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 a