish those things
that his father hath begun. I have been reported a
preacher of sedition and disobedience to the king s
majesty : but here I say to you, that you all are bound
by the commandment of God to obey your prince with
all humility and with all your heart, yea, not so much as
in a look to shew yourselves disobedient unto him ; and

DEFENCE OF BARNES PROTESTATION. 437

that not only for fear of the sword, but also for con
science sake before God.

STANDISH.
Thou hast been truly reported a seditious preacher, fyc.

COVERDALE.

Will ye then wink at sedition so long, and not be an
accuser thereof, whereas, by your own confession, ye have
heard him preach so oft ? yea, and knowing his book to have
been so long printed ? But how untruly you belie him, it
shall be evident to all the world, that will read his book.
Ye report of him, that he should say in his book, printed ten
years ago, that if the king would by tyranny take the New
Testament from his subjects, they should not suffer him.
Now is it manifest, that like as he saith here in this part of his
Protestation, so saith he also in his book, and bringeth in
the same thirteenth chapter to the Romans that ye allege;
and addeth moreover these words: "In no wise, be it right or
wrong, mayest thou make any resistance with sword or with le!
hand, &c." Item, " If the king forbid the New Testament, &c.
men shall first make faithful prayers to God, and humble
supplication to the king, that his grace would release that
commandment. If he will not do it, they shall keep their D. Barnes-
Testament with all other ordinance of Christ, and let the cS. i s ea n fof e
king exercise his tyranny, if they cannot fly ; and in no wise,
under pain of damnation, shall they resist him by violence ;
but suffer patiently, &c. Nor they shall not go about to
depose their prince, as my lords the bishops were wont, &c.
But if the king will do it by violence, they must suffer it ; in the cxvi.
but not obey to it by agreement." Item, "Now is it clear, that
we may not resist this temporal power, in no wise, by
violence, &c.; but if any thing be commanded us that is against in the cxvm.
the word of God, whereby our faith is hurt, that should we
not do in anywise, but rather suffer persecution, and also
death."

Be these words now as much to say as, if the king com
mand any thing by tyranny, men shall not suffer him?
What mean ye so untruly to report of the dead? But no
marvel, when ye shame not to belie so many texts of God s
holy word.

438 CONFUTATION OF STANDISH.

Touching men s laws, it is manifest, that such as are not
grounded in God s word, do not bind the conscience of man
to deadly sin. For if they be not grounded in God s word,
and agreeable to the faith thereof, then are they sinful and
naught. Who is bound now to obey sin? But a man may
smell you afar off, whose successors ye be. You will not
stick to call it a lawful act, for a prince to condemn God s
word, and to forbid that thing which is institute and ordained
of God : yea, if our prince would take such a thing in hand,
(which God forbid !) he should lack no instigation of your
malignant church. Neither can I yet conjecture the contrary,
but that yo are about such a tragedy. Now go to; set
your watchmen to keep the sepulchre, suffer not Christ to
rise up in any wise, let not the soldiers lack money, (the
church is rich enough,) cast your great heads together, and
let Caiphas give you his most subtle counsel. For when ye
have done your best, and lied all that ever ye can, yet shall God
make your policy to serve for the glory of his truth. Amen.

BARNES.

Yea, and I say further, if the king should command
you any thing against God s law, if it be in your power
to resist him, yet may you not do it.

STANDISH.
See here the steadfastness, $c.

COVERDALE.

This man neither wrote nor said, that we must obey an
earthly prince more than Almighty God ; and yet are ye not
ashamed so to report of him. He saith, that though the king
command us any thing against God s law, yet may we not
resist him : which saying ye call an abominable heresy. Thus
declare ye yourself manifestly to be of the number of them
that teach, how that it is lawful for a man to resist his prince :
which thing whether it be not both heresy and treason, let
them judge that have authority.

Because Amos the prophet preached against idolatry at
Bethel, that false priest Amasias, whom ye speak of, told the
king that he was a seditious fellow, and so found the means

DEFENCE OF BARNES^ PROTESTATION. 439

to get him out of the court. Yet played Amasias a more
honest part with Amos, than you do ; for he laid rebellion to
his charge that was alive, and your accusation is against the
dead. Again, Amasias, being yet a false priest, saith not,
that it is lawful for a man to resist his prince ; and you call
it abominable heresy to teach the contrary.

Though Peter and John do teach, that we must obey
and hearken unto God more than unto men, do they there
fore teach, that we must resist our prince? Where find ye
that example in them ? Peter smote off Malcus ear indeed ;
but little thank had he for his labour. Doth he not teach
us to endure grief, to suffer wrong, and to take it patiently ? i p e t. .
Saith he not, that we are called thereunto ? Setteth he not
Christ unto us for an example of suffering ?

Because our Saviour willeth us not to fear them that kill Matt. x.
the body, must we therefore resist them? When a prince
doth persecute us for God s word s sake in one city, must we
resist him, and not rather fly into another ? Doth he call Matt. v.
them blessed that resist, and not them rather that suffer for
persecution sake ? Did Christ enter into his kingdom by Luke xxi
resisting, or by suffering ?

As for that saying, Qui timet hominem, fyc. I cannot find
it in the xix. of the Proverbs: but I find there written, that Prov.xi
"a false witness shall not remain unpunished, and that he
which speaketh lies shall not escape."

Ye call it an abominable heresy to teach, that we ought
not to resist our prince, though he command us any unlaw
ful thing ; and to prove your purpose, ye point us to the fifth
of Esay, where there is no such words as ye speak of. But
these words find I there: "Woe unto them that call goodi sa i. v .
evil, &c."

As for the example of the seven brethren and their
mother, it utterly condemneth you; for they say these words :
"We are ready rather to suffer, than to offend the laws of ^
God," &c. ; and as they said, so they did, without making-
resistance, though the king s commandment was unlawful.
What other thing now did D. Barnes teach in his fore-rehearsed
words, but (as he had said in his book before) that if the king
would command us any unlawful thing, we must suffer him,
though we obey not to it by agreement ? What danger you
be in then for teaching the contrary, I will not define. I

440 CONFUTATION OF STAN DISH.

pray God, according to his good pleasure, have mercy upon
you.

BARNES.

Then spake he to the sheriff and said, " Mr. Sheriff,
I require you of God s behalf, to have me commended
unto the king s grace, and to shew him, that I require of
his grace these requests. First, that where his grace hath
now received into his hands all the goods and substance of
the abbeys " Then the sheriff desired him to stop there.
He answered, "Mr. Sheriff, I warrant you, that I will speak
no harm ; for I know it is well done, that all such super
stition be taken clean away, and the king s grace hath
well done in taking it away. But seeing his grace is
made a whole king, and obeyed in his realm as a king,
(which neither his father, nor grandfather, nor his ances
tors that reigned before him, ever had,) and that thorough
the preaching of us and such other wretches as we are,
which always have applied our whole studies, and gave
ourselves for the setting forth of the same, and this is
now our reward ; well, it maketh no matter : now he
reigneth, (I pray God long may he reign among you !)
would God it might please his grace to bestow the said
goods, or some of them, to the comfort of his poor sub
jects, which surely have great need of them.

" The second that I desire his grace, is, that he will
see that matrimony be had in more reverence than it is,
and that men, for every light cause invented, cast not off
their wives, and live in advoutry and fornication ; and
that these that be not married, should not abominably
live in whoredom, following the filthy lusts of the flesh.

" The third, that the abominable swearers may be
punished, and straitly looked upon. For surely the ven
geance of God will come on them for their mischievous
oaths." Then desired he Mr. Pope, which was present, to
have him commended to Mr. Edgar, and to desire him,

DEFENCE OF BARNES PROTESTATION.

for the dear blood of Jesu Christ, that he would leave
that abominable swearing that he useth. " For surely,
except he forsake it, he will come to some mischievous
end. The fourth, that his grace will set forth Christ s
true religion : and that, seeing he hath begun, he go
forward, and make an end ; for many things have been
done, but yet much more is to do. And that it would
please his grace to look on God s word himself: for it
hath been obscured with many traditions of our own
brains. Now," said he, "how many petitions have I spoken
of?" And the people said, "Four." "Well," said he, "even
these four be sufficient, which I desire you, that the
king s grace may be certified of them. And say, that I
most humbly desire him to look earnestly upon them."

STANDISH.
It was high time to look, fyc.

COVERDALE.

The prophet Daniel, I trust, was no arrogant wretch/ Dan.
though he desired his prince to make some provision for the
poor, no more than was holy St Paul, which taught Timothy i Tim.
to charge the rich men of this world with the same lesson.
All they also that were true messengers of God, laboured to
have advoutry, fornication, whoredom, and abominable
swearing, expelled from among Christian men, as all the whole
scripture testifieth. Neither did D. Barnes in these his
words require any other thing. His words are plain enough :
and yet, as your manner is in your treatise, ye imagine an
intent and mind clean contrary to the same. Ye grant, that
he spake earnestly for the poor and for the commons ; and
yet call ye him an arrogant wretch, and for his good will
report of him, that he desired to have a great stroke in every
matter of weight, &c.

D. Barnes said not, that he and his fellows did reform
those things that were amiss, (for he knew that to be God s
office and the king s ;) and yet surmise ye the same untruly
upon him. But he saith, that thorough the preaching of

442 CONFUTATION OF STANDISH.

God s word in the ministration of him and such other the
king s grace is now more obeyed, than ever he was before.
And I pray you, is it not so? Or was it not God s holy
word, that gat the king his own again ? May he thank any
papistical doctrine therefore ? No, verily.

Concerning Mr Edgar, if D. Barnes had not had a right
good opinion in him, no doubt he would not have sent him
that commendation with such an honest request. But because
he took him (as he might right well, I trust,) for a gentle
man that would suffer a Christian exhortation, as they will
that pertain unto Christ, therefore was he the bolder of him.
As for that swearing, I think verily it cometh rather of a
custom (which yet might well be left) than of any set pur
pose. Neither was D. Barnes act here against the process
required in the eighteenth of Matthew, though he had not
spoken with him afore, seeing he might not now come at
him.

BARNES.

And that his grace take good heed, that he be not
deceived with false preachers and teachers, and evil
counsel. For Christ saith, that such false prophets shall

come in lambs skins.

STANDISH.

Oh, how great thank be you worthy, fyc.

COVERDALE.

Ye should have proved these words to smell nothing but
heresy and treason, as ye say in your preface, because they
have the sweet odour of the gospel, where our Saviour bid-
Matt vii. deth us beware of false prophets, and of the leaven of Phari
sees, and telleth us, that many such shall arise and deceive
many ; yea, even through sweet preachings and flattering
Bom. xvi. words, saith the apostle; and because the scripture biddeth
Narkxii. us beware of such merchants as, going in long garments, &c.,
xx * devour widows houses under the pretence of long prayers.

This man called not the king s most honourable council
evil, and yet (even like a pick-thank still) ye surmise it
upon him. If a friend of the king s should say unto him,
1 beseech your grace, take good heed whom ye receive into
your privy chamber, doth he therefore call his chamberlains

DEFENCE OF BARNES** PROTESTATION. 443

evil? Or doth he therefore prefer his own wit above the
discreet wisdom of the king s noble council ?

Holy St Peter, as long as he was in this body, thought 2 Pet. L
it meet to put Christian men in remembrance of their duty ;
yea, though they were of ripe knowledge themselves, and
stablished in the truth. And yet you call it obstinate pride,
treason, blindness, and rash foolishness, so to do. Such is
your judgment ; yea, even when the party doth most humbly
desire his prince, to whom he speaketh.

BARNES.

Then desired he all men to forgive him ; and that if
he had said any evil at any time unadvised, whereby he
had offended any man, or given any occasion of evil,
that they would forgive it him, and amend that evil

they took of him.

STANDISH.

Mark hoiu he doth continue one manner of man, fyc.

COVERDALE.

Steadfastness in the way of God s truth is to be com
mended. And an evident token is it, that he is of the same
doctrine, which wittingly teacheth no evil, reconcileth himself
unto all men, is sorry if he have offended any man, or given
any evil occasion, and giveth other men at their death an
ensample of true repentance.

BARNES.

And that they would bear him witness, that he
detested and abhorred all evil opinions and doctrines
against the word of God ; and that he died in the faith
of Jesus Christ and the sacraments of the church, by
whom he doubted not to [be] saved.

STANDISH.
/ know that no good man, $c.

COVERDALE.
Then it appeareth, that if he had not detested and

444 CONFUTATION OF STANDISH.

abhorred all evil and erroneous opinions, but had loved your
strange doctrines, which are against God s word, and so died
out of Christ s faith, ye would have been a record and wit
ness to him, rather than fail.

BARNES.

And with this he desired, them all to pray for him :
and then he turned him about, and put off his clothes,
making him ready to the fire, and most patiently took
his death, yielding his soul into the hands of Almighty
God.

STANDISH.

By this it doth appear, that the first writer of these
his words was very charitable, fyc.

COVERDALE.

Whatsoever he was that first wrote these his words,
verily I cannot tell ; neither did I ever read them or hear
them, till I saw them in your treatise. And though it may
be suspected, that this is not the truest copy, because it
cometh out of your hands ; yet truly a right charitable deed
was it to write his words, and to certify us of them : for else,
by your present practice we may conjecture that ye would
have descanted of his death, as of one whom ye had over
come with your doctrine. Now also that ye can stop the
truth no farther, ye would bear us in hand, that it is the
writer s judgment only, which ascribeth unto him, that he
patiently took his death; as though there were none else
that heard him and saw him die, but the writer alone.

COVERDALE. [STANDISH.]
Albeit I will judge only of the outward behaviour.

COVERDALE.

John vii. "Judge not after the outward appearance," saith our Sa

viour, " but give a righteous judgment."

Yet do ye not as ye say ; for in many places of your
treatise ye judge the man s mind and intent, yea, contrary
to his words.

DEFENCE OF BARNES* PROTESTATION. 445

STANDISH.

Taking occasion by his erroneous words, to judge lie
died an obstinate heretic.

COVERDALE.

Ye cannot deny, but that after the open confession of
his faith, and his humble requests unto the king s grace, he
then reconciled himself to all men ; and at the last, when he
had desired them to pray for him, took his death patiently,
and yielded up his soul into the hands of Almighty God.
For all this ye do not only call his words erroneous, but
also give sentence, that he died an obstinate heretic.

STANDISH.

And as for the inward secrets, whether he be condemned
or saved, whether he yielded up his soul into the hands of
Almighty God, or no, fyc., I remit that to the secret counsel
of the blessed Trinity.

COVERDALE.

A wonderful thing is it, that ye are so unstable in your
words ! Do ye not take upon you afore to judge, that he
died an obstinate heretic ? And now ye cannot tell whether
he be saved or condemned, whether he yielded up his soul
into the hands of Almighty God, or no. But can an obsti
nate heretic yield up his soul, when he is dead already?
Can an obstinate heretic be saved? Behold now, to what
worship ye bring your doctrine at the last.

STANDISH.

Unto whom be laud, honour, and glory now and for
evermore. Amen.

COVERDALE.

Amen. Even to that same blessed Trinity, Father, Son,
and Holy Ghost, be honour and glory now and evermore.
Amen.

The apostle, describing the office and duty of a minister 2 Tim. u.
or preacher of God s word, willeth him, among all other
qualities, to shew himself such a laudable workman, as need
not be ashamed, handling the word of truth justly. Where-

446 CONFUTATION OF STANDISH.

fore, seeing ye have so irreverently handled God s holy word,
perverted it, wrested it, and belied it so oft and many times
in your treatise, marvel not at this mine invective against
your false doctrine. As for simple ignorance, and such frail
weakness as accompanieth the nature of man, whether he
will or no, it may be suffered and borne. But wilful spurn
ing at God s holy word, froward and false belying thereof,
must needs be rebuked and improved. Your zeal, for all
your holy pretence, is to suppress God s truth, to maintain
that doctrine which the catholic universal church of Christ
never received, and to defend the church malignant in her
wickedness. This is manifest by your present practice. But
God Almighty, which soweth the seed of his holy word, and
daily increaseth it in the hearts of his faithful, shall, though
no man else will, maintain and defend it himself. We also,
whom God will not to be idle, shall do our best, and be
carrying stones to the making up of the wall which ye have
broken down; to the intent that Christ our Saviour may
have his own glory, which ye have robbed him of, our prince
his honour, and our neighbour his duty.

TO ALL TRUE CHRISTIAN READERS.

FAINT not thou in faith, dear reader, neither wax cold
in love and charity, though the enemies of God s word be
gathered together, and grown into such swarms. Be thou
strong in the Lord, and in the power of his might ; and let
it not discourage thee, that the said word is so little in the 1
estimation of the world, so greatly despised, so sore perse
cuted, so wickedly perverted, wrested, and belied, so un-
thankfully received, so shamefully denied, and so slothfully
followed.

Arm thyself, therefore, with the comfortable ensamples of
the scripture ; and, as touching those jolly Nimrods that
persecute God s word, hunting it out of every corner, whet-,
ting their swords and bending their bows against it, be thou

DEFENCE OP lURNEs PROTESTATION. 447

sure, that the God of our fathers, Abraham, Isaac, and Jacob,
shall do with them as he ever was wont to do with tyrants
in times past. Thou seest thoroughout the stories of the holy
bible, how that like as he turneth some of their hearts from
cruelty to meekness, even so with death, with fire, with
water, and with such other his plagues, destroyeth he them
that will needs despise his warning; yea, breaketh their
bows in pieces, and killeth them with their own swords.
As for Jamnes and Jambres, those wicked sorcerers and
covetous chaplains, that teach contrary to God s word, and
dissuade the great men of the world from it, their own
wresting and belying of it must needs confound them; for
though there be many that resist the truth, yet when it is
uttered and cometh to light, their madness, as St Paul saith, [2 Tim.
shall be manifest unto all men. And as Moses rod devoured
their rods in the king s presence ; so likewise the same places
of scripture that they allege for their wicked purpose, shall
destroy their false doctrine in the face of the world. Yea,
even as little honesty as the papistry hath gotten by wresting
of, Tu es Petrus, fyc.\ so small profit are they like to have
for belying of other texts. Neither is it to be feared, but
God will do for one part of his word as much as for another,
when he seeth his time.

Concerning those belly-beasts, that, for no commandment
nor promise of God, for no example, warning, nor exhortation,
will be counselled, but still blaspheme his holy word thorough
their ungodly conversation; let not that withdraw thee from
the way of righteousness. Love not thou Christ the worse,
though Judas be a traitor. Set not thou the less by his
wholesome doctrine, though dogs turn to their vomit, and
though swine wallow in their stinking mire again.

I know, gentle reader, that to all true Christian hearts
it is a great tentation, to see God s holy word either perse
cuted, belied, or unthankfully received. But first remember
thyself well by the practice of all stories, when was it with
out persecution ? When was there not one tyrant or other,
that exercised all his power, strength, wit, and counsel
against it? When were the children of Israel without
some bloody Edomites, Egyptians, Assyrians, Babylonians,
Philistines, or other?

448 CONFUTATION OF 8TANDISH.

Secondly, when was not God s word belied, perverted,
or evil spoken of by one false prophet or other ? Were
there not heretics and flattering chaplains in all ages, that
withdrew men from the truth, and misreported the straight
ways of the Lord ?

Thirdly, when were there not some multitudes, that,
pretending a love toward Christ s word, did but follow him
for their own bellies sake ? When was the seed of Christ s
word sown, but some part of it fell upon the stony ground,
where it withered, and among the thorns, that choked it up ?

Wherefore, seeing thou art compassed about with so
great a number of witnesses, that is to say, with the en-
samples of so many godly and holy men, which not only did
choose rather to suffer adversity with the people of God
than to enjoy the pleasures of sin for a season, but also
eschewed false doctrine, and brought forth alway good works
in their living ; follow thou the same trade, follow thou them,
I say, as thou seest they followed Christ, and no farther.
And as touching any manner of doctrine, believe no man
without God s word, according as St Hierome counselleth
thee, In Epistolam ad Gal. cap. 5 1 . For certain it is,
that like as many times thou shalt spy even great faults in
the conversation of God s elect, so readest thou of very few
teachers since the apostles time, which have not erred, and
that grossly, in sundry things.

Wherefore, whomsoever thou nearest teach, preach, or
write, or whose books soever thou readest, try them by
God s word, whether they be agreeable thereto, or no. When
thou knowest them, I say, and art certain and sure by
Christ s doctrine, that they are false, seditious, or abomi
nable, then hold them accursed, avoid them utterly, eschew
them in any wise, and give over thyself to the wholesome
hearing and reading of the scripture; but so that thou be
sober and discreet in the knowledge and use thereof, and
that in professing the true faith and belief of Christ thy
heart, mouth, and deed go together, and that thou consent
to none opinion contrary to the same ; that God may have
the praise, and thy neighbour be edified in all thy conver-

P Nee illis nee mihi sine verbis Dei consentire debetis. Hieron.
Opera, Tom. vn. p. 487. Ed. 1737.]

DEFENCE OF BARNES PROTESTATION. 449

sation. So doing, thou shalt not only stop the mouth of

evil speakers ; but also allure and provoke other men to

be fruitfully given to faith and good works, and to

help with such their unfeigned faith and godly

living, that the tabernacle of God may

be set up again. The grace of

our Lord Jesus Christ

be with us all.

Amen.

lacobi. iij.

Yf ye haue a bytter zele, and there be conten
tions in youre hartes, make no boast,
nether be lyars agaynst the
trueth.

[COVERDALE, IT.]

THE DEFENCE

A CERTAIN POOR CHRISTIAN MAN,
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THE DEFENCE

A CERTAIN POOR CHRISTIAN MAN.

LOVE constraineth me, right virtuous judges, to take
upon me the defence of this Christian man, whom I see here
accused to have deserved death. Neither do I suppose it
can displease you which be Christian, that one Christian man
shew a Christian work unto another. For although it might
be esteemed a strange and unwont thing, that I take upon
me to defend a man, who neither in name nor visure hath
been known unto me till this present day, neither I also
being of his kin ; yet must the hand of Christian love be
considered, which knitteth and coupleth unto us not only our
friends and such as do us good, but even our enemies also,
and them that do us evil : insomuch that by the command
ment of our Saviour we are bound with body, goods, and
counsel, to help all men without exception, what need soever
they be in. How much less do ye suppose that a Christian
brother is to be forsaken, which standeth in danger of his
life, and that for Christ s doctrine sake; for the which no
man (except he were far out of the right way) did ever refuse
to jeopard his neck.

Nevertheless, right dear judges, in this company that
standeth hereby round about us might doubtless many be
found, which could handle this matter with more apt words,
with more gravity, cunning, and eloquence than I. To whom
I was also purposed right gladly with all my heart to give
place. Notwithstanding, as ye do see, among this great
multitude of people there is yet none found, that in such a
virtuous, free, honest, profitable, and needful matter, would
lay to his hands: whereas we see yet daily not a small
number, that willingly and earnestly and with great dili
gence both maintain open felony, wicked perjury, shameful
adultery, slanderous and venomous matters, horrible robbing,

454 THK DEFENCE OF

manslaughter, murder, and other beastly vices ; and that
either for vain favour sake, or else, which is yet more
shameful, for a filthy reward or lucre. Only this innocent
Christian man, which for the pure doctrine of Christ s sake
standeth in peril of his life, hath not one, I will not say to
maintain him, but so much as one to comfort him. Is not
this a pity, pitiful case? what a wicked time is this!
But alas ! even as the ungodly and wicked are full of malicious
envy, so are the simple both fearful and soon persuaded.

As for me, my lords, I have not feared to take this mat
ter in hand, upon confidence in your wisdom and worship :
specially forasmuch as I consider it is not needful for me to
use many painted words of glorious eloquence or vain ap
pearance, which nothing to this matter appertaineth ; foras
much as it consisteth not in persuasion, but in the truth itself.
It is a free, open matter, and ought also freely and openly
to be handled. Here must be no deceit, no colour, no cavil-
lation, but only the truth ; which unto us in this matter shall
be abundant and sufficient. Only I beseech you, right wor
shipful judges, that ye will lovingly, diligently, and patiently
give audience. Not that I have any suspicion, as though ye
were unrighteously minded against this innocent man. For
by certain manifest tokens and evident signs I have perceived
already, that there is not one of you all which is not minded
to discharge him. Notwithstanding I suppose it ought by
all means to be avoided, that men do not think ye have quit
him more through favour, than by virtue of the law.

For our adversary in his complaint hath used such cavil-
lation, yea, even for the nonce and of set purpose, and hath
mixed therein so many and diverse vain and feigned matters,
which among simple people might easily have an appearance
of the verity, that equity requireth, and necessity constraineth
me, to confute all such with the truth and substantial reasons,
to the intent that no doubt should remain by any man.
Nevertheless I am not therefore so careful to deliver this
man s life, whom I here defend; yea, he himself for the
honour of Christ, if need require, doth not refuse to lose it :
the only doctrine of Christ is it, which I would fain declare
to be without blemish and undefiled. The same only, the
same, I say, have I taken upon me to maintain. For it am
I minded to do my best.

A CERTAIN POOR CHRISTIAN MAN. 455

But now, dear judges, afore I come to the head articles,
I am advised to talk a little with our adversary. And now
I speak unto thee in the long gown, I mean even thee, thou
accuser, which (as I hear say) art called an inquisitor of
heresy. And first of all, I demand of thee, what moved
thee to take that unhappy office upon thee ? What worship
or profit thoughtest thou to obtain thereby? Methinketh,
to say plainly, thou hast sought nothing in this matter, save
only either filthy lucre, vain pride, or wicked tyranny : or
haply thou art so idle from thine own business, that thou
canst handle strange matters, and such as are no point of
thy charge : or else thou art so pure and clear from thine
own vices, that thou inquirest after other men s offences with
such curiosity, as well beseemeth such an holy scribe and
earnest defender of the church of Rome. A wonderful holi
ness, verily, if it be so ! And the same only thing, I suppose,
is yet lacking unto thy perfect holiness, which hast destroyed
certain innocent Christian men already. how sweet a doc
trine of divinity is this ! Is not this a virtuous defender of
the church?

But let us put the case, (nevertheless without prejudice
of truth,) that this man whom thou accusest be an heretic
and utterly no Christian. Is it thy mind, that he shall there
fore in all the haste be hurled unto the hangman, and put to
death ? Didst thou ever read, that Christ and his disciples
command to slay such as received the faith; or that after
they had received it, fell away from it again ? I suppose
not. Nevertheless thou mightest well have read, that the
unbelievers ought gently to be instructed and taught, like as
they that are fallen ought, after a brotherly fashion, to be
helped up again and exhorted ; and that they which of an
obstinate mind will hear no exhortation, ought to be eschewed
and avoided, but not in all the haste put to death. Thou
with thy bitter accusation thinkest to bring this Christian
man into danger of his life. But how far the same thy
complaint is from the wholesome doctrine of Christ and his
disciples, mayest thou consider thyself.

If thou hadst been minded to make inquisition for heresy,
whereby thou mightest help thy brother which is fallen, and
bring him from his error unto the right way, then were thy

456 THE DEFENCE OF

diligence to be commended. But now, forasmuch as thy
desire is to murder him like a beast, thy cruelty must be
reproved. Neither can I discern for what intent thou shouldest
by right condemn him unto death, except for it be some other
offence than lack of faith. For either he hath never been a
Christian man, (which were temerarious to affirm, forasmuch
as he was baptized in Christ, and hath openly confessed Christ,
whereof no man doubteth ;) or else is he fallen away from
Christ, which thou shalt never be able to prove. Now though
thou couldest verify one of these two according to thy mind,
yet shall it be found, that thou hast wrongfully accused him
to have deserved death.

If one should accuse a Jew at the law, that he were
worthy to die, because he holdeth nothing of Christ, would
not every one say, that he were a mad man ? Not that I
will excuse the wicked infidelity of a Jew ; but because that
in this case the judgment appertaineth not unto man, but
must be referred unto God. There dwell Jews now also
in many parts of Christendom, not only in safeguard, but
occupy 1 also, and that openly.

As for the Turks, which of a very unsatiable greediness
toward tyranny vex us horribly, and all that we have, yea,
spare no manner of age nor kind ; no man judgeth it wrong
to destroy them in battle. But to murder their wives and
children, because they believe not in Christ, do I take for a
very beastly thing ; and specially out of war, in the time of
peace, when the Turks themselves, in matters concerning the
faith, are nothing cruel against us.

It is not meet to make a divorce of marriage for only
unbelief s sake ; so long as the unbelieving husband re-
fuseth not to dwell with the believing wife, neither as long
as the unbelieving wife refuseth not to dwell with the be
lieving husband. A Christian servant is bound to render to
his unbelieving master his due obedience, and that not to
the eyesight, but from the heart, even as if he served Christ
himself: much less then shall he take upon him to have
power to hurt him. And thou thinkest that a man ought
to be slain, to whose charge thou canst lay nothing, save
only infidelity. Mad and indiscreet art thou, if thou so
[ l Occupy: follow business: as in Luke xix. 13.]

A CERTAIN POOR CHRISTIAN MAN. 457

believest; yea, desperate and ungodly, if thou believest no
such thing, and yet wilt thou persuade other men to bring
this innocent in jeopardy of his life.

Notwithstanding I know already, what thou wilt say there
to. "I accuse no Jew," wilt thou say, "no Turk, no heathen;
what have we to do with them that are without, as St Paul
saith ? I do accuse a runagate and apostate ; who though
he be baptized in Christ, and lovingly received into the womb
of our mother the holy church, yet through the counsel of
the devil hath he not been ashamed to fall from the right
faith and to cleave unto certain men s heresies, against the
commandment of the church : neither was he therewith
satisfied, but through his false persuasion hath he gone about
to bring many more even into such like errors. Such one, as
I suppose, ought to be hewen off from the body, as a corrupt
member, to the intent that the sore fret no farther."

Have I understand thy mind ? Thou hast nodded with
thy head. I perceive that I have not guessed amiss. Now
well then, thou grantest that he is baptized in Christ, and
lovingly received into the womb of our mother the holy
church: I desire no more. Thou art gone from the first
step that thou stoodest upon. Whereby I hope, that upon
the other step, whereon thou now standest, thou wilt not
long continue.

With few, but with true reasons, now have I declared
unto thee already, that one which was never no Christian,
ought not to be slain for only unbelief s sake, without
other offences.

But now will I briefly shew thee what I suppose ought
to be done with such as are christened, and yet through
heresy and errors concerning faith, or through other sin and
vice, are fallen from Christ. For Christ is two manner of
ways denied, not only with word, but also with deed; while
there be many, that are ever ready to praise Christ with
their words, and yet in their deeds are so openly against
him, that thereby it may be easily perceived, that, except
the vain bare words, they have no Christian point in them.
If thou now hast taken upon thee, at the judgment-seat of
the law, to accuse all such as unchristian, as verily they be
indeed ; when shall thy accusation then and complaint have
an end ? If thou meanest, that they ought immediately to

458 THE DEFENCE OF

be slain, as soon as they fall, what place then shall repent
ance have? Who shall have leisure then to do penance,
or to amend?

Wilt thou also be so shameless, as to deny forgiveness
of sins unto them that truly amend ? Or canst thou be so
cruel, that thou wilt look for no conversion, but immediately
destroy the man, both body and soul ? How canst thou know,
thou unreasonable man, when, how, or by what mean, God
as a merciful Father will call sinners again unto true faith
and repentance, who, upon Peter s question, command him
to forgive his neighbour seven and seventy times ? Believest
thou him to be so unmerciful, that what he commandeth a
man to do, he will deny the same to such as pray unto him ?
Away, away, I say, with this thy unconvenient and blas
phemous opinion. God saith : " I will not the death of a
sinner, but rather that he convert and live." Thou criest :
An heretic ought to be burnt. And why so, I pray thee?
Lest he should convert, and so live. With this voice dis-
coverest thou thyself already, that thou art a child of the
devil, which is a murderer from the beginning. I perceive
thou hast changed thy colour for very anger. I have touched
thy holiness too sore. Pardon me, if I have done amiss. I
would have dealt more friendly with thee, if thou with this
thy undiscreet and unreasonable accusation hadst not bewrayed
thyself.

But lest thou shouldest think, that I favour such as deny
Christ in word or deed, or such as blaspheme God, being oft
exhorted, well and truly taught, yea, convict with substan
tial reasons out of the scripture, and yet will never leave
their inconvenient and false opinion ; lest thou shouldest
think, I say, that I favoured any such, I will declare mine
opinion, and that not out of mine own brain, but such an
opinion as is past all doubt, certain and sure, yea, even
spoken by the holy mouth of Christ himself.

"If he will not hear the church," saith Christ, "then count
him as an heathen and open sinner." Hath not Christ with
these words declared, that such as are disobedient unto his
church and congregation, ought to be excluded from the fel
lowship of the good? Why lackest thou so heartily, as
though it were but a trifle, a man to be excluded from the
fellowship of saints ? Methinketh, thou wottest not well what

A CERTAIN POOR CHRISTIAN MAN. 459

matter it maketh, when by the authority of the keys one
is separated out of the church. " Verily, I say unto you,"
saith the Lord, "whatsoever ye bind upon earth, shall also be
bound in heaven." Lo, there hast thou no vain opinion,
but an assured judgment out of the mouth of our Saviour
himself.

The apostle Paul commandeth to eschew an heretic, ITU. m
after that he is sufficiently warned. And the man which
kept his stepmother, deliver eth he unto the devil, that the o cor.
spirit may be saved at the latter day. Did he therefore
condemn him unto death, because he writeth to deliver him
unto Satan, to the destruction of the flesh ? That be far
from the excellent love of Paul, that he would not rather
help up a brother that were fallen, than utterly to cast him
away ! The conclusion also of the matter, which followed
thereof, declareth itself, that he meant not to have him slain,
but to have him purged out, as an old leaven ; to the intent
that he should not sour the whole lump of dough, and that
at the last he might amend, as he did indeed. For in the
second epistle to the Corinthians he commandeth, that foras
much as the same man came to knowledge and repentance,
they should with all loving kindness take him up again,
forgive him his offence, and comfort him in his heaviness,
lest he should be swallowed up, or fall in despair, through
overmuch sorrow. All which things could not have come to
pass, if the man in all the haste had afore been prevented
with death. ! the right godly patience and longsuffering
of our Saviour, who, as a good shepherd, leaving the nine
and ninety sheep in the wilderness, seeketh it that is lost ;
not to cast it unto the wolf to be devoured, but lovingly to
bring it again into his sheepfold !

Now understandest thou, that mine opinion, yea, the
opinion of Christ, is confirmed with scriptures, with examples,
and by Paul himself. Neither can it help thee, though thou
objectest unto me the parable of the gospel, wherein the
householder commandeth his steward to hew down the un
fruitful tree, if it bring no more fruit. For such know
ledge of time must only be referred unto God, as unto him
that only knoweth the hearts of all men. Else had not Christ
forbidden to pluck up the weeds afore the harvest.

Yet must I declare unto thee, what bodily hinderance

460 THE DEFENCE OF

must grow and follow out of this sentence of excommunica
tion to him that is condemned therein; lest thou shouldest
think my mind were to judge no farther, but with bare
words only to have him excluded from the communion of the
Christian.

[Matt, xviii.] Thou hast heard the fearful thunderbolt of our Saviour :
" Whatsoever ye bind upon earth, shall also be bound in
heaven." Thus is he then already put out of the book of
life, and living dead. Believe me, it is an heavy punish
ment. I wot not where to find a sorer. But they that in
their hearts are more moved with worldly matters, let them
hear this that followeth.

All honest virtuous persons shall eschew him. Howbeit
such a one as hath so denied Christ, that he hath also cast
from him all shamefacedness and honesty, might perad ven
ture not greatly care therefore. From all worship, if he
were in any, and worshipful offices shall he be deposed. All
Christians shall abhor him, and earnestly hate his infidelity,
and yet love his person, as it becometh the disciples of Christ ;
to the intent it may appear, that such punishment is laid
upon him, not of malice or evil will, but done all to the
intent, that he through such temporal correction might con
vert, and be reserved unto Christ the Lord for ever. Have
I said enough now to thy cruelty with this my declaration ?
Or is not this sufficient ? Take heed, I advise thee, that in
judging other men too sore, thou condemn not thyself. For
I trust I will shortly bring to pass, that it shall be manifest
and open unto every man, how that thou thyself art even
the same heretic, to whom the foresaid punishment by right
and reason belongeth.

Now turn I me again unto you, right prudent judges,
having no small confidence in your singular worship and
gravity, forasmuch as I know that ye will give no sentence,
but such as accordeth with equity, and serveth to the honour
of Christ ; yea, right glad I am to see, that the same lieth
now in your authority.

And because I purpose not to hold you up long with vain
words, I will now come to the matter, which I suppose con-
cerneth not only him that here standeth upon life and death,
but every one of us also that seek the honour of Christ. I
will bring in no new thing, or that hitherto hath not been

A CERTAIN POOR CHRISTIAN MAN. 461

heard. For in this matter, where we have now continually
gone about more than twenty years, what can be spoken, that
hath not been oft spoken afore? What can be mentioned,
that hath not afore been preached openly, and, as they say,
upon the housetops ? I suppose it not needful to teach you
in this matter, but only to put you in remembrance, and to
exhort you. Wherefore I beseech you ye will but even
patiently hear me, according as ye have hitherto done
already.

I perceive, right dear judges, that our adversary hath
grounded his whole accusation hereupon ; that he will say
how that this Christian man is fallen from the holy Christian
church. Wherefore I see well, I must first endeavour my
self to declare unto you the true description of the church ;
which if it be well known and understood, I perceive that all
the rest may lightly be discussed, and peradventure the
sooner brought to an end.

As touching this, We believe an holy catholic or general
church, which is the fellowship of saints. Here ye see, right
dear judges, with how few words the true description of the
church is set forth before our eyes.

Whereby we may evidently perceive, that the holy
catholic church is nothing else but a fellowship of saints.
And the same is also the bride of Christ, without spot or
wrinkle, purified through the blood of the Bridegroom him
self; even the heavenly Hierusalem, into the which no un
clean person cometh ; the most holy temple, whereinto is
entered our bishop Jesus Christ, who is a priest for ever
after the order of Melchisedech. This, I say, is the church
builded upon the rock, against the which neither the winds,
nor the waves of waters, no, nor the gates of hell can pre
vail ; the head and foundation whereof is Christ himself.

To this church pertain all they, that since the beginning
of the world have been saved, and that shall be saved unto
the end thereof. For they are the living stones of this hea
venly Hierusalem, and of this most holy temple. " Know ye [icor.iu.]
not," saith St Paul, " that ye are the temple of God, and that
the Spirit of God dwelleth in you ? If any man defile this
temple, him shall God destroy : for the temple of God is
holy, the same temple are ye."

Even this church doth this Christian brother of ours

462 THE DEFENCE OF

believe stedfastly. Yea, and in this church also believeth
he forgiveness of sins, and after the resurrection of the flesh
an everlasting life. Why sayest thou then, that he is fallen
away from the church ? To thee speak I now, thou unrea
sonable accuser. What hast thou yet more to lay to his
charge ? He believeth in God the Father Almighty, maker
of heaven and earth ; and in Jesus Christ his only-begotten
Son, our Lord, which was conceived of the Holy Ghost, born
of Mary the Virgin, suffered under Pontius Pilate, was cruci
fied, dead, and buried, descended unto hell, on the third day
rose again from death, ascended unto heaven, sitteth at the
right hand of God the Father Almighty, from thence shall
he come to judge the quick and dead. He believeth also in
the Holy Ghost ; and all the rest that we mentioned afore of
the church. He believeth likewise all that is written by the
prophets and other old fathers of the old Testament. In
like manner believeth he all that in the gospels is written of
the acts and doctrine of Christ. He confesseth also, that the
doctrine of the apostles and disciples of Christ is not to be
doubted upon. Moreover he believeth, that whatsoever the
holy fathers of the new Testament have written, is true, so
far as it is not contrary to the doctrine of Christ and of his
apostles.

With this true and free confession of faith I suppose
thou art so satisfied, that now thou wilt not stick with all
expedition to quit this Christian man, and faithfully to com
mit him unto the judges, as a right member of the church :
and forasmuch as thou hast unadvisedly accused him as an
heretic, and as a runagate from the church, and hast done
him wrong, I hope thou wilt therefore ask him forgiveness.
But I see well, thou shakest thy head, bitest thy teeth one
upon another, and art become, as methinketh, nothing the
milder. Wherefore behold, I beseech you, how shameless
this man is, if I may call such one a man, which so unmanly
dealeth, that I suppose he hath forgotten that he himself is
a man. I doubt not, right dear judges, but the same free
confession of this Christian man is sufficient enough to quiet
him, and that in your judgment he needeth no further clear
ing of himself. Notwithstanding, lest our adversary should
report, that I have said nothing to the orderly rehearsal of
his accusation, but wittingly passed over it ; or how that I

A CERTAIN POOR CHRISTIAN MAN. 463

am so short of memory, that I have forgotten what he hath
laid for himself ; therefore will I rehearse it all again, to the
intent that when I have repeated his unhonest complaint,
and confuted it, every man may understand, that he is
smitten with his own sword. Ye have perceived, I suppose,
that his whole accusation consisted in eight principal articles,
which I will now repeat in order ; that, if anything therein
have been forgotten, it may be called unto remembrance
again.

This heretic, saith our adversary, doth affirm,

First. That the bishop of Rome is not the head of
the church, nor the true vicar of Christ.

Secondly. That the mass is no sacrifice, nor ought to
be used for other.

Thirdly. That the Supper of the Lord ought to be
ministered in forms both of bread and wine, and that also
unto the lay people.

Fourthly. That there is no purgatory, and that suf
frages for the dead are in vain, and superstitious.

Fifthly. That it is not necessary to call upon saints.

Sixthly. That auricular confession was neither com
manded nor instituted of Christ and his disciples.

Seventhly. That on the days prohibited and forbidden
by the church of Rome, it is no sin to eat flesh.

Eighthly and finally. He saith plainly, that priests may
marry.

These, ye dear judges, are the foul misdeeds ; these are
the horrible vices; these are the detestable blasphemies:
hereof cometh the great uproar and horrible noise of heaven
and earth, wherethrough it is to be feared that the four
elements will come together, and that the world will return
into his old darkness and confusion again.

And why do not we all rend our clothes, and stop our
ears after the manner of the Jews, and cry with loud voice,
" He hath blasphemed ; Crucify, crucify" ? Such a matter
might haply be laughed at, if it were shewed in the way
of jesting, and to make the people a pastime withal. But
forasmuch as the matter is now handled in judgment, and
brought so far forth, that this Christian man is like to suffer
death; therefore, methinketh, every faithful Christian man
ought from the ground of his heart to bewail it.

464 THE DEFENCE OF

But now let us examine the first article, and ponder well,
what is to be holden of the bishop of Home s power. All
Christian men do confess, that the holy catholick or univer
sal church is the fellowship of saints. And this is the one
only church, wherein is but one Lord, one faith, one baptism,
one God and Father of all things. But forasmuch as we
say, I believe an holy universal church, we do confess, that
the same is not visible nor corporal. Notwithstanding in the
scripture there is named yet another church, which is both
visible and corporal, whereunto the keys of the kingdom
of heaven are committed ; which the Lord also meaneth, when
he saith, "Tell it unto the church." In the which church all
they are comprehended, that are named Christian, good and
evil; wherein also the tares groweth with the wheat until the
time of the harvest.

Nevertheless this is not an one only church, but dis
tributed into many parts : for it were impossible to have in
one place an one only congregation of all Christians together,
seeing they dwell so far one from another, and be of so
sundry languages and manners. Therefore the apostles, as
we do read, have in all parts ordained as many churches,
as they thought necessary, according to the nature of the
countries ; and gave unto every church their peculiar bishop,
to keep the Lord s Hock, whom they also called priest or
elder ; giving them a title of reputation, either because of
their age, or by reason of their excellent gravity and virtuous
conversation. To such men was committed the care of
Christ s flock and the ministration of God s word, to rule
the people, and to feed the flock of Christ withal.

As for high bishop, under Christ they knew none. They
had all like authority. Every one had the oversight of the
flock that was committed unto him. But when any doubt
arose, they used not to shew it unto one alone, as to the head,
or to them all (which was impossible), but unto certain ; who
when they had called upon the name of the Lord, knew in
the Holy Ghost what was to bejdone, as we may openly sec
in the Acts of the Apostles. Wherefore methinketh it a
great wonder, that ever the church of Rome came in such
reputation, that it hath hitherto been taken of many for the
head of all churches, yea, for the one only catholic or uni
versal church ; considering that in holy scripture it hath no

A CERTAIN POOR CHRISTIAN MAN. 465

testimony that may truly be alleged to any such purpose.
For we have declared now already, that there is not one
only visible church; which thing appeareth evidently out of
the words of Christ, when he saith : " Tell it unto the
church." Should he now run from Jerusalem unto Home,
to tell his brother s fault? Therefore be there many
churches or congregations, wherein the children of God in
this vale of misery are mixed among children of the devil ;
which inconvenience also they daily complain of.

But let us see, with what reasons, or rather cavillations,
our adversary goeth about to maintain this his Romish
church, and his grandsire pope, or bishop of Rome. We
read in the gospel, that Christ asked his disciples : " Who [Matt, xvi.]
say ye that I am ? Peter answered and said, Thou art the
Son of the living God. Whereupon Jesus said unto him :
Blessed art thou, Simon, Jonas son ; for flesh and blood hath
not opened that unto thee, but my Father which is in heaven.
And I say unto thee, Thou art Petrus, (that is, appertaining to
the stony rock ;) and upon this rock will I build my church,
and ihe gates of hell shall not prevail against it. And I will
give thee the keys of the kingdom of heaven : and whatsoever
thou bindest upon earth, shall also be bound in heaven ; and
whatsoever thou loosest upon earth, shall be loosed also in
heaven."

This promise of Christ, which we also believe stedfastly
to be fulfilled, taketh our adversary upon him to wrest unto
his opinion. "How now?" saith he, " did not Christ plainly
say, Thou art Petrus, and upon this rock will I build my
church; and I will give thee the keys of the kingdom of
heaven? "

Who, I pray thee, denieth, that the church is builded
upon a strong rock ? Who will not grant, that the keys were
committed unto Peter? Nevertheless we will seek the true
understanding of this promise. When Peter had confessed
Christ to be the Son of the living God, the Lord said unto
him : " Blessed art thou, Simon the son of Jonas ; for flesh
and blood hath not opened that unto thee, but my Father
which is in heaven." Whereby Christ is the gift of God,
and cometh of the Father of heaven. Now followeth the
promise for the Father s sake : " And I say unto thee, that
thou art Petrus." Here giveth he him another name, not

[COVERDALE, II.]

466 THE DEFENCE OF

Simon, Jonas son, but Petrus, as one that cleaveth or be-
longeth unto the rock: u and upon this rock," saith he, "will I
build my church :" as though he should say : " Blessed art
thou ; forasmuch as through God s revelation thou confessest,
that I am the Son of the living God. And therefore art thou
Petrus, that is, thou belongest unto the rock. And upon this
rock, whereunto thou cleavest now by thy confession, will I
build my church. For whereas the church of God was
nourished first in hope of the redemption for to come, and,
after that the law came as a schoolmaster, stood much in
outward ceremonies and commandments of the law ; now that
the perfect time is come, I will build my church upon myself,
as on the strong rock, that whosoever believeth in me shall
not perish, but have everlasting life." If he had said, Super
Petrum, it might haply have been understood of Peter : but
seeing he saith, Super hanc Petram, we will search the scrip
ture, whether this rock may signify anything else save only
Christ himself.

[isai. xxviii.] It is written : " Behold, I lay in Zion a stumbling-stone,
and a rock that men shall be offended at. And whosoever
believeth on him, shall not be confounded :" which scripture
Paul and Peter also declare in manner with the same words.

[i cor. *.] And in another place saith Paul : " They drank all of the
spiritual rock that followed them, which rock was Christ."

[Actsiv.] And in the Acts of the Apostles: " This is the stone that was
refused of you builders, and is become the head corner-stone ;
neither is there salvation in any other." Lo, here is a true
and sufficient interpretation of this rock. For, as the apostle

[i cor. m.] Paul saith : "No man can lay another foundation, than that
is laid already, namely, Christ Jesus." This much have I
said touching the foundation of the church.

Now will we come to the keys. " And I," saith the
Lord, " will give thee the keys of the kingdom of heaven."
The story now of the gospel declareth, that this authority
of the keys was not given only unto Peter, but unto all the

[John xx.] apostles alike. " And when he had so spoken," saith the
evangelist, " breathed he upon them, and said, Receive ye
the Holy Ghost. Whose sins ye forgive, to them are they
forgiven ; and whose sins ye retain, to them are they re
tained." These are other words than the Lord spake afore
unto Peter alone, and yet is it all one meaning. For what is

A CERTAIN POOR CHRISTIAN MAN. 467

this binding else, save only retaining of sins ? And what else
is loosing, save only remitting of sins ? Wherefore not only
Peter, but all disciples also, yea, all such as have the Holy
Ghost, have free authority to use the keys.

Yet hath our adversary one reason, whereby he thinketh
to prove, that Christ gave the superiority unto Peter, vainly ;
because that in the end of St John s gospel the Lord Jesus
said unto him : " Simon Joannes, lovest thou me more than
these? Peter answered him, Yea, Lord, thou knowest that
I love thee. Jesus said unto him, Feed my sheep ;" and
that same spake he three times. Out of this will our adver
sary conclude, that the whole flock of Christ was committed
unto Peter to be fed : and because the Lord said, " I have
prayed for thee that thy faith fail not," he will that we shall
thereby understand the church of Rome.

If he now will have that understand of the church of
Rome, as of Peter s habitation to come, then out of Christ s
commandment, which followeth immediately after, let him
learn, that unto the church of Rome there was given no
pre-eminence more than to other churches, but that there is
equality. " And thou," saith Christ, "when thou art converted,
strength thy brethren." He saith not, " Strength thy sheep,
as the chief shepherd ; neither, thy children, as the most holy
Father ;" but, " Strength thy brethren." And as oft as there
arose any contention among the disciples for the superiority,
Christ alway rebuked them, and said, that they were brethren.

Therefore saith St Paul also : " Unto every one of us is [Ephes. iv
given grace according unto the measure of the gift of Christ."
And immediately after it followeth : " And he himself made
some apostles, some prophets, some evangelists, some shep
herds and teachers, to the edifying of the saints, to the work
and ministration." In this rehearsal of ministrations, where
nameth he one of them to be head among the apostles?
What is become of the chief shepherd? It followeth also:
" Let us follow the truth in love, and in all things grow in
him, which is the head, even Christ." Here see we, that all
saints are members of one body, whose head is Christ himself :
neither is here mention made of any other head. And in
another place saith Paul : " They which seemed to be some- [Gai.u.]
what and great, added nothing unto me. But contrariwise,
when they saw that the gospel over the uncircumcision was

302

468 THE DEFENCE OF

committed unto me, as the gospel over the circumcision was
unto Peter ; (for he that was mighty in Peter in the apostle-
ship on the circumcision, the same was mighty in me among
the heathen ;) when they saw the grace that was given unto
me; then James, Cephas, and John, which seemed to be pillars,
gave unto me and Barnabas the right hands of that fellowship,
that we should be apostles among the heathen, and they in
the circumcision." What can be found more plain ? St Paul
saith, that he had commission of the apostleship among the
heathen, as Peter had among the circumcision. Thus, after our
adversaries doctrine, we must have two heads, and two chief
shepherds ; the one among the Jews, the other among the
heathen. And why do not the Romans boast themselves of
St Paul, whom every man reputeth an apostle of the heathen,
of whom they come? But let them hear the rest of the
text, where it saith, that " James, Cephas, and John, seemed
to be pillars." Why called he Cephas or Peter a pillar, like
the other? Wherefore doth he not call him the foundation
of the church? Why nameth he him not the chief among
the apostles? "They gave me," saith he, "and Barnabas the
right hand of that fellowship." Here he affirmeth, that they
were received of them as companions. All which things
declare no superiority, but a brotherly equality among the
apostles.

But let us grant, that Peter was the chief among the
apostles, the chief shepherd of the Lord s flock, and the true
vicar of Christ upon earth, (though we need none such ;
forasmuch Christ hath promised us to be with us unto the
end of the world, neither is his kingdom of this world ;) but
put the case, that it so is : why will the bishops of Rome yet
use any such title? What excellent thing soever was in
Peter, that same received he at the grace of God through
his faith and love. The same grace lacked not Paul and
the other apostles. For though Peter s shadow did heal
many, yet helped Paul s napkin not a few through like
working of the Lord, which confirmed his word with such
tokens. But what is that to the bishops of Rome? Doth
the same prove, that Peter and Paul preached at Rome?
As for Peter, it is not very certain that ever he came there.
But let us grant that he was at Rome, and bishop there also.
Shall therefore all the bishops of Rome coming after inherit

A CERTAIN POOR CHRISTIAN MAN. 469

likewise the grace that Peter had? Oh, how blessed an
estate hath the bishop of Rome, if even the same grace of
God, that was in Peter, be adjoined to his office ! if he might
inherit the faith and love of Peter, doubtless he should also
obtain like grace. But every man knoweth, that these
things were gifts of grace in Peter and in the other apostles,
considering that virtues or vices come not to inheritance ;
but every soul that sinneth, the same shall die. Virtue also
doth seldom take place in the successors.

Why do the Romish then boast themselves so sore ? Do
they it only because that Peter was at Rome ? That were
even as if a shoemaker dwelling in a house, wherein a great
learned man dwelt sometime, would boast himself to have
obtained some sciences of his predecessor by reason of that
dwelling-place. Yea, it were even as if a poor fellow entering
into an office, wherein had been a rich man afore, (to whom
great debts were owing, not concerning the office,) will require
of duty the same his predecessor s debts, because he succeedeth
him in the office. Even like arguments in a manner doth our
adversary use, whereby he goeth about to make the bishop
of Rome like unto Peter in authority. " Peter," saith he, "was
ordained chief shepherd of Christ s flock ; to him were com
mitted the keys of the kingdom of heaven ; and the same
Peter was sometime bishop of Rome. Therefore all bishops
of Rome are the chief shepherds, and have the keys of the
kingdom of heaven." Though this be but a small argument;
yet hath God permitted, that through the craft of the devil
it is so sunk into many men s minds, that whosoever under-
taketh, but with a word, to do ought there-against, must stand
in danger of his life. Now is it manifest, that for the main
tenance of his opinion he, namely our adversary, hath nothing,
except we grant him that Peter was bishop of Rome. If that
now alone be sufficient for the establishing of such exceeding
great authority, I refer it to the discretion of you that be
judges. Now will we speak of the Mass.

This name, Mass, was doubtless in the apostles time
neither used nor heard of; neither can there any certain
occasion be shewed, whence this name should come. But
certain it is, that all the preparation about it was instituted
and ordained, to the intent that the supper and death of the
Lord might be had in remembrance; which may easily bo

470 THE DEFENCE OF

perceived by the vestments and other things pertaining to
the mass. Now in the primitive church was not the supper
of the Lord kept afore noon, as now the use is, but in the
evening after supper, as Christ himself kept it. Nevertheless,
through the misbehaviour of certain filthy persons, which with
their drunkenness dishonoured this holy supper, arose great
slander and offence, which St Paul to the Corinthians doth
earnestly rebuke. And therefore thought the holy fathers it
should not be against the ordinance of the Lord, if men kept
this holy supper afore noon, fasting ; whereby such inordinate
people might somewhat be withdrawn from their inconvenience :
which they considered they might well do, forasmuch as they
altered nothing of the principal matter.

And at the first was no more added thereunto, save only
the Paternoster, the prayer of the Lord. But afterward in
process of time, by adding more and more, it grew to the
point that it is now at. And besides that with such additions
they thought to garnish the supper of the Lord, peradventure
of a good intent, they have almost utterly lost the principal
points of the remembrance of the supper : so that now the
right name of it is altered, and no more called the Lord s
supper, but is called mass, which name is both strange and
unknown in the scripture : yea, and that worse is, it is named
a sacrifice, that may be done for other folks ; whereof then
sprung the slanderous market of buying and selling of masses
in churches. Hereof was renewed the dangerous idolatry, that
we ran unto the mass, as to a special work, thinking there to
fetch all salvation, which we should have looked for only at
Christ s hand.

But let us look, wherefore they call it a sacrifice. Even
because, say they, that in the mass Christ the Son is offered
up unto God his Father. Oh, what a great blasphemy is this ;
yea, to be abhorred of all virtuous men ! Who would think
it possible, that men mortal and sinful could ever have been
so malaper