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FROM THE LIBRARY OF
REV. LOUIS FITZGERALD BENSON. D. D.
BEQUEATHED BY HIM TO
THE LIBRARY OF
PRINCETON THEOLOGICAL SEMINARY
REMAINS
BISHOP COVERDALE.
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MYLES COVER DALE,
BISHOP OF EXETER.
CONTAINING
PROLOGUES TO THE TRANSLATION OF THE BIBLE.
TREx\.TISE 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
BV THE
i/'
REV. GEORGE PEARSON, B.D.
RECTon OF CASTLE CAMPS,
AND LATR ClIltlSTIAN ADVOCATE IN THE UNIVEnSITY OF CAM BRI DC l-..
CAMBRIDGE:
PRINTED AT
THE UNIVERSITY PRESS.
M.DCCC.XLVI.
CONTENTS.
PAGE
Biographical notice of JBishop 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', 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 Ufe 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, Staff'ord,
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^.
He is said by Tanner to have been admitted to Priests'
Orders by John Bishop of Chalcedon at Norwich, a. d.
1514^ 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.
- Strype's Parker, Vol. i. p. 12. Ed. 1822; Mcmonals, Vol. i. p.
o68.
•^ Sco Letters I. II.
' Tanner, Bibliotheca Britaiino-IIibcrnica.
Vlll 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, Stceple-Bumpstead', 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
jVew 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^ ; 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 II. 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 ho 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 scriptm-es,)
of the events connected with the progress of the reformed doctrines
in this district, and of the conversion of Foxe, and also of Toj^ley and
Gardiner, two Augustine friars of Stokc-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 Toplcy, of his conversion, and
of the coimexion of Coverdale with it: "It fortuned," he relates,
" about half a year ago, that the said Sir Richard Foxe went forth.
BISHOP COVERDALE.
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.
WickHffe'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 "Wickliflfe'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 Chi-ist'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 affii'm and
hold the same at that time. Also ho 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 bo
true, because he had no learning to defend it."
r 1 ^
[COVERDALE, II.j
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
Reformation.
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 ^
In 1537, two years afterwards, two other editions of
Coverdale's Bible were pubhshed by James Nycolson, 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 Rogers, 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 Regnault, the
1 Sec Memorials of Coverdale, chap. v. ; Fulke, Defence of the
Enghsh Translations of the Bible, p. 98. Parker Soc. Ed. ; Strype's
Cranmer, Vol. i. p. 638; Jenkyns, Preface to Cranmer's Remains,
p. xxviii.
2 Lewis, Histoiy of Translations, p. 105 ; Strype's Cranmer, Book
I. c. 21 ; Annals ii. i. p. 324 ; Memorials of Coverdale, chap. vi.
BISHOP COVERDALE. XI
printer, Wcas 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 pubhshed 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
charo-e of lord Crumwell : and is a noble instance of his zeal
in the cause of the scriptures^.
About this period, and during his absence at Paris, the
first New Testament of Coverdale was pubhshed 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 pubhshed 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^. Nycolson pubhshed 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 Ilolybushe 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 neio-hbourhood^
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 cii-cumstances connected with tliis
Bible, see Anderson's Annals of the English Bible, Vol. ii. pp. 22, &c.
Compare also Letters III, IV, V, VII.
4 See pp. 32—36.
5 Sec Letters IX., X., pp. 408, 500.
b2
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 pleasured
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, Machabieus, 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 appomted preacher to the exiles
at Wesel in Friesland^, 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'*.
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^; and afterwards in the same year he
returned to Eno-iand.
1 Minutes of Privy Council, MSS. Cecil, Vol. i. pp. 177—8.
2 The circumstances connected with this discharge are related by
Strype, Memorials, Vol. iii. i. p. 240; by Foxe, Acts and Monuments,
Vol. III. pp. 102, &c. ; in the Memorials of Coverdale, pp. 157, &e.;
and by Anderson, Annals of the English Bible, Vol. 11. p. 293.
3 Strype, Memorials, Vol. iii. i. pp. 233, 410.
4 Strype, Memorials, Vol. iir. i. pp. 417 — 18.
■5 Strype, Annals, Vol. i. i. chap. vii. jip. 150 — 4.
BISHOP COVERDALE. XV
The fact of liis returning to England in this year, appears
to be conclusive against the supposition that he was engaged
in the Geneva version of the bible, wliich 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 ^;
and on the 17th of December he assisted with bishops Barlow,
Scorj, and Hodgkin, the suifragan of Bedford, at the con-
secration of archbishop Parker".
In 1563 he was recommended to secretary Cecil by
bishop Grindal for the bishoprick of Llandaif, in a letter in
which the bishop states that he had offered him different
pieces of preferment, which had been declined by him* : and
it is probable that he refused this also. But in 1564 he was
presented by the bishop to the Hving 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 CeciF. This Uving he resigned
in 1566 1«.
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-chanceUor of Cambridge to
admit bishop Grindal to the same degree ^^
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 ^^; and
6 Strype, Annals, Vol. l. i. pp. 200, 300, 408 ; Grindal, p. 40.
'^ Strype, Parker, Vol. i. Book ir. c. 1. pp. 107, &c. ; where the
account of this consecration is given from the original MS. in the
library of Corpus Christi College, Cambridge, which has been pub-
lished in a separate form by the Cambridge Antiquarian Society-
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. 529 — 32.
The real date of his presentation is 1564, i. e. 1563 old style.
10 September 24, 1566, John Young is mentioned as having been
appointed to St Magnus, on the resignation of M. Coverdale. New-
court's Repertorium, Vol. i. p. 398.
11 Strype, Grindal, pp. 139, 140.
12 Strype, Parker, Vol. i. p. 483. See also Coverdale's Letter to the
Rev. Mr Robinson, chaplain to archbishop Parker, Letter 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 ^ 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 ^ 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 Coverdale ;
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 pubhshed 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 '^; and it is probable, that during
his first residence abroad the principal part of his writings
was pubhshed. But as most of the earlier editions are
without the name either of the author or the printer, and
bear neither the date nor place of their pubUcation, the
exact period of their first pubhcation is involved in great
uncertainty ; and the circumstances of Coverdale's writings
having been proscribed in the reign of queen Mary will
probably account for the great scarcity of some of them,
and renders it probable that others may be altogether lost.
The works of bishop Coverdale are some of them historical ;
others are connected with the religious controversies of the
time ; and others again are of a strictly practical character,
1 Strypo, Parker, Vol. i. p. 480.
2 Myles Coverdale, quondam Eocon.
3 "Myles Coverdale, Doctor of Divinity, was buried anno 1668, the
19th of February." Kegister of burials of St Bartholomew behind
the Exchange. The date being of the old style, is correctly 1569.
4 P. 340.
BISHOP COVERDALE. XVU
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 respect 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^; 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 convmce 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 abihty with which he has executed his task^.
s This appears to bo 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.
XVIU BIOGUAPHICAL NOTICE OP
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 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^: nor are we exactly aware, how far he
countenanced the reprint of Mathewe's bible under lord
Crumwell's 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 Avhich 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 Strype's Cranmer, Book i. c. 15.
BISHOP COVRRDALE. 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 al^vays mentioned with veneration and respect.
The following account of bishop Coverdale and his works
has been given by bishop Tanner in his Bihliotheca Bri-
tannico-Hibernica ^ :
Coverdalus [Milo] patria Eboracensis in Cantabrigiensi
academia studia philosophica et theologica sedulo cxcoluit.
Dein unus ex primis doctrina? reformatte praedicatoribus.
Frater eremita Augustinianus A. mdxciv. ISTorwici per Jo.
Calcidonensem episcopum suffrag. ordinatus presbyter. [A.
MDXLvii. in ecclesia S. Pauli London, prasdicabat, cum multi
AnabaptistJB pahnodiam 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 TubingsB in Germania creatus. A. mdli. 20
Aug. consecrabatur episcopus Exon. Post biennium in car-
cerem detrusus, a3gre, Danorum regis opera, flammas evasit,
et solum vertit (Fox, i. edit. 1081). Post obitum regiufe
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-
ghcana 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 cmn 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. Danicoi in sermonem Anglicanum transtulit. Longam
epistolam lectori praefixit: Pr. "As the author of this httle
book." Pr. Lib. "For as muche as the hoh." Lend. . . 12mo.
Baleus tractatum hunc h. t. insignivit : Ordinem rectum
ccencB Domini, Lib. i. Defensionem pmipa^is cujusdam Chris-
tiani, qui lege pontificia damnari dehuit, transtuht in Anghc.
Noriberg£e 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 accustomahle swearers; also what a right and
lawful oath is. Pr. pr. "In the Lord's vineyard, dear
friend." Lond. mdlxxv. 8vo. 2 edit. . . mdxliii. 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 accustomahle sivearers. The manner of saying
grace after the doctryne of the holy Scripture. Pr. " The
eyes of all loke." Ibidem. Fruitful lessons upon the jyassion,
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 rule of the world for every one to please God in
his calling. Printed with the christian state of matrimony. . .
mdxli. 8vo. An evident declaration out of the holy Scrip-
tures, that the christian faith Jiath endured since the be-
ginning of the tuorld, and that through it all virtuous men
jjleased God, and were saved, c. 11. Pr. pr. " Like as
the almighty eternal God." Pr, Lib. " I suppose plainly
that many simple." Lond. mdxlvii. 8vo. et mdcxxiv. 4to.
Epistolam tempore Marioi 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-
futationem concionis doct. Weston apud crucem PauUnam
20 Octob. mdliii. MS. olim penes Jo. Fox. p. 1466. Edidit
BISHOP COVERDALE. XXI
Certain most godly letters of the protestant martyrs here
written in the tyme of their imprisonment. Pr. pr. " The
more nigh that men's wordes and workes." Lend, mdlxiv.
4to. TranstuHt in sermonem Anglicum Biblia tota ; cum
praefatione ad Henr. VIII. extant mdxxxv. et mdxxxvii.
Vetus Testamentum hiijus translationis. Pr. epist. ad Edw.
VI. "Caiaphas being byshop that yeare." In fine hujus
epistolsB ait se translationem hane ante annos 16 patri Henr.
VIII. dicasse. Pr. pr. lectori. " Consydering how excellent."
In prref. ait se banc translationem A, mdxxxiv. inchoasse
roffatu doctorum amicorum. Pr. transl. " In the bcffinnino-,"
&c. Lond. MDL. MDLiii. 4to. Principium epistolae dedicatorire
et pra3fationis hujus impressionis idem est cum epist, et pr?efat.
principio editionis Southwark, mdxxxvii. fol. Novum Tes-
tamentum. Pr. ded. dom. Cromwell. " I was never so wyl-
linge to labour." Lond. mdxxxviii. 8vo. Htec editio anni
MDXxxviii, accurata est ; in praefatione de erroribus in alia
editione conqueritur. Impr. Lat. et Anghce Lond. mdxxxix.
8vo. Translatio hsec collata cum versione Gul. Tindalli.
Lond. MDL. 8vo. Bullvngerum 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 expositioneni in psalmum xxii. vel
xxiii. Pr. " The Lord is my shepherd." Pr. " In this
psalme doth David," Southwark. mdxxxvii. 12mo. ex Ger-
raanico. Osiandrum super qui habitat, Lib. i. Psalteriwn
Joannis Campensis, Lib. i. Psalms and songs drawn as is
jnctended out of the Holy Scripture by Miles Coverdale. Inter
Libros p>rohibitos, Fox. 1 edit. 573. Apologiani adversus
concilium Mantum, 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...
Svo. Epitomen enchiridii Erasmi., Ausborough, mdxlv. Svo.
Prognosticationem in A. mdxlix. c. 17, et kalendarium spl-
rituale, Lond. mdxlix. Svo. 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
XXU BIOGRAPHICAL NOTICE OF
debet, Lend, mdlxxix. 16mo. ex Germanico. M. Buceri ct
Phil, Melanchtonis acta disjnitationis in concilio Ravens-
27iirf/ensi... MDXhii. 8vo. Pr. ded. M. Buceri.. "Whansoever
any councell or." Sjjem fidelium, sc. de resurrectione turn
Cliristi, turn corporum 7iostrorum... 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 p)este,
Lond 8vo, Southwark. mdxxxvii. 12mo. ex Germ. An
exposition iipon JSIagnificat 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 grandasvus a3tatis 80, vel 81, obiit Jan. 20,
MDLXXx. Fuller, Eccl. Hist. ix. 64, 65. A. mdlxv. juxta
Strype in Vita Parher, p. 149. attamen juxta pag. 241 ejus-
dem libri in vivis adhuc erat A. mdlxvii. Et in ecclesia S.
BartholomaBi 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, suje 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 plus et doctus, in native sermone, Confuta-
tionem Joann. Standicii, Lib. i. Septimo die Decembris trad.
Ordinem rectum ccence Do. Lib. i. Omnibus qui csuriunt et
sit. Defensionem cujusdam Christiani, Lib. i. Cogit amor
cequi judices. Novi Testamenti concordantias, Lib. i. Ca-
techismnm Christiamim, Lib. i. Transtulit in Anglicum
sermonem, praeter BibUa tota, BulUngerum de antiqua fide,
Lib. I. Eundem de matrimonio Christiano, Lib. i. Lu-
therum super Dominus regit, Lib. i. Osiandrum 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. XXUl
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 Tvorks 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 Offer, Esq. of Hackney ;
to John Matthew Gutch, Esq. of Claines, Worcestersliire ;
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.
1. 9 and 20. Your grace. Note (4) is here transposed.
6. 1. 11. For the, A. B. read this.
12. 1. 18, 19. For, I have been the inore glad to follow for the most
part, CD. 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.
lo. 1. 2. Vulgarius, i. e. Tlieophylact, 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 Coverdale. It was corrected by Erasmus in the sub-
sequent editions. For an account of the origin of this mistake,
see Wetstein Prolog, ad N. T., and Jortin's Life of Erasmus,
Vol. II. pp. 230—5. 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 Irenreus, 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 Nestoriuni et Eutychem pro defensione Synodi Chalce-
donensis. Lib. iii., has especially noticed the errors of Eutyches
on this subject: and he also corrects an error committed by
some -vvi-iters, (and amongst them by om' author, Hope of the
Faithful, p. 154,) who speak of him as Vigihus, 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 Hajresibus, Opera, Tom. x. p. 8. A.
1541, and bishop Pearson On the Creed, Art. iii.'
520. n. 5. Fagius was not Professor of Divinity at Cambridge, but
of Hebrew, the Divinity chair being filled at the same time by
Bucer.
528. 1. 28. for relating to, read from.
DEDICATIONS AND PROLOGUES
TO
THE TRANSLATIONS
OF THE
BIBLE AND NEW TESTAMENT.
[COVERDALE, II.]
[DEDICATION AND PROLOGUE TO THE BIBLE.
The Dedication and Prologue to the Bible are taken from the fii-st
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 Andi'ew 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 Zm-ich 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 PROLOGUE
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.^,
DEFENDER OF THE FAITH, AND UNDER GOD THE CHIEF
AND SUPREME HEAD OF THE CHURCH OF ENGLAND.
H The right and just administration of the laws that
God gave unto Moses and unto Josua : the testimony
of faithfidness that God gave of David : the jilenteous
abundance of ivisdom that God gave unto Salomon :
the lucky and prosperous age, ivith the nmltij^lication
of seed, which God gave unto Abraham and Sara his
wife: be given unto you, most gracious p)rince^, ivith your
clearest just ivife, and most virtuous princess, queen
Anne^. Amen.
Caiphas, being bishop of that year, like a blind pro-
phet, not understanding what he said, prophesied thatJoh. xi.
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 hve, and to deceive the people, &c. ; where
in very deed Christ was the true prophet*, 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.
[1 King Edward VI, king of England, France, and of Ii-eland, C. D.]
[2 C. D. omit all after " most gracious prince."]
[3 Queen Jane, A. B.] \} Omitted, C. D.]
1—2
DEDICATION TO THE
Even after the same manner the blind bishop of Rome,
(that Wind Baalam, I say,) not understanding what he did,
gave unto your grace ^ this title. Defender of the faith, only
because your highness- suffered your^ 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 dihgence of your
grace* 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
us. x\nd 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 ^
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* death, that
[1 your grace's most noble progenitors, C. D.]
[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 OP THE RIBLE.
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 hght 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 liis intolerable exactions and usurp-
ations should lose then" 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 jugghngs ;
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 Borne 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^ 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 Avell 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,
[' claim, C. D.]
DEDICATION TO THE
Matt, xvii
Tit. iii.
Exocl. xxii.
Psal. Ixxxii
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
under pain of damnation), to be obedient unto the temporal
sword, as in the old testament all the prophets, priests, and
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,
and arc called 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
ipet. ii. ]^;iig in his 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^ 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 talli 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 liim 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
Phineas were under the obedience of Josua. Nathan the
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-
[1 all, CD.]
Josh. iv.
I Kiiifrs i
TRANSLATION OF THE BIBLE.
rors to do ; notwithstanding he spared not to rebuke him, 2 sam. xu.
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 1 Kings xviu.
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 Levit. xviu.
^ "^ . Matt. xiv.
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 1 King; ii.
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. ii.
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 oiu* 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, Luice ii.
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. xiii.
the authority of his prince? And to be short, the apostle
Peter doth not only stabUsh the obedience unto princes i Pet. ii.
8 DEDICATION TO THE
and temporal rulers, but affirmetli plainly the king, and
no bishop, to be the chief head. Innumerable places more
are there ^ 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" time did thrust
his head into the imperial crown of your highness, (as he
doth yet with other noble princes more^,) that learned he
of Sathan, the author of pride ; and therein doth he both
against the doctrine, and also* 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^, in preacliing 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*'. 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 ; liis 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
[1 there be, C. D.] [2 grace's most noble father's, C. D.]
[3 omitted, C. D.] [* omitted, A. B.]
[5 namely, &c. omitted, C. D.] [c rowmes: i. c. realms.]
TRANSLATION OF THE BIBLE. 9
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. .wi.
goetli 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 bhndness 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" among us unto
your grace's time*, by whose ^ 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 xxii.
And praised be the Father, the Son, and the Holy Ghost, xxiv.
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 '" ; put down all
evil customs and abusions ; set up the true honour of God ;
apphed all his study and endeavour to the righteous admi-
nistration of the most uncorrupt law of God, &c. 0 what
fehcity 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. xiiv.
[" omitted, C. D.] [^ your grace's most noble father's time, C. D.]
[9 by whose and by your majesty's, C. D.]
[^^ 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
wisd vii. only word of God, I say, is the cause of all fehcity : 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 oflEice
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\ 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
2Tiin. iii. 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'-, as the Holy Ghost moved other men to
do the cost hereof, so was T boldened in God to labour in
the same. Again, considering your imperial majesty not
[1 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 yeare 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 Covebdale."]
TRANSLATION OF 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 wo 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 tranquiUity 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 sam. xvii.
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 Mediator 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
unfeio-ned 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 COVEllDALE.
A PROLOGUE.
MYLES COVERDALE UNTO THE CHRISTIAN
READER.
Considering liow 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 ' ; 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 '^ interpreters^, whom, because of their singular
gifts and special dihgence 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^.
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
[1 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 Vulgarius 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
findest 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, TertulHan,
St Hierome, St Augustine, Hilarius, and St Ambrose, upon
divers places of the scripture, read not the text all ahke.
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 dihgence 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 darkness of men's traditions. And
this same is the cause that 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 om's ? 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 chm*ch the gift of interpretation
and of printing, and that there are now at tliis 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 desjiiteful, 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 \ 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 tiling), love" 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^ 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*.
Now 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 tliine own
ignorance, not to the scripture: think that thou understandest
[1 Anno, 1534, C. D.] [2 christian love, C. D.]
[3 did, CD.]
[•* I have now . . . overlooked and amended it, A. B. C. D.]
TRANSLATION OP 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 wliich are written, to the intent that we
should eschew such like ; as when David Ueth Avith Urias'
wife, and causeth liim 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 liid from thy imderstanding, commit them unto
God, or to the gift of his Holy Spuit 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 fer 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
j)raise 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,
eareth 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 OAvn
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 counseP 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 Avay, when thou best 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
may est be partaker of the good promises of God in the Bible,
and be heir of his blessing in Christ : in whom if thou put
[1 of the council, A. B.]
TRANSLATION OF THE DIBLE. l7
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 hfe, 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 righteoas 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 ofiico
and ministration was.
In the fourth book, called JSTumerus, 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 followeth, when the king
1_C0VERDALE, II. J
18 PROLOGUE TO THE
is a malntainer of false doctrine, and causeth tlie people to
sin against God ; which faUing 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,
schion.xvii. and then Jiida, 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 Avith 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 wc 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 tm'n 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.
^Thus much thought I to speak of the old Testament,
Avherein 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 v.
not the scripture, beheveth 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 jyenance, that in another place I call rej)ent-
ance; and that not only because the interpreters have done
[1 This paragraph is omitted, A. B. C. D.]
2—2
20
PROLOGUE TO THE
Josh. i.
Deut. xvii.
Deut. xxiv.
Rom. xii.
1 PeU iv.
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 7^esi2nscere. Only our heart's de-
sire unto God is, that his people be not blinded in their
imderstanding, 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 Christ''s 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 jJreserve all his !
Now to conclude : forsomuch as all the scripture is writ-
ten for thy doctrine and ensample, it shall be necessary
for thee to take 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 ^ 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
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 ;
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
thou hast, wait upon it, and execute it to the maintenance
of peace, to the wealth of thy people, defending the laws
[1 God shall move the hearts of them which, &c. C. D.]
[2 tongues, C. D.]
TRANSLATION OF THE BIBLE.
21
of God and the lovers thereof, and to the destruction of
the wicked.
If thou be a preacher, and hast the oversight of the f ^'^'j"^-
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 '"in^Tim.iv.
ensample in the word, in conversation, in love, in fcrvcnt-
ness of the spiz'it, 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 shouldcst
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 prcachmg Avithout
the book, as long as they say the truth.
If thou be a man that hast wife and children, first love Eph. v.
thy wife, according to the ensample of the love wherewith
Christ loved the congregation ; and remember that so doing
tliou lovest even thyself: if thou hate her, thou hatcst 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 io-norant, or art
otherwise occupied lawfully, that thou canst not teach them
thyself, then be even as dihgent to seek a good master for
thy cliildren, as thou wast to seek a mother to bear them ;
for there lieth as great weight in the one, as in the other.
Yea, 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
niaycst feel in thine heart the sweet promises thereof for
thy consolation in all trouble, and for the sure stabhshing
of thy hope in Christ ; and have ever an eve to the words
22 PROLOGUE TO THE TRANSLATION OF THE BIBLE.
of scripture, that if thou be a teacher of other, thou mayest
be within the bounds of the truth ; or at the least, though
thou be but an hearer or reader of another man's doings S
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.
[1 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 pi'esented 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 here
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 HoUybushe, which however was pub-
lished without the concurrence of Coverdale 2, and therefore does not
call for any notice in the present work.
^ Anderson's Annals of the English Bible, Vol. II. p. 38.]
DEDICATION AND PROLOGUE
TO
THE NEW TESTAMENT.
Printed by Nycolson, ad. 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 SUPRE5IE HEAD OP
THE CHURCH OF ENGLAND, IRELAND, &C.
Considering, most gracious sovereign, how lovinglj,
how favourably, and how tenderly your higlmcss 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 calhng are willing to
do their best ; it doth even animate and encouraofe 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, whv 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\^
most sure protection. For as our adversary the devil walketh
about like a roaring lion, and seekcth 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 Avorst 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, theu' inward mahce
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- Psai. uvui.
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
Avhat language soever it be, I have here set it forth, and the
English also thereof, — I mean the text Avhich 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 tiling 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 otlier 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 EngUsh, 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 wilhng 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 languao-es.
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 COVERDALE.
PROLOGUE.
TO THE READER.
I MUST needs advertise thee, most gentle reader, that
this present text in Latin, which thou seest set here with the
Enghsh, 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 Avilt, thou mayest make plain con-
struction of it by the Enghsh 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, Avill 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-Avill.
AVhereas by the authority of the text I sometime make it
clear for thy more understanding, there shalt thou find this
mai'k [ ], which Ave 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 Avords in
this mark : partly, because that sundry, and sometime too
I'ash Avriters 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 Avord or Avords, 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 TIIK NEW TKSTAMKNT. 29
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, calUng 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, panitemini, sunt enim eunuchi,
poenitentiam 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 belhes 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 Avretchedness 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. 0 sinful belly-gods!
O unthankful wretches! 0 uncharitable idolaters! With
what conscience dare ye put one morsel of meat into your
mouths? 0 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. Si
ministers, let not thy counsel nor help be beliincl, most gentle
reader, for the fm'therance 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
TO
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 Enghsh 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. S3
of the said print : which when I 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 fm'therance 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 neghgence 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 mahce 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 desu^ed of all men, I do not doubt but after that it is
exammed 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. J
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 yoiu* 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 I
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^ 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 peradventure 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 Hcensed, 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 hving, 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-
[1 Constev: 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.
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.
[1 The passages alluded to are (l) that in the second verse, Tevr]-
6r]Tco TO deXrjud aov as iv ovpavu> kul fVt t)]s yrjs, and (2) that in the
fourth verse, dXXa pvcrai 7jjj.as otto tov novrjpov. With regard to the
authorities which have been alleged for the omission of these passages,
compare Griesbach ad locum.]
TREATISE ON DEATH.
i a most
fnitefull pitl^tftpe
anti haxmti twatgs£, j^oto a cj^ri
sten man ougj^tc to hzltmit \)vm=
selfe in tj^e bauger of titatlb : anlj
Soto tiieg art to bee xtltmti antr
comforted, tojbose t(£avc frtnks
are bcpartcii outc of tj^is
toorlUe, mostc neassaru
for tj^is our bnfortu=
nat£ age antr sor=
robJtfull
tagEs.
(ci-Sol^n. 6.
SFcrrtu facreltj, 3> Sage bnto gou,
]^c tl)at ftclcuctf) in mc, l^ati^ f'
ucrlaiStgnsE Igfe.
[THE TREATISE ON DEATH.
This is the second of the four treatises of Otho Wermullerus i, 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.]
[' Mention is made of this learned person in a letter of Caspar Thoman to
Caspar Waser. Zurich Letters, Second Series. Letter CXXXVIIL 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 tliins's 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 infalhble word of God in especial, touching
the end and conclusion of our life. For when the last hour
drawcth nigh, which we every day, yea, every twinkhng 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 ^ ; and as for consolation that they give, it is in
[1 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. 41
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 liim ; 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 rain, 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 hetli a dying, and how they-
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
ofier 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 wilUng 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 III., 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 liis
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 uncertam 48
CHAPTER III.
That it is God which hath laid the burden of death upon us ... 49
CHAPTER rV.
That God sendeth death because of sin ib.
CHAPTER V.
That God turneth death unto good 61
CHAPTER VI.
That death in itself is giievous to the body and the soul ib.
CHAPTER VII.
That we aU 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 arc occasioned to give ourselves xmto 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
41 THE TABLE,
CHAPTER XV.
PAOE
That the dead obtaineth salvation 64
CHAPTER XVI.
Similitudes, that death is wholesome ib.
CHAPTER XVn.
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 wUl 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 journey 77
CHAPTER XXV.
Provision concerning temporal goods, cliildren, 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.
Of prayer 87
CHAPTER XXXn.
The form of prayer 88
CHAPTER XXXIH.
A form of prayer and thanksgiving 91
CHAPTER XXXIV.
That the prayer is heard ih.
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 1^^
46 THE TABLE.
THE CONTENTS OF THE THIRD PART.
CHAPTER I.
PAGF,
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 183
THE
FIRST 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 Hfe 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 Eph.it
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 hveth
in all wilfulness. Against this doth Paul exhort us, saying :
" Mortify therefore your members which are upon earth, for- coioss. m.
nication, uncleaimess, 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 hy a
figurative speech is used for mirth and joy ; this word
death, for heaviness and sorrow. Therefore eternal hfe 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 Hve 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 mto 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,] THE TIME OF DEATH IS UNCERTAIN. 49
is even the grace of God ; to the intent that we by no occa- Luke xii.
sion should hnger the amendment of om* 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, Avhen he saith, that " God hath Job x'v.
appointed unto man his bounds which he cannot go beyond."
CHAPTER HI.
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 Avherein 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 Ephes.
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,
r n ^
[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 tliis manner : "If thou wilt not hearken unto the voice
of the Lord thy God, to keep and to do all liis 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. Yct 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 liim, 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 iuto tho hands of men. Then sent the Lord a pestilence
on.xxii. .^^^ Israel, that there died of them seventy thousand men."
Wherefore, if God overtake thee with tliis 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.
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,
holdins: ao-ainst 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 loiocketh 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 all-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 hkewise 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, then* mind is oppressed,
as it were, with a violent water that fiercely rageth and
gushcth out ; yea, even the same praiseworthy and commend-
able thing which the godly have practised ah'eady, 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!"
1 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 aU 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
knoAv 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 hfe ; one cannot die twice, and after death
cannot a man accomphsh 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 saitli : " A
man that in his hfetime was exceeding beautiful and pleasant
to embrace, is in death a terrible thing to behold \" How
nobly and preciously soever a man hath lived upon earth, liis
body yet beginneth to corrupt and stink, and becometh worms'
meat : by means whereof the world is of tliis opinion, that
the body cometh utterly to nought for ever. The world also
knoweth nothing concerning the immortahty of the soul ; and
they which already beheve 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 hke 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
[1 The author appears to refer to the treatise entitled, Exliortatio
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 milii, qupeso, frater mi, qualis
profectus est in pulcliritudine carnis? Nonno, sicut foenum sestatis
ardore percussum arescit, et paulatim decorem pristinum amittit?
Et cum mors vonerit, die mihi, quaiso, quanta remanebit in cor-
pore pulchritude ? Tunc recognosces, quia vanum est, quod antea
inaniter diligebas. Cum videris totum corpus intumescere, et in
foetorem esse conversum, nonne claudes nares tuas, ne sustineas
fcetorem foetidissimum ? .... 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 (pas ToS' avOpaTTOicnv 7]8i(rrov /3Xe7retv
TCI vepde 8 ovdev. [j.aiveTai S' os nx'^fai
Bavelv. KUKas Clj^ Kpelcraov 7] 6avelv /caXcoy.]
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's 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. xxxviii.
him he should not live, was afraid of death, and prayed
earnestly that his hfe 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 wliich 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
Hve 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. [«
CHAPTER VIIL
THE COMMODITY OF DEATH, WHEN IT DELIVERETH US
FROM THIS SHORT TRANSITORY TIME.
All the aforesaid dlsprofits and griefs do justly vanish,
and are nothmg esteemed, in comparison of these commodities,
when death dehvereth 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 ? Half 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 lively Is it not now a folly, that a man can consider how his
smiuituae. , ... .
wine diminisheth in the vessel, and yet regardeth not how
his life doth daily vanish away ?
Among all tilings most undurable and most frail is man's
life, which innumerable ways may be destroyed. It is com-
pared unto a candle-hght, 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 DELIVERETH 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, tlie less
fear shall we have of death, which dehvereth 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 falHng 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
life.
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 travaU, in
comparison of it tliat he now from henceforth must endure.
The old man thinketh that he carrieth an heavy burden or
mountain upon liis 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 sicloiess 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 I 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 cliild, yea, twice a child,
nesl of man's '^^® mind is tempted, the lust rageth, the hope deceiveth,
''^^- heaviness vexeth, 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 liim an evil conscience and
a gnawing heart.
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 siuful life. Morcovor, all conditions and estates of men have
their griefs. Riches, that with great care and travail are
gathered together and possessed, be sometimes lost by storm,
hre, water, robbery, or theft. He that is in honour and pro-
sperity hath enemies and evil willers. Wlioso 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 DELIVEKETH US FROM THIS MISEKABLE LIFE. 59
Now might one object against this, and say, that this our troubles
present life hath many pleasures and pastimes withal. Never- joysf
theless a man must open the other eye also, and behold, that
in tliis 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 Avith 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 : " O ye Gods, I be-
seech you, that for so great and manifold prosperity ye will
appoint me a competent misfortune." The "\vise 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 thorouglily, but somewhat hath offended or hindered him ?
Therefore earthly joy is not so great, so durable, nor so pure,
but that the whole hfe 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'." " The days of man are like the days of jobvu.
[1 So also Gov. Bible, following the lxs. Syi'. 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."]
60 FIRST BOOK OF DEATH. [cHAP.
an hired servant, even a breath, and nothmg 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 hkewise, that God tlirough 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.
1 Kings xix. Elias, being sure in no place, desired to die. Tobias,
being stricken with bhndness, and misentreated of his wife,
[Tobitiii.] prayed thus: " 0 Lord, deal with me according to thy will,
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 hfe.
CHAPTER XI.
THAT THE CONSIDERATION OF DEATH BEFOREHAND IS
PROFITABLE TO ALL VIRTUES.
A VERY mad and unhappy man must he needs be, Avhich
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 liis own feathers,
is proud, but when he beholdeth his feet, letteth the feathers
Xr.] 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. " jN'aked 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 pamper est 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 hfe. Then perceive we
seeingly and feehngly (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 dihsrent heed before in our hfetime.
62 FIRST BOOK OF DEATH. T
CHAP.
Then come the fits of repentance for sins committed, that
we tliink : " 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, wliich 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
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 vahantly 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 dehvereth 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 Gohath with liis 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 FKOM SIN. 63
from sm, 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 complamed that he
found another law, which strove against the law of God,
sighed and cried : " Oh wretched man that I am ! who shall Rom. vii.
dehver me from the body of this death?" Again, so lono-
as death hath so evil a taste in us, and we will perforce con-
tmue 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 dehght to live here any more ? This meaning doth
the preacher set forth in the fourth chapter of Ecclesiastes,
saying : "So 1 turned me, and considered all the violent
wrong that is done under the smi. And behold, the tears of
such as were oppressed, there was no man to comfort them,
or that would dehver 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 devihsh wilfuhiess 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 dehvered 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
ao-ain, 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 xvt.
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, hke 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 narroAV 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 hke 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 ; wliich, 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 tlirough 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 dischai'ge, he
sailoth on forth the more cheerfully and gladly : even so, the
nearer we draw unto death, where we must land, the more
[COVEUDALE, II.]
66 FIKST 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^ the less for any rough careful path or way homeward:
1 chron. even so all we are strangers and pilgrims upon earth. Our
XXIX. _ . . -TO 1 ^
cxfx ^^^^^' home is paradise in heaven ; our heavenly father is God, the
2 Cor! V.' eartlily father of all men is Adam ; our spiritual fathers are
HebixL'xui. the patriarchs, prophets, and apostles, which altogether wait
1 Cor. XV. ^^^ i^^^g £^j, ^g^ 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,
Heb. 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 burghersliip 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 imhonestly ; 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 simiHtude : " Except the wheat
corn fall into the ground and die, it bideth alone: but if it die,
1 Cor. XV. it bringcth 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 lie 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 witliin 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 tliis approacheth the dehveranco, 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-
[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, 0 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 aijain ;) 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. vii.
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 tliu'st, wherein is sin and
wretchedness : in the day of thy death thou shalt be deh-
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 mito you, he that hearcth my John v.
words, and beheveth on him that sent me, hath everlasting
life, and shall not come into damnation, but is escaped from
death into hfe." " If we live, we Hve unto the Lord : if we Rom. xiv.
c ^• T -Cor-"'-
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
hght, not to continue alway therein ; but when God will,
through temporal death to lay aside and put off the travail of
5 — 2
'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
bo tamed : but nothing could they invent, whereby death
might 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 pohcy. And
though thou be now delivered from sickness, yet within a
little Avhile 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 liimself 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-
ponseth not with the rich, fcareth 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.
Bom. 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 shapcn unto the image of the Son of God."
XVIIl.] DEATH CANNOT CE AVOIDED. 69
If he now that of nature was immortal and innocent, became
mortal for om^ sakes, even Jesus Christ our Saviour ; why
would we then, that many and sundry ways have deserved
death, continue here still, and not die ? Abraliam 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 tliis 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 bettor 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 dc-
clareth unperfectness of faith, and standeth not with christian
charity, where we owe unto others the same that we in hke
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, thinldng 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
FIKST BOOK OF 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.
Matt. X.
Luke xii.
Psal. xxxiv.
Psal. Ix.
1 Pet. V.
Mark xvi.
Jjuke xxii.
Acts vii.
Kom. viii.
Eph. i. jv.
Philip, ii.
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 di^ink the bitter draught. Though we die, yet liveth
God before us, with us, after us, and is able to preserve us
for ever. Christ sayetli: "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 " Aiise ;" 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 wiU also help graciously. Wliy
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 liis grace and power may do ? For
he hath numbered all the hairs of our head : that is, he
alway hath liis eyes upon us, and 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 liis own dear Son ; whom he
caused to take our miserable nature upon him, and therein
for the sins of all the world to suffer, to die, to rise again, to
ascend up to heaven, where he sitteth at the right hand of
XX.] GOD IS ABLE AND WILL HELP FOR CHRISt''s SAKE. 71
God the Father Almighty. Among the which articles, every coi. iii...
one doth help and comfort such as are a dying. Heb.i.ii.x,
The natural Son of God himself from heaven became a Psai. ex.
The
mortal man, to the intent that man's mortal nature, through humanity
/• 1 /^ n 1 of Christ.
the unitinsr thereof with the immortal nature of the Godhead
in his own only person, might be exalted to an immortal hfe.
He, having: a natural fear of death, said: "My soul is The passion
11 TT T-1 1 'J" • 1 ofChrist.
heavy, even unto death." He prayed also : " r ather, it it be Matt. xxvi.
possible, take this cup from me." But this fear and terror John xii.'
did he overcome ; for he added thereto and saith : " Father,
not my will, but thine be fulfilled." Through tliis 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, hke 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
Clirist we may endure aU, 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 moUified and assuaged our temporal death : yea, besides
tliis, 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." phiu."^'.
Item, " He became partaker of flesh and blood, to put Heb.'ii. '
down thi'ough death him that had the lordship over death,
that is to say, the devil; and that he might dcUver 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- ^^f^fj^J^-
72 FIRST BOOK OF DEATH. [cHAP.
ful and victorious resurrection ; and also with that, that in
Matt, xxvii. his resurrection many other saints that were dead rose from
death ao;ain.
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
B^m'vt <^'isciple 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:
[John xvii.] " 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
Deut.i.xx. time to time, goeth before us in our battle, and fifjhteth for
Exod. XIV. o ' O
1 chronl'vi. ^^^' keepeth us from all mischances in the way to salvation ;
schron.xx. gg ^[^r^^^ ^g jjgg^j ^^^ g^^^g ^^^ £g^j.^ ^j^^j^ ^g ^Yis\\ sink or fall
zed"x?'" tlown to the bottom.
He shall cause us with om^ 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.
johnxi. Witness of scripture: "I am the resurrection and the
hfe : he that beheveth 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 CHRISt''s 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. xv.
alive, every one in his order." Item, " Our burghership is in Phii. iii.
heaven : from whence we look for a Saviour, even Jesus
Christ ; wliich 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. iii.
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 Clirist 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 wilhngly to wait for the deliverance ?
CHAPTER XXL
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 Psai. 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 OF 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 darlmess, 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 cliildren, 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 tliine
own powers ; for they help notliing at all : behold much more
the power of him that is with thee in trouble. When thou
hearest, " I will deUver him," thou must not be faint-hearted,
though the trouble do seem long to contmue. When thou
hearest, " I will bring him unto honour," be thou sm'e, that
as thou art partaker of the death of Christ, so shalt thou be
also of his glory.
Matt. xi. Christ calleth thee to liim, 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:
[johnviii.] " Verily, verily, I say unto you; If any man keep my say-
ings, he shall never see death." Understand, that the hght
of life doth shine clearer, than the darkness of death can
bhnd. For the faitliful, 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 faitlifully 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 aU the pains that we have
felt upon earth ; but it cndureth not long. Death must make
quick speed with us, as Ilezekiah the king of Judah saith :
" He shall cut off my life, as a weaver doth his web." And isai. xxxvui.
when the pain is greatest of all, then is it near the end.
Hereunto may be appUed 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 dehvereth
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 wo are the Rom. viii.
7G
FIRST BOOK OF DEATH.
[chap.
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, O 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 deUvereth
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 hm^t not thy foot against a stone."
The angels, wliich 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 hell.
CHAPTER XXHL
EX^UIPLES OF GODS HELP.
Gen. XXXV,
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, liis soul came
to the soul of the other saints, which died before. So is it
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 n.ke xvi.
Abraham's bosom. The murderer upon the cross heard in
his extreme trouble that Christ said unto him: "This day mke xxiu.
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 XXIY.
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 mkexn.
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, xxi
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 OP DEATH. PcHAP.
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 imcertain, transitory, and vain goods, wliich
bring more unquietness than rest. Consider also, that many
more rich mighty princes, Idngs, 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 Hfe 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 me. And he that
loveth son or daughter more than me, is not meet for me.
And whoso taketh not up liis cross and foUoweth 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
behmd 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. wlicu lic should die : " I shall be gathered unto my people."
.XXV.] PROVISION CONCERNING TEMPORAL GOODS. 79
Item, unto Moses and Aaron said God : " Thou shalt eo to [Numb.
thy people and unto thy fathers." Hereby is it declared,
that death is a passage to many more folks and better friends
than we leave here. There is God our Father, his Son our
Brother, liis 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, cliildren,
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 ^xod. xxii.
Psal. exlv.
fatherless, and taketh them mto 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 desu-eth
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
80 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, wliich through him overcame death,
and died in the grace of God. From this fight may not
we suff'er ourselves to be driven, though all angels and all
creatures, yea, though God liimself, 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 in 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, T have overcome the world."
Rev. xiv. "Blessed are they that die in the Lord." This afore-
time was figured and signified, when the cliildren 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 XXVIT.
OF REPENTANCE ,AXD 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 pubhcan. 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 XXVlII.
OF TRUE FAITH.
To such a confession belongeth the christian belief, that
we turn om^selves 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
LCOVERDALE, II.J
82 FIRST BOOK OF DEATH. [cHAP^
it Cometh 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 Uve for ever. Therefore is there re-
quired faith in Clirist and in his word. The sum hereof have
we in the twelve articles of the old ancient undoubted chris-
tian behef
And though it be our duty alway, specially at the time
of death, earnestly to consider aU the articles, yet principally,
when we die, we ought to exercise the four last articles ; " the
t^th!^^^"^ communion of saints, the forgiveness of sins, the resurrection
of the body, and the hfe 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, Uveth, and dieth in the
same faith ; though all sins, devUs, 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 hfe.
Yea, whatsoever the Son of God himself hath, can do, and is
able, that same hath this behever 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
Eph.ui. 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 behef."
Item, God will constantly stand to his word and promise ;
Luke xxi. he is of nature the truth itself. Heaven and earth shall pass,
but his words shall not pass.
John iii. What are now the promises of God ? " So God loved
the world, that he gave his only-begotten Son, that whosoever
beheveth on him, should not perish, but have everlasting life."
0 how blessed a promise is this, that if we beheve in Christ
the Son of God, we shall through him inherit eternal hfe !
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 tiling is this, that
a faithful behever 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 beheveth on him,
have eternal hfe ; 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 httle shall sin, hell, and the devil be able to hurt him, as
they could hurt Christ liimself. When the darkness of the a puhy
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 hght 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
Httle spark also of a coal cannot the darkness cover, much
less is it able to quench it. Now is God the true, everlasting, uohni.
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 Hving temple of God, and
Christ's disciples are called the hghts 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 httle vein of water breaketh forth out of the ground An apt
•ij similitude.
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, tiU the ditch be so full
that it go over. And if the other water be foul and troubled,
6 — 2
Jer. ii.
Psal. xxxvi
84 FIKST BOOK OF DEATH. [oFIAP.
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.
Now is God the only plentiful fountain of all Hfe. And
johnvii. the faithful are very flowing wells. For Christ saith : "Whoso
belicveth on me, out of his body, as saith the scripture, shall
flow streams of the water of Hfe." 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 iutcut uow 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 thouo;h 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 tlio comfortablo gracious word of the Lord Jesu. Comprehend
God is he that ,, . ° . it/. n ■, ii
hath this and keep it sure m a stediast behef, confidence, and hope.
Pluck up thine heart, and say : 0 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 beheveth 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 thyicor.xv.
victory ? Hell, where is thy sting ? " As though he would
say : 0 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, comfOT* " *
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 aU 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.
Ave are the Lord's."
And again thus he speaketh exceeding comfortably :
" Christ is to me life, and death is to me advantage." For phii. ;.
hereby go we from labour to rest, from shame to honour, SOTds'^wM?^
from heaviness to joy, from death to life. " We know that ouThelru.
we are translated from death unio hfe." " Though I walk in r^ai. xxiii.
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 beheve 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 is
Jesu, doth unto God the Father and the Son the greatest dis- by ourTfr
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 thedevu"^
T t> • ^ !> ^ , o* Tx i» 1 against him-
tyrants agamst the laithiul true feaviour. Hereoi proceed seif.
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 incur
respect unto our own strength, as though Christ were not at u'the^^ay w
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 liimself away
from Christ, the heavenly master ? Witness : "He that be- Mark xvi.
86 FIRST BOOK OP DEATH. [cHAP.
johniii. lieveth not shall be damned. He that beheveth 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, thougli it be no greater than a little spark, gen-
faith'"'"^'^ dereth hope, which looketh and waiteth for the deliverance
Psai. xxxvii. to come, and shall undoubtedly not come to confusion. " Com-
mit thy cause mito the Lord, hope upon him ; and he full well
shall bring it to pass." Ipse faciei, 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 aU, that our own natural
reason or the wicked enemy can object or cast m 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
The place of exorcisod and practised only in the coming together of the
anu persons, whole cougrogation 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 ^ But let him diligently consider the
[1 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 fmit of
grace in Christ, and given me an assured token from heaven
in tliis 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 tliis 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 notliino; for tliine own our wortw-
" . '-' ness to com-
wortliiness' sake ; yea, he buildeth thee unworthy upon the municate.
worthmess 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 oursura-
° ciencyisfrom
us his Son Jesus Christ. Neither is any of our prayers ac- God.
ceptable unto God, but such as we offer through Jesus Christ, ueb. xiii.
Therefore must we withdraw ourselves from all creatm'es,
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 ? whaUs^to^^
With beUef that we doubt not but our prayer is heard ah^eady. '" Christ.
Hooper, pp. 170—173. Parker Soc. Ed. The objection to the isrivate
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, [cHAT.
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 toAvards our enemies, for help,
Themodera- paticuce, comfort, and all spiritual gifts. To pray for health
for temporal and long Hfc, is not unriffht, so far as we commit and refer it
things. ° . ^ . ,
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. bo kept loug ill misei'y. Good Hezekiah yet prayed with
tears, that he might Jive 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 neither 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.
CHAPTFFt XXXIL
THE FORM OF PRAYEK.
Prayer to 0 Almighty evei'lasting God, merciful Father of heaven.
God the
Father. thou liast 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.] THE FORM OP PRAYER. 89
with grievous siiis. 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, 0 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. 0 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 beheveth 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 hfe. Thy
words are true ; be it unto me according to thy words : 0 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 beUef. Of this
my faith thou shalt thyself, 0 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, 0 Lord, to stick fast in unbehef and blas-
phemy ; but help mine imbelief, 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.
0 Lord, the flesh is feeble and impatient : lay not thou Patience and
,, .., , lowliness is
my weakness to my charge, but burn, smite, prick, and thesign of
plague, as thou wilt thyself; only, I beseech thee, grant me
patience and lowliness of mind. Be thou the strength of my
soul in tliis 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 sm'e stony rock, my safeguard, my
treasure, prosperity, health, and Avelfare. I yield myself
wholly unto thee with soul and body ; let me never be con-
founded. Help also, 0 heavenly Father, that according unto Prayerfor
1 IT 1 • • li"'*'^ enemy.
thy commandment 1 may love mine enemies, and pray lor Matt. v.
them that have hurt me ; and bring to pass, through thy holy
90 FIRST BOOK OF 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, 0 Lord, through Jesus Clu-ist, forgive thou
aU them that ever have hurt me in thought, word, or deed.
Prayer for To thv faithfulnoss and protection, O dearest Father, I
every man. ^ '' •■■ '
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. 0 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.
GS'the*°son ^ Lord Jcsu 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 ?" 0 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.
Prayer to 0 thou Holy Spirit, great is the anguish and distress
Ghost. of my heart; have mercy upon me for Jesus Christ's sake,
I am afflicted, and so are many more : 0 vouchsafe thou
to illuminate, comfort, and strengthen me and them unto all
goodness ; convey thou and bring us out of all trouble, and
fail us not, neither forsake us for evermore. Amen.
XXXIir.] 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 xini. ii.'
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. 0 thou Holy Spirit, I render unto thee praise and fo'^fi^g'^g'j'"^
thanks for the true imderstanding, behef, comfort, patience, *^'^°*--
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. [cHAP.
with few words in the holy Fater-noster, if it be dihgently
and earnestly considered. Notwithstanding no christian prayer
can be done in vain, that it should not be faithfully heard.
Psai. xci. Qq(J ga^jth : " He hath a desire unto me, and I will dehver him :
when he calleth upon me, I shall hear him ; yea, I am with
him in his trouble, whereout I will dehver 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
Lukexxiii. upon the cross, that Christ will "remember thee in his
kingdom," thou shalt also in thy heart hear the gracious
comfort, " Tliis 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 behevers.
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 liimself therein.
For whereas he faithfully calleth unto God, he doeth it upon
his Avord ; 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-
john X. 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 hfe, 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 rightly 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 Prov. xiv.
life, to avoid the snares of death." Neighbourly love doth
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 dehberation. 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 wliich 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. [cHAP.
[1 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 XXXVn.
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 vahantness,
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 vrritten 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 imto 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."
Examples of Througli the knowledge of Jesus Christ did all holy
fathers and servants of God in the old and new Testament
give over themselves wilhngly unto death, the way of all
Luke ii. 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 ^^*°'^'^'
thanks to say ; " Forasmuch as I am assured and do con-
stantly beheve, 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 vii.
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 Phii. i.
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 tauo-ht Prayer re-
_t/ ./ r ./ ' ^ _ p quireth
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 vahantly disputed before them, and proved
that there is no evil in death ; it should sound very evil, if
we (which out of the infalUble 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 XXXVIIL
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-shedchng 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
GTiih ■ other Avise is set forth for an example of faith and righteous-
andxxv'i. ' ucss, fearing death too sore, sinned grievously, denying Sara
to be his wife.
Note this In these latter clays (the more pity, God be merciful
well. What ,, ... ./v r^'
christian unto US !) it IS bocomo a common thmo;, lor tear oi death, to
heart can . .
wuhom^ carry 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 Hnger 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 aU hours he may be found ready.
Like as a stout and vahant 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 L-jkexii.
be girded about and your lights burning, and ye yourselves
like unto men that wait for their master, when he will return
from the Avedding ; 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 lind
waking."
With this similitude doth Christ exhort every man, that
at all times we prepare ourselves against his coming, Avhen 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, Eed.xii.
or ever the days of adversity come, and before the years
draw nigh, when thou shalt say, I am weary of my Hfe."
Again we read : " Examine and correct thyself, before the wisd xviiu
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 \n-aj in
due time, and defer not thy amendment until death." No man
knoweth the time, place, or manner, how he shall end this
life. Many one hopetli yet long to live, and thinketli, "I am
yet yomig, I will follow the world. When I am old, or have
a wife and keep house, then will I begin to frame myself."
But, O 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
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 ouq-lit ^\c to think, as of that which is
r . 7
[COVERDALE, ILj
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 m 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.
David saith : " Our time goeth forth swiftly, as though we
did fly." As if he would say, there can nothing run or fly
away more swiftly. And Sirac saith : " Remember that death
tarrieth not."
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 tliis meaning
writeth Augustine : " The time of this life is nothing else but
a rounding unto death ^."
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
[1 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 PREPAKE 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 hmder exceeding much in every thing that one
ought to think, speak, or do. If thou now hast hghtly 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 hfe-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 fetament m
-,...■,,. . , time of
our feeble understandmg imagineth ; but is an occasion that health.
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 deatli-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 :
7—2
T 00 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
liast 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 httle
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, ho
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 du^ect 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
XL.] THINGS IN DUE SEASON TO BE TAKEN IN HAND. 101
when the end drawcth 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 ns 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- |[?e'Srpra°ce
p-iveness, and to take upon us immediately to amend all such and with im-
. . . . . feigned
thinp-s as are amiss. For m the sip-ht of God it is a thou- ^e.a>■ts to put
o ^ ~ _ _ It in practice.
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 hfe, 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 j)roverb 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 OP 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-
feignedly 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 ease. 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, Lord, 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." O what
a wicked unbelief is this, that we are more afraid at a httle
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 chscretion, to the intent that
neither too little nor too much be meddled withal. Too
little were it, to cause the sick still to beheve, 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.
]04? SHCOND BOOK OF DEATH. [cHAP.
Again, it were too iniicli to deal rouglily 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 docth 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
p'oino; 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, fiH)m 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
The spiritual the wliolc gospcl, after this meanino- : "Dost thou believe
and confess from the ground of thy heart, that there is but
one only God, who hath given thoe body and soul, meat
and drink, lodging and clothing, Avith all other necessaries,
I.] HOW THE SICK OUGHT TO BE SPOKEX UNTO. 105
and graciously helped thee out of many grievous mischances
and miseries?" Then let the sick say: "Yea, that I The sick.
acknowledo;e and confess."
"Dost thou also confess that thou oughtest, above allThecom-
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: "O 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 :
" O sir, it is all too true; I yield myself guilty, and confess The sick.
it before God." "Well, g-reater and more horrible sins than Thecom-
~ . . forter.
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 bottora 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, maldng
full payment and satisfaction for us. John the Baptist with
his linger 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 i.
cleanseth us fix)m 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
strong stedfast behef ?" Then let him say : " O 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."
" 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-
lastins: death, hell, and damnation : so that thou shalt be
received again as a dear acceptable child, and heir of eternal
life.' BeHevest thou this comfortable promise of Jesu Christ ?"
Then let him say : " Yea, but, O merciful God, strengthen
thou my weak behef."
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.
"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. ISTow 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 hfe 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.] 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, 0 Lord," &c.
The xxvii. '' The Lord is my Mght," &c.
The xlii. " Like as the hart longeth," &c.
The h. " Have mercy upon me," &c.
The xci. " Whoso dwelleth," &c.
The cxvi. " I am well pleased," &:c.
The cxxxix. " 0 Lord, thou searchest me," &c.
The cxliii. " Hear my prayer, 0 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 ouo-ht 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 drawino; away, and speechless, having At the point
1 T 1 O .7' 1 • 1 1 oi' death.
yet understandmg, thou mayest speak unto hnn these Avords :
" 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. [ciIAP.
am the Eesurrection and the Life. He that beheveth on me
shall live, though he were dead ; and whoso liveth and be-
lieveth on me, shall never die.' In him is thy behef ; there-
fore shalt thou live with him for ever. Christ thy Saviour
joiinx. shall never forsake thee. There can no man pluck thee out
Luhexxi. 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 IL
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,
U.I OF THE RURIAL OF THOSE WHO ARE DEPARTED HENCE. 109
after the example of Tobias. Of inisordering 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 diiference.
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'." 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, Lukevn.
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 sepulchi'e 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 hero
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 :
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 inchned to envy an excellent famous man, but after death
[} 'Avdpanrcov Se fjLaLvovTai cf)peves,
danavas otuv Bavovcn neinrcoaiv Kevds.
Euripides, Polyid. Fragm. v.]
110 SECOND ROOK OF DEATH. [cHAP. II,]
to praise him\" Therefore do tliey 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.
[1 Aeivol yap dvSpl Tvavres ecrpev ei/cXeet
^wvTt (j)6ovTJ(Tai, Kardavovra S' alvecrai.
Mimnermiis 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 om' kins-
follv 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 been 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 thmk he was to his own
native counti'y 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
112 THIRD ROOK OF DEATH. [cHAP.
tliey 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 1. Good Josopli made great lamentation for Jacob his father.
Piiii.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 aftcr this manner: "A man ought to be content
with everv thing that God is pleased withal, only because it
pleased God."
Now in every thing ordered by the providence of God,
Lib. 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^ ; neither can there any little bird die,
without his device, charge, and commandment."
[1 The author, according to his custom, has applied the passage
of Augustine, to which reference is made by him, to the pm-poses
of his argument : Deus summus et verus cum Verbo suo et Spiritu
sancto, qure tria unum sunt, Deus unus et omnipotens, creator et
factor omnis animre atque omnis corporis, . . . qui non solum ccelum
et terram, ncc solum angelum et hominem, sed nee exigui et con-
temptibilis anjraantis viscera, nee avis pennulam, nee herb^ flosculum,
nee arboris folium sine suarum partium convenientia et quadam veluti
pace dereliquit, nuUo modo est credendus regna hominum eorumque
dominationes et servitutes a sua? providentijB legibus alienas esse vo-
luisse. Augustin. De Civitate Dei. Lib. v. cap. 11. Oper. Vol. v. p. 44.
D. Ed. Par. 1541.]
saying.
2.
i.J FRIENDS OF 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 Avill 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, Avhat 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 ?
AVhen 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 : O 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
8
[COVERDALE, II.]
Ill 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 agrceth 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 IL
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
[jobxiv.] 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 poAver nor nobiUty, neither pohcy 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 liath so the upper hand, that
none can live upon earth, but he must displease cither 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 immea-
surable waihng and howling, and could speak unto thee,
without all doubt he himself would rebuke it, and say:
8—2
116 THIRD BOOK OF DEATH. [cHAP.
" 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 hfe.
Now say est thou : Alas ! if I knew that ray 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 perad venture
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 Hved longer, he would
peradventure 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'."
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 suifer 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 nothino: 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 ahve, 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 [J^r. xvii.i
upon man doth put his trust." Now cometh it lightly to
[1 The sentiment' is found in Chrysostom, Homil. ad Matthseum
xxxL in fine. Opera, Tom. vii. p. 3G4. B. Ed. Paris. 1727.]
118 THIRD ROOK 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 Avriteth : " 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 avray 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 thouo-h 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 heu^s of my
body behind me. O 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. [cHAP.
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 hfe 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 Avild 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 Avith 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 GOli'ii 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 wiUing 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
vahantly 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 imto him when he hath deHvered our
122 THIRD BOOK 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 Avritten this very comfortably :
iThess. iv. " I would Hot, 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 liim."
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. Tliis
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 beUeve 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.j PRAYER AND PATIENCE NECESSARY. 123
Faith that is confessed with the mouth, must not be de-
stroyed with a contrary deed. Now is our behef set thus :
" I beheve forgiveness of sins, the resurrection of the body,
and the hfe everlasting." Therefore remaineth there nothing
behind, for the wliich the soul of the faithful should be
tormented in the world to come, or shut out from everlastinsr
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 ^"
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 liis two sons, Paralius and Zantippus, within
the space of four days, was no more sorry nor imquieted
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^.
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
[1 Lugere autem et deplorare et lamentari eos, qui de hac vita
decedunt, ex pusillanimitate contingit. Hoc autem ex desperatione
futui'se resurrectionis intelligitui-. Corpus Juris Canon. Tom. I.
p. 1042. Ed. Lugd. 1661.]
[2 Valerius Maximus, Lib. v. cap. 10.]
]24 THIRD ROOK OF DEATH. [cHAP.
prayer, as I perceive, they have granted ; and therefore I
thank them^"
If thou hadst rather hear examples of the Romans, then
consider Paulus Emihus, 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 honom^able 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^," 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 liis 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 : thu'dly, 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^.
[1 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 voni fortuna consuesset, mutationem ejus domus
mea potius quam respublica sentiret. Itaque defunctam esse fortu-
nam publicam mea tam 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 OB" PATIENCE IN LIKE CASE. 125
Here, because of shortness, I leave out a multitude of
examples of sundry men, named Galli, Pisones, Scsvolaj,
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\"
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 unbeUeving 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 howhno-.
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 VIH.
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. ISleither canst thou servo the dead
with any thing more, than that liis remembrance be dear
[^ See Plutarch, Vit. C. Gracchi. Vol. iv. p. 400. ed. Bryan.]
126 THIRD ROOK OF DEATH. j^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, 0 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 \" 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"." ^ ,
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
[1 This passage is found amongst the Fragments of Sophocles,
and is taken fi-oni the lost play of the 2KYPIAI :
'AXX' fl fxev 7]v KXaiovcrip lacrdai kuko,
Kol Tov Bavovra 8aKpvois dvidTavai,
6 )(pva6s y]<Tcrov KTrjpu rov KXaieiv uv i]v.
vvv S , o) yepate, ravr avrjvvras f'x^h
TOV pev Tacpai Kpv(p6evTa rrpos to (})a)S ayeiv
Kapol yap av TTUT^p ye daKpvcop X'^P*''
avtJKT av els (f)as.
Sophocl. ed. Brunck. Vol. ii. pp. 51, 52.]
[2 Mei'^co Ta KUKct noioiiai TroXXot, deanoTa,
avTo\ 8i avTovs, »; TrefpvKe Trj (pvcrei.
oiov, TedvqKev vlos rj p'^TTjp Tivl,
T) vri At" aXXojj' Tav avayKciioov ye Tii'
et pev Xa/3_?7 tovt, 'Airedav, Iwdpairos yap r)v,
ToaovTo yeyove to KaKov, i^Xikov nep i]v.
eav d', 'A/3t WToy 6 /3ios, ovk 'It oy\ropai,
OTToXcoX', — ev eavTU) tovt eav CTKonfi, Kaica
Tvpos Tols KaKolaiv ovTos eTepa avWeyei.
6 8e TW XoyicrpM iruvTa irap eavToi aKOTTcov
TO KOKov a.<paLpe'L, Tayadov 8e Xap^uvei.
Philemon ap. Stobrci Florileg. Tom. III. p. 379, ed. Gaisford.]
VIII,] THE COMMODITY OF PATIENCE. 127
into the sea, and say that he so bewaileth his adversity. No
less foohshly do they, that enjoy not such goods as are
present, and regard not their friends that be ahve ; but spoil
and mar themselves, because their wives, cliUdren, 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 ^^^^l^\g
soever they be ; but remember alway that they are tran- htth^com'^
sitory things, which thou mayest lose and forego, when time ["'love'them,
requireth. Love him most of all, whom thou canst not lose, 3ffectioi/t*o
even thy Redeemer ; who, to draw thee unto his love, and then wtu
to deliver thee from the love of the world, stretched out contented
with God's
his arms, and suffered the most vile death for thee upon the s°°a''5 "j.^' ^"''
cross.
Seneca saith not unwisely: "I lend myself unto the fJigVanS-
things of the world, but I do not give myself to them." He ^eati^^to
saith moreover, that "nothing is possessed as it ought to be, °"'''''"' '
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 unnatm^al, 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'.
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 will 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 au Untimely death ; but look, whatsoever one hath lived
of this time. ^ ii-iip i I'l-i-i--
over and beside the first day oi his birth, it is an increase.
[1 De St'iiectute. c. 19.]
X.] OF THE DEATH OP YOUNG PERSONS IN ESPECIAL. ] 29
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 Catiline, the catiime
city was now become full of such seditious persons ! man.'
The examples of daily experience declare sufficiently
before our eyes, whereby we may evidently perceive, that
death, though they call it untimely, deUvereth yet from
great misfortune and adversity.
Fourthly, the innocency and cleanness of youth is of their
own nature, and through evil example, defiled and stained with
the life and conversation that followeth after. Augustine
saith, "The older the. worse ^"
[2 The following passage appears to contain the sentiment of
Augustine, which is here refeiTed to : Quisquis igitur es amator vitse
9
[COVERDALE, II.]
was
a seditious
130 THIRD BOOK OP DEATH. [cHAP.
Therefore when a young man falleth on sleep, know thou
that God sheweth great grace unto liim, 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
Hespeaketh Mugdom of lieaveu. Witness of the scripture: "Suddenly
wisd. iv. ' 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 he
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. j OP THE DEATH OP THE AGED. 131
CHAPTER XI.
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 dihgently 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 Xll.
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 disowned, &c. ; where Ps. xuv,
' ' Rom. viii.
they altogether may sing with David: "For thy sake are2Cor.iv.
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
9—2
132 THIRD BOOK OF DEATH. [cHAP. 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, Uke as Steven also, was stoned to death.
James, being thrown down from the pulpit, was slain of a
fuller ^ Peter at Rome was fastened to a cross. Upon Paul
was execution done with the sword". Such like examples hast
thou.
Item, the most excellent heathen men came miserably out
of this world. The good Socrates was poisoned ; Euripides
was all-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.
[1 Euseb. Hist. Eccles. Lib. n. c. 23. p. 30. ed. Reading, 1720; and
Hegesippi Fragmcnta 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. ii. 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 TESTA3IENT 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 hve, 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 dehght 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, lilvO 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 Chiist,
134 AN EXHORTATION, &€.
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 liim. And as touching my death, rejoice as I do,
good sister, that I shall be dehvered of this corruption, and
put on incorruption. For I am assured that I shall, for losing
of a mortal life, win an immortal hfe. The which I pray God
grant you ; send you of his grace to Hve 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 wiU prolong your
days to your comfort and his glory. To the which glory
God bring me noAv, 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.
tittimn^t iuEfclg anti rleaulg t^c l^tsurrection of
our %oxti ^tsus (ZTj^n'st past, anlr of our true
tsscntiall botrits to come : antr plagnclg ton=
futing tjbe cjbiffc errors tl)at j^abc sprong
thereof out of t\tt Scripture antr 5Boc=
tors. Wiitff an ebitrent probatio
tj^at tfiert IS an eternall life of
tj^e faitMul, anlj eberlasting
Jjamnation of tj^e
bJirfietr.
. [THE HOPE OF THE FAITHFUL.
This is the third of the treatises of Otho Wennullerus, 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 tj^ie, (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
sufiicient 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. 139
nothing of God, the only fountaui 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 all 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 immortahty ^ : 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
[1 Allusion is probably made to Leo X. ; who lias 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. § cxvni. Vol. i. p. 190,) who thus
gives his opinion of Leo : Hsec et alia ad mores Leonis pertinentia
Varillasius nuper in Arcana historia Florentina prodidit, ex quibus et
ex silentio Pallavicini judicium Pauli Veneti de Pontiftce hoc con-
firmatiu-, quod duobus maximis vitiis laboraverit ignorantia reUgionis,
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 httle, but
absolute work of Christ's and our resurrection, and that there
is an eternal hfe 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 embracmg 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 AUTHORS
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
1 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 scriptm'es."
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. i
Luke xxiv. gpeak 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 Gahlee, saymg, 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 Avell 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. xvi.
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 ii. xii
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, " froiu 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 liim 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 Chi'ist, 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 :
144 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 uhi, 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 followeth,
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 plaoe, " 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 evangehsts. In ]\Iark
hi] APPEAKINGS OF CHRIST RAISED UP. 145
it is written thus : " When Jesus was risen early the first ^ark xvi.
day after the Sabbath, he appeared first to Mary Magdalen ; "
to whom in the gospel of St John he saith : " Go to my john xx.
brethren, and tell them, I go up to my Father and your
Father, to my God and your God. JSTow when she came to
the chsciples, she told them that she had seen the Lord, and
that he had spoken such tilings unto her." In Matthew ho
meeteth the women, and saith : " All hail. Fear not : go Matt, xxvin.
and tell my brethren, that they go into Gahlee ; there shall
they see me." In holy St LulvO 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 Luke xxiv.
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
imto 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- "^ Agone
tine moved boldly to say, that "they ought not to be heard, «'ap.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, ho would
10
[COVERDALE, II.]
146 HOPE OF THE FAITHFUL. [cHAP.
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'."
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 wUl 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 behoving. 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 :
Kom i. " 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 wliich was hanged upon the cross,
that they might see it and handle it. For the body was
pierced with nails, and marred with the pruits thereof. Out
of this now it foUoweth, 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
johnxsi. in Gahlee, fishing at the Sea of Tiberias. The evangehst
addeth likewise thereunto, that it was not expedient for any
[1 Nee eos audiamus, qui negant tale corpus Domini resurrexisse,
quale positum est in monumento. Si cnim 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 fuissementitum. August. De Agone Christiano. cap. 24. Opera,
Tom. ni. p. 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 JMatthew,
the eleven apostles " saw the Lord, and worshipped him," as Matt, xxvui.
it is declared afore. Some think, that the same was the ex-
cellent appearing that Paul speaketh of, saying : "Afterwards icor. xv.
was he seen of more than five hundred brethren at once, of
whom many are ahve 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 Evangehst, 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 liim 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 Y.
THE FRUIT OF THE RESURRECTION OF CHRIST.
Now will I declare the occasion, why I have with such
dihgence 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 beUeve, and what
10—2
148 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-
1 Peter i. pouscd 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.
1 Cor. XV. Hereof cometh it that Paul saith : "If Christ bo 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
Bom. iv. Romans : " Christ," saith he, " was delivered up for our
sins, and rose again for our justification."
Bom.x. Hereunto cometh it also that he writeth in the tenth
chapter : "If ye confess the Lord Jesus with thy mouth,
and behove in thine heart, that God raised him from the
dead, thou shalt be saved."
Piiii. iii. 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 immortahty 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 FRUIT 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 aUve. 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. vs.
but that we also, through the power of Christ, are renewed,
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 LORDS 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 tliis 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 liis natures, the Godhead
and the manhood ; but that he kecpcth 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.
Mark xvi. Wg find also in the Gospel of Mark : " So then when the
Lord had spoken unto them, he was received into heaven,
Ruffinus. and sitteth at the right hand of God." Item, Euffinus, 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 ^" Yet will we declare this
more plainly out of the Gospel of Luke, where it is written
Lukexxiv. 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^; 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 liis 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 moimt 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,
[1 Ascendit ergo ad coelos, non ubi Verbum Deus ante non fuerat ;
quippe qiii 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 om- Lord's ascension, are found in bishop Pear-
son, On the Creed. Art. VI.]
VI.] OF THE TRUE ASCENSION OF THE LORd's BODY. J 51
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 Evangehst 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 foUoweth 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,
wliich 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 liath 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. [cHAP.
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.
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.
Psalm viii. Hereof hast thou record in the eighth and nineteenth Psalms.
xix. . ...
It is taken also for the air, which is above us, as the prophet
Psalm cxivi. saith : " 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-
Psaimciii. 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
1 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 beUevers, and is named
2Cor. V. 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
VII.] DIVERS SIGNIFICATIONS OP 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 Actst
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 Pini. iu.
dwelling, is in heaven, from whence we look for the Saviour,
even the Lord Jesus." Lo, " in heaven," saith the apostle,
" is our dwelHng." 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 xhess. iv.
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 with coi. m.
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^. Holy
Fulgentius, in the second book that he wrote unto king Tra- Fuigentius.
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 ^.
{} Noli itaque dubitare, ibi nunc esse hominem Jesum Christum,
unde venturus est ; memoriterque recole, et fideliter tene Christianam
confessionem ; quoniam resurrcxit a mortuis, ascendit in coelum, sedet
ad dexteram Patris, nee aliunde 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. Epistolee. Ad Dardan. Epist. Ivii. Opera, Tom. ii. p. 56.
M. ed. Par. 1541.]
[2 Fulgentii Opera, pp. 88, &c. ed. 1684, particularly cap. xviii.]
154 HOPE OP THE FAITHFUL. [cHAP.
vigiiius. With him also accordeth uniformly the holy martyr Vigihus ^ ;
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 dweUing, 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 Vni.
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 ouo;ht uot to hear them that deny the Son to sit at
De Agone .
Christiano. 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 imbe-
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
[1 Vigilii Opera. Contra Varimadum, Lib. r. 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^."
The same holy Augustine saith also further in the book
De Fide et Symholo : "By the right hand," saith he, DeFideet
"must be understood the highest salvation, where righteous- ca" 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"."
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 Uvc 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. xxxii.
[2 Nee eos audiamus, qui negant ad dexteram Patris sedere
Filium. Dicunt enim, Numqiud 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 datiu*: 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
simid. nos suscitavit, et simul nos sedere fecit in coelestibus. Quamvis
enim corpus nostrum nondum ibi sit, tamen spes nostra ibi jam est.
August. De Agon. Chi-istian. cap. 26. Opera, Tom. in. p. 174. G.]
[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 heedi constituuntur, id est, in miseria, propter iniquitates et
labores et cruciatus. Id. de Fide et Symbolo. cap. 7. Opera, Tom. iii.
p. 33. F.]
156
HOPE OF THE FAITHFUL.
[c
Micah iv.
Ruffinus.
Acts ii. iii.
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
Idngdom everlasting.
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, wliich is received through a mystery.
For to ascribe it to the divine nature is unseemly, as though
it bad a seat in heaven ; but of the human nature it is pro-
perly understood and spoken \"
And the hke yet did holy Saint Peter teach afore Ruffi-
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 behevers 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
Father. Holy Augustine saith also in the book De Fide et
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 Avith
our weakness to comprehend and discern the privity of the
heavens ; but it bcseemeth our faith to have the worthy and
[1 Sedere quoquo ad dexteram Patris carnis assumtaj mysterium
est ; neque enim incorporea? illi natura; convenientex- ista absque as-
sumtiono carnis aptantur; neque sedis coelestis profectum divina
natura, sed humana conquirit. Ruffini Expos, in Symbolum apud
Cyprian, p. 163. ed. Fell. Oxon. 1700.]
IX.] WHAT IT IS TO SIT AT GOd's RIGHT HAND, SlC. 157
glorious body of the Lord in high and worthy estimation"."
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 dwelloth
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 xvu.
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 bo
with me, that they may see my glory which thou hast given
me." Item, " He that doth me service, let him follow mo : 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 Ephes. iv.
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 Seel ubi et quomodo sit in coelo corpus Dominicum, curiosissimum
et supervacaneum est quocrero : tantummodo in ccelo esse credendum
est. Non enim est fragilitatis nostra3 coelorum secreta discutere, sed
est nostrse fidei do Dominici corporis dignitate sublimia ct honesta
sapere. August. De Fide et Symbolo cap. 6. Opera, Tom. ui. p. 33.
E. ed. 1541.]
158 HOPE OF THE FAITHFUL. T
CHAP.
Neither ought it to offend any man that is written, how that
[Phil. ii.] "unto Christ there is given a name, which is above all
icor. 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 imto 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 cons[ider 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 heave^is." 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 mmded to declare the true coming of the
Lord upon earth, and the great humihty and meekness of
our Lord Jesus Chi'ist. 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 wliich he uttereth more plainly to
Phil. 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
dweUing of the faithful; and there remauieth, and is not, as
they say, passed by on the outside of heaven.
For the truth witnesseth evidently : " Where I am, there John xii.
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 PhiHppians : " Our dwelhng is in heaven, from whence Phu. iu.
we look for the Saviour Jesus Christ." Plainly also and jcsuschrist.
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 john xiv.
dwelHngs : 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 notliing be brought forth more meet
and convenient to our purpose. For the thing that we now
treat of is the heaven, which is the dwelhng and native
country of the blessed, and which here is called a dwelling,
or mansion, or place ; yea, a dweUing 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 shaU 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."
cians error.
160 HOPE OF THE FAITHFUL. [cHAP.
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-
tahty, but took not away the nature and kind'."
ThcSeieu- Tho Seleuciaui, or Hermiani, denied our Saviour Christ
after the flesh to sit at the right hand of the Father^. 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 verUy, if the body and flesh of our
Lord have not his place given him, or if that be withdrawn
from liim, then is this the plain meaning, that om' 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 alP." 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 hke 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.
[1 Carnis forma et substantia. . .cui profecto immortalitatcm dedit,
natvu'am non abstulit. August. Epistolre. Ad Dardanum Epist. Ivii.
Opera, Tom. n. p. 56. M. See above, p. 154, note 1.]
[2 The Seleuciani and Ilermiani taught that the body of Christ
ascended no farther than the sun, in which it was deposited, as we arc
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 do Psalmo, ubi Icgitur, In sole posuit tahernaculuni
suimi. Do Ha3r. 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 Hcrmogcncs.]
[3 Nam spatia locorum telle corporibus, nusquam ermit ; et quia
nusquam erunt, nee erunt. August. Epist. Ivii. ad Dardanum.
Opera, Tom. n. p. 57. G. cd. 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 of
1 . Ill- IX • Christ is
above all names, even in shewmg and declaring that Jesus is above aii
' ~ , "^ names.
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 tMngs
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 chs-
honour, as the Arians foolishly thought, but to the greater Ariani.
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, 0 Father, with thine own self, John xvii.
with the glory which I had with thee or ever the world was."
From the beo-inning had he the honourable name of God,
which is glorious and far excellent above all names.
iS'ow 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 ii.
chapter of the Acts of the iVpostles, did in Uke 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
11
[COVERDALE, II.]
162 HOPE OF 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 hkewise a place
certain.
1 Cor. ii. 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 folio weth 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
behove, that in heaven they have a brother, namely, the
Lord Jesus Christ. Touchino- 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-
Exod.xT. 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. xviii.
hast given me the defence of thy salvation ; thy right hand
also shall hold me up." Moreover : " The right hand of the psai. cxvui.
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 ui,
' of God, gone up into heaven, angels, might, and power bcmg
subdued unto him." Item, Paul to the Ephesians : " God the
11—2
] 64 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 thmgs, and head of the congregation, which is his body,
and the fulness of him that lilleth 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."
1 John i. ii. Thereto also pertain other sentences and testimonies of John
in his first epistle.
Rom. 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 CHRISt"'s ASCENSION. 165
He salth in the gospel of John : " The poor have je John xii.
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 the scor. 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. iii.
things which are on earth. For ye are dead, and your life
is hid with Christ in God." Item, to the Philippians : " Our phiiip. m.
dwelling is in heaven, from whence we look for the Saviour,
even Jesus Christ our Lord."
Christ also with his ascension into heaven thouo-ht to
o
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 Avhole 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 Hve in Christ their Lord and head
1 Th.ss. iv. for evermore. For Paul saith : " The dead in Chinst shall
arise first. Then we wliich 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 Hving 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 Tertulhan,
who in the booli of Tlte resurrection of the flesh saith thus :
TertuUian. " Clirist, wliich 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'." 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.
\} Hie sequester Dei atque hominum appellatus, ex utriusque partis
commisso deposito sibi, camis quoque depositum servat in semetijiso,
arrliabonem summse totius. Quemadmodum enim nobis arrhabonem
Spiritus reliquit, ita et a nobis arrhabonem camis accepit, et vexit in
ccelum, pignus totius summa? illuc quandoque redigendse. Tertull.
De ResuiT. Carn. cap. 51, p. 357. Ed. Rigalt. 1564.]
THE
SECOND PART OF THIS BOOK,
ENTITLED
THE HOPE OF THE FAITHFUL,
ENTREATING OF OUR BODIES,
CHAPTER Xni.
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 resmTection 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 TertuUian De resurrectione carnis declareth, extendeth to
nothing more, than unto that which was fallen-; 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 {dvicxTTjui), which signifieth to erect, to rise
tip, to set up again, and to stand. Egeiromai ex hypnou
(' Ey eipoiuai e^ virvov), I arise up and awake from sleep. The
Hebrews use the word Kum (D^p), 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 josh. 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. vu.
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-
mortaUty, or the everlasting and perpetual continuance of the
[2 De Resurr. Carn. cap. 18, p. 336 ; also Adr. Marcion. Lib. v.
cap. 9, p. 471.]
168 HOPE OF THE FAITHFUL. [cH
\P.
johnvi. soul. As Avhen 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 ag-ain.
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 Ruffinus, saith, that
the church towards the west did express and acknowledge
the article in the holy apostohcal 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'." So saith Augustine
\} Satis provida et cauta adjectione fidem symboli ecclesia nostra
docet, quae in eo quod a ceteris traditur, carnis resurrectlonem, uno
addito pronomine tradit, hiijus carnis resurrectionem ; hujus 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 RODY 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 ^."
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, tlds,
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, corps°L
though the name thereof also be used for flesh, and most Latinists.
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^." 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 hghtly 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 camis resurrectionem, non tantum quia
reparatur anima, quse nunc propter carnales aflfectiones caro nostra
nominatur; sed etiam hsec visibilis caro, quse naturaliter est caro,
cujus nomen anima non propter naturam, sed propter affectiones
caraales accepit. Hsec ergo visibilis, quse proprie caro dicitur, sine
dubitatione credenda est resiu-gere. August, de Fid. et Symb. cap. 10.
Opera, Tom. m. p. 34. G. Ed. 1541.]
[3 Alia carnis, alia corporis definitio est : omnis enim caro corpus
est, non omne coi-pus est caro. Caro est proprie, quse sanguine, venis,
ossibus, neiTisque constringitur. Corpus, quanquam et caro dicatur,
interdum tamen setherium aut aereum nominatur, quod tactui visuique
subjacet, et plerumque visibile est et tangibile. Hieron. Epist. xxxviii.
ad Pammach. adversus errores Joannis Hierosolymitani. Opera, Tom.
IV. p. 322. Ed. 1706.]
170 HOPE OF 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 imdoubted 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 : wliich 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. : " 0 that my words now were written ! 0 that
resurrection ■*• , "
"rovecf'^^'* they were put into a book! 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
Antagonistai 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, wliich 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 behove and am certified assuredly, that my Redeemer,
or Avenger, liveth.' The holy Job useth an Hebrew word
called GoeU, 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, l7l
it appertained to redeem the goods, and to rescue them ; as
we may learn further out of Ruth, and of the fourth hook of Ruth iv.
Moses : and with the aforesaid name, Goel, hath Job set
forth and specified the Messias, our Lord Jesus Christ ; that
he Hveth, namely, that he is the true hving 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, suJBFered 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. m.
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, wliich 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 followeth
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 wliich 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 foUoweth 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 dehght.
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'."
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 aifairs of God.
'•' Kepent therefore," saith Job : " for Avratli humbleth, and
[1 The original is : pn^L T>"''?3 ^^3 ; of which the meaning is
expressed in the Latin Vulgate by, reposita est hcec spes in sinu meo ;
adopting, as RosenmuUer has observed, a meaning of the word 1172,
■which is found in different passages, " de vehenuntissimo desiderio, quo
quis consmnitur quasi et dejicit." 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, 0 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 ret. iv.
live with God ; but with the flesh they shall be judged as
other men.
Therefore did the holy prophet Isaiah beheve 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 xo rest in
nothing else but a description of man's body. For the souls
and spirits do not rest or he 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, 0 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 Ezeh.xxxvu.
aught thereof.
174
HOPE OF THE FAITHFUL,
[chap.
John xL
Acts iv.
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.
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
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." 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.
Luke saith in the Acts of the Apostles : " With great power
did the apostles bear witness of the resurrection of the Lord
Jesus 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 lUSE. 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 behaved: 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
1 11 1 1 • Damascenus.
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 beginnino* 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'." 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.
{} 'AvcKTTacris ecm iravTcos, avva(j)eia ttoXiu '^vx^^ ''"^ *■"' aafiaros,
Koi BevTepa tov biaXvdevros Koi tt€(t6vtos ^dov crTaais. avro ovv to (rco/xa
TO (pdeipofjLevov Koi diaXvofxevov, aiiTo avacrnqcreTai a(p6apT0v ovk a8vvaTei
yap 6 iv apxjj eK tov p^oos ttjs yrjs avTo (TV(TTr}(Tap.evoi, ttoXiv avakvvev kul
anoijTpa^e.v els Tr)v yrjv, (^ rjs (\rj<p0T], Kara ti]v tov br]p.Lovpyov anocpacrit',
■koKlv dvaa-Trja-ai avTo. Joann. Daniasc. Do Ortliod. Fide, Lib. iv-
cap. 27. Opera, Tom. i. p. 321. Ed. 1712.]
176 HOPK OF THE FAITHFUL.
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
twinkhng 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
M.itth. XXV. the other," &c. Thereunto add that he spake in Matthew
JuLn V. , ^ i
and John, And Paul in the first to the Thessalonians saith :
1 Thess. iv. " xhis say we unto you in the word of the Lord ; that we
which hve and are remaining in the coming of the Lord,
XV
] HOW THE BODIES SHALL RISE. 177
shall not come before them which sleep. For the Lord hhii-
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 cor. 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 Idnd 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 what a
glonned
glorified, purified, or glorious bodies ; and that according to ^'"^^ ''•
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 1 12
l_COVERDALE, II.J
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
Phil. iii. 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,
Lukexxiv. 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.
Phil. iii. 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. l79
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^ in his book against the Arians : cor.tra Am.
" To bring to glory, to make glorious, and to glorify, are
three words, yet is it but one thing. The Greeks call it
So^d^eiv, 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 cor. iii.
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. xii.
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 ji^tth. 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 Immilitij,
low estate, or dishonour, comprehendeth all that is called
\} Gloriflcare, et honorificare, et clarificare, tria quidem verba, sed
res una est, quod Greece dicitur ho^a^eLv : intei-pretum 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 Hke 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
LRom. 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
ijoiiniii. of like shape unto his Son Jesus Christ, as holy St John
1 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, 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 I30DY. ISl
riseth in power ; it is sown a natural body, and risetli a spi-
ritual body." Item, what he meaneth by the natural and
by the spiritual body, he declareth immediately upon the
same, and saith farther : '" 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 corpus.
his virtue, strength, power, and hfe 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 sufiiciently
spoken in our expositions of the epistles of St Paul'.
CHAPTER XVIL
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.
[1 The author alhules to the translation of Erasmus's i^araphrase
of the epistles of St Paul, part of which was made by Bishop
Coverdalc.]
182
HOPK OF THE FAITHFUL.
b
CHAP,
Matth. xxii.
Augustine,
de tide et
symbolo,
cap. 6.
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
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
the question of the Sadducees, who denied the resurrection
of the dead. Upon which I have written much in the gospel
of Matthew. Holy Augustine saith also : " This doth sore
hinder the ethnics and heretics, that we believe that the
earthy body is taken up into heaven; for they tliink, 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.'
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 natm-al, or souhsh,
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\" All
these are the words of holy Augustine.
[1 Solet autem quosclam offendere vel impios gentiles vel hsere-
ticos, quod credamus assuraptum terrenum corpus in ccelum. At
gentiles plerumque pliilosophorum argumentis nobiscum agere solent.
XVIII.] DIVERS ERRORS CONCERNING THE RESURRECTION. 183
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 reftion 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 phiiosoph.
esteemed; the Hymeneus and Philetus, of whom Paul maketh 2Tim. u.
mention. In like manner are there many recited of Irenaeus,
TertuUian, Eusebius, Epiphanius, Philastrius, and Augustine ;
namely these, the Simonians", Valentinians^ Marcionites'',
ut dicant, terrenum aliquid in ccelo esse non posse: nostras enim
scripturas non noverunt, nee sciunt quomodo dictum sit, Seminatur
corpus animale, sm'get corpus spiritale. Non enim dictum est, quasi
corpus vertatiu" in spiritum et spii'itus fiat : quia et nunc coi-pus nos-
trum, quod animale dicitur, non in animam versum est et anima
factum. Sed spiritale corpus intelligitur, quia ita coaptandum est,
ut coelesti habitationi conveniat, 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. 1641.]
[2 Simonians. August. De Hseres. Opera, Tom. vi. p. 3. K.]
[3 Valentinians. Id. Ibid. p. 4. C. TertuU. De Preescript. Hteret.
cap. 33.]
[i Marcionites. TertuU. De Preescript. Hajret. lb.]
184 HOPE OF THE FAITHFUL. [cHAP.
Cerdonians', Carpocratians^, Caines^, Archontici^ Generians^
Hierarchies'', Seleueians", Apellysts^ and Maniehees^ 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, bemg partakers of the kingdom, should also behold with
these earthy desires^". 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
[1 Cerdonians. Tertull. De Prsescript. Ilseret. cap. 51. August. De
Haeres. Opera, Tom. vi. p. 4. F.]
[2 Carpocratians. Tertull. Do Prajscript. Hajret. cap. 48. August-
De Haires. lb. p. 4. B.]
[3 Caines. August. De Heeres. lb. p. 4. E.]
[4 Arcbontici. Id. Ibid. p. 4. F.]
[5 Generians. The nature of their oi^inions does not appear.]
[c Hierarchies. August. De Hasres. lb. p. 6. C]
[7 Seleueians. Id. Ibid. p. 6. I.]
[8 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 Ceriuthus 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. iii.
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: fxeTa
TTjv dvd(TTa(Tt.v eTTiyeiov eivai to jBaa-iKeiov rov Xpurrov, /cat ttoXiv eiridvixiais
Koi ^Bovais iv 'ifpova-oKrjjj, rrjv aapKa noKiTevofieprjv bovXfVfiv. Compare
also Gennadius De ccclesiasticls dogmatihus, 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 Medo's works, passim.'[
XVIII.] DIVEKS ERRORS CONCERNING THE RESURRECTION. 185
way, namely, that we esteem and make the glorified bodies
no more spiritual, than the perfectness, property, and truth
ci 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". 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
Definitionihus Ecclesiasticis there is a chapter against the nefin. Eccies.
said Origen, in manner following : " If that which falleth do
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 honoui*
and glory'-."
[11 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 Pa/mmachmni et Oceamtm de erroribus Origcnis,
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 natm'am ? he
answers : Dedignantur videlicet cum carne et ossibus resurgere, cum
quibus resurrexit et Christus. In another letter (Epist. xxxviii.)
against the errors of John bishop of Jerusalem, he writes : Heec est
vera resurrectionis confessio, qua; 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 dcfinitionibus
orthodoxce jidei, 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, quae
cadit, tarn justorum quam injustorum, incorruptibilis resurget, qum
vel pcenam sufFerro possit pro peccatis, vel in gloria rcterna manere
pro meritis. August. Op. Tom. iii. 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^ ; 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
comj)rehendetli 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,
Hieromead and hear with the ears." "This," saith he, "we speak as
chium. Simple, homely, gross, and ignorant people. But the here-
tics, as Marcion, Apelles, Valentinus^ 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 bu'th
came to pass more in the imagination, than in very truth ;
[1 With respect to the heretics, who denied the resurrection of
the body, see Irenajus adv. Ha3r. Lib. v. cap. 2, p. 395. col. 2, and
Dr Grabe's note ad loc. Ed. Oxf. 1702.]
[2 Compare Tertullian, De Came 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 ^"
And after certain words doth Jerome set forth Oriffcn'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*."
And after certain words doth Jerome set forth the opinion of
Origen yet more plainly, saying : " O 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 eiTorem versari in ecclesia,
nostrorum et hsereticonim. Nos simplices at philosarcas dicere,
quod eadem ossa et sanguis et care, id est, vultus et membra totius-
que compago corporis, resurgat in novissima die; scilicet ut pedibus
ambulemus, operemur manibus, videamus oculis, auribus audiamus . . .
Hsec nos innocentes et rusticos asserit dicere. Hsereticos vero, in
quorum parte sunt Marcion, Apelles, Valentinus, Manes, nomen in-
sanite, penitus et camis 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
T« SoKeij/, id est, putative visa magis sit, quam fuerit. Sibi autem
displicere utramque sententiam, fugere se et nostrorum et hsereti-
corum pbantasmata ; quia utraque pars in contrarium nimia sit;
aliis idem volentibus se esse quod fuerunt ; aliis resurrectionem cor-
poris omnino denegantibus. Hieron. Epist. xsxvni. ad Pammach.
adv. errores Joannis Hierosol. Opera, Tom. iv. Pars 2, p. 320. Edit.
Paris. 1693—1706.]
[^ Aliud nobis spirituale et setlierium promittitur, quod nee tactui
subjacet, nee oculis cernitm-, nee pondere pragravatur, et pro locorum,
in quibus futurum est, varietate mutabitur. lb. pp. 321, 322.]
error.
188 HOPE OF THE FAITHFUL. [cHAP.
freedom than another body, and with his nature is not unhke
the spiritual and heavenly body. For when the doors were
shut he entered, and in breaking of bread vanished he away
from their sight \" &c. But at the last, Jerome answereth
The con- uuto Origon's foundation, and saith : "Like as he shewed
origJnv" 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 wq
then talk with Marcion, that his birth was therefore but a
iimtasy, because that he against nature escaped those that
had him ? How say est 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-."
[1 Nee vos, O simplices, resurroctio Domini decipiat, quod latiis et
nianus monstraverit, in litoi'e steterit, in itinere cum Cleopha ambu-
laverit, et carnes et ossa habere se dixerit. Illud corpus aliis poUet
privilegiis, quod de viri semine et carnis voluptate non natum est.
Comedit post resuiTectionom suam et bibit, et vestitus apparuit, tan-
gendum se pra3buit; 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. lb. p. 322.]
[2 Quomodo veras manus et verum ostcndit latus ; ita vere come-
dit cum apostolis et discipulis; vere ambulavit cum Cleopha; vere
lingua locutus est cum hominibus ; vero accubitu discubuit in coena ;
veris manibus acccpit panem, benodixit ac frogit, et porrigebat illis.
Quod autem ab oculis repente evanuit, virtus Dei est, non umbrse et
phantasmatis. Alioquin et ante resurrcctioncm, quum eduxissent cum
XIX.] ORIGEN*'s ERRORS CONCERNING THE RESURRECTION. IS!)
Afterward with many words giveth he answer to that,
that the Lord entered when the doors were shut^. 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, ' 0 thou of
little faith, why hast thou doubted^?'" 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.
fie Nazareth, ut prcccipitarcnt de supercilio mentis, transivit per
medics, id est, elapsus est do manibus eoruin. Numquid juxta Mar-
cioncm dicere possmnus, 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,
tie eum agnoscerent. Et rursum : Aperti sunt oculi eorum, inquit, et
cognoverunt eum. Numquid alius fuit quando non agnoscebatur, et
alius quando agnitus est ? Certo unus atque idem erat. Cognoscero
ergo ct non cognoscero oculorum fuit, non ejus qui videbatur, licet
et ipsius fuerit : oculos enim tcnebat eorum, ne se cognoscerent.
lb. p. 328.]
[3 lb. p. 329.]
[} Miror quosdam aercum corpus, et paulatim in auras tenues
dissolvendum, post resurrcctionem inti'oducere ; quia Dominus poton-
tia sua clausis ingressus est januis. Qui certe et ante resurrcctionem
pendulo super mare ambulavit incossu, et hoc ipsum apostolo pi-ajbuit
Petro ; ut qui fide ambulavit, inftdelitate postea mergeretur, cui dictum
est : Quare dubitasti, modicce fidei ? Hieron. Comment. Lib. xviii. in
Isai. Proph. cap. 66. Op. Tom. iii. p. 514. Ed. Paris. 1693—1706.]
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 hones, 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, hut 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\"
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-
[1 Vis resnrrectionem 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 habere ; et proprie ad Thomam : Lifer digitum
ttmm in manus meas, et manuin tuani in latus incimi, et noli esse in-
credulus, sed fideJis. Sic et nos post resuiTCctionem eadem habebimus
membra, quibus nunc utimm*, easdem cames, et sanguinem, et ossa;
quorum in scripturis Sanctis opera, non natura damnatui'....Hsec est
vera resmTCctionis confessio, quae sic gloriam cami tribuit, ut non
auferat veritatem. Hieron. Epist. sxxvin. ad Pammach. adv. errores
Joannis Hierosol. Opera, Tom. iv. p. 323. Ed. ]693— 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 bo 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 beheveth
my simpHcity, and under standeth, 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"."
Thus much have I spoken of the confessions of holy
Jerome.
[2 Ego libera dicam, et quamquam torqueatis ora, trahatis capil-
lum, applaudatis pede, Judseorum lapides requiratis, fidem ecclesise
apertissime confitebor. Resuirectionis Veritas sine carne et ossibus,
sine sanguine et membris, intelligi non potest. Ubi care 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 sue sine sexus opera
vixerunt....Angelorum nobis similitudo promittitur; id est, beatitude
ilia, in qua sine cai-ne et sexu sunt angeli, nobis in carne 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, qua? caritura
sint officio suo ; quum adhuc in hac vita positi, nitamur opera non
192 HOPE OF THE FAITHFUL.
CHAPTER XXL
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 confesseth 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 Christiano^, 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^." 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 symholo : "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
implero membrorum. Similitudo autem ad angelos non hominum
in angelos dcmutatio, sed profectus immortalitatis et gloria) est. lb.
p. 325.]
[1 Opera, Tom. m. p. 175. E. Ed. 1541.]
[2 In quo illud quod positum est, — " Nee eos audiamus qui camis
resurrectionem futuram negant, et commemorant quod ait apostolus
Paulus, Care et sanguis regnum Dei non possidebunt, non intelli-
gentes quod ipse dicit Apostolus, Oportet corruptibile hoc induere
incorruptionem, et mortale hoc induere immortalitatem : cum eiiim
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. ii. cap. 3.
Opera, Tom. i. p. 10. D.]
x\i.] al"gustine''s mind concerning the resurrection. 193
is warned and monislied through the body of our Lord,
which after the resurrection appeared even with the same
members, not onlj 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, fiesh and blood, he understood, that either
men which hve 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 dihgently, and after my power, have I treated
thereof in the last book De Civitate DeP."
Yet handleth he of the resurrection not only in the last
book, but also in the thirteenth book De Civitate Dei he De civiute
writeth thus: "The christian faith doubteth verily nothing xni. cap. 22
•^ o et 23.
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 tlie spirit which giveth
[3 In hoc libro (scil. de Fide et Symbolo) cum dc resurrectione
cariiis ageretm*, " Resm-get," inquam, " corpus". . . Quod cui videtur in-
credibile, qualis sit nunc caro attendit; qualis autem tunc futura sit
non considerat, quia illo tempore mutationis angelicse non jam caro
orit et sanguis, sed tantum corpus . . . Sed quisquis ca sic accipit, ut
cxistimet 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 tangondus (al. tractandus) apparuit.
Carnemque se habere etiam sermone firmavit, dicens : Palpate, et
videte; quia spiritus carnem et ossa non habet, sicut me videtis
habere. Undo 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, qua?
tunc utique nvdla erit De qua re ad persuadendum infidelibus
difficili, diligonter quantum potui nie disseruisse repcriet, quisquis De
Civitate Dei librum Icgerit novissimum. August. Ketractat. Lib. i.
(jap. 17, Tom. i. p. 6. I.]
o
[COVERDALE, II.]
l-*^4 HOPE OF THE FAITHFUL. [cHAP.
And the same life thcv shall be preserved and remain ^" "For like as
is again, Re- it
iraitax.ub. thcse 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^."
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^." Thus have I hitherto recited St Augustine's
belief, to conclude this matter of the resurrection.
[1 Fides Christiana de ipso Salvatore non dubitat, quod etiam post
resurrectionem jam quidem in spiritali came, 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. xni. cap. 22. Opera, Tom. v. p. 112. L.]
[2 Nam sicut ista, quae habent animam viventem, nondum spiritum
vivificantem, animalia dicuntur corpora, nee tamen anima3 sunt, sed
corpora : ita ilia spiritalia vocantur corpora. Absit tamen ut spiritus
ea credamus futura, sed corpora carnis habitura substantiam, sed nul-
1am tarditatem corruptionemque cai'nalem spiritu vivificante passura.
Tunc jam non terrenus, sed ccelestis homo erit; non quia corpus, quod
de terra factum est, non ipsum erit, sed quia dono coelesti jam tale
erit, ut etiam coelo incolendo, non amissa natui-a, sed mutata qualitate
conveniat, lb. cap. 23. p. 113. A.]
[3 Qui motus illic talium corporum sint futuri, temere defmire
XXII.] WHAT AURELIUS PRUDENTIUS THOUGHT OF 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 ag-ain :
I speak it earnest ;
For it is plain.
Why wouldst thou then
I should despair,
0 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
Hise 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 volet spiritus, ibi protinus erit corpus; nee volet
aliquid spiritus, quod nee spiritum possit decere nee corpus.
Ibid. Lib. xxii. cap. 30. Opera, Tom. v. p. 217. K.J
13—2
196
HOPE OF THE FAITHFUL.
[CHAI
Oui bodies at
the resurrec-
tion shall not
be feeble nor
weak.
Of our bodies
The renovation.
Therefore is this
My expectation ;
What sickness, pain,
And adversity.
What death, in this,
Vale 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 keej)
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 ;
Thouo-h 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 proraiseth 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 OP THE SAME. 197
Wherein himself
Is gone before :
Follow thou, and live
For evermore'.
CHAPTER XXIIL
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. ixvi.
upon the bodies of them that have vilely behaved themselves
against me : for their worms shall not die, neither shall their
lire be quenched, and all flesh shall abhor them." With
[^ Nosco meum in Christo coi-pus consui'gere : quid me
Desperare jubes? veniam quibus ille revenit
Calcata de morte viis. Quod credimus hoc est.
Et totus veniam, nee enim minor aut alius quam
Nunc sum, restituar: vultus, vigor, et color idem
Qui modo vivit, erit; nee me vel dente vel ungue
Fraudatum removet patefacti fossa sepulcliri.
Qui jubet ut rodeam, 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; quamyis jam curta voraris
Corpora, debilitas tamen et violentia morbi
Virtus mortis erat, reddet quod particulatim
Sorbuerat quoevmque modo, ne mortuus omnis
Non redeat, si quid pleno de corpore desit.
Pellite corde metum, mea membra, et credite vosmet
Cum Christo reditm-a Deo; nam vos gerit ille
Et secum revocat: morbos ridete minaces,
Infiietos casus contemnite, tetra sepulchra
Despuite; exsm-gens quo Chi'istus provocat, ite.
Aurel. Prudent. Apotheosis. De resurrectione carnis humaiiie.
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 imto
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.
John V. 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 bo
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 BISE AGAIN. 199
doth the Lord destroy. Out of the which it foUoweth, 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 descl^iption of the last
judgment, Matth. xxv. And St Paul saith, 2 .Cor. v. " We
must all appear before the judgment-seat of Christ, tha/t
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 ungodhness, 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 dehght ; 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 fathei's, behaving Acts xxiv.
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 Fuie Therefore holy Augustine, in the book De fide ad Petrum
ad Petnim, . ... v i
cap. V. 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
ceaseth^" 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.
[1 Habebunt ergo iniqui cum justis resurrectionem carnis com-
munem; immutationis tamen gratiam non habebunt, quce dabitur
justis. Quoniam a corporibus impiorum non auferetui* corruptio, et
ignobilitas, et infirmitas in quibus seminantur; quse ob mortem non
extinguentur, ut illud juge tormentum corpori atque animse sit mortis
seternee supplicium. August, de Fide ad Petrum Diac. cap. 3. Opera,
Tom. III. 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 xhe death of
of the death of the soul; which yet concerneth not the*"^^^""''
substance, but the state thereof. For holy Augustine in
his book De Fide et Symholo speaketh thereof very well oe Fide et
and christianly : " Like as the soul," saith he, " by reason mi'^^uI"'
of vices and wicked manners is frail, so may it also bo
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^." Moreover the soul dieth, when it is verily
[2 Potest enim et anima, sicut corruptibilis propter morum ritia,
ita etiam mortalis dici. Mors quippe animse est apostataro a Deo,
quod primum ejus peccatum in paradiso sacris Uteris continetur.
August, de Fide ot 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 saitli 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 ^" The eternal death
Rev.ii. 20. 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 imto 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
the truth, saith evidently : " Death is the stipend, or re-
ward of sin." And, "By one man came sin into the world,
and by sin death." Item, " Through the sin of one man is
the evil fallen by inheritance, and come upon all men unto
[1 The substance of this passage is found in De Civ. Dei: Lib.
xnr. 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 cen. 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 beheve not that it is I, ye shall die in your sins." John viiu
Item, "He that believeth not is condemned already," Such John iii.
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 : " O
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 followeth, 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, wliich 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 foohshly, 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.
204
HOPE OF THE FAITHFUL.
[chap.
CHAPTER XXVL
THE BODIES Or 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 undei'stood and
perceived by that which is treated of already.
St Augustine, Lib. xxi. De Civitate Dei, cap. 4\ 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 unbeUevers 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
Psalm iv. 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-
Gen. xix. structioH of Sodom, and that which the prophet Ezekiel
declareth, namely, that all cruel people are gone down and
Ezek. xxxii. dcsceuded 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 :
Lukexvi. for thus is it written in the evangehst : "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. Petcr, spcaking of the angels that fell, saith evidently, that
they are cast down into hell, kept, and bound with the
[1 August. Opera. Toin. iv. p. 198. B. G. Ed. li^41.J
XXVI.] THE BODIES OF THE UNBELIEVEUS AUE I'ASsIBLt:. 205
chains of darkness for ever. Isaiah also speaketh of hell,
and saith : " The Lord hath set hell in the deep, and isau xxx.
made it wide," As for the manner, fashion, and measure
of the damnation, and how great the torment of hell is upon
unbeUevers, 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 virguius.
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 iEneid :
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-.
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
[' Virgil ^neid. Lib. vi. 624—626 :
Non, mihi si linguae centum sint, oraque centum,
Ferrea vox, omncs scelerum comprondcrc formas,
Omnia pcenarum pcrcurrcre nomina possim.]
206
HOPE OF THE FAITHFUL.
[chap.
Ezek. xxxii.
TapaTTU'.
Matth. xxii.
Isai. XXX.
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
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, trembhng, and quaking. For Hades cometh
of a and e'iSeiv, that is, of not seeing ; or Tartarus, of the
word tartarizein, that is, to shudder for cold, or of taratto,
that is, to he in heaviness, put in fear, or out of quiet. But
for the opening of this matter we will take the testimonies of
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 waihng and gnashing of teeth."
And even the said words doth the Lord use ao-ain in the
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 folio weth,
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 coi'ses ofisai. iwi.
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 ix.]
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 all 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 all Bom. 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.
Matth. XXV.
[Dan. xii.]
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 :
"Depart from me, ye cursed, into everlasting fire, which
is prepared for the devil and his angels." The prophet
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 DeV, 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 deatli.
The same witnesseth also St Jerome in his writing upon the
last chapter of Isaiah '^. 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 th(^ 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
[1 Lib. XXI. cap. 17. Opera, Tom. v. p. 202. I. K. Ed. 1541.]
[2 Ilieron. Comment. Lib. xviii. in Isai. Pioph. cap. lxvi. Opera,
Tom. m. p. 514. Ed. 1706.]
XXYIII.] THE REFUTATION, &C. 209
shall become resin, and the dust brimstone, the earth burnino-
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
spcaketh 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 bo 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. xii.
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 plamly : " They joim v.
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
[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
johniii. 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-^
hevers without ceasing for evermore.
Markiii. The Lord saith: "All sins shall be forgiven the children
of men, and also the blasphemies Avherewith 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 saitli moroovor 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 Avorm
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.] 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 hfe, 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 hfe. 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 wit-
nesses. David saith : " I believe and trust to see the riches Psaimxxvii.
of the Lord." And in the gospel the Lord saith : " Come, Matt. xxv.
ye blessed of my Father, and possess the kingdom, which
hath been prepared for you from the beginning of the
world." Item : •' 0 thou good and faithful servant, that hast
been faithful in a httle, I Avill make thee ruler over much.
Enter into the joy of thy Lord." Paul also saith : " If i cor. xv.
we have a sure hope in Christ Jesus only in this hfe, then
are we of all people the most wretched." And in many
words to the Hebrews treateth he of the everlasting rest. Heb. \v.
But in the second chapter he speaketh of the hope of the Heb. 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.
14—2
212 HOPE OF THE FAITHFUL. [cHAP.
Father of our Lord Jesus Christ, which according to his
abundant mercy hath begotten us again unto a Hvely hope,
by the resurrection of Jesus Christ from death, to an
inheritance immortal, undefiled, and that perisheth not,
reserved in heaven for you, Avhich are kept by the power
of God throuo-h 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,
\ 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 hery 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 honour
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 foUoweth of necessity, that the
heaven, into Avhich Christ ascended with his true bodv, is
XXX.] WHERE THE PLACE OF THE FAITHFUt, 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
sa,w at the right hand of the Father Jesus standing ; to
whom . he committed his soul, and said, " 0 Lord Jesus,
receive my spirit."
CHAPTER XXXI.
now 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 nccivuate
cannot tell after what manner the operation, rest, and quiet- xxn. cap. 29.
ness of the blessed in heaven shall be. For the peace of
God excelleth and passeth all understandmg'." And hkewise
speaketh also St Paul out of the prophet, concerning the 1 cor. w.
quality, fashion, and manner of eternal life : " The eye hath "^'^ ^'^'
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 Avere, 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, yoi,
[1 Ilia quidem actio, vol potius quies ct otium, quale futurum sit^
si verum vclim dicere, nescio....Ibi cnim est pax Dei, qua), sicut ait
apostolus, supcrat omncm intollectum. August, de Civ. Dei, Lib. xxn.
cap. 29. Opera, Tom. v. p. 216. L. cd. 1541.]
214
HOPE OF 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 liis 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 :
Marcellus de
Piscibus '.
0 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, 0 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
[1 The person who is here apparently refeiTed 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.
eap. 3. ed. 2da. Edit. Harles, Lib. xin. 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
Latinorimi, Vol. ii.]
XXXr.] HOW THE SALVATION SHALL RE. 215
that is good, beautiful, or pleasant. For eternal life, or
eternal sah^ation, 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 ce civitate
I be demanded, what the blessed shall do in this spiritual xxn^clp.
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^." Thus also did holy Job hold thereof, and said :
" I shall see him to myself, and mme 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^, 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 ^
Lord Jesus saith also in the holy gospel : " This is the eter- John xvu.
nal life, that they knoAv 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 1 cor. xui.
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 quseritm', quid acturi sint sancti in illo corpore
spiritali, non dico quod jam video, sed dice quod credo. Dico itaque,
quod visuri sint Deum in ipso corpore. August, de Civ. Dei, Lib.
XXT. 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 coelo novo et in terra nova, atque in omni
quae tunc fuerit creatm-a; videatm- et per corpora in omni corpore,
quocunque fuerint spiri talis corporis ocvdi acie perveniente directi.
lb. p. 217. H.]
[4 August. Opera, Tom. n. pp. 109-114.]
216 HOPE OF THE FAITHFUL. [ciIAP.
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
John iii. the holy apostle John yet more evidently : " Dearly beloved,
we are now the cliildren 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." 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 hkc
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
1 Cor. XV. 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
John XVII. therefore said he also in the gospel, that "they know thee
to be the only true God." Not that Christ is not very
God, but that the mystery ^ind 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.
And that is also the meaning and understanding of Paul,
1 Cor. XV. ^hen he saith, "God shall be all in all." And hereunto
scrveth now the goodly sentence of St Augustine, who saith
De civitate thus : " God shall be the end of all our lonoino; and desire ;
Del, Lib. ^ iD ^ ^
xxu.cap. iiim shall we perpetually sec; him shall we love without
tediousness and grief; and him shall we praise without
XXXI.] HOW THE SALVATION SHALL BE. 217'
ceasing^" 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 Psaim xvi.
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- Psaim xvii.
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 sufRccth 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
And what in the air
Is beautiful,
That may dehght,
And be fruitful ;
There is in all that
Number not one.
Much honour and I Which is not seen
Glory excellent. At all season
And therefore every | Within the circle
Pleasant thing, j Of heaven, I wis,
That water and earth ! Where the highest
Doth here forth bring ; j Father's dwelling is.
The blessed also and elect shall, in the heavenly and
eternal country, with continual praise incessantly laud and
[1 Sic enim et illud recte intclligitur, quod ait apostolus, Ut Deus
sit omnia in omnibus. Ipso finis crit omnium desideriorum nostro-
rum, qui sine fine videbitur, sine fastidio amabitur, sine fatigationo
laudabitur. August, do Civ. Dei, Lib. xxii. 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 Eeve-
Rev. V. xiv. 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 hfe 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.
De cura pro THEREFORE did liofy Augustiue also teach, that the souls
^enda! of thoso that are departed wot not what they do which are
cap. 3. ahve. 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 lie 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, 0 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 hfe 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
hving 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 xxii.
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*."
All this have we taken and written out of the 13 th chapter
[1 Si rebus vivcntium intcrcssent animsc mortuorum, et ipssc nos,
quando eas vidcmus, alloqucrentur in somniis, ut de aliis taccam, me-
ipsum pia mater nulla nocto desererct, qua) terra marique secuta 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, quem dilexit unice, quem nunquam voluit moestum videre.
Sed profecto quod saccr psalmus personat, verum est: Quoniam pater
nieus et mater mca dereliquerunt me, Domimis autem assumpsit me. Si
ergo dereliquerunt nos patres nostri, quomodo nostris curis et rebus
intersunt ? Si autem parentes non intersunt, qui sunt alii mortuorum,
qui noverunt quid agamiis, quidvc patiamur ? Esaias prophcta dixit t
Tu 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
stirpo promissus est; quomodo mortui vivorum rebus atquc actibus
cognoscendis adjuvandisque miscentur ? Quomodo dicimus eis fuisse
consultum, qui obierunt antequam venirent mala, quae illorum obitum
consecuta sunt ; si et post mortem sentiunt qua^cunque in vita; hu-
manac calamitate contingunt ? An forte nos errando ista dicimus, et hos
putamus quietos, quos inquieta vita vivorum soUicitat ? Quid est ergo,
quod piissimo regi Josia) pro magno beneficio promisit Deus, quod
csset ante moritm'us, ne videret mala, qua; ventura illi loco et populo
minabatur? Qua) Dei verba hsec sunt: Hcec dicit Dominus Israel,
Verba mea quoi audisti, et veritus es a facie mea cum audisti, quce locutus
sum de isto loco, et qui comm.orantur in eo, ut deseratur, et in maledicto
sit ; et conscidisti vestimenta tua, et Jlevisti coram conspectu meo, et ego
audivi, dixit Dominus Deiis Sabaoth: non sic (I. idcirco) ego apponam te
ad patres tuos, et apponeris cum pace ; et non videbunt ocidi tui omnia
mala, quce ego induco in locum hunc, 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 requietmais csset in pace, ut ilia omnia non videret. Ibi ergo sunt
spiritus defunctorum, ubi non vidcnt qua;cumque aguntur aut evcniunt
in ista vita hominibus. August. De Cura pro mortuis agenda, c. 13.
Opera, Tom. iv. p. 215, L. M. et 216, A. ed. 1641.]
XXXII.] SOULS DEPAUTED KNOW NOT WHAT THE LIVING DO. 221
of Augustme*'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 sec 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 unbehevers 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 behevers.
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 [Daniei xii.]
the prophet be verified, when he saith, " They that have
instructed and taught others unto godliness, shall shine, and
be as hght 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 [Lukexxii.i
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 hfetime ? 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 wliich he condemneth
the unbehevers. 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 4tli and 5th chapters of the
Book of Wisdom; which serveth very well to this purpose.
And seeing it is manifest, that in the hfe 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 moimt appeared
]\Ioses and Elias, and were known of the three disciples of the
Lord ; yea, they knew the Lord himself, though he was now
Hcb. 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 Avhen 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
inTiiscui. should drink the poison. For he said : "0 how much better
Qua;st.[i. 4i.] ^
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 tliis hfe
upon earth ! 0 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 .Tohn 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 J^^^-
the apostles, with the other disciples of Christ ; Paul, the •^^'"^^•
famous teacher of the heathen, and all the holy congrega- Paui.
tion of the patriarchs, prophets, apostles, martyrs, and faith-
ful believers.
As for our glorified and pure understanding and memory,
now endued with immortahty, 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 Avas in Adam
a wonderful and excellent efiicacy of understanding and
remembrance ; forasmuch as unto all things and to every
one in especial, whatsoever was witliin 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 OP THE FAITHFUL. [cHAP. XXXHI.]
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. Howbelt 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 we,
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 wc, ever living and
having joy In hira, 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 '"^'^^
1. 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 Clirist'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 maimer how the bodies shall rise again, and the
kind that they shall be of 176
XVI. That Paul spake rightly of a glorified body, and what a
glorified body is, and what a natural 178
XVII. The case of our members in the body's resurrection, and
of their functions ^°^
15
[COVERDALE, II.]
226 THE TABLE.
CHAPTER PAGE
XVIII. The divers errors that spmng about the article of the
body's resurrection 183
XIX. The errors of Origen concerning the resurrection con-
futed by Jerome 186
XX. St Jerome's opinion of the resurrection 190
XXI. St Augustine's mind of the same 192
XXII. AureKus Prudentius of the same 195
XXIII. The bodies of unbelievers shall verily rise again 197
THE CONTENTS OF THE THIRD PART.
XXIV. The death and damnation of the ungodly 201
XXV. That there is an eternal damnation, and the soul is
passible 202
XXVI. The unbelievers' bodies being raised are passible 204
XXVII. The pains of hell, matter for continuance of them, vsdth
the space of the place and kinds of the punishments 205
XXVIII. The refutation of such as denied the pain of the damned
to be eternal 208
XXIX. That there is an eternal life and salvation • 211
XXX. Where the place of the faithful is 212
XXXI. How their salvation shall be 213
XXXII. The dead wot not what the quick do 218
XXXIII. The faithful shall know one another in heaven 221
AN EXHORTATION
TO THE
CARRYING OF CHRIST'S CROSS.
15 — 2
tation to tJ)e ran--
t\m of ©j^rjjstcs crosse bi^t\) a
true antr hxtk confutation
of false anU papisticall
troctrgne.
03-2 Ctm0. 3.
^SXl, tijat ImdH Imuc flDlrlri
jSuffer j)cr^ccucg0n.
[AN EXHORTATION TO THE CARRYING OF CHRIST'S
CROSS.
This scarce treatise of Bishop Coverdale is here reprinted from
a copy in the possession of George Offer, Esq. With respect to the
authority on which tliis work is attributed to Coverdale, it rests on
the following evidence. Strype says in his Memorials, (Vol. iii. Part i.
pp. 239, 40. Ed. 1822,) Anno 1554: "About this time there came forth
a little pious work, entitled An Exhortation to the Cross. The author's
name is not set to it ; but it appears that he was a preacher under
king Edward, and then an exile : I beHeve him to be Coverdale. To
this was joined another little book, of the same volume, entitled. The
Hope of the Faithful, and, as it seems, by the same author. And I verily
think the work to be Coverdale's." Now the authorship of The Hope
of the Faithful has been established on conclusive evidence ; and it
therefore leaves little doubt, but the present treatise also belongs to
Coverdale.
To this may be added the internal evidence, derived from the
treatise itself, which exhibits a striking similarity of style and senti-
ments to Coverdale's other writings. There is also evidence from the
title-page of this work, that it was not printed separately, but formed
part of a volume : and in addition to this, on the blank leaf at the
conclusion of The Hope of the Faithful, is the set-off or impression of
the title to The Exhortation; evidently proving, that the two treatises
were originally bound together, although they now appear in a
separate form. These particulars, which have been obligingly com-
municated to the Editor by the possessor of this volume, will pro-
bably be considered conclusive in support of the former arguments
for attributing this treatise to Coverdale.]
AN EXHORTATION
TO THE
CARRYING OF CHRIST'S CROSS.
THE HOLY SPIRIT OF GOD, WHICH IS HIS EARNEST PLEDGE
GIVEN TO HIS PEOPLE FOR THEIR COMFORT AND
CONSOLATION, BE POURED INTO OUR HEARTS
BY THE MIGHTY POWER AND MERITS
OF OUR ALONE SAVIOUR JESUS
CHRIST, NOW AND FOR
EVER. AMEN,
Because I perceive plainly, that unto the evils fallen upon
us which profess Christ's gospel greater are most like to
ensue, and after them greater, till the measure of iniquity be
Gen. ix. upheaped, (except we shrink, and having put our hand to the
plough, do look back, and so with Lot's wife fall into God's
heavy displeasure incurably, all which God forbid !) and be-
cause I am persuaded of you, my dearly beloved brethren
and sisters throughout the realm of England, wliich have
professed unfeignedly the gospel of our Lord and Saviour
Jesus Christ, (for unto such do I write this Epistle or Book,)
how that, as you have begun to take part with God's gospel
and truth, so through his grace ye will persevere and go on
forwards, notwithstanding the storms risen and to arise ; I
cannot but write some things unto you, to encourage you to
go on lustily in the way of the Lord, and not to become
faint-hearted or fearful persons, whose place St John ap-
Rev. xxi. pointed with unbelievers, murderers, and idolaters in eternal
perdition ; but cheerfully to take the Lord's cup and drink
Psai ixxv. of it, afore it draw towards the dregs and bottom ; whereof
at length they shall drink with the wicked to eternal de-
struction, which will not receive it at the first with God's
1 Pet. iv. children, with whom God beginneth his judgment ; that, as
johnxvi. the Avicked world rejoiceth when they lament, so they may
rejoice when the wicked world shall mourn, and without end
feel woe intolerable.
I.] WHAT WE BK, AND WHERE WE BE. 231
CHAPTER I.
WHAT WE BE, AND WHERE WE BE.
First, therefore, my dearly beloved in the Lord, I be-
seech you to consider, that though ye be in the world, yet John xw.
you are not of the world. You are not of them which look psai. xvu.
for their portion in this life, whose captain is the god of this 2 cor. iv.
world, even Satan, who now ruffleth it apace, as he were
wood, because his time on earth is not long. But you are Rev. xu.
of them which look for a city of God's own building. You Heb. xs.
are of them wliich know themselves to be here but pilgrims 1 Pet. a.
and strangers ; for here you have no dwelhng-place. You Heb. xiii.
are of them whose portion is the Lord, and which have their Psai. xvi.
hope in heaven ; whose captain is Christ Jesus, the Son of "
God, and governor of heaven and earth. Unto him is given Matt, xxviii.
all power ; yea, he is God Almighty with the Father and
the Holy Ghost, praise- worthy for ever. You are not ofuohny.
them which receive the beast's mark ; which here rejoice, Luke vi.'
laugh, and have their heart's ease, joy, paradise, and plea-
sure : but you are of them which have received the ano-el's Ezek. ix.
•^ . ° Matt. V.
mark, yea, God's mark ; which here lament, mourn, sigh,
sob, and have your wilderness to wander in, your purgatory,
and even hell. You are not of them which cry, Let us eat isai. xxii.
and drink, for to-morrow we shall die. You are not of that 1 cor. xv.
number which say, they have made a covenant with death and isai. xxviii.
hell for hurting them. You are not of them, which take it
but for a vain thing to serve the Lord. You are not ofjiai. lii.
them which are lulled and rocked asleep in Jezebel's bed, [Rev. a. 22.]
a bed of security. You are not in the number of them that
say, Tush, God is in heaven and seeth us not, nor much Ezek. viii.
t* ' Psai. Ixxiii.
passeth what we do. You are not of the number of them
which will fall down for the muck of the world, to worship Luke iv.
the fiend, or for displeasing of men to worship the golden
image. Finally, you are not of the number of them which Dan. m.
set more by their pigs, than by Christ ; which for ease and Matt^ vi".
rest in this life will say and do as Antiochus biddeth them 1 Mac. i. ii.
do or say ; and will follow the multitude to do evil with Prov. xxiii.
Zedekiah and the three hundred false prophets ; yea, Achab, 1 Kings xxii.
Jezebel, and the whole court and country.
232 THE CARRYING OF CHRISt's CROSS. [cHAP.
Rom. vi. But you be of the number of them which are dead ah:*eady,
or at least in dying daily to yourselves and to the world. You
are of them which have made a covenant with God to forsake
themselves and Satan in this world. You are of them which
Mai.iii. say, Nay, the Lord hath all things written in his memorial
book for such as fear him and remember his name. You
Lukcxii. are of them which have their loins girded about, and their
lights burning in their hands, hke unto men that wait for
their Lord's coming. You are in the number of them that
Psai. xiv. say. The Lord looketh down from heaven and beholdeth all
xxxiii. ci. ^j^^ children of men, from the habitation of his dwelhng he
considereth all them that dwell upon the earth. You are of
Deut. vi. them which will worship the only Lord God, and will not
Matt. IX. . 1
Dan. iii. worship the works of man's hands, though the oven burn
never so hot. You are in the number of them, to whom
] Pet. ii. Christ is precious and dear ; which cry out rather, because
Psai. cxx. your habitation is prolonged here, as David did, which Mat-
1 Mac. ii. tathias followed, and the godly Jews, which knew the way
Matt. vii. to life to be a strait way, and few to go tlirough it ; which
1 Kings xxii. will not sticlv to follow poor Micheas, although he be racked
and cast into prison, having the sun, moon, and seven stars,
and all against him.
Thus, therefore, dearly beloved, remember first that, as
I said, you are not of this world ; Satan is not your captain,
your joy and paradise is not here, your companions are not
the multitude of worldhngs, and such as seek to please men
and to live here at ease in the service of Satan. But you
are of another world : Christ is your captain ; your joy is
Phil. iii. in heaven, where your conversation and civility ^ is ; your
Heb. xiii. , IP, .1 1 ,
companions are the lathers, patriarchs, prophets, apostles,
martyrs, virgins, confessors, and the dear saints of God,
Rev. vii. which followed the Lamb whithersoever he went, dipping
Job vii. viii. their garments in his blood ; knowing tliis life and world to
Psai.xe.cii. bo full of cvil, a Warfare, a smoke, a shadow, a vapour, and
James iv. ^ ' ... . .
as replenished, so environed with all kind of miseries.
[1 Civility: citizenship.]
II.] PERSECUTION IS NOT STRANGE. 233
CHAPTER II.
PERSECUTION IS NOT STRANGE.
This is the first tiling I would give you often and dili-
gently with yourselves to consider and muse upon, namely,
wha.t you be, and where you be. Then, secondarily, forget
not to call to mind, that you ought not to think it any strange
thing, if misery, trouble, adversity, persecution, and displea- 1 Pct. iv.
sure come upon you. For how can it otherwise be, but that
trouble and persecution must come upon you? Can thejohnxiv.
world love you, which are none of his? Worldly men are
the soldiers of your chief enemy, and can they regard you ?
Can Satan suffer you to be in rest, which will not do him i Pet. v.
homage ? Can this way be easy, which of itself is strait ? Matt. vii.
Will you look to travel, and have no foul way, nor rain ?
Will shipmen shrink, or sailors of the sea, if storms arise ?
Do they not look for such ?
And, dearly beloved, did not we enter into God's ship i Pet. lii.
and ark of baptism at the first? Will you then count it
strange, if perils and tempests blow ? Are not you travelhng
to your heavenly city of Jerusalem, where is all joy and
feUcity ? and will you now tarry by the way for storms or
showers ? The mart and fair will then be past ; the night John ix.
will fall ; ye cannot travel ; the door will be sparred, and Matt. xxv.
the bride will be at supper. Therefore away with dainty
niceness. Will you think the Father of heaven will deal
more gently with you in this age, than he hath done with
other his dearest friends in other ^ ages ? What way and
weather, what storms and tempests, what disease, trouble,
and disquietness found Abel, Noe, Abraham, Isaac, Jacob, oen. iv. vi.
and good Joseph! Which of these had so fair a life and&c.""'^'"
restful times as we have had? Moses, Aaron, Samuel,
David the king, and all the good kings, priests, and prophets
in the old Testament, at one time or another, if not through-
out their hfe, did feel a thousand parts more misery than we
have felt hitherto. As for the new Testament, Lord God,
how great was the affliction of Mary, Joseph, Zachary, Eli- Matt. ii.
zabeth, John the Baptist, than whom among the children of
[2 Old edition, our.]
234 THE CARRYING OF CHRIST's CROSS. [cHAP.
men none arose greater, of all the apostles and evangelists ;
yea, of Jesus Christ our Lord, the dear Son and dearling of
God ! And since the time of the apostles, how many and
Eusebius great are the martyrs, confessors, and such as suffered the
Eccles. Hist. ^ , .
H?storia shcdding of their blood in this life, rather than they would
be stained in their journey, or lodge in any of Satan's inns,
so that the storms or winds which fell in their travellings
might not touch them. Wherefore, dearly beloved, let us
think, what we are, and how far meet to be matched with
these, whom yet we look to be placed in heaven.
But with what face can we look for this, that are so
fearful, unwilling, and backward to leave that which, will we,
nill we, we must leave, and that so shortly, as we know not
the time when? Where is our abrenoimcing and forsaking
of the world and the flesh, which we solemnly sware in
baptism ? Ah, shameless cowards that we be ! which will not
follow the trace of so many fathers, patriarchs, kings, priests,
prophets, apostles, evangelists, and saints of God, yea, even
of the very Son of God. How many now go with you
lustily, as I and all your brethren in bonds and exile for the
gospel ? Pray for us ; for, God willing, we will not leave
2Pet. i. you now, we will go before you. You shall see in us, that
we preached no hes nor tales of tubs ; but even the very
true word of God, for which we, by God's grace and help
of your prayers, will Avillingly and joyfully give our blood
to be shed for the confirmation of the same, as already we
have given liberally our goods, living friends and natural
country. For now we are certain, that we be in the high
way to heaven's bUss ; as Paul saith, " By many tribulations
and persecutions we must enter into God's kingdom." And
because we would go thither ourselves, and bring you tliither
also, therefore the devil stirreth up the coals. And forasmuch
as we all loitered in the way, he therefore hath received
power of God to overcast the weather and to stir up storms,
that we, God's children, might go faster, making more speed
and haste to go on forwards. As for counterfeits and hypo-
crites, they will tarry and linger till the storm be past. And
so when they come, the market will be done, and the doors
sparred, it is to be feared. Read Matthew xxv. This wind
will blow God's children forward, and the devil's darlings
backward. Therefore, like God's children, let us go on for-
II.] PERSECUTION IS NOT STRANGE. 235
ward apace ; the wind is on our back, hoist up the sails, hft
up your hearts and hands unto God in prayer, and keep
your anchor of faith to cast in time on the rock of God's Heb. ■
word, and in his mercy in Christ ; and I warrant you.
And thus much for you, secondly, to consider, that affliction,
persecution, and trouble is no strange thing to God's children ;
and therefore it should not dismay, discourage, or discomfort
us, being none other thing than all God's dear friends have
tasted in their journey to heavenward. As I would in this
troublesome time, that ye should consider what you be by
the goodness of God in Christ, even citizens of heaven, though
you be presently in the flesh, even in a strange region, on
every side full of fierce enemies, and what weather and way
the dearest friends of God have found ; even so would I have
you, thirdly, to consider for your further comfort, that if you
shrink not, but go on forward pressing to the mark appointed,
all the power of your enemies shall not overcome you, neither
in any point hurt you.
CHAPTER III.
TROUBLE CANNOT HURT GOD'S CHILDREN.
But this must you not consider according to the judg-
ment of reason and her sense, but after the judgment of
God's word and the experience of faith ; else you mar all.
For to reason and experience or sense of the outward man
we poor souls, which stick to God's word to serve him as he
requu^eth only, are counted to be vanquished and overcome,
in that we are cast into prison, lose our hvings, friends,
goods, country, and life also at length concerning this
world. But, dearly beloved, God's word teacheth otherwise,
and faith falleth accordingly. Is it not written, " Who
shall separate us from the love of God ? shall tribulation, Rom. viiu
or anguish, or persecution, either hunger, either nakedness,
either peril, either sword ? As it is written, For thy sake
are we killed all day long, and be counted as sheep ap- Psai. xiiv.
pointed to be slain. Nevertheless in all these things we
overcome through him that loved us. For I am sure that
236
THE CARRYING OF CHRIST S CROSS.
[[chap.
2 Tim. ii.
2 Cor. ii.
neither death, neither life, neither angels, nor rule, neither
power, neither things present, neither things to come, neither
height, nor loweth, neither any other creature, shall be able
to part us from that love, wherewith God loveth us in Christ
Jesus our Lord." This spake one, which was in affliction,
as I am, for the Lord's gospel's sake ; his holy name be
praised therefore, and he grant me grace with the same to
continue in like suffering unto the end ! This, I say, one
spake, which was in affliction for the gospel ; but yet so far
from being overcome, that he rejoiced rather of the victory
which the gospel had. For though he was bound, the gospel
was not bound ; and therefore rendered he thanks unto God,
who always giveth victory in Christ, and openeth the savour
of his knowledge by us and such as suffer for his truth ;
although they shut us up never so much, and di4ve us never
so far out of om* natural country in every place.
The world for a time may deceive itself, aye thinking it
hath the victory ; but yet the end will try the contrary. Did
not Cain think he had the victory, when Abel was slain ? But
how say ye now ? Is it not found otherwise ? Thought not
the old world that they were wise and well, and Noe a fool,
which would creep into an ark, leaving liis house, lands, and
possessions? For I think he was in an honest state. As
for the world, they judged that he was a dastard and a
fool : but I pray you, who was wise when the flood came ?
Abraham, I trow, was counted a fool to leave his own
country and friends, kith and kin, because of God's word.
But, dearly beloved, we know it proved otherwise. I will
leave all the patriarchs, and come to Moses and the children
of Israel. Tell me, were they not thought to be overcome,
and stark mad, when for fear of Pharao, at God's word,
they ran into the Red Sea? Did not Pharao and the
Egyptians think themselves sure of the victory ? But, I
trow, it proved clean contrary. Saul was thought to be
well, and David m evil case and most miserable, because he
had no hole to hide him in ; but yet at length Saul's misery
was seen, and David's felicity began to appear. The prophet
1 Kings xxii. Michaias, being cast into prison for telling Achab the truth,
was thought overcome of Zedechias and other false prophets :
but, my good brethren, and sisters, the holy history telleth
jer.xx. otherwise. Who did not think the prophets unhappy in
Gen. iv.
Gen. vii.
viii.
Exod. xiv.
1 Sam. xvi.
III.] TROUBLE CANNOT HURT GOd''s CHILDREN, 237
their time? for they were slain, imprisoned, laughed to
scorn, and jested at of every man. And so were all the i cor. iv.
apostles ; yea, the dearly beloved friend of God, John the
Baptist, who was beheaded, and that in prison, even at a
dancing damsel's desire. As all these, to the judgment of
reason, were then counted heretics, runagates, unlearned,
fools, fishers, publicans, &c., so now unhappy and overcome
in deed, if God's word and faith did not shew the contrary.
But what speak I of those ? Look upon Jesus Christ ; Rom. vui.
to whom we must be fasliioned here, if we will be like him
elsewhere. How say you, was he not taken for almost a
fool, a seditious person, a new fellow, an heretic, and one
overcome of every body, even forsaken both of God and
men ? But the end told them and telleth us another tale ;
for now is he in majesty and glory joyful. When he was
led to Pilate or Herod, or when he was in prison in Caiphas'
house, did not their reason think that he was overcome?
When he was beaten, buffeted, scourged, crowned with
thorns, hanged upon the cross, and utterly left of all his
disciples, taunted of the high priests and holy fathers,
cursed of the commons, railed on of the magistrates, and
laughed to scorn of the lewd heathen ; would not a man then
have thought, that he had been out of the way, and his
disciples to follow and believe him ? Think you, the whilst
he lay in his grave, men did not point with their fingers,
when they saw any that had loved and behoved in him
and his doctrine, saying. Where is their master and teacher
now? What! is he gone? Forsooth, if they had not been
fools, they might well have known this learning he taught
could not long continue. Our doctors and Pharisees are no
fools, now they may see. On this sort men either spake or
might have spoken against all such as loved Christ or his
doctrine : but yet they and all such were proved fools and
wicked wretches. For our Saviour arose maugre their
beards, and published his gospel plentifully, spite of their
heads and the heads of all the wicked world, with the
great powers of the same ; always overcoming, and then most
of all, when he and his doctrine was thought to have the
greatest fall.
Now, dearly beloved, the wicked world rejoiceth, the
papists are puffed up against poor Christ and his people :
238 THE CARRYING OF CHRISt's CROSS. [cHAP.
after their old kind now cry they, Where are these new-
found preachers? Are they not in the Tower, Marshal-
sea, in the Fleet, in Newgate, &c., and beyond the seas?
Who would have thought that our old bishops, doctors,
and deans were fools, as they would have made us believe,
and indeed have persuaded some already, which are not
of the Avisest, specially if they come not home again to
the holy church? These and such like words they have
to cast in our teeth, as triumphers and conquerors. But,
dearly beloved, short is their joy. They beguile themselves ;
this is but a hghtning before their death. As God, after
he had given the wicked Jews a time to repent, visited them
Eusebius, by Vespasian and Titus most horribly, to their utter sub-
L?b. HI. cap. version, delivering first of all his people from among them ;
even so, my dear brethren, will he do with this age. When
he hath tried liis children from amongst them, as now he
beginneth, and by suffering hath made us like to his Christ,
and by being overcome to overcome indeed to our eternal
1 Thess. iv. comfort ; then will he, if not otherwise, come himself in the
clouds : I mean, our dear Lord, whom we confess, preach,
and beheve on. He will come, I say, with the blast of a
trump and shout of an archangel, and so shall we be caught
up in the clouds to meet him in the air ; the angels gathering
Matt. iii. together the wicked wretches, which now welter and wallow,
as the world and wind bloweth, to be tied in bundles, and
cast into the fire which biu-neth for ever most painfully.
There and then shall they see, who hath the victory, they
Luke xvi. or we. When they shall see us afar off in Abraham's bosom,
then will they say, Alas ! we thought these folks fools, and
[wisd. v.] had them in derision ; we thought their life madness, and
their end to be without honour. But lo ! how are they
counted among the children of God, and their portion is
with the saints. Alas ! we have gone amiss, and would not
hearken. Such words as these shall the wicked say one
day in hell, though now they triumph as conquerors.
And thus much for you, thirdly, to look often upon;
namely, that whatsover is done unto you, yea, even very
death, shall not baffle or hurt you no more than it did Abel,
David, Daniel, John the Baptist, Jesiis Christ our Lord, with
other the dear saints of God, which have suffered for his
name's sake. Let not, therefore, reason be judge in this
in.] TROUBLE CANNOT HURT GOd's CHILDREN. 239
matter, but faith and God's word ; in the which if we set
before our eyes the shortness of this present time wherein The time of
we suffer, and consider the eternity to come, we shall findbutatrme.
it most certain that our enemies and persecutors shall be
helpless in intolerable pains, and we, if we persevere unto
the end, shall be dangerless in such fehcity and joy, as the
very heart of man in no point is able to conceive. Consider- i cor. ii.
ing this, I say, we cannot but even contemn and set nothmg
by the sorrows and griefs of the cross, and lustily go through
thick and thin with good courage,
Now have I declared unto you three things necessary
to be much mused upon of every one, which will abide in
Christ and his gospel in these troublesome times, as I trust
you all will : namely, first, to consider, that we are not of
this world, nor of the number of the worldlings, nor any
retainer to Satan ; that we are not at home in our own
country, but of another world, of the congregation of the
saints and retainers to Christ, although as yet in a region Heb. xu.
replete and full of untractable enemies. Secondly, that we
may not think it a strange thing to be persecuted for God's
gospel, from the which the dearest friends of God were in
no age free; as indeed it is impossible they should be any
long time, their enemies being always about them, to destroy
them if they could. And thirdly, that the assaults of our
enemies, be they never so many and fierce, shall in no point
be able to prevail against our faith, albeit to reason it
seemeth otherwise ; wherethrough we ought to conceive a
good courage and comfort : for who will be afraid, when
he knoweth that the enemies cannot prevail?
CHAPTER IV.
THE CROSS IS COMMODIOUS AND PROFITABLE.
Furthermore, for the more encouraging of you unto the
cross, 1 will give you a fourth memorandum, namely, of the
commodities and profits which come by the trouble and afllic-
tion now risen, and hereafter to arise, unto us which be God's
children, elect through Jesus Christ. But here ye may not look
to have [from] me a rehearsal of all the commodities which
240
THE CARRYING OF CHRIST S CROSS.
[chap.
The first
commodity
of the cross.
Amos iii.
Matt. X.
Isai. xlv.
Psalm cxlv.
Psalm li.
Heb. xii.
Gal V.
Psalm li.
Gen. viii.
Jer. xvii.
Ephes. ii.
I Kings viii.
Gen. xlii.
The second
commodity
of the cross.
come by the cross to such as are well exercised therein ; for
that were more than I can do, I will only speak of a few ;
thereby to occasion you to gather, and at the length to feel
and perceive more.
First, there is no cross which cometh upon any of us
without the counsel of our heavenly Father. As for the
fancy of fortune, it is wicked, as many places of scripture
do teach. We must needs, to the commendation of God's
justice, who in all things is righteous, acknowledge in our-
selves that we have deserved of the hands of our heavenly
Father this his cross and rod, now fallen upon us. We have
deserved it, if not by our own unthankfulness, sloth, negli-
gence, intemperance, and our sins done often by us, (whereof
our consciences can and wUl accuse us, if we call them to
council, with the examination of our former life ;) yet at least
by our original and birth sin, as by doubting of the greatness
of God's anger and mercy, by self-love, concupiscence, and
such like sins, which as we brought with us into this world,
so do the same ever abide in us, and, even as a spring, they
alway bring forth something in act with us, notwithstanding
the fight of God's good Spirit in us against it. The first
commodity, therefore, that the cross bringeth, is knowledge,
and that double, of God, and of ourselves : of God, that he
is just, pure, and hateth sin ; of ourselves, that we are born
in sin, and from top to toe defiled with concupiscence and
corruption, out of the which have sprung all the evil that
ever at any time we have spoken and done. The greatest
and most special whereof we are by the cross occasioned to
call to mind, as did the brethren of Joseph their evil fact
against him, Avhen the cross once came upon them. And so
by it we come to the surest step to get health for our souls ;
that is, we are driven to know our sins, original and actual,
by God's justice declared in the cross.
Secondly, the end, wherefore God declareth liis justice
against our sin original and actual, and would have us by his
cross to consider the same, and to call to mind our former
evil deeds ; the end thereof, I say, is this, namely, that we
may lament, be sorry, sigh, and pray for pardon ; to the
intent, that so doing we might obtain and have the same by
the means of faith in the merits of Jesus Christ his dear Son ;
and that we, being humbled because of the evil that dwelleth
IV.J THE CROSS IS COMMODIOUS AND PROFITABLE. 241
in us, might also become thankful for God's goodness, living
in continual vigilance and wariness, and suppressing the evil
which liveth in us, that it brincr not forth fruit unto death at James i.
any time. This second commodity of the cross, therefore,
must not we count to be only a knowledge, but also a great Note.
gain of God's mercy with wonderful rich and precious virtues
of faith, repentance, remission of sins, humility, thankfulness,
mortification, and diligence in doing good. Not that properly
the cross worketh these things of itself; but because the cross
is the mean and way by the which God worketh the know-
ledge and feeling of these things in his children : as many
both testimonies, and also ensamples in scripture, are easily
found of them that diligently weigh what they hear or read
therein.
To these two commodities of the cross join this third, of The third
" _ commodity
God's singular wisdom, that it may be coupled with his justice of the cross.
and mercy. On this sort let us overcome it. When we sec
the gospel of God and his church persecuted and troubled,
as now it is with us, thus, I say, let us receive the matter;
namely, that because the great learned and wise men of the
world use not their wisdom to love and serve God, as to
natural reason he openeth himself manifestly in his visible Kom. i.
creatures, therefore doth God justly infatuate them, and
maketh them foolish, giving them up to insensibleness, espe-
cially herein. For concerning the affliction which cometh for
the gospel upon the gospellers, they reason on this manner.
If this were God's word, say they, if this people Avere God's Man's reason
children, surely God would then bless and prosper them and the affliction
, '' . _ ^ ^ . of the church.
their doctrine. But now in that there is no doctrine so much
hated, no people so much persecuted as they be, therefore it
cannot be of God. This is of God, which our queen and old
bishops have professed. For how hath God prospered and
kept them ! What a notable victory hath God given to her ; success..
whereas else it was impossible that things so should have
come to pass, as they have done ! And did not the great The book of
captain confess his fault, that he was out of the way, and not
of the faith which these gospellers profess'? How many are ii^e relenting
oil ''of many.
come agam from that which they professed to be God's word!
[1 Allusion is here made to the duke of Northumberland. An
account of the circumstances mentioned may bo fomid in Strype's Life
of archbishop Cranmer, Book in. chap. iii. pp. 450 — 4. Ed. Oxf.]
r 1 1^
[COVERDALE, II. J
242
THE CARRYING OF CHRIST S CROSS.
b
The cause
of our per-
secution.
Causes of
victory.
The most part of tliis realm, notwithstanding the dihgence of
preachers to persuade them concerning this new learning
which now is persecuted, never consented to it in heart, as
experience teacheth. And what plagues have come upon this
realm since this gospel, as they call it, came in amongst us !
Afore we had plenty ; but now there is nothing like as was.
But, to let this pass, all the houses of the parliament have
overthrown the laws made for the stablishing of the gospel,
and new laws are erected for the continuance of that which
is contrary, and was had before. All these things do teach
plainly, that this their doctrine is not God's word.
Thus reason the worldly-wise, which see not God's wisdom.
For else, if they considered that there was with us unthank-
fulness, no amendment of life, but all kind of contempt of
God, all kind of shameless sinning against the preaching of
the gospel, they must needs see that God could not but
chastise and correct; and that, as he let Satan loose after
he had bound him a certain time, so for men's un thank fulness,
and to punish the same, he hath let those champions of Satan
run abroad to plague us by them. Great was God's anger
against Ahab because he saved Benadad the king of Syria,
when he had given him into his hands ; and afterwards it
turned to his own destruction. God would that double sorrow
should have been repaid unto them, because of the sorrow
that they did to the saints of God. Read Rev. xviii. As to
the victory given to the queen's highness, if men had any
godly wit, they might see many tilings in it. First, that
God hath done it to win her heart with kindness unto his
gospel; and as well because that they which went against
her, put their trust in horses and power of men, and not in
God, as because in their doctrine they sought not the pro-
pagation of God's gospel. Which tiling is easily now seen
by the confession of the captain ; his heart loved popery,
and hated the gospel. Besides this, men may easily see he
was purposed never to have furthered the gospel, but so to
have handled the livings of ministers, that there should never
have been any minister in manner hereafter. And what one
of the councillors, which would have been taken as gospellers
in one of our good king's days, declare now that even they
loved the gospel ? Therefore no marvel Avhy God fought
against them. They were hypocrites, and under the cloke
IV,] THE CROSS IS COMMODIOUS AND PROFITABLE. 243
of the gospel would have debarred the queen's highness of
her rio-ht. But God would not so cloke them.
Now for the relentinff, returning, and recanting of some why many
° °^ lilt relent and
from that which they have once protessed or preached, alasliecant.
who would wonder at it ? For they never came to the gos-
pel, but for commodity or gain's sake; and now for gain
leave it. The multitude is no good argument to move a wise The greater
man. For who knoweth not more to love this world better
than heaven ; themselves better than their neighbours ?
"Wide is the gate," saith Christ, "and broad is the way Matt. vu.
that leadeth to destruction, and many there be which go in
thereat. But strait is the gate, and narrow is the way
which leadeth unto hfe, and few there be that find it." All
the whole multitude cried out upon Jesus, Crucify him, truss
him up ; but I trow they were not the better part, although
they were the bigger. All Chaldeans followed still their
false gods ; only Abraham followed the true God. And oen. xu.
whereas they say that greater plagues are fallen on the piagnes.
realm in poverty and such gear than afore, it is no argument
to move others than such as love their swine better than Matt. vui.
Christ. For the devil chiefly desireth his seat to be in re-
hgion. If it be there, then will he meddle with nothing that
we have ; all shall be quiet enough : but if he be raised
there, then will he beg leave to have at our pigs. As long
as with us he had the ruling of religion, which now he hath
gotten again, then was he a Robin Goodfellow ; he would do
no hurt : but when he was tumbled out of his throne by
the preaching of the gospel, then steered he about as he
hath done. Notwithstanding, to be short, surely effectual he
hath not been, but in the children of unbehef : them indeed
he hath stirred up to be covetous, oppressors, blasphemers,
usurers, whoremongers, thieves, murderers, tyrants.
And yet perchance he suffered them to profess the gos-
pel, the more thereby to hinder it, and cause it to be slan-
dered. How many do now appear to be true gospellers?
As for the parUament and statutes thereof, no man of wisdom The pariia-
can thmk otherwise, but that look what the rulers will, the
same must there be enacted. For it goeth not in those
houses by the better part, but by the bigger part. It is a
common saying, and no less true, Major pars vincit meliorem;
the greater part overcometh the better. So they did in con- johnvu.
16—2
244
THE CARRYING OF CHRIST S CROb'S.
[cflA
Job xxxiv.
The igno-
rance of
vvorltlly
wisdom.
Lulic xiii.
Pliilipp. i.
2 Thes^. i.
2 Pel. li.
Job i.
Acts xvi.
xvii. xvjii.
HiC.
demning Christ ; Nicodemus' counsel not being regarded.
So did they in many general councils, which purposely I will
not recite ; for all wise men know that acts of parliament
are not for God's law in respect of God's law, but in respect
of the people.
Now what we are, God knoweth, and all the world seeth ;
more meet a great deal to have the devil's decrees, than
God's rehgion ; so great is our contempt in it. And there-
fore justly for our sins, as Job saith, God hath set hypocrites
to reign over us ; which can no more abide God's true re-
ligion, than the owl the light, or bleared eyes the bright sun.
For it will have them to do their duties, and walk in diligent
doing of the works of their vocation. If God's word, I mean,
had place, bishops could not play chancellors and idle pre-
lates, as they do ; priests should bo otherwise known than
by their shaven crowns and appetites. But enough of this.
I will noAv return to the third commodity coming by the
cross.
Here let us see the wisdom of God, in making the
wisdom of the world foolish. For it knoweth little of man's
corruption, how foul it is in the sight of God, and displeaseth
him. It knoweth little the portion of God's people to be in
another world. It knoweth little the portion of Christians,
Christ Jesus. It knoweth little the judgments of God, the
great malice of Satan to God's people, the price and estima-
tion of the gospel. And therefore in the cross it seeth not,
as God's wisdom would men should see, namely, that God
in punishing them which sin least, would have his anger
against sin better considered and feared ; and that in punish-
ing his people here, he kindleth their desire towards their
restful and peaceable home. For in punishing his servants
in this life, he doth by these means conform and make them
like to Christ ; that as they be like in suifering, so they may
be partakers in reigning. In punishing his church in the
world, he doth thereby give even a demonstration of his
judgment, which shall come on all men, when the godly
shall there find rest, though now they be afflicted ; and the
wicked now wallowing in wealth shall be wrapped in woe
and smart. In punishing the professors of his gospel on
earth, he doth by the same set forth the malice of Satan
against the gospel and his people, for the more confirming
IV.] THE cnOSS IS COMMODIOUS AND PROFITyVBLE. 245
of their faith, and the gospel to be God's word indeed, and
them to bo God's people : for else the devil would let them
alone. In punishing the lovers of his truth more than
others which care not for it, he thereby putteth them in
mind, how they have not had in price, as they should have Psaim cxtx.
had, the rule of his word and gospel. Before such trial and
experience by trouble, perchance they thought they had
believed and had had faith; which now they see was but
a lip faith, a mock faith, or an opinion. All which things
we see are occasions for us to take better heed by means
of the cross.
Therefore, thirdly, let us sec the cross to be commodious
for us to learn God's wisdom, and Avhat is man's foolishness,
God's displeasure at sin, how the elect desire to be witli
God, and their conformity with Christ, the general judgment,
the mahce of Satan, hatred of sin, the gospel to be God's "
word, and how it is much to be esteemed, &c. Thus much
for this.
Now will I briefly shew you the cross to be profitable The fourth
^ fi >- commodily
for us, to learn and behold better the providence, presence, of t'»ccrobs.
and power of God ; that all these may be coupled together,
as in a chain, to hang about our necks : I mean God's
justice, mercy, wisdom, power, presence, and providence.
When all things be in rest, and men be not in trouble,
then arc they forgetful of God commonly, and attribute too
much to their own wisdoms, policies, provisions and diligence ;
as though they were the procurers of their own fortune and
the workers of their own wealth. But when the cross
coraeth, and that in such sort as their wits, policies, and
friends cannot help them, then though the wicked despair
and run from God to their anodynes, saints, and unlawful
means, yet do the godly therein behold the presence, provi-
dence, and power of God. For the scripture teacheth, that
all things, weal and woe, should be considered as God's work, Amos ui.
although Satan, the devil, be the instrument by whom God Mattii. x.
worketh justly and mercifully ; justly to the wicked, and
mercifully to the godly ; as by the ensamples of wicked Saul xhedrvii
and godly Job we may easily see God's work by Satan his strumeiu.
instrument in them both.
The children of God, therefore, which before forgat God
in prosperity, arc now in adversity awalicd to sec God and
246
THE CARRYING OF CHRIST S CROSS.
CHAP.
Isai. xlv.
Hos. li.
1 Kings ii,
Luke i.
Psaim
exxxix.
his work ; and no more to hang on then* own forecasts,
power, friends, wisdom, riches, &c. ; but learn to commit
themselves unto God's providence and power, whereby they
are so preserved and governed, and very often even miracu-
lously delivered, that the very wicked cannot but see God's
providence, presence, and power in the cross and affliction
of his children ; as these (his children, I mean) to their joy do
feel it, thereby learning to know God to be the governor of
all things. He it is that giveth peace, he it is that sendeth
war, he giveth plenty and poverty, he setteth up and casteth
down, he bringeth to death, and after giveth hfe ; his presence
is everywhere, his providence is within and without, his
power is the pillar whereby the godly stand, and to it they
lean, as to a thing no less able to set up than to cast down.
Which thing full well the apostle saw in his afflictions,
and therefore rejoiced greatly in them, that eminentia vir-
tutis Dei, God's power might singularly be seen therein;
Concerning this I might bring forth innumerable en-
samples of the affliction of God's children, both in the old
and new Testament, wherein we may see how they felt
God's presence, providence, and power plentifully. But I
will omit ensamples ; because every one of us that have
been or be in trouble, cannot but by the same the rather
remember God's presence, which we feel by his hand upon
Providence. US presently ; his providence, which leaveth us not uncared
Power. for, without any of our own provision ; his power, which
both preserveth us from many other evils, that else would
come upon us, and also maketh us able to bear more than
we thought we could have done. So very often doth he
deliver us by such means as have been thought most foolish,
and little to be regarded.
And, therefore, we spake of our sleep of security and
forgetting of Cod, our trust and shift in our own policy, our
hanging on men and on our own power. So that the
cross, you see, is commodious, fourthly, for us, to see God's
presence, providence, and power ; and our own negligence,
forgetfulness of God, security, love, trust, and confidence
in ourselves and in things of this hfe to be cut off, as the
other are to be taken hold upon.
And this shall suffice for the commodities that come by
the cross; wherethrough we may be in love for it for the
Presence.
IV.] THK CROSS IS COMMODIOUS AND PROFITAOI.E. 247
commodities'' sake, which at length we shall find, though
presently in sense we feel them not. " No castigation or Heb. xii.
punishment is sweet or joyous for the present time, but
grievous ; nevertheless afterward it bringeth the quiet fruit
of righteousness unto them which are exercised therein."
As we see in medicines, the more wholesome they be, the
more unpleasant oftentimes is the taste, as in purgations,
pills, and such like bitter things ; yet upon the physician's
word we will gladly drink them for the profit which cometh
of them. And, dearly beloved, although to lose life, goods,
or friends for God's gospel's sake seem a bitter and sour
thing ; yet seeing our Physician which cannot lie, Jesus
Christ, I mean, telleth me, that it is very wholesome, how-
soever it be toothsome \ let us with good cheer take the
cup at his hand, and drink it merrily. If the cup seem
unpleasant, and the drink is bitter, let us put some sugar
therein, even a piece of that which Moses cast into the bitter Exod.xv.
water, and made it pleasant ; I mean an ounce or quantity of
Christ's afflictions and cross, which he suffered for us. i Pet. iv.
If we call these to mind, and cast of them into our cup,
considering what he was, what he suffered, of whom, for
whom, to what end, and what came thereof; surely we
cannot loathe our medicine, but mix and drink it lustily.
Lustily, therefore, drink the cup ; Christ giveth it, and will
give it unto you, my good brethren and sisters : I mean,
prepare yourselves to suffer whatsoever God may lay upon
you for the confession of his holy name ; if not because of
these three things, that you be not of this world, that ye
suffer not alone, and yom* trouble shall not hurt you ; yet
because of the commodities that come of the cross, I beseech
you heartily to embrace it.
[1 Probably a mistake for tmtoothsome.]
248 THE CARRYING OF CHRISx's CROSS.
CHAPTER V.
now THE PAPISTS HOLD THEIR FOUR SPECIAL ARTICLES,
THAT THEY CHIEFLY PERSECUTE FOR.
And here, because the persecution and cross which is
come and will come upon us, is specially for these four points
of religion, namely, of the sacrament of Christ's body and
blood, and for the sacrifice of Christ, for praying for the
dead, and for praying to the dead, that is, to saints ; I
am purposed by God's grace to write hereof a httle unto
you, thereby to confirm you in the truth, to your comfort
in the cross about the same. And first, concerning the first
doctrine, what they would have us believe on these points.
Of the Sacra- This is their doctrine. The cathohc church hath taught,
ment. . . .
as she hath learned and received of Christ, how that he in
johnvi. his last supper, according to his promise, when he promised
to give a bread, even his flesh, in instituting the sacrament
of the altar (as they call it) performed the same, and that
as in all things which he promised he was found true, so in
this the catholic * church hath believed and doth beheve no
less. And therefore so soon as the priest in th& mass hath
fully spoken these words, " This is my body," if he purpose
or his intention be as he speaketh, (for that is requisite,
teach they,) then that which before was bread, and seemeth
to the eye to be bread, is made in very deed Christ's body,
flesh, blood, and bone, even the selfsame which was crucified,
rose again, and ascended up into heaven. So that he which
bclieveth not this, is a most heinous heretic, and cut oif from
the catholic church, and is not meet to receive this holy
sacrament ; because he cannot without this faith of Christ's
natural, real, corporal, and carnal body, under the form or
accident of bread and wine, otherwise receive this sacrament
than unworthily and to eternal damnation. This is a short
sum of their doctrine concerning the supper.
Now concerning the sacrifice they teach, that though
our Saviour himself did indeed make a full and perfect sacri-
fice, propitiation, and satisfaction for the sins of all the whole
v.] now THE PAPISTS HOLD FOUR SPECIAL ARTICLES. 2i9
world, never more so, that is to say, bloodily, to be offered
again ; yet in the supper he offered the same sacrifice to liis
Father, but unbloodily, that is to say, in will and desire;
which is accounted often even for the deed, as this was.
AVhich unbloody sacrifice he commanded his church to offer
in remembrance of his bloody sacrifice, as the principal mean
whereby his bloody sacrifice is applied both to the quick and
dead ; as baptism is the mean by the which regeneration is
apphed by the priest to the infant or child that is baptized.
For in that the supper of Christ is to them not only a sacra-
ment, but also a sacrifice, and that not only applicatory, but
also propitiatory, because it applieth the propitiatory sacrifice
of Christ to whom the priest or minister will, be he dead or
aUve ; and in that, even from the beginning, the fathers were
accustomed in the celebration of the supper to have a me-
morial of the dead^; and also in that this sacrifice is a sacri- praycrror
fice of the whole church; the dead being members of the
church, of charity, as they cannot but offer for them, even
so they cannot but pray for them after the ensample of the
catholic church ; because it is a wholesome thing;, saith Judas [2 Mac xii.
. 4-1. ■iH 1
Maccabeus, to pray for the dead, that they may bo delivered
from their sins. Whereunto all the doctors do consent, say
they.
Now, as for praying to saints, they teach, that albeit Prayer to
there is but one Mediator of redemption, yet of intercession
the holy saints of God departed this life may well be counted
mediators. And, therefore, it is a point of a lowly heart and
humble spirit, which God well liketh, to call upon the saints
to pray for us first, lest by our presumption to come into
God's presence, we being so unworthy, and God being so
excellent and full of majesty, we more anger and displease
God ; whereas by their help God may be entreated to make
us more worthy to come unto him, and the sooner to grant
us our petitions. For if the holy saints of God, here being
upon the earth, could and would pray for the people, obtain-
ing many things at God's hand ; it is much more to be be-
lieved now, say they, that they can and will, if we pray to
them, obtain for us our humble and godly desires. And
therefore to the end their sacrifice propitiatory, which in the
[1 On this subject see Bingham's Origines Ecclesiasticce, Lib. xv.
chap. iii. sect. 15 — 17.]
250 THE CARRYING OF CHRISt\s CROSS. [cHAP.
mass they offer, may be the more available, they use about
it much praying to saints. So of these four, as of four pil-
lars, the mass standeth. The which mass, you may see what
it is, and how precious and worthy a piece of work it is, by
their doctrine concerning the Supper, the sacrifice, the pray-
ing for the dead and to the dead ; whereof I have given you
a sum in the most honest, godly, and religious wise, that the
best of them do set it forth in. For else, if I should have
shewed you this their doctrine, as some of them set it forth,
as I know you would abhor it, so the subtle papists would
say that I railed and misrepresented them. Therefore be-
cause they shall have no such occasion, nor you by their most
subtle colours be deceived, I have, in the best manner I can,
repeated a sum of their doctrine. The which to the end
you might the better consider and have, I will now tell you,
as God's word teacheth, how these four points are to be
believed and received; and then will I open the filthiness
and abomination, which in this their doctrine is devilishly
contained.
CHAPTER VI.
HOW god's word teacheth of the supper, with con-
futation OF THE papists' HERESY OF TRANSUBSTAN-
TIATION ABOUT THE SAME.
Concerning the supper of our Lord, which Christ Jesus
did institute to be a sacrament of his body and blood, we
believe that his words in the same supper accordingly are
to be understood, that is, sacramentally, as he meant them ;
and not simply, contrary to his meaning, as the papists wrest
them. And this is taught us, not only by innumerable such
Titus iii. like placcs, as where baptism is called regeneration, because
Gen. xvii. it is a sacramont of it ; circumcision is called God's covenant,
because it is a sacrament of it ; but also by the plain circum-
Matth. xxvi. stauccs of the text, as thereof the evangelists with the apostle
Mark xiv. . . '^ ^
I'co? ''x^'xi ^^ ^3i\il do write plainly, affirming that our Saviour Christ
did give, and his disciples did eat, that which he took and
VI.] now rjoD''s woRO tkachetit of the supper. &c, 251
brake, and bade them divide among themselves, that is, bread
and wine. For we may not think that Christ's natural body
was broken, nor that his blood can be divided. And plainly,
our Saviour saith concernina; the cup, that he would not drink Matth. xxvi.
p ... . , Mark. xiv.
any more of the fruit of the vine, (which is not his blood, I
trow, but wine,) until he should drink it new with them after
his resurrection.
But to make this matter more plain, like as many things
in Christ's supper were figuratively done and spoken, as the
washing of the disciples"' feet, the paschal lamb was called the john x\u.
passah, Judas was said to have Hfted up his heel against
him ; so doth Luke and Paul plainly alter the words con-
cerning the cup, calling that the new Testament, which Mat-
thew and Mark call his blood ; yea, expressly five times the
apostle calleth the sacrament of Christ's body after the con-
secration spoken (as they term it) bread. " Is not the bread, i cor.x. xi.
which we break," saith he, " the communion of Christ''s body?"
Whose exposition I will more boldly stick unto, than unto all
the papists' dreams, as long as I sleep not with them, by
God's grace. They have none other sentence but these four
words, " This is my body." But ask them, what this is, and
they will not say, as the apostle doth, namely, that it is bread.
No ; then they will say, that we hang all by reason, the
matter being a matter of faith. Whereas they themselves
altogether hano; on reason, as thouo-h Christ cannot be able
to do that which he promiseth, (bread still in substance re-
maining, as the accidents do,) except it be transubstantiate.
Is not tliis, trow you, to make it a matter of reason, and to
hedge God's power in within the limits of reason? If Christ's
words that follow, " which is given for you," be to be under-
stood for, " which shall be given, or shall be betrayed for you,"
and not so precisely, as they be spoken, (for that were to
make Christ a har;) why is it so heinous a matter with the
papists, because we do not so precisely take the words im-
mediately going before, namely, " This is my body," as to
admit, that if there be bread, then Christ is a liar ? Might
not we reason and say. Then if Christ's body at the time
was not betrayed, (as indeed it was not,) nor his blood shed,
then is Christ a har. But here they will say, All men may
know that Christ by the present tense meant the future tense ;
and in the scripture it is a most usual thing so to take tense
252 THE CARRYING OF CIICISt's CROSS. [ciIAP.
for tense. And.. I pray you, why may not we say, that all
men may know it is most common in scripture to give unto
signs the names of the things which they signify ? And no
man is so foohsh, but he knoweth that Christ then instituted
a sacrament, wholly sacramentally to be understood ; that is,
that the sign or visible sacrament should have not only the
name of the thing signified, but also some similitude there-
with, or else it were no sacrament. But take bread away,
as the papists do, leaving there but the accidents only, which
do not feed the body ; and then what shall resemble and
represent unto us Christ's body broken for the food of the
soul? As wine comforteth the heart, so doth Christ's blood
shed on the cross comfort the soul. But take wine away
by transubstantiation, as the papists do, and tell me, what
similitude remaineth ? None at all : so no sacrament at all.
So Christ's institution is taken away. Well do they reject
God's commandment for their tradition''s sake.
Our faith, therefore, is, that the supper of the Lord is
the sacrament of Christ's body and blood. These words,
" This is my body, which is broken for you ; this is my blood
of the new Testament, which is shed for your sins," are
most true words, and plain according to Christ's meaning to
all them which do as he biddcth them, that is, to all such
as take, eat, and drink. Which words the papists keep in
their purse, or else their private masses could not stand. To
such, I say, as take and eat this sacrament, in sorrowing for
their sinful life past, and purposing to amend, above all
things remembering and believing that Christ's body was
broken for their sins, and his blood shed for their iniquities ;
all such, I say, as verily as they see, take, taste, and cat
bread, and drink wine, which gocth into their body, fccdcth
it, and nourisheth it ; even so verily the soul and spirit by
faith receiveth, not only Christ's body broken, or his blood
shed, (for "the flesh profitcth nothing, it is the spirit that
quickeneth," saith Christ ;) but even whole Christ, into whom
they are incorporate and made one with him, flesh of his
flesh, and bone of his bones. That is to say, as Christ's
body is immortal and glorious, even so are theirs now by
iaith and hope, and at the [last] day they shall be in very
deed. Than which thing what can be greater? This we
teach and believe concerning this sacrament, detesting and
VI.] now gov's word teaciietii of the suppeu, &c. 253
abhorring the horrible error of transubstantiation, which
maketh bread and wine our God and Christ; and causeth
men to be gazers, gapers, and worshippers, yea, idolaters,
rather than tasters and eaters, as Christ commandeth ; and
Avhich maketh Christ's sacrifice of none effect, as now shall
be shewed by God's grace.
For this shall suffice to the declaration of our faith con-
cerning the Lord's supper ; whereunto agreeth the cathohc
church, and all the fathers ; as full well thou mayest see
in the bishop of Canterbury's book, which is far from being
answered either by the bishop of Winchester his book in
English, or Marcus Constantius in Latin \ which thou needest
no more to confirm thy faith in this matter, than to read
them with an indifferent mind, not being addict otherwise
than to the desire of the truth. As for this doctrine of
transubstantiation, it is a new-found thing about six hundred
years old ; even then brought out, when Satan was let loose Rev. xx.
after a thousand years that was bound. Even then was it
established, when there was more mischief among the pre-
lates, specially the popes, about the see of Rome, who could
catch it, than ever there was among the emperors for the
empire. In the primitive church popes were martyred for
Christ's spouse's sake, that is, the church ; but now one
poisoned another, and one slew another, for the rose-coloured
whore of Babylon's sake, that is, the popish church. In one Rev. xvii
hundred and sixty years there was near hard fifty popes- ;
whereas in no such time there were above thirty-three em-
perors. And in the midst of this miserable state and time
this doctrine of transubstantiation was the pope's beginning,
as they might have leisure from conspiring against princes,
and one against another, to establish it as the very principal
pillar of all their power. And no marvel : for this being-
admitted, then have they power over Christ the King of all
kings, that he be where they will, when they will, and as
long as they will, under their power ; wherethrough the
[1 By Mai'cus Constantius is meant bishop Gardiner, who under
this fictitious name published his Confutatio cav'dlatlonum, S)'c. See
archbishop Cranmer's writings and disjjutations relative to the Lord's
supper. Parker Soc. Ed. j). 419. note.]
['■i The period alluded to is probably contained between the be-
ginning of the tenth and the latter part of the eleventh century.]
254 THE CARRYING OF CHRISt''s CROSS. [cHAP.
other must needs follow, that if they have power over Christ,
and that in heaven, to bring him down at their pleasure,
much more then over all earth, emperors, kings, princes,
and people ; yea, even over the devil, purgatory, and hell,
have they full power and jurisdiction, being now gods on
sThess. ii. earth, which sit in the holy place, even as God, yea, above
God; to make what article of faith shall please them, as
they have done this of transubstantiation ; which might as
scotus super woll be denied as granted, saith Duns, one of their own
4. Scnten. ~ '
Gabriel' doctors, and master Gabriel also, if it so pleased the holy
missLTe°c"' father, and his spouse the church of Rome\ Before this
*'• time all the fathers' diligence, labour, and care was to call
men to the receiving of this sacrament for the confirmation
of their faith; that as verily as they did eat bread and drink
wine here, so should they not doubt but that by faith they
did feed on the body of Christ, broken for their sins, and
on his blood shed for their iniquities. And therefore some-
times would they call the sacrament bread, a figure or a
sign; sometime would they call it the body and blood of
our Saviour Jesus Christ, as the nature of sacraments is to
be called with the name of the things which they do signify ;
that thereby men's minds might be withdrawn from the
consideration of sensible and visible things to things heavenly,
which they do signify and represent. And their care and
crying unto the people was to receive it ; and therefore they
made decrees that such as would not receive and be present,
should be spurned out of the church. Oh, how earnest was
Chrysostom herein ! Read his sixty-first homily unto the
people of Antioch-. But after that this decree and doctrine
of transubstantiation came in, no crying out hath there been
to receive it, (no, that is the prerogative of the priest and
[1 Joanii. Duns Scoti Opera, Lugd. 1639, in Lib. iv. Sentent.
Dist. XI. Qufcst. 3. Tom. vm. pp. 6, 16, 18, 19; and Gabriel Biel.
Canon. Miss. Expos, Basil. 1515. Lect. xl. fol. 94, 2. The passages
are referred to by archbishop Cranmer in his second book against
Transubstantiation, p. 302, Parker Society's Edition; and they are
given at length in his Defensio verce et CatJwlicce doctrinw de Sacramento
corporis et sanguinis Christi Servatoris nostri, p. 34. lb.]
[2 The homily referred to is the 61st ad Pop. Antioch. in the
Latin edition of Chrysostom, and will be found Toui. v. p. 336. ed.
Paris. 1570.]
VI.] HOW GOD^S WORD TEACHETH OF THE SUPPER, &C. 255
shaven shorelings ;) but altogether the end of their crying
out was as now to beheve transubstantiation, Christ to be
their flesh, blood, and bone at every altar, between every
priest's hands, yea, in every priest's mouth, when it pleaseth
them The crying and teaching of the clergy continually
hath been to believe transubstantiation, and then to come to
church to see their Maker once a day, to hold up their hands,
to knock on their breasts, to streak their faces, to mutter
with their Latin prayers, to take holy water and holy bread,
to live in obedience to holy father, and holy church his
spouse. This was all they required. Drink, dice, card,
fight, swear, steal, no matter; so that in the morning they
see their God, all is well ; good cathoHc people ; no man
shall hurt them, or persecute them. But if any man should
not allow nor worship this God of their making, although he
lived a most godly life, and were a man full of charity,
sobriety, and very rehgious, 0, such is an heretic or
schismatic. Nothing would please these wolves but even
the blood and life of such a poor sheep ; as men have felt
before, and now begin to feel. Let all the pack of them
burthen those justly, whom now they imprison and cause
to fly the realm, of any other thing than only of this, that
we will not serve their God of bread and wine, and then
will we suffer shame. But I have been too long herein.
Now to our doctrine and belief, for the second point con-
cerning Christ's sacrifice.
250 THE CARRYING OF CIIIUSt''s CROSS. [ciIA
CHAPTER VII.
now god's word teacheth of Christ's sacrifice, axd
THE pope's blasphemy THEREIN REVEALED.
The doctrine and faith in this behalf is as in the other,
that is, according to God's holy word ; namely, that Jesiis
Christ, the Son of God and second Adam, by whom we
receive righteousness unto life, as by the first Adam we
received sin unto death, — our faith is, I say, that this Christ
in om' flesh, which he took of the substance of the virgin
Mary, but pure and without sin, for the satisfying of God's
just cUspleasure deservedly and in our flesh, did in the same
suffer unjustly all kinds of misery and affliction, and offered
up himself unto his eternal Father with a most wilhng
obedient heart and ready mind, when he was crucified upon
the cross. And thereby as he satisfied God's justice, so he
merited and procured his mercy, peace, and favour for all
them which either before that time were dead, either were
at that time present, either that should afterwards come and
believe, by and in that offering done for them and their
sins; so that God the eternal Father, I say, would be, in
this their Christ, their God and Father, and not lay their
sins committed to their charge to condemnation.
This doctrine the holy scripture teacheth almost every
where ; but specially in the Epistle to the Hebrews, chaps, i.
vii. viii. ix. This is most lively for faith, how that by one
oblation once offered by this Christ himself all that be God's
people are sanctified. For as in respect of them that died
in God's covenant and election before Christ suffered his
death, and offered his sacrifice, one, alone, and omnisuificient,
Rev.xiii. never more to be offered, he is called the Lamb slain from
1 Tim. ii. the beginning of the world, and the one alone Mediator
Mic. lii. V. between God and man, whose forthcoming was from the
beginning ; even so in respect of the virtue and efiicacy of
this one sacrifice to all God's people continually unto the
world's end, the Holy Ghost doth tell us, that thereby he
hath made holy such as be children of salvation : and saith
not, shall make holy, or doth make holy ; lest any man
VII. J HOW god's word TEACHETH Ol' CHRISx'^s; SACHinCE, &c. 257
should with the papists indeed reiterate this satisfaction
again : although in words they say otherwise, as anon we
shall see, if hereunto I shew you the means whereby to
apply this sacrifice ; which I will do very briefly.
For in the seventeenth of John our Saviour doth very
plainly shew this in these words : " For their sakes," saith
he, " I sanctify myself, that they also might be sanctified
through the truth. I pray not for them alone, but for those
also which shall beheve on me through their preaching."
Here our Saviour applieth his sacrifice in teaching and
praying for them. And as he teacheth them as ministers
to do the hke, that is, to preach and pray for the application
of his sacrifice to the church, so doth he teach them and
all the church to apply it unto themselves by believing it
and by faith. The which thing the apostle St Paul in many
places, but more plainly in the second to the Corinthians,
the first chapter in the latter end, doth teach. Read it and
see. So that, as ye have now Christ's one only sacrifice,
which he himself on the cross ofi'ered once, as suflicient for
all that do believe, and never more to be reiterated ; so
have you, that for the applying of it to his church the
ministers should preach, and pray that their preaching might
be effectual in Christ. And as Paul was ready himself to
suffer death for the confirmation of the faith of the elect,
so should the church and every member of the same, which
is of years of discretion, by believing in Christ through the
minister's preaching, apply it to themselves. As for infants,
I need not in this place to speak of God's election. It is
most certain this kind of applying, as it killcth the papistical
priests, which hate not the dead worse than true preach-
ing, so doth it cast down all their soul-massing and foolish
foundations for such as be dead and past the ministry of
God's word. And also it putteth away the opinion of opus
operatiim, and perseverance in impiety, from such as would
enjoy the benefits of Christ's death.
|_COVERDALE, II.]
258 THE CARRYING OF CHRISt''s CROSS. [cHAP.
CHAPTER VIII.
OF PRAYING FOR THE DEAD, THE TRUE DOCTRINE.
Now as concerning the third, that is, praying for the
dead and sacrificing for them, as in the other we confess,
teach, and beheve according to God's word, so do we in this;
namely, that in holy scripture, throughout the canonical books
of the old and new Testament, we find neither precept nor
ensample of praying for any, when they be departed this
Eccies. xi. life ; but as men die, so shall they arise : if in faith in the
Lord towards the south, then need they no prayers ; then
are they presently happy, and shall arise in glory : if in
unbehef without the Lord towards the north, then are they
johnv. past all help, in the damned state presently, and shall rise
to eternal shame. Wherefore according to the scripture we
Gal. V. exhort men to repent, and while they have time, to work
coioss. iii. well. Every man shall bear his own burthen ; every man
Bom. xiv. , «' . (•
shall give account for himself, and not for John, nor for
Thomas, that sing and pray for him. Every man shall re-
2 Cor. V. ceive according to that he himself doetli in this body, while
he is here alive, be it good or bad ; and not according to
that his executors, or this chantry priest and that fraternity
doth for him. Whereby we may well see, if we will, that
as prayer for the dead is not available or profitable to the
dead, so is it of us not allowable, or to be excused. For as
they that are departed are past our prayers, being either in
joy or in misery, as is above shewed ; even so we, having for
Eom. X. xiv. it no word of God, whereupon faith leaneth, cannot but sin
in doing it, in that we do it not of faith, because we have
no word of God for it. Therefore with Abraham, Isaac,
Jacob, Moses, the prophets, Christ Jesus, and the apostles,
we bury the dead in a convenient place, and mourn in mea-
iThess. iv. suro, as men having hope of the resurrection, not because of
them, for that were a great point of ingratitude, they being
Rev. xiv. departed out of miserable condition unto a most blessed state.
Therefore we give thanks to God for them, praise his name
for his power and might shewed in them, and pray that we
may depart in the same faith, and joyfully rise with them in
VIII, I OF PRAYING FOR THE DEAD. 259
the resurrection ; which we desire and wish the Lord would
hasten. We mourn, I say, not because of them, but of our-
selves, that have lost the company of such our helpers, and
further us in spiritual and temporal benefits, by them being-
admonished of our immortality and of the vanity of this life,
that we might the more contemn it, and desire the everlasting
life, where they and we shall never be separated.
This is our faith and doctrine for them that be departed ;
who though they be members of the same holy mystical body
of Christ that we be of, yet should they in this case be dis-
cerned from the militant members, they being at rest, and 2 Tim. iv.
having finished their course and fight, in no point needing any
of our help, unless we should too arrogantly set up our own
merits and prayers, and pull down Christ, as though we were
able to get pardon and higher crown in heaven for others ;
where all our righteousness and the best thing we do is so far
from helping others, that thereby we cannot help ourselves; but
had need to cry, Dimitte nobis debita nostra, being no better
in God's sight than a defiled woman's cloth, although to the Luke xi.
sight of men they may seem gorgeous and gay. For if the
papists would say, (as, when they are pressed with blasphemy
in extolling their own merits and works of supererogation
against Christ, they use,) that our prayers do them no good
in respect of the worthiness of their prayers, but in respect
of God's goodness, in that God's goodness is not to be looked
for otherwise than he hath promised ; let them either give
men his promise, or else in this behalf keep silence, and ex-
ercise themselves better in doing their duties to their bre-
thren that be alive; towards whom their charity is very
cold, although when they are dead, then they will pretend
much, then will they pray for them, but yet not for nought
and freely, as true charity worketh ; for no penny, no pater-
noster. Give nothing, and then they will neither sing nor
say requiem, nor placebo, I warrant you. But of this suf-
ficient. Now to the last, of praying to the dead, or to saints
departed this hfe.
17—2
260 THE CARRYING OF CHRIST's CROSS. [cHAP.
CHAPTER IX.
OF PRAYING TO SAINTS.
Here wc confess, teach, and believe, as before is said,
James i. accoi'ding to God's holy word, that as all and every good
thing Cometh only from God the Father by the means of
Jesus Christ, so for the obtaining of the same we must call
Psai. I. upon his holy name, as he by himself commandeth very often.
1 Tim. vi. But forasmuch as God dwelleth in light inaccessible, and
Hcb. xiii. is a consuming fire, and hateth all impiety and uncleanness,
and we be blind, stubble, grass, hay, and nothing but filth,
unclean, and sinful ; and because that therefore, as we may
not, so we dare not approach to his presence ; it hath pleased
this good God and Father of his love to send a spokesman
and mediator, an intercessor and advocate between him and
us, even Jesus Christ, his dearly beloved Son; by Avhom we
might have free entrance with boldness to come before his
presence and throne of mercy, to find and obtain grace and
Heb. ii. iv. help in time of need. For this our Mediator and Advocate
is with his Father of the same substance, power, wisdom,
and majesty, and therefore may weigh well with him in all
things; and with us he is of the same substance which we
are of, even flesh and man, but pure and without sin, in all
Heb. iii. iv. things being tempted like unto us, and having experience of
our infirmities ; that he might be merciful and faithful in our
1 Pet. ii. behalf, to purge us from our sins, and to bring us into such
Matt. iii. favour with the Father, that we might be not only dearly
Matt. vii. beloved through him, the only dearling of the Father, but
1 John V. also obtain whatsoever we shall ask, according to his word
johnxiv. and will, in the name of this same our Mediator, Saviour,
Intercessor and Advocate. So that easy it is to see, that
Psai. 1. as it is an obedient service to God the Father, to call always
upon him in all our need; so to come to his presence through
Christ is to the honour of Christ's mediation, intercession,
and advocateship. And therefore, as it cannot bo but against
the Almighty God and Father, to ask or look for any thing
elsewhere, at the hands of any that be departed this life, as
though he were not the giver of all good things, or as
though he had not commanded us to come unto him ; so we
IX.] OF PRAYING TO SAINTS. 261
see it is manifestly against Christ Jesus our Lord, by any
other saint, angel, or archangel, to come and move any thing
at onr Father's hands, as though he Avere not our Mediator,
Advocate, and Intercessor, or else not a sufficient IMediator,
Advocate, or Intercessor, or at least not so merciful, meek,
gracious, loving, and ready to help, as others : whereas he
only so loved us, as the very hearts of all men and angels
never were able to conceive any part of the height, depth, Ephes.
breadth, and length of the same, as it is. If his own heart-
blood Avas not too dear for us, being his very enemies, and
never desirous to do his will ; how is it possible that he will
contemn us for coming unto him with purpose and desire to
serve him ?
Many other reasons I could give you, wherefore the
saints are not to be prayed unto; for that pulleth from
faith in Christ : it maketh them gods ; it is idolatry, &c.
But this may suffice. So that now you see by God's word,
what our iiiith is concerning these four things. Which that
you may the more love, embrace, and be content to carry
with you through fire and water, I will now go about
with God's grace, as' briefly as I can, to shew how abomi-
nable their doctrine is, even out of the short sum thereof
already before by me rehearsed.
CHAPTER X.
THE POPISH DOCTRINE OF THE SACRAMENT CONFUTED
MORE LARGELY.
First, where they allege the catholic church to have
taught concerning the supper the doctrme of transubstantia-
tion, of Christ's real and carnal presence, dearly beloved, know
that this is a manifest he. For as the catholic church never
knew of it for nine hundred years at the least after Christ's Transubstan-
ascension ; so after that time no other church did obstinately
defend, cruelly maintain, and wilfully wrest the scriptures
and doctors for the establishing of it, save only the popish
church, and their own doctors, Duns and Gabriel, do teach'.
[1 See above, p. '254.]
tiation is
a new doc-
trine.
262 THE CARRYING OF CHRISt's CROSS. [ciIAP.
Read the bishop of Canterbury's book against Winchester',
and see. Whereas they say, that Christ in his supper by
taking bread and speaking the words of consecration did
make it his flesh, according to his promise in John, when he
John vi. saith, " And the bread which I will give is my flesh, &c. ;"
so that they would thereby seem to have two places of
scripture for this their doctrine of transubstantiation and
real or carnal presence; although diversly I could improve^
this, yet because for that I would not be over tedious unto
you, even by the same their sentence you shall see how
learnedly they lie.
The sentence is this : " And the bread that I will give is
my flesh, which I will give for the life of the world." First
mark that he saith, " The bread is my flesh." He saith
not, " shall be my flesh," but it " is my flesh." This, I trow,
maketh against them ; for the sacrament a year after at the
least was not instituted. Again he saith, that the bread is
his flesh, which he will give for the life of the world. Here
would I ask them, whether Christ's death was for the life of
the world, or in vain. If they say it was for the life of the
world, then why do they apply and give it to the sacrament ?
Was it crucified ? Or if it be the same sacrifice, (for so they
say,) either it was efi"ectual, or not. If it was effectual, then
Christ's death needed not. If it was not effectual, then
Christ was not God, and could not do that he would. Thus
ye may see their ungodly fooUshness, or foolish ungodliness,
in^tent^"^^'' I canuot tcll whicli to call it well. Whereas they require
the intent of the priest to consecrate Christ's body ; for-
asmuch as we know not any man's intent, (God only knoweth
the heart,) yea, the words we know not, they are so spoke
in hucker mucker ; I pray you, in what a doubtfulness are
we brought whether it be the sacrament or not ! In what
peril are we of worshipping a piece of bread for our Christ !
Is not this, trow you, sweet and comfortable gear, that a
man shall always stand in doubt whether he have received
the sacrament or not ? Whereas they will have it bread
to the eye, and not to the mouth, judge then, whether a dog
may not eat Christ's body ; judge whether the devil, if he
would come in the likeness of a priest, might not swallow up
[1 Archbishop Cranmer's Ansiver to a Crafty and Sophistical Cavil-
lalion devised by Stephen Gardiner.]
[- Improve : disproA^e.]
X.] THE POPISH DOCTRINE CONFUTED MORE LARGELY. 263
Christ, and so bring him into hell, from ivhence, because
there is no redemption there, Christ's body should never
come, but be damned. Judge, whether the taste of thy
mouth is not as much to be credited, as the sight of the eye ;
specially in that the scripture so often calleth it bread after
the consecration, as before I have shewed. Judge, whether
Christ's body be not very petty, that it can be in so little a
room. Judge, whether Christ hath more bodies than one,
when perchance the priest hath twenty or a hundred before
him. Judge, whether the priest brake not Christ's body
in breaking of it. Judge, whether it be seemly to chew
Christ's body with the teeth. Judge, whether Christ did
eat his own body ; yea, or no ? Christ did eat the sacrament
with Ms disciples. Judge, whether it be seemly that Christ
should be kept so in prison, as they keep him. Judge,
whether it be seemly that Christ's body should be so dindle-
dandled and used, as they use it. Judge, whether the
people, knocking and kneeling at the elevation of that they
see, (for they see but the forms of bread and wine, and not
Christ's body, if it be as the papists feign ;) judge, I say,
whether the people by the papists' own doctrine be not
made idolaters.
Many more absurdities there be, which I purposely
omit. This little is enough hereby to give you occasion to
know the more. Where they say that the bread is
made Christ's body, flesh, blood, &c., that is, that Christ's
body is made of the bread ; as the bishop of Winchester
in his book for this matter of the Devil's Sophistry and
elsewhere doth afiirm ; you may see how shamelessly, yea,
blasphemously they speak. For Christ's body crucified
was born of the virgin Mary, even of her substance ; but
they say the supper is that body which was crucified.
Now, I trow, bread is one thing, and the virgin's flesh
another tiling : therefore indeed they deny Christ in the
flesh, that they may stablish their Christ in the bread ; which
is the very root of antichrist. Last of all, whereas they
say that they receive the sacrament to damnation, which
do not believe their transubstantiation ; if with Paul their
words were conferred, you should see otherwise. For he
saith, they receive this bread (for so he calleth it after the
words of consecration) unworthily, which do not esteem
2G4 THE TARRYING OF CHRISt\s CROSS. [ciIAP.
Christ's body : as indeed the papists do not, which would
bring Christ down out of heaven for thieves and whores to
chew and eat, for moths to corrupt, and to be in danger of
moulding; as, if they kept their hosts long, indeed they
will mould, and then will they burn them. Do these men,
trow you, esteem Christ's body? Paul plainly sheweth in
the same place, that the wicked man which receiveth the
sacrament unworthily, eateth not Christ's body, but his own
damnation, which I trow be not Christ's body. And this
shall serve for this time to shew you, how shameless, filthy,
and abominable this their doctrine of transubstantiation is.
If in so short a sum of their doctrine there be so many
abominations, I pray you, how much is in the whole sum of
the same? Now for the sacrifice.
CHAPTER XI.
THE POPISH DOCTRINE OF THE SACRIFICE CONFUTED.
First, in that they grant Christ's sacrifice on the cross
done by himself to be full and perfect enough, we may well
see that we need not this which they have found out, indeed
to make the other imperfect; for else it needed no reiteration.
But seeing they reiterate it by this, and make it needful
even as baptism, easily may all men know, that though they
speak one thing, they mean another, and so are dissemblers
and destroyers of Christ's sacrifice, little considering the great
pain that Christ suffered, seeing they weigh it no better.
Whereas they say, that it is the same sacrifice which
Christ offered on the cross, but unbloodily, (wherein they
seem to deny transubstantiation ; for else I trow it must
needs be bloody,) I would thus reason with them. Inasmuch
as Christ's sacrifice on the cross was the only perfect and
all-sufiicient propitiatory sacrifice for the sins of the world,
as they confess ; this could not be the same, because it was
done before that upon the cross. Or else the full perfect
sacrifice was then in the supper finished, and so Christ's death
is in vain, and a foohsh thing. If Christ's death be not fool-
ish, but indeed, as it is, the full and perfect sacrifice for the
XI.] THE POPISH DOCTRINE OF THE SACRIFICE CONFUTED. 265
sins of the world ; then this, which they feign he offered in
his last supper, is not the same, prate what pleaseth them ;
or else it is not of value, take whether they will. Whereas
they prate of Christ's will, that it was accepted before his
Father for the deed ; as they shall never be able to shew one
word to prove that Christ would in his supper sacrifice him-
self to his Father for the sins of the world, (for there is not
one Avord thereof throughout the whole bible,) so do they
belie God the Father, which would indeed have his Son to
drink the cup that he prayed to be taken from him, or' else
make Christ's death frustrate and more than need ; which is
the only thing that all their doctrine tendeth unto. For if
the Father alloweth his will for the deed, I pray you, who
seeth not now the deed to be more than needeth ?
Where they say, that Christ commanded his church to
offer this sacrifice to his Father in remembrance of his bloody
sacrifice ; I would pray them to shew me, where he commanded
it, and then good enough. But, dearly beloved, they can never
shew it. If they will say, hoc facite, to take facers for to
sacrifice, as some teach it ; then will I say, that a boy of
twelve years old can tell they he. For hoc facite, do you
this, pertaineth to the whole action of Christ's supper, of
taking, eating, and drinking of the sacrament, &c., and as
well spoken to the laymen as the priests : but I trow they will
not suffer the laymen to say mass another while for them.
No, this were too much against their honour and gain also.
But if one would ask them, Avhat they offer to the Father,
then a man should see their abommations. For if they
should say nothing, then men would take them as they
be, liars. If they say, bread and wine, as indeed they do
in their mass horribly ; then in that they say they offer the
same thing which Christ offered on the cross, and he offered
his body, bread must needs be Christ's body, and so Christ's
body is bread and wine. If they say, that they offer up
Christ, in that the offerer must needs be as good at the least,
yea, a better than the thing offered, then must they needs
shew themselves open antichrists. For they make themselves
equal with Christ, yea, better than he : which thing indeed
their holy father and grandsire the pope doth. For where
Christ would take upon him to teach nothing, but that he
had received of his Father, and therefore willed men to search
266 THE CARRYING OF CHRIST's CROSS. [cHAP.
the scriptui'es, as all his apostles did, whether their doctrine
was not according thereunto ; the pope and his prelates will
be bold to teach what please them more than God biddeth,
yea, clean contrary to that which God biddeth ; as it is plain
by all these four points, transubstantiation, sacrifice, praying
for the dead, and to the dead. But see, I pray you, these
abominations. The sacrifice of Christ for the redemption of
the world was not simply his body and his blood, but his
body broken and his blood shed, that is, all his passion and
sufi^eving in his body and flesh. In that therefore they offer,
as they say, the same sacrifice which Christ offered, dearly
beloved, do they not, as much as in them is, kill, slay, whip,
and crucify Christ again with wretches and antichrists ? Who
would not desire to die for his master Christ's cause against
this their heinous and stinking abomination?
Whereas they call this sacrifice of the mass the principal
mean to apply the benefit of Christ's death to the quick and
dead, I would gladly have them to shew, where and of whom
they learned it. Sure I am they learned it not of Christ.
MM. xxviii. For when he sent his disciples abroad to apply unto men the
Alark xvi. . ^ . ''
Luke xxiv. benefit of his death, he bade them not mass it, but preach the
gospel, as the mean by the which God had appointed behevers
Actsx. to be saved. The which thing Peter told Cornelius plainly;
Col. i. ii. as Paul also teacheth almost every where in his epistles. But
o Cor, V. . .
indeed preaching they may not away with, as well for that
it is too painful, as for that it is nothing so gainful, nor of
authority and estimation in the world. Nothing so dis-
pleaseth the devil as preaching the gospel, as in all ages
easily we may well see, if we will mark to our comfort in
this age. And therefore by giving his daughter idolatry,
with her dowry of worldly wealth, riches, and honour, to
the pope and his shaven shorelings, they have by this means
in many years been begetting a daughter, which at length
was delivered to destroy preaching, even the minion Missa ;
mistress Missa, who danced daintily before the Herods of the
world, and is the cause even why John the Baptist and the
preachers be put into prison and lose theu* heads. This dancing
damsel, the darling of her mother, the fair garland of her
fathers (for she hath many fathers), the gaudy gallant of
her grandsire, is trimmed and tricked in the best and most
holv manner or wise that can be, even with the word of God,
Xl.] THE POPISH DOCTRINE OF THE SACRIFICE CONFUTED, 267
the epistle and the gospel, with the sacrament of Christ's
body and blood, with the pomander^ and perfumes of prayer,
and all goodly things that can be ; but blasphemously and
horribly abused to be a mermaid to amuse and bewitch men,
sailino' in the seas of this life to be enamoured on her. And
therefore besides her aforesaid goodly apparel, she hath all
kinds of sweet tunes, ditties, melodies, singing, playing, ring-
ing, knocking, kneeling, standing, hfting, crossmg, blessing,
blowing, mouthing, incensing, &c. Moreover she wanteth no
gold, silver, precious stones, jewels, and costly silks, velvets,
satins, dumasties, &c., and all kind of things wliich are gor-
geous in the sight of men ; as, if you call to mind the chalices,
copes, vestments, crucifixes, &c., you cannot but see. And
hereto is she beautified yet more, to be shewed and set forth
in lying words and titbs given to her ; that she hath all
power in heaven, earth, and hell, that she hath all things for
soul and body, for quick and dead, for man and beast. And
lest men should think her too coy a dame, lo, sir, she off'ereth
herself most gently to all that will come, be they never so
poor and stinking and foul, to have their pleasure on her.
Come who will, she is '-'Hail, good fellow;" and that not only
to make herself common to them that will, but also to ply
them plentifully with most pleasant promises falsely, and
giving most licentious liberties to all her lovers, and great
fees and wages to her diligent servants and ministers ; so
that there needeth no preaching of the gospel. She hath all
things, she will give all things ; the death of Christ she will
apply and can to whom she will, and when she will. For
this daughter the mothers, the fathers, and the grandfathers
watch night and day, as the only mean whereby Herod and
Herodias may live as they lust But, dearly beloved, as
from the devil's dearling indeed, fly from her ; and know
that the true and only way to apply the benefit of Christ's
death and sacrifice, is in the minister's behalf by preaching,
and in your behalf by believing.
This is a sacrament, and not a sacrifice ; for in this, using
it as we should, we receive of God obsignation and full cer-
tificate of Christ's body broken for our sins, and his blood
shed for our iniquities. As in baptism we are confirmed, and
settle ourselves in possession of the promise of salvation to
[1 Pomander: a ball made up of several perfumes.]
268 THE CARRYING OF CHRISx's CROSS. [cHAP.
appertain unto us, God to be our God, Christ to be our
Christ, and we to be God's people ; the promise of the word
of God giveth and offereth, faith in us appHeth and receiveth
the same, and the sacraments do confirm and (as it were) seal
up : baptism, that we are regenerated with the Spirit of God,
made his children, brethren to Christ, and engrafted into
him ; the supper, that we are fed with Christ spiritually, with
his body and blood, yea, that we be incorporated into Christ,
to be flesh of his flesh and bone of his bones, as he by being
born of the virgin Mary was flesh of our flesh and bone of
our bones. Away therefore with their abominable doctrine,
that the sacrifice of the mass is the principal means to apply
Christ's death to the quick and dead ; wherein all men may
see that they lie boldly. For as the word of God in the
ministry pertaineth not to the dead, (for who will be so mad
as to go and preach on dead men's graves, that the dead
men may hear ?) so likewise do not the sacraments. Little
beholden were men to Christ and to the apostles, if this were
the principal mean to apply salvation, that they would use
it so little, and preach so much. Paul, having respect to the
chiefest end wherefore he was sent, said, that he was not sent
Rom. i. to baptize, but to preach. And often saith he, that he was
an apostle segregate of God to preach the gospel. And the
bishop Timothy did he warn to preach in season and out of
season, speaking never a word of this massing or sacrificing
Christ's body.
Last of all, where they make a similitude, that as by
baptism the minister appUeth to the child regeneration, so
in this, &c. 0 that this similitude were well looked on !
then would it make them to bluster ; for they are no more
like than an apple like an oyster. In baptism the child
is ahve, but here the man is dead: in baptism the child
is present, but here the man is perchance forty miles off", if
he sacrifice for the quick, yea, hundred miles from him : in
baptism the child receiveth the sacrament, but here you must
look and gape ; but beware you take not ; for ye may receive
but once a year, and then also you must receive but the one
half, the cup he will keep from you. In baptism is required
God's election, if he be an infant ; or faith, if he be of age ;
and therefore he reciteth the promise, that it may be heard :
but here is no Mth required; for how can men believe,
Gal. i.
Xl.l THE POPISH DOCTUINE OF THE SACRIFICE CONFUTED. 269
■when they are dead ? No promise is then preached or heard.
So that even this their simiHtude maketh the matter plain
enough : for baptism all men know to be no sacrifice. But
of this I have spoken a little before, that if applying come
by the priest's massing, then were preaching in vain, believing
in vain, godly life in vain ; the priest were God's fellow, yea,
Christ's superior, as is aforesaid. Now for the third, of pray-
ing for the dead ; wherein I will be brief.
CHAPTER XII.
THE CONFUTATION OF , THE PAPISTS' SACRIFICING AND
PRAYING FOR THE DEAD.
First, when they say, this applicatory sacrifice may be
called a propitiatory sacrifice, because it applieth the pro-
pitiatory sacrifice to whom the priest will, be he dead or
alive ; as I would have you to note, how they grant, that of
itself it is not a propitiatory sacrifice, whereby they vary
from that which they elsewhere teach, that it is the selfsame
sacrifice which Christ offered on the cross unbloodily ; so,
I pray you, forget not, that the priest is God's fellow, for he
may apply it to whom he will. Therefore honour sir John,
and make much of sir Thomas : for though God could make
thee alone, yet alone, without the priest, he cannot save thee.
Again, if sir John be thy friend, care neither for God nor
the devil ; live as thou wilt, he will bring thee to heaven,
although thou slip into hell. So they write, that Gregory
by massing did with Trajan the emperor. It maketh no
matter how thou live here, so thou have the favour of the
pope and his shaveHngs.
Whereas they say, that the fathers from the beginning
were accustomed to make memorials for the dead ; this I grant
to be true, as we do in our communion. But to gather that
therefore they prayed for them, it no more followeth, than
to say, that our English service doth allow it, where it doth
not. For ye must note, that there is a memorial for the
dead, as well in giving thanks to God for them, as in pray-
ing for them ; for to say, to pray for the dead, is a general
word, including in it giving of thanks. And therefore when
270 THE CARRYING OF CHRISt's CROSS. [cHAP.
we read in the ancient fathers of the primitive church of
memorials for the dead\ or praying for the dead, it is not
to be understood that they prayed for to dehver them from
purgatory, (for that was not found out then.) or from hell,
(as our papists do in their prayers of the mass,) for there is no
redemption ; or for pardon of their sins, as though they had
it not ; for if they depart without it, they are damned ; or
for to get them a higher place in heaven, for that were in-
jurious to Christ, that we should purchase places and higher
crowns in heaven for others : but either for the desire of the
more speedy coming of Christ, to hasten the resurrection ;
either that they might not be thought negligent or careless
over the dead; either that the living might be occasioned to
increase in love to the church here in earth, who still follow-
eth with good will and love even men when they be departed ;
either to admonish the church to be diligent over such as
live, and careful to extend her love, if it were possible, even
to the dead. On this wise should we expound, not only
the former, but also the later fathers, as Austin, Chrysostom,
and others ; Avhich though in some places they seem very
manifestly to allow praying for the dead, yet they are not
to be understood otherwise than I have said for them. For
never knew they of our merits and purgatory ; for if they
had but dreamed thereon, surely they would have been
much more circumspect in their speakings and writings of
this, than they were.
Where they say, that because this sacrifice is the sacrifice
of the whole church, whereof the dead be members, therefore
they should be prayed for ; as before I have shewed, that
Ave must put a difference between the members of the church
miUtant here on earth, and those which be now at rest and
peace with God; so would I have you to note here, that they
should pray for none other dead, than such as be members
of Christ's chm'ch. JN'ow in that all such die in the Lord,
and therefore are happy, I would gladly learn, what good
such prayer doeth to those so departed. As for purgatory
pike-purse, they pass not upon it. But that this is a sacrifice
apphcatory or propitiatory, the papists can never prove.
Where they say, charity requireth it; I answer, that
inasmuch as charity followeth faith, and will not go a foot
i \} See above, p. 249.]
XII.] papists' praying for the dead confuted. 271
further than faith sheweth the way ; seeing faith is not Rom. x.
but of the word of God, and God's word for this they have
not, easy it is to perceive that this praying thus for the
dead is not of christian charity. But be it that charity
required it, I then marvel why they are so uncharitable,
that will do nothing herein without money. Why will
they not pray without pence ? If the pope and his prelates
were charitable, they would, I trow, make sweep-stake at
once with purgatory.
Where they allege the sentence of the Maccabees ; as all
men of learning know, the Fathers allow not that book to be
God's Spirit or cathohc, so do I wonder that in all the old
Testament this sacrificing for the dead was never spoken of
before. In all the sacrifices that God appointed, we read of
never one for the dead.
This gear came not up till the rehgion was wonderfully
corrupt among the Jews : as with us it was never found out
till horrible corruption of rehgion and ignorances of God's word
came into the church of God, when preaching was put down,
and massing came up. Then faith in Christ was cold, penance
became popish, and trust was taught in creatures, ignorance
abounded, and look, what the clergy said, that was believed.
Then came up visions, miracles, dead spirits walking, and
talking how they might be released by this mass, by that
pilgrimage gate-going. And so came up this pelf of praying
for the dead, which Paul the apostle and all the prophets
never spake one word of; for all men may easily sec, that it
is a thing which helpeth much vice, and hindereth godliness.
Who wiU be so earnest to amend, to make restitution of that
he hath gotten unjustly, and live in a godly life, and true
fear of God, being taught that by prayers, by masses, by
founding of chauntries, &c., when he is gone, he shall find
ease and release, yea, and come to joy eternal ? Christ's
doctrine is, that the way of salvation is strait ; but this
teaching, heaping of masses one upon another, when we are
dead, maketh it wide. Christ's teacliing is, that we should
live in love and charity, the sun should not go down on our
wrath ; but this doctrine, to pray for the dead to be delivered
out of purgatory, teacheth rather to live in little love, in
wrath even to our death's day : for sir John can and will
help ; sir Thomas, by a mass of scala coeli will bring us into
272 THE CARRYING OF CHRISt's CROSS. FcHAP.
heaven. Chrisfs doctrine is, that he is the way ; but this
doctrine maketh the massing priest the way : a way indeed
it is, but to hell and to the devil. Dearly beloved, therefore
take good heart unto you for this gear, rather than you
would consent unto it, to lose life and all that ever you have.
You shall be sure Avith Christ to find it, and that for ever,
with infinite increase.
Last of all, when they allege the catholic church and
consent of all the doctors on this matter ; as I wish you
should know that to be the true and catholic church which is
grounded upon God's word, which word they have not for
them in this matter ; so would I ye should know that there
is no member of the church, but he may err ; for they be
men, and " all men be liars," as David saith. Now if all the
members may err, then you may easily see, whereto your
faith ought to lean, even unto God's Aveighty word. Hear
the church and the doctors of the church ; but none otherwise,
than as teachers, and try their teaching by God's word. If
they teach according to it, then believe and obey them ; if
contrary, then know they be but men, and always let your
faith lean to God's word.
Howbeit, for this matter of praying for the dead, know of
truth that there be no doctors of four hundred or five hundred
years after Christ's ascension, but if they in some places seem
to allow praying for the dead, yet they would be taken in
some of the senses which 1 have specified. In many places
do they by divers sentences declare it themselves. But of
this enough.
CHAPTER XIII.
THE REFUTATION OF THE HERESY OF PRAYING TO SAINTS
DEPARTED OUT OF THIS WORLD.
Now to the last, of praying to saints. First, where
they say, there be more mediators of intercession than Christ,
making a distinction not learned out of God's book, in such
sense and for such purpose as they allege ; I wish they would
look on the epistle to the Romans, and 1 John ii. and there
shall they learn to take better heed. The one saith, " Christ
[Rom. viii.] sitteth on the right hand of his Father, and prayeth for us :"
XIII.] REFUTATION OF PRAYING TO SAINTS. 273
the other saith, "He is our advocate," that is, a spokesman,
comforter, intercessor, and mediator. Now would I ask them,
seeing that Christ is a mediator of intercession, (as I am sure
they will grant,) whether he be sufficient or no. If they say,
no ; then all men will know that they lie. But if they say,
yes ; then may I ask, why they are not content with suffi-
cient ? What fault find ye with liim ? Is there any more
merciful than he, any more desirous to do us good than he ?
any that knoweth our grief and need so much as he ? any
that knoweth the way to help us so well as he ? No, none
so well. He crieth: "Ask, and ye shall have ; come to me. Matt. vh.
and I will help you; ask, that your joy may be full. Hitherto Matt. xi.
ye have not asked any thing in my name." Therefore, my john xvi.
good brethren and sisters, let us thank God for this mediator ;
and as he is our alone mediator for redemption, let us take
him even so for intercession. For if by his work of redemp-
tion of enemies we are made friends ; surely we being friends,
and having him above on the right hand of his Father, shall Rom. v.
by him obtain all things.
Where they call it a point of a lowly and an humble
spirit to go to saints, that they may pray for them ; you
may easily see, it is a point of an arrogant heart and a false
untrue spu'it. For inasmuch as God plainly biddeth thee. Dent. xii.
that thou put nought to his word, nor take aught therefrom ;
in that his word is, "Thou shalt call upon him in thy need ;" Psai.i.
why art thou so arrogant and proud, that you will go to
Peter or Paul to pray for thee? Where hast thou God's
word? Dost thou tliink God is true of his promise? Why
then dost thou not go unto him ? Dost thou think that God
at any time receiveth thee for thy worthiness ? Upon whom
be his eyes, but upon him that trembleth at his word ? isai. ixv.
Blessed are they that be poor in spirit, and think themselves Matt. v.
unworthy of God's help. Wherefore hath God sworn that
he will not the death of a sinner, but that sinners might be Ezeu. xxxi
most certain of his love and mercy to be much greater than
they be able to conceive ? His mercies are above all his psai. cxiv.
works. But thou, that runnest to saints, thinkest that it is
not so ; for else wouldest thou go to him thyself, that thou,
seeing liis so much goodness, mightest the more love him,
which thou canst not, if thou use other means than by Christ
only.
[COVERDALE, II.J
274 THE CARRYING OF CHRlSx's CROSS. [cHAP.
Where they bring in the ensample of saints praying for
the people, and obtaining benefits for them, whilst they were
living here on earth, and so gather, that much more they
will and can do it now for us, in that they be with God, if
we will pray unto them ; very easily may we put this away
by many reasons. Fu^st, that the cases be not like. For
when they were ahve, they might know the need of the
people : but now who can tell whether they know any thing
isai. ixiii. of our Calamities and need? Isaiah saith, Abraham did not
know them that were in his age. Again, if the people had
come to them to have desired their prayers, as they would
have taken this for an admonishment of their duty to the
people, so would they again have warned the people of their
duty, that with them they also would pray unto God them-
selves. Whereas there be no such reciprocal and mutual
offices between the dead and the living. Now cannot we
admonish them, and tell them of our needs ; or if we should
go about it, surely we should still stand in a doubt, whether
they did perceive us or no. But if they did perceive the
miseries of their brethren, surely their rest would not be
without great grief; and of this we are sure, that they can
tell us nothing also. Besides this, this their reasoning smell-
1 Cor. i. eth, as it that went before, of man's reason, which is a fool
Rom. X. in God's service, and of a good intent which is not according
to knowledge. We may not do after that which is good in
Deut. xi. our own eyes, but according to that which God biddeth us
do. In our eyes it seemeth good, that as to kings and
great men we use means by men, which are of theu* privy
chambers, or are about them, either to come to their speech,
or to attain our suits, so we should do to God by his saints.
But to dream on this sort with God, to use saints so, were
and is unto faith very foolish : for God useth no such
privy chambers to hide liimself in. " He is at hand," saith
Psai. cxiv. David, " to all that call upon him." And Moses said before
Deut. iv. him : "God is near thee in all thy prayers. No nation hath
their gods so nigh unto them as our God is unto us in all
our prayers." He needeth none to put him in remembrance
Heb. iv. of US ; for he hath all things open to his eyes : the height
Psai.xxxiii. of the hills and the bottom of the depths are in his sight.
Nothino' can hide itself from his knowledo-e. He hath or-
dained Christ Jesus alonely to be the mean by whom we
xcv.
XIII.] REFUTATION OF PRAYING TO .SAINTS. 275
shall speed and receive our requests, which be according to i xim. a.
his will, if we open our purse-mouth, that he may pour into
the same ; I mean faith. For as a thing poured upon a
vessel or other thing, the mouth being closed, is spilt and
lost; so if we ask any thing according to God's will by
Christ, the same doth us no good, except the purse-mouth
of our hearts be opened by faith to receive it.
But to make an end. St Paul telleth plainly, that with- Rom. x.
out faith prayer is not made. Now in that faith is due only
to God, (for cursed is he that hath his faith in man, saint,
or angel,) to God only let us make our prayers, but by
Jesus Christ, and in his name only ; for only in him is the
Father well pleased. This if we do, and that often, as Christ Ma«- "'■
willeth, oportet semper orare, we must pray alway ; then Luke xvui.
shall we undoubtedly in all thmgs be directed by God's holy
Spirit, whom Christ hath promised to be our doctor, teacher, John xiv.
and comforter. And therefore need we not to fear what Psai.
XXVI 1.
man or devil can do unto us, either by false teaching or
cruel persecution : for our pastor is such one, that none can John x.
take his sheep out of his hands. To him be praise for ever.
Amen.
CHAPTER XIV.
THE KNITTING UP OF THE MATTER, AND CONCLUSION OR
PERORATION, WITH THE AUTHOR's DESIRE AND PRAYER
FOR THE PERSECUTED BRETHREN.
And thus much, my good brethren and sisters, on our
dear Lord and Saviour Jesus Christ I thought good to wi'ite
unto you for your comfort in these troublesome days, and
for the confirmation of the truth that ye have already re-
ceived : from the which if you for fear of man, loss of goods,
friends, or life, do swerve or depart, you depart and swerve
from Christ, and so snare yourself in Satan's sophistry to
your utter subversion. Therefore, as Peter saith : " Watch, i pet.
and be sober : for as a roaring lion he seeketh to devour
you." But be ye strong in faith, that is, stagger not, waver
18—2
276
THE CAFiRYING OF CHRIST S CROSS.
[chap.
Acfsii.
Dent. XX.
Matt. xxvi.
Luke xxii.
Heb. vi. X.
Matt. X.
Mark viii.
Luke xi.
Gen. xix.
not in God's promises, and be assured that they pertain unto
Yoii, that God is your God, that he is with you in trouble,
and Avill dehver you and glorify you. But yet see that ye
call upon him, specially that you enter not into temptation,
as he taught his disciples to pray, even at such time as he
saw Satan desire to sift them, as now he hath desired to
sift us. 0 most dear Saviour, prevent him now, as thou
didst then, with thy prayer, we beseech thee, and grant that
our faith faint not ; but strengthen us to confirm the weak,
that they deny not thee and thy gospel, that they return
not to their vomit and puddle of mire in popery and super-
stition, as massing, praying to saints, praying for the dead,
or worshipping the work of men's hands instead of thee their
Saviour. Oh, let us not so run down headlong into perdition,
stumbling on those sins, from the which there is no recovery,
but a causing of thee to deny us before thy Father, making
our latter end worse than the beginning ; as chanced to Lot's
wife, Judas Iscariot, Franciscus Spira' in these our days,
and to many others : but rather strengthen us all in thy
grace, and in those things which thy word teacheth ; that
we may here hazard our life for thy sake. And so shall
we be sure to save it ; as, if we seek to save it, we can but
lose it : and it being lost, what profit can we have, if we
win the whole world? Oh, set them always before our eyes,
not as reason doth this life, or the pleasures of the same,
death of the body, prisonment, &c. ; but everlasting life, and
those unspeakable joys, which undoubtedly they shall have,
that take up their cross and follow thee. Set ever before
us also the eternal fire, and perpetual destruction of soul and
body, that they must needs at length leap into, which are
afraid of the hoar-frost of adversity, that man or the devil
stirreth up to stop and hinder us from going forward in our
journey to heaven's bliss; to the which, 0 Lord, do thou bring
us for thy name's sake. Amen.
Pray for all your brethren which be in prison and exile,
and so absent from you in body, but yet present with you
[1 An eminent lawyer of Citadella near Padua, who embraced,
and afterwards renounced, the reformed faith, a. d. 1546. Some
account of him may be found in Seckendorf, Hist. Lutheranismi,
Lib. ni. sect, cxxix. Vol. n. p. 601, and Sleidan, History of the Re-
formation, Book XXI.]
XIV.] THE KNITTING UP OP THE MATTER, &C. 277
in spirit ; and heartily pray God once to prove us, and trust
us again with his holy word and gospel; that we may be
suffered to speak, and you to hear his voice, as heretofore
we and you have done, but unthankfully and negligently, I
may say, yea, very unworthily and carnally. And therefore
is his most just anger fallen now upon us. He remember
his mercy towards us in his time, we beseech him ! Amen.
THE CONTENTS OF THIS BOOK
AS THEY FOLLOW IN EVERY CHAPTER.
CHAPTER
PAGE
The Preface to the christian reader 280
1. What we be, and where we be 231
IL Persecution must not be strange unto us 233
in. Trouble cannot hurt God's children 235
IV. The cross is commodious and profitable 239
V. How tlie papists hold their four special articles, which
they so grievously persecute for 243
VI. How God's word teacheth of the supper, with confutation
of transubstantiation 250
VII. How God's word teacheth of Christ's sacrifice, with the
Romish blasphemy therein reproved 256
VIII. Of praying for the dead, the true doctrine 258
IX. Of praying to saints 260
X. The Romish doctrine of the sacrament confuted more
largely 261
XI. The popish doctrine of the sacrifice in massing confuted... 264
XII. The confutation of the papists' sacrificing and praying for
the dead 269
XIII. The confutation of the heresy of praying to saints departed
out of this world 272
XIV. The knitting up of the matter, and conclusion or perora-
tion, with prayer for the help of God in this time of danger
and divers temptations 275
EXPOSITION
TWENTY-SECOND PSALM.
A very
excellent and swete
exposition upon the two
and twentye Psalme of
David, called,
in latyn,
Dominus regit me, et nihil.
Translated out of
hye Almayne
in to En-
glyshe
by
Myles Coverdale.
1537.
[PARAPHRASE OF THE TWENTY-SECOND PSALM.
The original of this Treatise, which is entitled a Paraphrase on
the twenty-second Psahn, according to the Septuagint Version, or the
twenty-third, according to the notation of the Hebrew text, is found
in the Latin edition of Luthei-'s Works, Vol. ii. pp. 226 — 254, ed. Jena?,
1600, among his " Operationes in Psalmos xxii. priores." The present
edition of Coverdale's translation is printed from a copy in the Bod-
leian Library, Oxford.]
UPON THE TWENTY-SECOND PSALM.
The effect of In tliis psalm dotli David and every christian heart give
thanks and praise unto God for his most principal benefit,
namely, for the preaching of his dear and holy word, whereby
we are called, accepted, and numbered among the multitude,
which is the congregation or church of God; where only, and
in no place else, the pure doctrine, the true knowledge of
God's will, and the right service of God is found and had.
But this same noble treasure doth holy David praise and
extol marvellous excellently, with goodly, sweet, fair, and
pure words, yea, and that with likenesses borrowed out of
the God's service of the old Testament.
A sheep. First, he likeneth himself to a sheep, whom God himself,
as a faithful diligent shepherd, doth wondrous well take heed
unto, feedeth him in a pleasant green pasture, wliich standeth
full of good thick grass ; where there is abundance also of
Theshep- fresh water, and no scarceness. Item, he likeneth God also
unto such a shepherd, as with his staff leadeth and bring-
eth the sheep the plain right way, that it cannot go amiss,
and defendeth his flock so with the sheep-hook, that the
A guest. wolf cannot break in. After this doth he make himself a
guest, for whom God prepareth a table, where he findeth
both strength and comfort, refreshing and joy, and that
plenteously.
The word of Aud tlius the prophet giveth the word of God divers
many names, uames, calloth it goodly plcasaut green grass, fresh water,
the right way, a staff, a sheep-hook, a table, balm, or pleasant
oil, and a cup that is alway full. And this he doth not
without a cause: for the power of God's word is manifold.
For why ? Like as a sheep in a fair pleasant meadow,
beside the green grass and fresh water, in the presence of
his shepherd which leadeth it with the staff or rod, so that
it cannot go astray, and defendeth it so with the sheep-hook,
that no harm can happen unto it, hath his food and pleasure
in all safeguard ; or like as a man lacketh nothing that
sitteth at a table, where there is plenty of meat and drink.
EXPOSITION UPON THE TWENTY-SECOND PSALM. 283
and all manner of comfort and gladness : so much more
they that be the sheep of this shepherd, whereof this psalm
singeth, lack no good thing, are richly provided for, not only
in sold, but also in body; as Christ saith in the sixth of
JVIatthew : " Seek first the kingdom of God and the righte-
ousness thereof; so shall all these things be ministered unto
you." For as they that want bodily food Uve in great
straitness and pensiveness, not being able to fulfil the body's
request in this behalf; even so also those that want this
wholesome and necessary word of God, cannot rejoice nor
be pacified inwardly. Yea, even as bread and wine refresh
a man's fleshly heart, and make him joyful; even so the
word of God quickeneth and refresheth a man's soul in-
wardly.
For when the word of God is truly and sincerely The preach-
preached, look how many divers names the prophet giveth word bring-'
it here, so many commodities and fruits doth it bring. Unto penty.
them that are diligent and earnest to hear it, whom our Lord
God knoweth only for his own sheep, it is a pleasant green
grass, a fresh water, wherewith they are satisfied and re-
freshed. It keepeth them also in the right way, and pre-
serveth them, that no misfortune nor harm happen unto them.
Moreover, it is unto them a continual wealth, where there is
abundance of meat and drink, and all manner of joy and
pleasure : that is, they are not only instruct and guided,
refreshed, strengthened, and comforted by the word of God,
but ever more and more preserved in the right way, de-
fended in all manner of trouble both of body and soul. And
finally they have the victory, and prevail against all tempta-
tions and troubles, whereof they must abide right many, as
the fourth verse doth specify. Shortly, they live in all
mamier of safeguard, as they unto whom no misfortune can
happen, forasmuch as their shepherd doth feed them and pre-
serve them.
Therefore should we take instruction out of this psalm. The doctrine
not to despise the word of God, but gladly to hear and ofthispsaim.
learn the same, to love it, and to make much of it, and to
resort unto the little flock where we may have it ; and
again, on the other side, to fly and eschew those that do
blaspheme and persecute it : for where this blessed light
doth not shine, there is neither prosperity nor health,
manes.
284 EXPOSITION UPON
neither strength nor comfort, either in body or soul ; but
utter disquietness, terror, and despair, specially when trouble,
distress, and painful death is at hand. Howbeit the un-
isai. ivii. godly, as the prophet saith, have never rest, whether
they be in wealth or woe. For if they be in prosperity,
then are they presumptuous, proud, and high-minded, forget
our Lord God utterly, boast and crack only of their own
power, riches, wisdom, &c. ; and take thought beside, how
they may maintain and increase the same, and how they
may persecute and oppress other men that lie in their ways.
But if the leaf" turn about with them, as doubtless it must
Deposuit po- needs do at the last ; (for that sweet virgin Mary is a very
vuesdi^misit ^^^® prophetess, which yet hath not failed in her song;) then
are they of all the most miserable and carefullest people,
which immediately fall to despair and mistrust. What aileth
them? They know not where nor how they shall seek
comfort, seeing they have not the word of God, which only
teach eth the right way how to be patient, and to have a
good hope even in adversity. Rom. xv.
An ensampie This thino" oufflit to wam us and move us, that we
for us. . ,
esteem nothing more excellent nor worthy upon earth, than
this benefit, namely, to have that dear blessed word, and
that we can be in a place where it may be freely preached
and professed openly. A christian man therefore, that be-
longeth unto a church wherein the word of God is taught,
as oft as he goeth in, should think upon this psalm, and out
of a joyful heart with the prophet to give God thanks for
his unoutspeakable grace, that he hath set him, as his own
sheep, in a pleasant green meadow, where there is plenty of
good grass and fresh water ; that is, that he may be in a
place where he may hear and learn the word of God, and
conceive rich comfort thereout, both in body and soul.
This blessed David did well understand, how worthy a
treasure it is, when it may be so had : therefore can he boast
and sing so well of it, and magnify this benefit above all that
What we is iu auy estimation or worship upon earth. At him ought
learn here of wo to loam tWs scienco, and accordino; to his ensampie not
David. ^ ^
only to be thankful unto God our loving and faithful shep-
herd, and to magnify his unoutspeakable gift, which he of
very loving-kindness hath given us, as David doth here in
the first five verses ; but also earnestly to desire and pray
THE TWENTY-SECOND PSALM. 285
him, as he doth in the last verse, that he may abide by
his riches, and never to fall away from his holy christian
church.
And such a prayer is exceeding necessary : for we are
very weak, and, as the apostle St Paul saith, we carry this2Cor. v.
treasure about in earthen vessels. The devil also, our ad-
versary, beareth deadly hate unto us for this treasure's sake.
Therefore doth he not rest, but goeth about as a roaring lion,
and seeketh how he may devour us. Beside all this, he hath a
quarrel unto us, because of our old sack which we carry yet
upon our necks, wherein there be yet also divers concu-
piscences and sins. Moreover, the dear flock of Christ is
spotted and filled Avith so many horrible offences, or slanders,
that because of the same there do many fall away from them.
Therefore, I say, it is necessary that we pray, and put this
uncorrupt doctrine still in practice, and defend ourselves
therewith against all slanders, that we may continue unto the
end, and be saved.
This mad and Wind world knoweth utterly nothing of The blindness
this treasure and precious stone, but imagineth only, even " ^ ""^ •
as a swine or unreasonable beast, how they may here fill the
belly ; or else, when it cometh to the point, they follow lies
and hypocrisy : as for the truth and faith, they let it pass.
Therefore do they sing no psalm unto God for his holy word ;
but rather, when he offereth it unto them, they blaspheme
it and condemn it for heresy. And as for those that teach it
or will be known of it, the world persecuteth them and
putteth them to death, like as if they were deceivers, and the
most ungracious wretches that are in the world. It shall be
good therefore for this small flock to knowledge such a
benefit, and with the prophet to sing a psalm or song of
thanksgiving unto God for it.
But what say ye of them that cannot have the preach- or them that
ing of God's word ; as namely, they that dwell here and Tannot'h'ave
there among tyrants and enemies of the truth ? No doubt, God.
where as the word of God is preached, there can it not pass
away without fruit, as Esay saith in the fifty-fifth chapter.
The good christian people also of the same place have one
vantage, which indeed is dear unto them : for they that be
christian men count it a very great thing, that they may be
in a place where the word of God is freely and openly taught
286 EXPOSITION UPON
and knowledged, and the sacraments ministered after Christ's
institution. But as for those, they be sown very thin. The
false Christian are always more than the good. The great
multitude careth notliing for God's word, neither do they
knowledge it for a benefit, that they may hear it without
all harm and peril. Yea, they are soon filled and weary of
it, and esteem it but a pain to hear it, and to receive the
holy sacrament.
Again, they that suffer under tyrants complain day and
night, and long greatly for it. And if a small morsel of our
bread, that Christ hath given us so richly, doth come unto
them, they receive it with great joy and thankfulness, and
do themselves much good withal ; whereas our swine in the
mean season, having that worthy bread themselves so richly,
and many whole baskets full thereof, cannot reach unto it,
they are so weary of it. Yea, they cast it down, wallow
themselves therein, tread it under their feet, and run over it.
Men wear Therefore goeth it even after the proverb. When a
weary of the . ° . . •"•
word of God. thing bcgmueth to be common, it is no more set by, but de-
spised, be it never so precious. And such proverbs are
specially found true in the word of God. Where men have
it, there will they not away withal. Again, where men
have it not, there would they be glad to have it. AVhere
men have a church at their doors wherein the word of
God is taught, there go they up and down in the market
in the preaching time, and lurk about the graves. Where
they be ten or twenty miles from it, there would they
be glad to go with the multitude, and to pass over with them
unto the house of God with joy fulness and thanksgiving,
[Psalm xiii.] as it is in the forty-first psalm.
Of them that Therefore shortly this is mine answer unto the question
tyranu. conceming them that dwell under tyrants. Blessed be they
which are now scattered abroad under the Turk or pope,
being destitute of God's word, and would yet be glad with
all their hearts to have it, and in the mean season receive
with thanlvsgiving such morsels as they can get, till the meal
be better. Now if they be not far from the place where
the word of God is preached, and the blessed sacrament
ministered according unto Christ's institution, they may well
go thither and enjoy the same treasure, like as many do, and
are therefore pmiished of their wicked rulers, both in body
THE TWENTY-SECOND PSALM. 287
and goods. But if they dwell far from such places, yet do
they not cease at the least to sigh thereafter. No doubt
Christ our Lord will hear their siglimg, and in process of
time will he turn back their captivity. Again, unhappy, yea,
and unhappy again are they that have this treasure plen-
teously at their doors, and yet care not for it. On them
shall the word of Christ be fulfilled, where he saith : " Many Matt vm.
shall come from the east and west, and shall sit with
Abraham, Isaac, and Jacob in the kingdom of heaven ; but
the children of the kingdom shall be cast out," &c.
Let this be said for an introduction. Now will we shortly
go over the psalm.
The Lord is my shepherd : I shall lack nothing.
First of all, the prophet and every faithful heart calleth
God his shepherd. Now though the scripture giveth God a sweet
many loving names, yet this which the prophet giveth here
unto God is a much more sweet and gracious name, where
he calleth him a shepherd, and saith : " The Lord is my
shepherd."
It is very comfortable, when the scripture calleth God our
hope, our strength, our stony rock, our castle, our shield, our
comfort, our deliverer, our king, &c. ; for verily he declareth
the thing so still indeed unto his own, that he is even so
as the scriptui'e describeth him. But exceeding comfortable
is it, that he is called here, and many times else in the
scripture, a " shepherd." For in this only word, " shep-
herd," is almost all comprehended together, what good and
comfortable thing soever is spoken of God.
Therefore doth the prophet speak this word with a joyful The cause
and sorrowless heart, which is full of faith, and for very the iirophet
great gladness and comfort exceedeth ; and saith not, " The his shepherd.
Lord is my strength, castle," &c., which were a marvellous
comfortable saying; but, "the Lord is my shepherd." As if he
would say : If the Lord be my shepherd and I his sheep,
then am I wondrous well provided for, both in body and
soul : he shall get me a competent living ; he shall defend
me and keep me from misfortune ; he shall care for me ;
he shall help me out of all trouble ; he shall comfort me ;
he shall strengthen me, &c. Summa, he shall do for me
whatsoever a good shepherd ought to do. All these benefits
288 EXPOSITION UPON
and more doth he comprehend in this only word " shepherd,"
as he expoundeth it himself immediately, where he saith :
"I shall lack nothing."
Besides this, some of the other names which the scripture
ascribes unto God, sound partly too glorious and too high, and
bring in a manner a fear with them, when men hear them
to be named ; as when the scripture calleth God our Lord,
King, Maker, &c.
Of such a nature is not this word " shepherd," but
soundeth very friendly ; and unto them that be godly it
bringeth in a manner a confidence, comfort, and trust with
it, when they read or hear it ; like as this word " Father,"'
and other more, when they be appropriated unto God.
A wry Therefore is this one of the most loving and comfortable
comfortable ... . .
similitude, similitudcs, and yet very common in the scripture, that it
likeneth the majesty of God to a virtuous, faithful, or, as
Christ saith, a good shepherd ; and us poor, weak, and
wretched sinners to a sheep.
Now cannot this comfortable and loving simihtude be
better understand, than to go into the creatures themselves,
whereout the prophets take this and such other like simi-
litudes ; and to learn diligently thereby, what the condition
and property of a natural sheep is, and the office, labour,
and dihgence of a good shepherd. Whoso takcth good heed
thereunto, may not only with ease understand this and other
similitudes in the scripture concerning the shepherd and the
sheep ; but also they shall be unto him exceeding sweet and
comfortable.
Tiic con- A sheep must Uve only by the help, defence, and diligence
ditionofa ^ , . •■ , , a • i i i • • • i
siieep. of his shepherd. As soon as it leaveth him, it is compassed
about with all manner of peril, and must needs perish ; for
it cannot help itself. For why ? it is a poor, weak, and inno-
cent beast, that can neither feed nor guide itself, nor find
the right way, nor keep itself against any unhappiness or
misfortune ; seeing this, that of nature it is fearful, flieth
and goeth astray. And if it go but a little out of the way,
and come from his shepherd, it is not possible for itself to
find him again, but runneth ever farther and farther from
him. And though it come to other shepherds and sheep,
yet is it nothing helped therewith : for it knoweth not the
voice of strange shepherds; therefore flieth it from them,
THE TWENTY-SECOND PSALM. 289
and runneth so long astray, till the wolf ravish it, or till it
perish some other ways.
Nevertheless, as weak a beast as it is, yet has it this The property
condition, that with all diligence it bideth with his own " ^ '^^'^'''
shepherd, and seeketh comfort at his help and defence ; and
how or wliither soever he leadeth it, it followeth. And if
it can but be with him, it careth for no more, neither feareth
it any man, but is careless and merry; for it lacketh nothing.
It hath also this good virtue in it, which is well to be
marked, (for Christ doth specially praise the same in his
sheep ;) this virtue, I say, it hath, that it will be earnest
and sure to hear and know the voice of his shepherd, and
ordereth itself thereafter, and will for nothing go from it,
but followeth straight the same. Again, it regardeth no
strange shepherd's voice : and though they call and whistle
upon it never so friendly, yet careth not it therefore ; much
less doth it follow them.
Again, this is the office of a good shepherd, that he The office of
doth not only provide for his sheep pasture, and other more ^ * ^^ ''"'
things that belong thereto, but defendeth them also, that
no harm chance unto them. Besides this, he taketh dihgent
heed that he lese none. If any go astray, he runneth after
it, seeketh it, and fetcheth it again. As for such as be
young, feeble, and sick, he dealeth gently with them,
keepeth them, holdeth them up, and carrieth them, till they
be old, strong, and whole, &c.
Even thus goeth it also in the spiritual sheepfold, that how it goetu
is to say, in the flock of Christ. Look, how little a natural foidofchnst.
sheep can keep, guide, rule, save, or defend itself against
danger and misfortune, (for it is a feeble and weaponless
beast ;) so little can we poor, weak, and miserable people
keep and rule ourselves spiritually, walk and endure in the
right way, or of our own strength to defend us against all
evil, and to get us help and comfort in trouble and distress.
For how should he have skill to guide himself after a The misery ot
godly fashion, that knoweth nothing of God, that is conceived
and born in sin (as we all are), and of nature the child of
wrath and the enemy of God? How should we find the
right way, and continue therein, seeing that (as the prophet
Esay saith) we can do nothing but go astray ? How is
it possible that we should defend ourselves fi'om the devil,
[COVEUDALE, II.]
290
EXPOSITION UPOX
parison.
shepherd.
which Is a prince and lord of this world, whose prisoners
also we be every one, seeing that with all power and might
we cannot do so much as to hinder a small leaf to hm't us,
or a poor flea from grieving us ? AVhy will we poor wretched
people boast so much of great comfort, help, and counsel
against the judgment of God, against God's wrath and
everlasting death, seeing that by ourselves and other we have
experience daily and hourly, how we can neither counsel
nor comfort ourselves in small bodily necessities ?
A plain com- Tliercfore conclude thus hardly : as little as a natural
sheep can help itself in the things that be least of all, but
must look for all benefits at his shepherd's hand; much less
can a man rule, comfort, help, or give counsel unto himself
in things belonging to salvation, but must look for all such
at the only hand of God his shepherd ; which to fulfil any-
thing for his sheep that is to be done is a thousand times
more willing and diligent, than any other virtuous shepherd
in the world.
Christ is our As for this shepherd, of whom the prophet had spoken
so long before, it is even Christ our loving master, which
is far another manner of shepherd than Moses, which is hard
and extreme unto his sheep, and driveth them back into the
wilderness, Avhere they find neither pasture nor water, but
plain scarceness, Exod. iii. But Christ is the gracious and
loving shepherd, which runneth after the famished and lost
sheep in the wilderness, and seeketh it there ; " and when
he findeth it, he taketh it up gladly upon his shoulders,"
Luke XV. ; yea, " and giveth his life also for his sheep,"
John X. This must needs be a loving shepherd. Who
would not be glad then to be a sheep of his?
Theshep- This sheplicrd's voice, wherewith he speaketh and calletli
unto his sheep, is the holy gospel, whereby we be taught
that we obtain grace, remission of sins, and everlasting salva-
tion, not by Moses' law, (wherethrough he putteth us in the
more fear, dread, and despair, which were too fearful, too
sore afraid, and despaired too much afore,) but by Christ,
which is " the shepherd and bishop of our souls," 1 Pet. ii. ;
which hath sought us miserable and lost sheep, and fetched
us out of the wilderness, that is to say, from the law, from
sin, from death, from the power of the devil, from everlasting
damnation ; and in that he gave his life for us, obtained
herd's voice.
THE TWENTY-SECOND PSALM. 291
he us grace, remission of sins, comfort, help, and strength
against the devil and all misfortune, yea, and everlasting life
also. This is now unto the sheep of Christ a loving sweet
voice, which they are heartily glad to hear, Avhich they
know right well, and order themselves thereafter. '• As for
a strange voice that soundeth otherwise, they neither know
it nor hearken unto it, but avoid and fly away from it," &c.
John X.
The pasture, wherewith Christ feedeth his sheep, is also The pasture,
the comfortable gospel, whereby the souls are fed and
strengthened, kept from error, comforted in all temptations
and troubles, defended against the craft and power of the
devil, and finally delivered out of all trouble. Nevertheless,
forasmuch as his sheep are not all alike strong, but some
yet lost and scattered here and there abroad, Avounded,
sick, young, and feeble; he doth not therefore cast them
away, but hath much more respect unto them, and careth
more diligently for them, than for the other that have no
such need. For as the prophet Ezekiel saith in the xxxivth
chapter: "He sceketh them that be lost, brlngeth together
them that be scattered abroad, bindeth up such as be
wounded, looketh to them that be sick." And the weak
iambs that be but young at the first, saith Esay, " he taketh
up in his arms, and beareth them, and such as be with
young ones doth he drive forth fair and softly." All this
doth our loving master Christ by the office of preaching
and distributing of the holy sacrament ; as it is oft and with
many words taught in other places. For to set it forth
here word by word as need should require, it were too long.
The prophet also himself will declare it afterward in the
psalm.
By this then may we easily perceive, how shamefully we have
we have been seduced under the papacy. For Christ was ceived.
not so lovingly set forth unto us as the dearly beloved
prophets, apostles, and Christ himself doth : but so fearfully
was he described unto us, that we have been more afraid of
him than of Moses ; yea, we thought Moses' doctrine much
more lighter, and to have much more sweetness in it, than
the doctrine of Christ. And so we knew nothing else, but
that Christ had been a wrathful judge, whose displeasure we
might have reconciled with our good works and with our
19—2
292 EXPOSITION UPON
holiness, and whose pardon Ave might have obtained through
the merits and intercessions of saints. This is not only a
shameful lesson, and a miserable deceiving of poor consciences,
but also the highest blasphemy of the grace of God, a deny-
ing of the death, resurrection, and ascension of Christ, &c.,
and of all his unoutspeakable benefits, slandering and con-
demning of his holy gospel, a destroying of faith, and in-
stead thereof a setting up of utter abominations, lies, and
errors, &c.
Blindness. If this be uot darkucss, then cannot I tell what darkness
is. Yet could no man in a manner perceive it, but every man
took it for the plain verity; and yet unto this day Avill our
papists needs take it for the right way, and shed much in-
nocent blood for the same. Go to then, if we can preserve
ourselves from error, if we can obtain grace and remission
of sins, resist the devil and all misfortune, overcome sin and
death by our own merits ; then must all the scripture be
false, which testifieth of us, how that of ourselves we are but
lost, scattered abroad, wounded, weak, and feeble sheep.
And so should we have no need of Christ to be shepherd,
to seek us, to bring us together, to guide us, to bind us up,
to look upon us, and to strengthen us against the devil. And
so hath he also given his life for us in vain. For if we can
bring all this to pass, and obtain it through our own strength
and goodness, then have we no need of Christ's help.
Mark this But here thou hearest the contrary, namely, that thou
art but a lost sheep, and of thyself canst not come to the
shepherd again ; but to go astray, only that canst thou well
do. And if Christ thy shepherd did not seek and fetch thee
again, thou must needs be a prey unto the wolf. But now
he Cometh, seeketh, findeth, and bringeth thee unto his fold,
that is to say, into his christian congregation, through the
Avord and sacrament ; giveth his life for thee, and holdeth
thee still by the right hand, lest thou shouldest fall into any
error. There hearest thou nothing of thine own strength,
of thine own good works and merits ; except thou wilt call
it strength, a good work, and merit, to go astray, to be
feeble and lost. Christ worketh, deserveth, and sheweth
here his power only. It is he that seeketh, beareth, and
guideth thee. He through his death deserveth life for thee.
He only is strong, and defendeth thee, lest thou shouldest
THE TWENTY-SECOND PSALM. 293
perish and be taken away out of his hands. John x.
Unto all this canst thou do nothing, save apply thine ears
to hear, and with thanksgiving to receive such an unout-
speakable treasure, and to learn to know well the voice of
the shepherd, to follow him, and to eschew the voice of
strangers. Wherefore, if thou wilt be richly provided for, Take heed to
both in body and soul, above all things take good heed then herds voice.
to the voice of this shepherd ; hearken well what he saith
unto thee ; let him feed thee, rule thee, guide thee, defend
thee, comfort thee, &c. : that is to say, keep thee unto his
word, be glad to hear it and to learn it, and so' no doubt
thou shalt be well provided for, both in body and soul.
By this that hath been spoken of hitherto, I think it
but easy to understand these words, " The Lord is my
shepherd;" yea, and all the whole psalm beside. They
are but few words : " The Lord is my shepherd ;" but
a great weight and pith. The world maketh great boasting
and cracking of honour, power, riches, favour of men, &c.
But the prophet maketh his boast of none of these ; for they
be all uncertain and transitory. He speaketh but few words
and good : " The Lord is my shepherd." Thus speaketh
a sure and constant faith ; which turneth her back upon
everything that is temporal and transitory, how high and
precious soever it be ; and turneth the face and heart
straight unto the Lord, which is only and altogether, and
doth it himself alone. Even he, and else none, whether he
be king or emperor, saith he, "is my shepherd." Therefore
goeth he forward in all quietness, and saith :
/ shall lack notliing.
This doth he speak in general of all the benefits bodily a general
sentence.
and ghostly, that we receive by the office of preaching. As
though he would say : That the Lord be my shepherd, then
doubtless I shall lack nothing ; I shall have abundance of
meat, drink, clothing, a living, defence, peace, and all manner
of necessaries, whatsoever serveth for the sustentation of this
life : for I have a rich shepherd, which shall not suffer me
to lack. Nevertheless he doth speak most specially of the
spiritual goods and gifts, that the word of God bringeth
Avith it, and saith : ' Forasmuch as the Lord hath taken me
among his flock, and provideth for me with his own pasture.
294 EXPOSITION UPON'
that is, forasmuch as he hath richly given me his holy word,
he shall not suffer me to have scarceness in any thing. He
shall give his blessing unto the word, that it may have
strength, and bring forth fruit in me. He shall likewise
give me his Spirit, to stand by me and to comfort me in all
temj^tations and troubles, to make my heart also sure and
certain, and that I doubt not therein, but that I am one
of my shepherd's dear sheep, and he my faithful shepherd,
which will deal gently with me, as with a poor weak sheep,
and will strengthen my faith, endue me also with other
spiritual gifts, comfort me in all troubles, hear me when I
call upon him, defend me from the wolf, that is, from the
devil, so that he shall not be able to do me harm ; and
finally deliver me from all misfortune.'
I shall lack nothing.
An objection. Thou wilt Say, Yca, and whereby shall I perceive that
the Lord is my shepherd ? I cannot perceive that he dealeth
so lovingly with me, as the psalm speaketh ; yea, the con-
trary do I well perceive. David was an holy prophet, and
a man dearly beloved unto God : therefore could he easily
talk of the matter, and beHeve well as he said. As for
me, I shall not be able to do it after him ; for I am a poor
sinner.
An answer. I have declared above, that a sheep hath this good
condition and proper virtue in it, that it knowetli well the
voice of his shepherd, and ordereth itself rather after the
ears, than after the eyes. The same virtue doth Christ
praise also in his sheep, when he saith, (John x.) " My
sheep know my voice." Now his voice soundeth after this
manner : " I am a good shepherd, and give my life for my
sheep. And I give them everlasting life, and they shall
never perish, and no man shall pluck them out of my hand."
Take good heed now unto this voice, and order thyself
thereafter : if thou do so, then be sure that thou art one
of Christ's sheep, and he thy shepherd, which knoweth thee
right well, and can call thee by name. Now if thou hast
him for thy shej)herd, then shalt thou verily lack nothing;
yea, thou hast already that thou shouldest have, even ever-
lasting life. Item, thou shalt never perish, neither shall
there be any power so great and mighty, as to be able to
THE TWENTY-SECOND PSALM. 295
pluck thee out of his hand. Only be thou sure of this:
for doubtless this shepherd's voice shall never fail thee.
"What -wilt thou more? But if thou lettest this voice go, Leave not
and orderest thyself after the sight of the eyes and after Ihyshepherf.
the feelino- of that old Adam ; then leseth thou the faith and
confidence, which thou as a sheep shouldest have unto him,
as to thy shepherd. And so falleth thee upon the now one
imagination, now another, so that thou canst not be in quiet,
but disputest by thyself, and sayest : If the Lord be my
shepherd, why suffereth he then the world to plague me
and persecute me too miserably, contrary to all my de-
serving ? I sit among wolves, and am not sure of my life
the twinkling of an eye ; but I see no shepherd that will ^
defend me. Item, why giveth he the devil licence to do me
so much harm with fear and despair? Besides this, I find
myself all unapt, feeble, unpatient, and laden yet with many
sins ; I find no certainty, but doubtfulness ; no consolation,
but fearfulness and Quaking for the wrath of God. When
beginneth he to declare to me, that he is my shepherd?
Such and many other no wonderful cogitations shalt
thou have, if thou let his voice and word pass. But if
thou cleave still fixst unto it, then sufferest thou neither the what good
deceitfulness of the devil, the displeasure and madness of when one
• c • 1 !• cleaveth fast
the world, neither thme own mfirmity and unworthmess, to to ood-s
^ '1 words.
overcome thee by temptation ; but goest on boldly, and
sayest, W'hether the devil, the world, or mine own conscience
do take part against me never so fiercely, yet will not I
therefore take overmuch thought. It must and shall be
thus, that whosoever is a sheep of the Lord, he cannot
remain untempted. Let it go with me as it may, yea,
Avhether they seethe me or roast me, yet is this my comfort,
that my shepherd hath given his life for me. Besides this,
he hath also a sweet and loving voice, wherewith he com-
forteth, and saith, I shall never perish, neither shall there
any man pluck me out of his hand, but I shall have ever-
lasting life. This promise will be faithfully kept with me,
whatsoever become of me. And though sometime there
chance a sin or other impediment by the reason of mine
infirmity, yet will he not therefore cast me away ; for he
Is a loving shepherd, which looketh to the weak sheep,
bindeth up then- wounds, and healeth them. And to the
296 EXPOSITION UPON
intent that I should be the surer of this, and not to doubt
thereon, he hath left me here the holy sacrament, for a
token that it is so indeed.
Even thus hath the prophet done. He was- not merry
alway, neither could he at all hours sing, " The Lord is
my shepherd, I shall lack nothing." He hath been sometime
at many a great exigent, yea, all too many ; so that he
neither felt the righteousness, comfort, nor help of God, but
plain sin, the wrath of God, fearfulness, despair, the pains
of hell, &c. ; as he complaineth himself in many psalms.
Nevertheless he turneth him from his own feeling, and
taketh hold of God by his promise concerning Messias that
then was for to come, and casteth this in his mind : ' How-
soever it stand with me, yet is this the comfort of my
heart, that I have a gracious and merciful Lord, which is
my shepherd, whose word and promise doth strengthen and
comfort me ; therefore shall I lack nothing.' And even
therefore hath he written this and other psalms, to the
intent that we should be sure, that in very temptations
there is elsewhere no counsel and comfort to be found ; and
that this is the only golden science, namely, to cleave unto
the word and promise of God, and to judge after the same,
and not after the feehng of the heart. And so, no doubt,
there shall follow help and comfort, and not fail in anything.
Now followeth the second verse.
He feedeth me in a green pasture, and leadeth me to
the fresh water.
In the first verse hath the prophet shortly comprehended
the meaning of the whole psalm, namely, that whosoever
hath the Lord for his shepherd shall lack nothing. More
than this doth not he teach in this psalm ; but only setteth
lorth the same more at large with goodly ornate words and
similitudes, how it chanceth that they which are the Lord's
sheep lack nothing, and saith : " He feedeth me," &c. But
almost throughout the whole psalm (as his manner is ofttimes
to do) he useth words, which signify somewhat else than they
sound. As when he maketh mention of the shepherd, of the
feeding of the green pasture, of the fresh water, the staff,
the sheep-hook, &c., it is easy to perceive, that he will have
somewhat else understood thereby than we men use to speak
THE TWENTY-SECOND PSALM. 297
thereof. Such manner of speakmg is very common in the
scripture; and therefore should man take dihgent heed there-
unto, that they may be accustomed withal, and learn to un-
derstand it.
But see how well-favouredly he can speak. I am, saith
he, a sheep of the Lord's, which feedeth me in a green pas-
ture, &c. A natural sheep cannot be better than when the
shepherd feedeth it in a pleasant green pasture, and beside
fresh water. If it can have this, it thinketh no man upon
earth is more rich or happier than it ; for there it findeth
every thing that it can desire : a goodly thick plentiful
grass, whereof it waxeth strong and fat ; a fresh water,
wherewith it can refresh and quicken itself. There hath it
pleasure and joy. Even so will David say here hkewise,
that God never shewed him a greater grace and benefit upon
eartii than this, that he might be in the place and among
the people, where the word and dwelling of God and the
right God's service was. For where that treasure is, there
goeth it well both in the spiritual and worldly regiment.
As if he would say: 'All the nations and kingdoms upon
earth are nothing. They are indeed richer, mightier, and
more glorious than we Jews, and make great boasting thereof.
They boast also of their wisdom and holiness, for they have
gods also whom they serve : yet with all their pomp and
glory, they are but even a plain wilderness and desert. For
there is neither shepherd nor pasture ; therefore must the
sheep needs stray, be famished, and perish. As for us, though
we have many wildernesses about us, yet sit we here at rest,
safe and merry in paradise, and in a pleasant green pasture,
where there is plenty of grass and fresh w^ater, and have
with us our shepherd, which feedeth us, leadeth us to the
drink, defendeth us, &c. Therefore can we lack nothing.'
This man had ghostly eyes, and therefore saw he right The chiefest
well what is the best and noblest good upon earth. He fanhyi't'o"
maketh no boast of his kingly worship and power : he know- ^ord.
ledgeth well, that such goods are also the gifts of God;
neither runneth he from them, and letteth them lie, but
useth them unto the honour of God, and giveth him thanks
therefore. But of this maketh he specially his boast, namely,
that the Lord is his shepherd, and he in his pasture and
feeding; that is, that he hath God's word. This benefit
298 EXPOSITION UPON
can he never forget ; but speaketh thereof marvellous excel-
lently, and with great joy, and praiseth it far above all the
goods upon earth. And this he doth in many psalms, as
[Psai. cxix.] in the 118th, where he saith : "The law of thy mouth is
dearer unto me than thousands of gold and silver." Item :
" I love thy commandments above gold and precious stone.
0 how sweet are thy words unto my throat ! Yea, more
than honey unto my mouth."
AVhatwe This scienco should we learn also, namely, to let the
ought here _ _ ' e/ '
toiearn. "world boast of their great riches, honour, power, &c. For
it is loose, uncertain, and transitory ware, which God casteth
into the dungeon. It is a small matter for him to give an
ungracious person, that blasphemeth and dishonoureth him
again, for his reward, a kingdom, a dukedom, or any other
worship and good upon earth. These worldly goods are his
draff and swillings, wherewith he filleth the hogs' bellies, that
he is disposed to kill. But unto his children, as David speak-
eth here thereof, he giveth the right treasure. Therefore
should we, as the dear children and heirs of God, neither
boast oiu'selves of our wisdom, strength, nor riches, but of
this, that we have the precious pearl, even that worthy
word, whereby we know God our loving Father, and Jesus
The word of Christ wliom he hath sent. This is our treasure and in-
treasure. lieritauce, which is sure and everlasting, and better than all
the good of the world. AVhoso hath this, let him suffer
other men to gather money together, to live voluptuously,
to be proud and high-minded : but though he himself be
despised and poor in the sight of the world, yet let not that
tempt him ; but let him thank God for his unoutspeakable
gift, and pray that he may abide thereby. It maketli no
matter how rich and glorious we be here upon earth ; if we
keep this treasure, we have plenty of riches and honour.
St Paul was a man of light reputation, and poor upon earth,
having the devil and the world very fierce against him : but
in the sight of God he was a man right dear, and greatly
set by. Besides this, he was so poor, that he was fain to
get his living with the labour of his hands. And yet for all
that great poverty he was richer than the emperor of Rome ;
having nevertheless none other riches but the knowledge of
Christ. " For the which," saith he, Phil. iii. " I count all
things nothing upon earth, except very loss and dung."
THE TWENTY-SECOND PSALM. 299
The God of mercy grant us grace, that Ave also, after
the ensample of David, Paul, and other holy men, may count
our treasure, which is even the same that they had, as great,
and magnify it above all the goods upon earth, and heartily
to give God thanks therefore, that he hath vouchsafed it upon
us afore many thousands of other! He might have suffered God hath
n imi-n* t i ^one more
us to go astray, as well as the iurks, Egyptians, Jews, and ^0^"^ than
other idolaters, which know not of that treasure ; or else he °^^^^-
might have suffered us still to be hard-hearted, as are the
papists, that blaspheme and condemn this treasure of ours :
whereas he hath set us now in his own green meadow, and
provided us so richly with good pasture and fresh Avater. It
Cometh even of his grace ; therefore have Ave the more to
thank him for.
As for the people of God, or the holy congregation of xhe meadow.
Christ, the prophet callcth it a green meadow. For it is
a pleasant garden, garnished and beautified with all manner
of spu'itual gifts. The pasture or grass therein is the word The grass.
of God, whereby the consciences are strengthened and re-
freshed. In the same green meadoAV doth our Lord God
gather his sheep together, feedeth them therein with good
grass, and refresheth them with fresh water : that is, he
committeth unto the holy christian church the shepherd's
office, delivereth and giveth her the holy gospel and the
sacraments, to take charge and look to his sheep therewith,
that they may be richly provided for Avith doctrine, with
comfort, with strength, and with defence against all evil, &c.
As for those that preach the laAv of Moses, or the command- what they
ments of men, they feed not the sheep in a green pasture, sheeiAn tL
wil(lcrn6ss»
but in the wilderness, where they famish, and lead them to
foul stinking waters, Avhereof they perish and die.
By this allegory of the green pasture will the prophet
declare the great abundance and riches of the holy gospel The great
and of the knoAvledge of Christ among the faithful. For like as blueve"'^
as the grass in a green meadow standeth goodly thick and
full, and ever groweth more and more ; even so have the
faithful not only God\s Avord Avith all plenteousness, but also
the more they use and meddle withal, the more it increaseth
and groweth among them. Therefore setteth he the words
marvellous plainly.
He saith not, he bringeth me once or oft into a green
300 EXPOSITION UPON
pasture ; but feedeth me still therein, that I may lie, take my
rest, and dwell even in the midst of the grass, and need never
to suffer hunger or any scarceness beside. For the word
that he here useth may be called lying, or resting, as a beast
lieth and resteth upon his four feet. After the same manner
[Psai. ixxii.] doth Solomon speak also in the seventy-first psalm, where
he prophesieth of the kingdom of Christ and the gospel, that
it should mightily go through and come into all places, and
saith : " There shall be an heap of corn in the earth high
upon the hills, &c., and shall be green in the city, hke grass
upon the earth." That David also in this psalm speaketh
likewise of the gospel, he declareth himself afterward, when
he saith : " He quickeneth my soul." Item : " Thy staff and
thy sheep-hook do comfort me."
The first This is now the first fruit of the word of God, that the
Ir.iit of God's ... . i ^ t ^ ^ •
word. christians are so instructed thereby, that they increase in
faith and hope, learn to commit all their doings unto God,
and whatsoever they have need of, either in soul or body,
to look for it at his hand, &c.
And leadeth me to the fresh water.
The second This is the sccoud fruit of God's word. It is unto the
fruit of God's
word. faithful not only pasture and grass, whereby they are filled
and strengthened in faith ; but it is also unto them a goodly
cold fresh water, whereby they take refreshing and comfort.
Therefore leaveth he not there where he said, " He feedeth
me in a green pasture ;" but addeth this also unto it, " And
leadeth me to the fresh water." As if he would say: In the
LPsai. cxxi.] great heat, when the sun doth sore burn (Psal. cxx.), and I
can have no shadow, then leadeth he me to the fresh water,
giveth me drink and refresheth me : that is, in all manner of
troubles, anguishes, and necessities, ghostly and bodily, when
I know not elsewhere to find help or comfort, I hold me unto
the word of grace. There only, and nowhere else, do I find
the right consolation and refreshing, and that plenteously.
Now, whereas he speaketh here of this comfort with garnished
Avords, he talketh of it in another place with plain and raani-
r,s:i!. cxviii. test words, and saith : " If thy word were not my comfort
and dehght, I should perish in my trouble." " I will never
forget thy word, for in my trouble it is my consolation ; yea,
thy word quickeneth me."
THE TWENTY-SECOND PSALM. 301
Nevertheless he contmueth still in the similitude of the why the
shepherd and of the sheep ; and, no doubt, it is common in rehears^h
all the prophets. For of the sheep and other cattle had the similitude.
Jews their best living, and were commonly shepherds, as
was David and the patriarchs. Therefore is this simihtude
ofttimes spoken of in the scripture. But David speaketh of
this matter after the nature of the country. For the land
of promise is an hot, dry, sandy, and stony land, which hath
many wildernesses and little water. Therefore in the first
book of jSIoses it was more than once declared, how that the
heathen shepherds strove with the shepherds of the patriarchs
because of water. For the which cause in the same country
they take it for a special treasure, if they might have water
for their cattle. In our countries we know not thereof; for
there is water enough every where. Of this did David see, and
he rehearseth it for a special benefit, to be under the custody
of the Lord, which should not only feed him in a green pas-
ture, but also in the heat brinG:ino; him to the fresh water, &c.
Shortly, his meaning is to declare, that as little as a man
can come to the knowledge of God and the truth, and to the
right faith, without the word of God ; so little can there any without
comfort and peace of conscience be found without the same, can no mans
The worldly have also their comfort and joy; howbeit that Meatiest,
endureth but the twinkling of an eye : when trouble and
anguish cometh, and specially the last hour, it goeth away;
as Solomon saith : " After laughter cometh sorrow, and after prov. xiv.
joy cometh heaviness." But as for them that drink of this
fresh and living water, they may well suffer trouble and
disease in the world ; but they shall never lack the true con-
solation. And specially when it cometh to the point, the
leaf turneth over with them: which is as much to say as,
' After short weeping cometh everlasting laughter, and after
a little sorrow cometh excellent joy."* 2 Cor. v. For they
shall not weep and mourn both here and there ; but, as Christ
saith : " Blessed are you that weep here, for ye shall laugh."
Luke vi.
He qidcheneth my soul, and hringeth me forth in the
way of righteousness for his name's sake.
Here doth the prophet declare himself, of what manner spiritual
of pasture and fresh water he spake, namely, even of the '^^ater'"'*"'^
S02 EXPOSITION UPON'
same that strengtheneth and quickeneth the soul. This can
be nothing else but God's word. But forasmuch as our Lord
God hath two manner of words, the law and the gospel, the
prophet, when he saith, " lie quickeneth my soul," giveth
sufficiently to understand, that he speaketh not here of the
The law. law, but of tlic gospol. The law cannot quicken the soul;
for it is a word that requireth and coramandeth us to love
God with all our hearts, &c., and our neighbour as ourselves.
Whoso doth not this, him it condemneth, and speaketh this
sentence over him : " Cursed be every man which doth not
all that is written in the book of the law." Deut. xxvii.
Gal. iii. Now is it certain, that no man upon earth doth
this ; therefore cometh the law with his judgment, fearing
and vexing the consciences : and if there be no help, it
goeth through ; so that they must needs fall into despair,
and be condemned for ever. Of this occasion doth St Paul
Rom. iii. Say : " By the law cometh but the knowledge of sin." Item,
Rom. iv. " The law causeth but wrath."
The gospel. As for tlio gospcl, it is a blessed word; it requireth none
such of us, but bringeth us tidings of all good, namely, that
God hath given us poor sinners his only Son, to be our shep-
herd, to seek again us famished and dispersed sheep, and to
give his life for us, that he might so deliver us from sin,
from everlasting death, and from the power of the devil.
This is the green grass, and the fresh water, wherewith the
Lord quickeneth our souls. And thus are we made loose
from evil consciences and heavy thoughts. Of this shall we
speak more in the fourth verse.
He bringeth me forth in the ivay of righteousness.
Here, saith he, doth not the Lord my faithful shepherd
leave, that he feedeth me in a green meadow, and leadeth me
to the fresh water, and so quickeneth my soul ; but he bringeth
me forth also in the right way, that I depart not aside, go
To be led in astray, and so perish : that is, he holdeth me fast to the
wha7!t is!^''^ pure doctrine, that I be not deceived by false spirits, and
that I fall not away by any other temptation or offence;
item, that I may know how I ought to lead mine outward
conversation and life, and that I suffer not myself to be
persuaded by the holiness and strait life of hypocrites ; item,
what is the true doctrine, faith, and service of God, &c.
THE TWENTY-SECOND PSALM. 303
This is now again a goodly fruit and virtue of the word An excellent
of God, that they which cleave fast thereunto, do not only God-sword,
receive strength and comfort of soul thereby, but are pre-
served also from untrue doctrine and false holiness. Many
men obtain this treasure, but they cannot keep it. For as
soon as a man is too bold and presumptuous, and thinketh
himself sure of the matter, it is done with him : or ever he
can look about him, he is deceived. For the devil also can
pretend holiness, and transform himself into an angel of light,
as St Paul saith : and even so likewise can his ministers
shew themselves, as though they were the preachers of
righteousness, and come in sheep's clothing among the flock
of Christ, but inwardly are they ravening wolves. There-
fore is it good here to watch and pray, as the prophet doth
in the last verse, that our shepherd may keep us by this
treasure which he hath given us. They that do not this,
certainly they shall lese it. "And the end of that man," as Lukexi.
Christ saith, '• shall be worse than the beginning." For they
shall afterward become the most poisoned enemies of Christ's
flock, and do more harm with their false doctrine than the
tyrants with the sword. This had St Paul well proved by
the false apostles, that made the Corinthians and Galatians
to err so soon, and afterward made division in all Asia. We
see it ourselves also this day by the anabaptists and other
false spirits.
For his name's sake.
The name of God is the preaching of God, whereby he The name
is magnified and known to be gracious, merciful, long-suffer-
ing, true, faithful, &c. ; which, notwithstanding that we be
the children of wrath, and guilty of everlasting death, for-
giveth us all our sins, and taketh us for his own children
and - inheritors. This is his name, this doth he cause to be
proclaimed by his word. Thus will he be known, magnified,
and honoured ; and, according unto the first commandment,
he will even thus declare himself toward us, as he hath
caused it to be preached of him : like as he doth still,
strengtheneth and quickeneth our souls spiritually, and keep-
eth us that we fall not into error, getteth us living for our
body, and preserveth us from all misfortune.
This honour, that he so is as we have now said, is given
204
EXPOSITION UPON
him only of them that cleave fast unto his word : these believe
and confess plainly, that all the gifts and goods which they
have, ghostly and bodily, they receive them of God, even of
his mere grace and goodness ; that is to say, '• For his
name''s sake," not for their own work and deservings. For
this do they give thanks unto him, and declare the same
unto other. This honour cannot be given unto God of any
presumptuous justiciaries, as heretics and false spirits, or ene-
mies and blasphemers of God's word ; for they magnify not
his name, but their own.
What the
jirophet
le:icheth in
tliis verse.
And though I walk in the valley of the shadoiv of
death, yet fear I no evil ; for thou art ivith me : thy staf,
thy sheep-hook do comfort me.
Hitherto hath the prophet declared, that they which have
and love the word of God can lack nothing. For the Lord
is their shepherd, which doth not only feed them in a green
pasture and leadeth them to the fresh water, that they may
be fat, strong, and refreshed both bodily and ghostly ; but
also taketh such care for them, that they be not Aveary of
the good pasture and fresh water, leaving the green meadow,
and depart again from the right way into the wilderness.
This is the first part of this psalm. Now teacheth he farther,
how that they which are the sheep of this shepherd be com-
passed about with many jeopardies and misfortunes. Never-
theless the Lord, saith he, not only defendeth them, but
delivereth them also out of all temptations and troubles :
for he is among them. Now after what manner he is with
them, he declareth likewise well-favouredly.
Here thou seest, that
forth, and as soon as there be any that receive it, and abide
by it, immediately the devil and all his angels step forth and
move the world with all the power thereof against it, to
put it down, and utterly to destroy them that have it and
knowledge it. For look, what our Lord God speaketh or
doth, it must be tried and go through the fire. This is very
needful for christian men to know ; else might they fail and
think thus in their minds : How standeth this together ?
The prophet saith afore, " The Lord is my shepherd, Lshall
lack nothing." And here he saith contrary, namely, that he
must walk in the dark valley. And in the next verse follow-
as soon as the word of God goeth
THE TWENTY-SECOND PSALM. 305
ing he confesseth, that he hath enemies : whereby he giveth
sufficiently to understand, that he lacketh many, yea, all things.
For he that hath enemies, and lieth in a dark valley, seeth
no light ; that is to say, he hath neither comfort nor hope,
but is forsaken of every man, and every thing is black and
dark before his eyes, yea, even the fair clear sun. How is
this true then, that he should lack nothing ?
Here must thou not order thyself after thine own eyes, we may not
and follow natural reason, as doth the world, unto whom it selves after
. p , . . tlie outward
is impossible to see this rich and glorious comfort of christian sight.
men, that they should lack nothing. Yea, certainly they
hold that the contrary is true, namely, that there are no
people upon earth more poor, more miserable, and more un-
happy than christian men : yea, with all their diligence and
courage help they thereto, that they may be most abominably
persecuted, banished, shamed, and put to death : and in so
doing they think they do God's service therein. It appear-
eth therefore outwardly, as though christian men were but
sheep driven away and forsaken of God, and given over
already into the wolves' mouths, and to be even such as lack
nothing but altogether ^
Again, they that serve that great god Mammon, or the The servants
belly, appear in the world to be those good sheep, which, as
the psalm saith, lack nothing ; being richly provided for of
God, comforted, and preserved from all peril and misfortune.
For they have their own heart's desire, honour, good, joy,
pleasure, every man's favour, &c. Neither need they be
afraid to be persecuted or put to death for the faith's sake.
For as long as they put not then' trust in Christ, the only
true Shepherd, nor knowledge him ; whether they believe
on the devil or his dam, or do whatsoever they will beside
with covetousness, &c., they are taken not only for well-
doers therein, but also for the living saints, which bide still
by the old faith, and will not be deceived through heresy ;
which is, as David teacheth here, that the Lord only is the
shepherd. Bo abominable and grievous mortal sin is it to
beheve on this shepherd, and to knowledge him, that there
came never such a sin upon earth. For even the pope's The pope wiu
holiness, which else can dispense with all sins and forgive him that
•T " putteth his
them, cannot remit this only crime. ui'rifri'J^''
[1 Perhaps for, lack not one thing, hut all together.'}
r -1 20
[COVERDALE, II.J
.306
EXPOSITION UPON
Therefore, I say, in this thing do not thou follow tlie
world and thine own reason, which, while they judge after
the outward appearance, become foohsh, and hold the prophet
but for a Har in that he saith, " I shall lack nothing." But,
as I said afore, hold thou thee fast unto the word and pro-
mises of God ; hearken unto thy shepherd, how and what he
saith unto thee ; and order thyself according unto his voice,
not according to that which the eye seeth, or the heart
How the feeleth : and so hast thou the victory. Thus doth the pro-
propnet «' >■
hfmsefnn P^^^t : ho confesseth that he walketh in the valley of the
and uouwe. shadow of death, that is, that he is compassed about with
trouble, heaviness, anguish, necessity, &c. ; as thou mayest
see at more large in his stories and other psalms. Item,
that he hath need of comfort ; whereby it is sufficiently de-
clared, that he is in heaviness. Item, that he hath enemies ;
and yet he saith : Though my temptations were more and
greater, and though I were in a worse case ; yea, though I
Avere in death's mouth already, yet do not I fear any mis-
fortune. Not that I am able to help myself through mine
own provision, travail, labour, or succour ; neither do I trust
to mine own wisdom, virtue, kingly power, and riches : for
in this matter the help, counsel, comfort, and power of all
men is far too Uttle. But this is it that doth it, even that
the Lord is with me. As if he would say : Certainly of mine
own behalf I am feeble, in heaviness, vexed, and compassed
about with all manner of peril and misfortune. My heart also
and conscience is not quiet, because of my sins. I feel an
horrible fearfulness of death and hell, so that I might in man-
ner despair. But though all the world, yea, and the gates of
hell be set against me, yet wiU I therefore not be discouraged.
Yea, I will not be afraid for all the misfortune and pain that
they are able to lay upon me. The Lord is with me : the
Lord, I say, which made heaven and earth, and all that
therein is, unto whom all creatures, angels, devils, men, sin,
death, &c., are Ksubject. Summa, he that hath all things in his
own power, is my counsel-giver, my comforter, my defender,
and helper. Therefore am I afraid of no misfortune.
Asaph. After this manner doth Asaph speak also in the seventy-
[Psai. ixxiii.] second Psalm, where he comforteth the Christian against that
gr6at stumbling-block, that the ungodly have such prosperity
upon earth, and that the beloved saints of God, on the other
THE TWENTY-SECOND PSALM. 307
side, are ever plagued, &c., and saitli : " If I have but thee,
0 Lord, I pass not upon heaven nor earth. Though both
body and soul should perish, yet thou, 0 God, art the com-
fort of my heart, and my portion."
Kow after what manner the Lord is with him, he shew-
eth farthermore, and saith :
Thy staff and thy sheep-hook do comfort me.
The Lord, saith he, is with me ; but not bodily, that I how the
, '' Lord is pre-
may see or hear him. This presence of the Lord, whereof ^^'^ntwj'h
</ A many taitli-
1 speak, is not comprehended with the five wits. Only faith *'"' '"^"•
seeth it. The same is sure, that the Lord is nigher unto us
than we are to ourselves. Whereby? even by the word.
Therefore saith he : " Thy staff and thy sheep-hook comfort
me." As if he would say : In all my troubles and neces-
sities I find nothing upon earth, whereby I may be helped
to be at rest. Only the word of God is my staff and sheep-
hook, whereby I hold me, and stand up again. And sure I
am hkewise by it, that the Lord is with me, and doth not
only strength and comfort me by the same word in all
troubles and temptations, but also deUvereth me from all
mine enemies, spite of the devil and the world.
With these words, " Thy staff and thy sheep-hook do
comfort me," eometh he again imto the similitude of the The simiii-
shepherd and the sheep, and will say thus much : Like as a shepherd.
bodily shepherd ruleth liis sheep with the staff or sheep-
hook, and leadeth them to the pasture and to fresh water,
where they find meat and drink, and defendeth them with
the sheep-hook against all peril ; even so doth the Lord,
that true shepherd, guide and rule me with his staff, that is
to say, with his word ; to the intent that in his sight I should
walk with a good behef and a merry conscience, and know
to beware of untrue doctrine and false holiness. Besides this,
he defendeth me also against all jeopardy and misfortune,
bodily and ghostly, and delivereth me from all mine enemies
with his staff; that is to say, with the same word doth he
strength and comfort me so richly, that there is no mis-
fortune so great, whether it be bodily or ghostly, but I am
able to come out of it, and to overcome it.
By this thou seest, that the prophet speaketh here of no This goeth
help, defence, or comfort of man. I^either draweth he out to work.
20—2
308 EXPOSITION UPOiV
any sword, &c. It goeth here all secretly and privily to
work, even by the word : so that no man can spy this
defence and comfort, but only they that believe. And here
doth David write a general rule for all christian men, which
is well to be noted ; namely, that there is none other mean
way upon earth for any man to be delivered out of all temp-
tations, save only to cast all his burden upon God, and to
hold him fast by liis word of grace, to cleave surely unto it,
and in no wise to suffer it to be taken from him. Whoso
doth this can be content, whether he be in prosperity or
adversity, whether he live or die. And, finally, he can en-
dure, and must needs prosper against all devils, the world,
and misfortune. This, methink, is a great praise of that
good Avord of God ; and a greater power is ascribed here
unto it, than is the power of all angels and men. Thus doth
St Paul praise it also, Rom. i. : " The gospel," saith he, " is
the power of God for the salvation of all them that believe
thereon."
The office of And witli this doth the prophet touch the office of preach-
ing : for by the monthly preaching of the word, which goeth
in at the ears, and that the heart taketh hold upon by faith,
and by the holy sacraments, doth our Lord God bring all
this to pass in his christian congregation ; namely, to the
intent that the people may have faith, be strengthened in
belief, and preserved in the true doctrine : item, that they
may finally endure against all temptations of the devil and
the world. For since the beginning of the world hath God
dealt thus with all his saints by his word, and beside the
same hath he given them outward tokens of grace. This
I say, because that no man should take upon him without
these means to meddle with God, or to choose himself a
peculiar way unto heaven; else shall he fall and break his
neck, as the pope and his hath done, and as the anabaptists
and other seditious spirits do yet this day. And with these
words, " Thy staff and thy sheep-hook do comfort me," will
the prophet shew some special thing. As if he would say :
Moses is a shepherd likewise, and hath also a staff and a
sheep-hook : nevertheless he doth nothing else but compel and
punish his sheep, and overladeth them with an untolerable
burthen. Acts xv. Isai. ix. Therefore is he a fearful and
a terrible shepherd, of whom the sheep are afraid, and fly
THE TWENTY-SECOND PSALM. 309
from him. Nevertheless thou, Lord, with thy staff and
sheep-hook compellest not thy sheep, neither makest them
afraid, nor overchargest them, but giveth them comfort.
Therefore speaketh he here of the office of preaching the
new Testament, whereby tiding is brought unto the world,
that Christ came upon earth to save sinners, and thereby
hath obtained them such a salvation, that he hath given his
life for them. All they that believe this shall not perish,
but have everlasting life, John iii. This is the staff and xhe staff
sheep-hook, whereby the souls take refreshing, comfort, and sheep-hook,
joy. Wherefore in the spiritual sheepfold, that is to say,
in the kingdom of Christ, there ought none other law to be
preached, but the gospel ; which the prophet with ornate
words calleth the staff and sheep-hook of comfort, whereby
they be strengthened in faith, refreshed in their hearts, and
receive consolation in all manner of troubles, and even at the
point of death.
They that so preach use the spiritual shepherd's office what thev
• ^ }. ^ 1 1 ^ /-.I . • 1 be that lead
aright, leed the sheep oi Christ m a green meadow, lead christs sheep
° '^ _ "=' in a green
them to the fresh water, refresh their souls, keep them that meadow,
they be not deceived, and comfort them with the staff and
sheep-hook of Christ, &c. And where thou hearest such one,
be sure thou hearest Christ himself. Such men also ought
to be taken for true shepherds, that is to say, for the minis-
ters of Christ and the stewards of God. Neither ought it to
be regarded, that the world crieth out upon them, and calleth
them heretics and deceivers. Again, they that teach any
thing else contrary to the gospel, causing men to trust to
their own works, merits, and to their own feigned holiness,
these no doubt, though they boast never so much to be
successors of the apostles, and deck themselves with the name
and title of the christian church, yea, though they raised up
dead men, yet are they wolves and murderers ; which spare
not the flock of Christ, scatter them abroad, torment them,
and kill them not only spiritually, but bodily also, as men
may see now before their eyes.
Like as the prophet here afore doth call God's word, or The names
..'■'■ rt. 1 1 '*'^' ^^^ word
the gospel, grass, water, the right way, a staff, and a sheep- o^ god hath^
hook; even so afterward in the fifth verse he calleth it a
table prepared, an ointment, a full cup. And this similitude
of the table, ointment, and cup, doth he take out of the old
SIO EXPOSITION UPON
Testament from the God's service of the Jews, and saith
even in a manner the same that he had said afore, namely,
that they which have the word of God are richly provided
for in all points, both concerning the soul and body, save
only that he speaketh it here with other figures and alle-
gories. First, bringeth he in the similitude of the table,
whereupon the shewbread lay continually. Exod. xxv. xl.
And then declareth he what the same did signify, and saith :
TJiou 2^reparest a table before me against mine enemies.
Thou anohitest mine head luith oil, and fillest my cuj) full.
Here doth he knowledge plainly, that he hath enemies.
But he saith, he keepeth him from them, and driveth them
back by this means, namely, because the Lord hath prepared
a table before him against those his enemies. Is not this
a wonderful defender ? I would have thought he should
have prepared before him a strong wall, a mighty bulwark,
deep ditches, armour, and other harness and weapons, whereby
he might be sure from liis enemies, and discomfit them. And
now cometh he and prepareth liim a table, to eat and to
drink on, and so to smite his enemies.
There could I be content to fight also, if the enemies
might be overcome without any jeopardy, care, travail, and
labour, and I too do nothing else but to sit at a table, to
eat and drink and be merry.
With these words, " Thou preparest a table before me
against mine enemies," will the prophet declare the great.
The great excellcnt, and wonderful power of the word of God. As if
Godl'^ward. he would say : Thou oiferest me such kindness, 0 Lord,
and feedest me so well and richly at thy table which thou
hast prepared for me, that is, thou enduest me so plenteously
with the exceeding knowledge of thy good word, so that
through the same I have not only plenteous consolation in-
wardly in my heart, against mine own evil conscience, against
fear and dread of death, and the wrath and judgment of God ;
but outwardly also, through the same word, I am become so
valiant and so invincible a giant, that all mine enemies can
bring nothing to pass against me. The more wroth, mad,
and unreasonable they are against me, the less I regard it :
yea, I am so much the more quiet in myself, glad, and con-
tent ; and that of none other occasion, save only that I have
THE TWENTY-SECOND PSALM. Sll
thy word. The same giveth me such power and courage
against all mine enemies : so that when they rage fiercely
and are most mad of all, I am better content in my mind,
than if I sat at a table where I might have all that my heart
could desire, meat, drink, mirth, pleasure, minstrelsy, &c.
There hearest thou asiain, how highly this holy David Anhighcom-
o ^ O «/ t/ mendationof
magnifieth and praiseth the good word of God ; namely, how Gods word.
that by the same they that believe overcome and win the
victory against the devil, the world, the flesh, sin, a man's
own conscience, and against death. For if a man have the
word, and take more hold of it by faith, then must all these
enemies, which else are invincible, be fain to give back and
to yield themselves. And it is a marvellous victory and
power, yea, and a very stout boasting of such as beUeve,
that they subdue and overcome all these horrible, yea, and
in manner almighty, enemies ; not with raging, not with
biting, not with resisting, not with striking again, not with
taking of vengeance, not with seeking of counsel and help
here and there ; but with eating, drinking, pleasure, sitting,
being merry, and taking of rest. Which things, as it is said
afore, come all to pass through the word. For to eat and
drink is called in the scripture, to beheve, to take sure hold
on God's word, whereout there foUoweth peace, joy, comfort,
strength, &c.
Natural reason can give no judgment in this wonderful The natural
w O reason of
victory of the faithful ; for here cometh the matter to pass man.
clean contrary to the outward senses of man. The world
doth alway persecute and slay the Christian, as the most
hurtful people upon earth. Now when natural reason saith
this, it cannot think otherwise, but that the Christian lie
under ; and again, that their enemies prevail and have the
victory. Thus did the Jews entreat Christ, the apostles,
and the faithful, and put them ever to execution. When
they had slain them, or at the least banished them, then
€ried they, Now have we the victory ; these followers that
have hurt us shall now trouble us no more. Noav shall we
handle every thing as we will. But when they thought
themselves to have been surest of all, our Lord God sent
upon them the Romans, which dealt so horribly with them,
that it is a terrible thing to hear. Then after certain hun-
dred years, as for the Romans, (which throughout all the
312 EXl'OaiTION UPON
empire of Kome had slain many thousand martyrs,) God re-
warded them afterward, and suffered the city of Rome in
a few years to be four times spoiled by the Gothics and
Vandals, and finally to be burnt, destroyed, and the empire
to decay. Who had now the victory ? The Jews and
Romans, that shed the blood of saints like Avater; or the
poor Christians, that suffered themselves to be ordered hke
slaughter-sheep, and had none other harness and weapon,
but the good Avord of God ?
Howitgoeth Thus doth David declare with these words, how it p-oeth
with the ' O
them timt°^ witli tho lioly christiau congregation, (for he speaketh not
chnsr '" here of his own person only,) setteth her forth in her colours,
and describeth her well-favouredly ; namely, how that in the
sight of God she is even as a pleasant green meadow, which
hath plenty of grass and fresh water : that is to say, that
she is the paradise and pleasant garden of God, garnished
with all his gifts, and hath his unoutspeakable treasure, the
holy sacraments, and that good word, wherewith he instruct-
eth, guideth, refresheth, and comforteth his flock. But in
the sight of the world hath this congregation a far other
appearance, even as though she were a black dark valley,
where a man can see neither pleasure nor joy, but trouble,
sorrow, and adversity. For the devil with all his power
setteth himself against it, for this treasure sake. luAvardly
plagueth he the congregation of God with his venomous fiery
darts : outwardly treadeth he her down by sects and of-
fences. Then kindleth he also his brand upon her, even the
world, which ministereth unto her all sorrow and heaviness
of heart, with persecuting, slandering, blaspheming, condem-
ning, and murdering ; insomuch that it were no wonder that
dear flock of Christ were utterly destroyed in the twinkling
of an eye, by such great subtilty and might both of the
devil and of the world. For she cannot keep herself from
her enemies; they are far too strong, too deceitful, and too
mighty for her. She is even as the prophet doth here
describe her, an innocent, simple, and Aveaponless lamb,
Avhich neither will nor can do any man harm, but is alway
ready, not only to do good, but also to take evil for good.
m?ck!!F ^^^^^ happcneth it then, that the congregation of Christ in
vvmneth. ^uch wcaknoss can escape the craftiness and tyranny of the
devil and the Avorld ? Tlic Lord is her shepherd ; therefore
THE TWENTY-SECOND PSALM. 313
lacketli she nothing. He fecdeth and refresheth her ghostly
and bodily; he keepeth her in the right way; he giveth her
also his staff and sheep-hook instead of a sword, which she
beareth not in the hand, but in the mouth ; and not only
comforteth the sorrowful therewith, but driveth away the
devil also and his apostles, be they never so subtle and spite-
ful. Besides this, the Lord hath prepared for her also a
table and Easter lamb. When her enemies are very wroth-
ful, gnash their teeth together over her, are mad, unreason-
able, in a rage, and out of their wits, and take all their
subtilty, power, and might to help them for to destroy her
utterly ; then doth the beloved Bride of Christ set her down
at her Lord's table, eatcth the Easter lamb, drinketh of the
fresh water, is merry, and singeth : " The Lord is my shep-
herd, I shall lack nothing."
These are her weapons and guns, wherewith she hath
hitherto smitten and overcome all her enemies ; and after the
same manner shall she have the victory still unto doomsday.
The more also that the devil and the world doth hurt and
vex her, the better is it with her. For her edifying and
increase standeth in persecution, affliction, and death. Out
of this occasion did one of the old fathers say : " The blood a notable
. -11 • 1 • saying.
ot martyrs is a seed; where one is cast, there rise an hundred
up again ^" Of this wonderful victory sing certain psalms,
as the ninth, tenth, &c.
After this same manner have I also, through the grace The author
of God, behaved myself these eighteen years : I have ever °
suffered mine enemies to be wroth, to threaten, to blaspheme
and condemn me ; to cast their heads still ao-ainst me, to
imagine many evil ways, and to use divers unthirsty points.
I have suffered them to take wondrous great thought, how
they might destroy me, and mine, yea, God's doctrine.
3Ioreover, I have been glad and merry, (but more at one
time than at another,) and not greatly regarded their raging
and madness, but have holden me by the staff of comfort,
and had recourse unto the Lord's table ; that is, I have com-
[1 The sentiment is found in Augustine, Enarrat. in Psalm Iv. (Ivi.)
Pars I. Opera, Tom. vm. p. 128. C. Ed. 1541. EfFusus est multus et
magnus martyrum sanguis : quo eflfuso, tanquam seminata seges
ecclesiaj fertilius pullulavit. — Compare also Enarrat. in Psalm, cxl.
<cxli.) lb. p. 354. I. Tertull. Apol. adv. Gentes, c. 50.]
014 EXPOSITION UPON
mitted the cause unto God, wherein he hath so led me, that
I have obtained all my will and mind. And in the mean
time have I done little or nothing, but spoken unto liim a
Paternoster, or some little psalm. This is all my harness,
wherewith I have defended me hitherto, not only against
mine enemies; but also through the grace of God brought
so much to pass, that when I look behind me, and call to
remembrance, how it hath stood in the papistry, I do even
wonder that the matter is come so far. I Avould never have
thought that the tenth part should have come to pass, as it
is now before our eyes. He that hath begun it shall bring
it well to an end ; yea, though nine hells and worlds were
set on an heap together against it. Let every christian man,
therefore, learn this science ; namely, that he hold him by
this staff and sheep-hook, and resort unto this table, when
heaviness or any other misfortune is at hand. And so shall
he doubtless receive strength and comfort against every thing
that oppresseth him.
The oint- Tlio secoud simiUtudo is of the omtment, whereof there
ment. . . i c • • i i i • t
15 mention made oft-times in the holy scripture. It was some
precious oil, as balm, or else some other sweet-smelling water ;
and the use was, to anoint the kings and priests withal. When
the Jews also held their solemn feasts, and were disposed to
be merry, they did anoint or sprinkle themselves with such
precious ointment, as Christ declared likewise in the sixth of
Matthew, where he saith : " When thou fastest, anoint thine
head, and wash thy face," &c. The use then of this oint-
ment was had among those people, Avhcn they were disposed
to be merry and glad : like as the Magdalene also thought
to make the Lord merry, when she poured upon his head the
precious water of nardus ; for she saw that he was heavy.
The full cup. The third simiHtude is of the cup, which they brought in
their God's service, when they offered drink-offerings, and
were merry before the Lord.
The rich With those words then, "Thou anointest my head with
christian oil, and fillcst iiiy cup full," will the prophet describe the
great rich comfort, which they that are faithful have by the
word of God ; so that their consciences are quiet, glad, and
at rest in the midst of all temptations and troubles, yea,
even of death. As if he would say : Doubtless the Lord
maketh me a marvellous man of Avar, and harnesseth me
THE TWENTY-SECOND PSALM. 315
wondrously against mine enemies. I thought he should have
put material harness upon me, set an helmet upon mine head,
given me a sword in my hand, and have warned me to be
circumspect, and to take diligent heed to my matter, lest
mine enemies should overtake me. Now cometh he and
setteth me down at a table, and prepareth me a goodly
banquet, anointeth mine head with precious balm : or, after
the manner of our country, setteth a garland upon mine
head, as if I should go to some pastime or dancing, and
not fight with mine enemies ; and to the intent that there
should be no scarceness, he fiUeth my cup full, that I may
drink, make good cheer, and be drunken. The table then
prepared is my harness, the precious ointment is my helmet,
and the full cup is my sword. With these do I overcome
all mine enemies. Is not this a marvellous preparing to
war, and yet a more wonderful victory ? Thus will he
say : Lord, thy guests which sit at thy table, that is to say,
the faithful, shall not only be strong and valiant giants
against all their enemies, but they shall be merry also
and drunken. For why ? thou makest them good cheer, spiritual
, , , . 1^1 drunkenness.
as a rich host useth to do to his guests ; thou leedest
them well, thou makest them lusty and glad, thou fillest
into them so much, that they must needs be drunken. This
is all done by the word of grace. For by the same doth
the Lord our shepherd feed and strength so the hearts of
his faithful, that they dare defy all their enemies, and say
with the prophet, " I am not afraid for thousands of the
people, that compass me around about." Psalm iii. And here
afore in the fourth verse : " I fear no evil ; for thou. Lord,
art with me." With this, yea, even through the same word,
doth he give them also the Holy Ghost, which maketh them
not only to take good stomachs unto them, and to be of
good courage, but so quiet also in themselves and merry,
that for the same great exceeding joy they are even
drunken.
He speaketh here then of a spiritual strength, of a spi- Tiusmustbe
ritual drunkenness, which is a godly strength, Rom. i. ; understand.
" a joy," as St Paul calleth it, " in the Holy Ghost," Kom.
xiv. ; and a blessed drunkenness, when people arc not full
of wine, whereout followeth inconvenience, but full of the
Holy Ghost. Ephes. v. This is the harness and the wea-
316
EXPOSITION UPON
pons, wherewith our Lord God prepareth his faithful against
the devil and the world; namely, in their mouth giveth he
them his word, and in their heart he giveth courage, that is
to say, the Holy Ghost. With such ordnance put they from
them all fear, and with gladness buckle they with all their
enemies, smite them and overcome them with all their might,
wisdom, and holiness.
Such soldiers were the apostles on Whit-Sunday, Avhen
they went up to Jerusalem against the commandment of the
emperor and the high priests, and ordered themselves, as if
they had been very gods, and all the other but grasshoppers,
and went even through with all power and joy, as if they
had been drunken ; insomuch that some had them in de-
rision therefore, and said. They were " full of sweet wine.""
Nevertheless St Peter declared out of the prophet Joel, that
they were not full of sweet wine, but full of the Holy Ghost.
And so he smote about him with his sword, that is, he opened
his mouth, and preached the word of God, and felled down
three thousand souls at once from the power of the devil.
Acts ii.
This strength, joy, and blessed drunkenness doth not
only shew itself in the faithful, when they be in prosperity,
and have peace ; but also when they suffer and die. As
when the council at Jerusalem caused the apostles to be
beaten, they were glad of it, that they were worthy to suffer
rebuke for the name of Christ. Acts v. And in the fifth
to the Romans doth St Paul say : " We rejoice also in
Thestrdfast troublcs," &c. Afterward were there many martyrs also,
thlil'thlt "^hich with merry hearts and laughing mouths went unto
death'foT"he t^^^ir death, as if they had gone to some pastime or dance.
wordofGod. Ljj,g as we read of St Agnes and St Agatha, which were
virgins of thirteen or fourteen years old ', and of other more,
which were of such inward courage and confidence, that they
did not only overcome the devil and the Avorld by their
death, but also made good cheer even then with their hearts,
as though they had been drunken of very joy. And this
grieveth the devil exceeding sore, namely, when men are
[1 Some account of these persons, together with the hymns com-
posed to their memory, may be found in Daniel's Hymnologus Clu'is-
tianus. Vol. i. p. 945. Ed. 1841. See also Nichols on the Common
Prayer.]
THE TWENTY-SECOND PSALM. 317
at such quietness in themselves, that they despise his great
might and guile. In our time also have there been many,
which for the knowledge of Christ have been glad to suffer
death. We see moreover, that there be many, which with
perfect understanding and faith die upon their beds, and say
with Simeon, " Lord, now lettest thou thy servant depart
in peace," &c., that is to a joy to behold them ; of whom
I have seen many myself. And all this cometh because
that, as the prophet saith, they be anointed with the oil,
which the forty-fourth Psalm calleth the oil of gladness ; [Psai. xw.]
and because they have drunk of the full cup, which the
Lord hath filled.
Yea, but thou wilt say, I feel not myself yet so apt, objection.
that I could be content to die, &c. That maketh no matter.
David also, as it is said afore, hath not been sure of that Answer.
science at all hours, but sometime complained, that he was
cast out of God's sight. Other holy men also have not
alway had an hearty confidence toward God, and a per-
petual delight and patience in their troubles and temptations. Note this
St Paul sometime is so sm'e and certain in himself, and
maketh such boast of Christ, that he careth not the curse
of the law, for sin, death, nor for the devil. " I live not
now," saith he, Gal. ii., " but Christ hveth in me." Item,
" I desire to be loosed and to be with Christ." Phil. i. Item,
" Who shall separate us from the love of God, which spared
not his own Son, but hath given him for us ah ? How shall
he not with him give us all things also? Shall trouble,
anguish, persecution, sword, &c., separate us from him?"
Rom. viii. There speaketh he of death, of the devil, and
of all evil with such a courage, as if he were the strongest
and greatest of all saints, unto whom death were but a sport.
But incontinently in another place he speaketh, as though he
were the weakest and greatest sinner upon earth. 1 Cor. ii.
" I was with you," saith he, " in weakness, in fear, and in
much trembhng." " I am carnal, sold under sin, which is in
my members. 0 wretched man that I am! who shall deliver
me from the body of this death?" Ptom. vii. And in the
fifth to the Galatians he teacheth, that in the saints of God
there is a continual strife of the flesh against the spirit, &e.
Therefore oughtest thou not immediately to despair, though
318 EXPOSITION UPON
thou feelest thyself feeble and faint-hearted : and pray dili-
gently, that thou mayest endure by the word, and increase
in the faith and knowledge of Christ ; as the prophet doth
here, and teacheth other men likewise so to do, and saith :
" Oh let thy lovingkindness and mercy follow me all the
days of my life, that I may dwell in the house of the Lord
for ever."
Forasmuch as the devil never ceaseth to plague the
faithful inwardly with deceitfulness of false teachers, and
with the violence of tyrants, he prayeth here therefore at
the end earnestly, that God, which hath given him this
treasure, will keep liim fast by it also unto the end, and
saith : "0 gracious God, shew me such favour, that thy
lovingkindness and mercy may follow me all the days of
Why the pro- my Hfo." Aud immediately he declarcth, what he calleth
this prayer, tliis lovingkiudncss and mercy, namely, that he may remain
in the house of the Lord for ever. As if he would say :
Thou hast begun the matter ; thou hast given me thy holy
word, and accepted me among them that are thy people,
which do knowledge, praise, and give thanks unto thee : grant
me, therefore, such grace from henceforth, that I may con-
tinue still by the same word, and never to be separated
more from thy holy christian flock. Thus doth he pray
[Psai. xxvii.] also in the twenty-sixth Psalm : " One thing," saith he,
" have I desired of the Lord, which I would fain have ;
namely, that I may dwell in the house of the Lord all the
days of my life, to behold the fair beauty of the Lord,"
that is to say, the true service of God, " and to visit his
temple."
A notable The prophot then here, by his ensample, teacheth and
exhorteth all such as put their trust in God, that they be
not careless, proud, or presumptuous in themselves ; but to
fear and give themselves unto prayer, that they lose not
this treasure. And doubtless this earnest exhortation should
tear us up, and make us fervent unto diligent prayer. For
seeing that holy David, which was a prophet, so highly
endued with all manner of godly wisdom and knowledge,
and with divers great excellent gifts of God, seeing he, I
say, did pray so oft and with such great earnest, that he
might abide by this treasure ; much more shall it be meet
THE TWENTY-SECOND PSALM. 319
for US, which are utterly notliing to be compared unto him,
and Hve also now at the end of the world, when, as Christ
and the apostles say, it shall be an horrible and perilous
time ; it shall be much more convenient, I say, to watch we have
and pray with all earnest and diligence, that we may con- wrtch^and^'*
tinue in the house of the Lord all the days of our life ; ^^^^'
namely, that we may hear the word of God, and receive
the manifold commodities and fruits that come of it, as it
is rehearsed afore, and continue in the same unto the end.
Which grant us Christ, our only Shepherd and Saviour!
Amen.
Imprinted in Southwark by James Nycolson, for
John Gough.
Cum privilegio.
^ confutacion of tftat
treatise tal)irf) om Softn ^tan-
ti(s]& inalie agajjnst tjbt protestnci'on of
W. 33arttts in tf)e gcarc
Saijbcvin tl&E !)oIg scriptures (pcrbcrtctr antt
lurcstcti in ]^is saiiti treatise) are restored to tDcir
otone true bntierstanliinQ agayne
bg iiljjies iEouer=
trale.
lacobi iij.
Nolite gloriari, ^ mendaces esse adver-
sus ueritatem.
CONFUTATION
TREATISE OF JOHN STANDISH.
r 1 21
[COVERDALE, Il.J
[CONFUTATION OF STANDISH.
The history of the life and martyrdom of Dr Robert Barnes, and
of the Protestation which he made on that occasion, is given by Foxe,
in his Acts and Monuments, Vol. ii. p. 435, &c. ed. 16S4. This Pro-
testation was assailed by John Standish, a Fellow of Whittington
College, London, in a violent book, of which an account is given by
Coverdale in the address to the reader, which is prefixed to this work ;
and also by Strype, Ecclesiastical Memorials, Vol. i. p. 570, ed. Oxf.
18221. It was in answer to this attack that Coverdale wrote this able
Treatise in defence of the memory of his instructor and friend. This
present edition is printed from a copy formerly belonging to his
late royal highness the duke of Sussex, and now in the possession of
the Parker Society. — The extracts from Barnes's Protestation, which
are introduced into this work, either as the subject of attack on the
part of Standish, or of defence on the part of Coverdale, are distin-
guished by a different type.]
1 This scarce Tract is in the University Library, Cambridgfe.
TO THE READER.
TO ALL THEM THAT EITHER READ OR HEAR GOD'S HOLY
WORD, AND GIVE OVER THEMSELVES TO LIVE UN-
FEIGNEDLY ACCORDING TO THE SAME, DO
I HEARTILY WISH THE GRACE, PEACE,
AND MERCY OF GOD THE FATHER,
IN AND THROUGH OUR LORD
AND ONLY SAVIOUR,
JESUS CHRIST.
The seventh day of December was delivered unto me
a certain treatise, composed by one John Standish, fellow of
"VYhittington College in London, (so is the title of it), and
printed by Robert Redeman, Anno m.d.xl., iii. nonas Octo-
bris. At the reading whereof I mourned sore within myself
for certain occasions offered unto me in the said treatise :
first, that under the king's privilege any thing should be
set forth, which is either against the word and truth of
Almighty God, or against the king's honour : secondly,
that good, wholesome, and christian words should be calum-
niated and reviled : thirdly, that the said John Standish,
pronouncing doctor Barnes to have taught heresy so long, is
not ashamed all this while to have held his pen, but now
first to write against him, when he is dead, &e.
As touching the first, whether I have cause to mourn or
no, I report me to all true christian hearts : for, as I am
credibly informed, and as I partly have seen, there is now a
wonderful diversity in writing books and ballads in England, Diversity
one envying against another, one reviling and reproving wurrl
another, one rejoicing at another's fall and adversity. And
not only this, but at the end of every ballad or book in
manner, (whether it be the better party, or worse,) is set the
king's privilege. Which as it is against the glory of God,
that one should revile another ; is it not even so against
the king's honour, yea, the shame is it of all England, that
under his privilege any erroneous, contentious, or slanderous
book or paper should be printed ? Men wonder m other
countries, that there is so great negligence of this matter
21—2
S24 CONFUTATION OF STANDISH.
in a realm where so wise and prudent a council is. And
they that are moved with godly compassion do lament
England ; sorry, that there is so great dissension in it ;
sorry, that blasphemous jesting and railing ballads or books
against the manifest word of God should either be suffered
or privileged ; sorry, that God's truth should thus spitefully
be entreated of so great a number. Now the reformation
of this and all other defaults lieth only in the hand of God,
to whom I refer it, and to the rightful administration of his
holy ordinance and authority in the king"'s highness; who.
Trifles are whcn ho kuowcth the said inconvenience, how trifling and
the king's railing books and rhymes are printed under his privilege,
unknown yf\][ j^q doubt sot a redross herein.
to nim.
Concerning the second occasion above rehearsed, Is it
not cause enough for me and all other Christians to be right
sorry, to mourn and lament, that the words which are good,
wholesome, and according to the holy scripture and Christ's
faith, should be either blasphemed or taken to the worst ?
If the king's grace should put forth a wholesome proclama-
tion, injunction, or commandment (as he doth many), what
true subject, loving God's holy ordinance and authority in
his prince, would not be grieved to see any man either spit
at those his sovereign''s words, or to defy them ? If we now,
which are Christians, have so just occasion, and are bound
to be thus-wise minded in this outward regimen, wherein
God hath appointed us to be obedient to the higher powers ;
how much more cause have we to water our eyes with sorry
hearts, when the proclamation, injunction, commandment.
Good words and word of him, which is Kino; of all kings, and Lord of
are bias- '-' O '
phemed. all lords, is thus reviled and evil spoken of! That the
words of D. Barnes, spoken at the hour of his death, and
here underwritten, are good, wholesome, according to God's
holy scripture, and not worthy to be evil taken, it shall be
evidently seen, when we have laid them to the touchstone,
and tried them by God's word. To the open text whereof
if ye take good heed, ye shall see the perverse doctrine and
wicked opinions of Standish clearly confuted. And, no
doubt, God will so have it ; because that under the pretence
of bearing a zeal toward God's word, he taketh upon him
to be judge and giver of sentence against God's word, and
to condemn it that God's word alloweth.
TO THE READER. 325
And this, as I said, is another cause of the sorriness of
my heart, that he which dare avow another man to be an
open heretic, is not ashamed thus long neither to have written
nor openly preached against him by name, but now to start
up, when he is dead. Is it not a great worship for him to
wrestle with a shadow, and to kill a dead man ? Is he not
a worthy soldier, that all the battle-time thrusteth his hand
in his bosom ; and when men are dead, then draweth out his |',||"f '^^J"^
sword, and fighteth with them that are slain already ? Judge >"an.
ye, gentle readers, if Standish playeth not such a part with
D. Barnes; to whom also he iraputeth treason, and yet
proveth never a point thereof against him. Yet were it as
charitable a deed to confute all treason, and to give us warn-
ing of it by name, as either to establish false doctrine, or to
inveigh against good sayings : yea, a christian and charita-
ble act were it, in reproving any traitor, to tell the king's
subjects, in what thing he committed the treason, that they
may beware of the same. But thus doth not Standish here
in this his treatise; which, because it is builded on sand and
on a false foundation, I doubt not, but with God's Avord, Ephes. vi.
which is the sword of the Spirit, and a weapon mighty to
overthrow every imagination that exalteth itself against the 2 cor. x.
knowledge of God, to give it a fall, and with holy scripture
to shew evidently, that Standish hath far overshot liimself
in condemning the sayings, which God's word doth not
disallow. He that would write against any man, should
level his ordnance against his evil words, if he hath spoken
or written any, and not against his good words : for God is
the author of all good, which as his holy scripture alloweth,
so will he himself defend the same. He that is therefore
an enemy to the thing which is good, or resisteth it, is God's
adversary, and withstandeth him. Wherefore let Standish
from henceforth, and all others, beware, that they take no Let no man
" take part
part against God's word, nor defend any false matter, lest ^amst the
God be the avenger : for if the lion begin to roar, he will
make all his enemies afraid.
And if D. Barnes died a true christian man, be ye sure,
his death shall be a greater, stroke to hypocrisy, than ever
his life could have been. If he was falsely accused to the
king's highness, and so put to death, woe shall come to those
■ accusers, if they repent not by times. And if D. Barnes
326 CONFUTATION OF STANDISH.
in his heart, mouth, and deed, committed no worse thing
toward the king's highness, than he committed against God
in these his words at his death, he is hke at the latter day
to be a judge over them that were cause of his death, if they
do not amend.
Now, indifferent reader, to the intent that thou mayest
the more clearly discern hght from darkness, and know
God's true word from false doctrine, 1 shall, when I have
said somewhat to Standish's preface, rehearse unto thee D.
Barnes' words. Secondly, though I rehearse not unto thee
all Standish's words, lest I should make too great a book, I
shall point thee to the beginning of his sentence, requiring
thee, if thou wilt, to read out the rest thyself in his treatise.
Thirdly, though he hath deserved to be roughly handled,
yet do I purpose, by God's only grace, to deal more gently
with him being alive, than he doth with the dead. This
enterprise now as I take in hand against Standish in this
behalf; so am I ready to do the same agamst the great
grandsire and captain of false teachers, I mean great Goliath
of Rome and his weapon-bearer; that is, against all such
as are enemies to king David, our Lord Jesus Christ:
for whose most comfortable Spirit, gentle reader,
I beseech thee to pray with me unto our
most dear Father in heaven, whose
name be praised, whose king-
dom come, whose only
will be fulfilled, now
and ever.
Amen.
827
here followeth the preface of john standish to
the reader.
Standish.
To see the most victorious and noble prince our sove-
reign lord the king labouring and ivatching continually
ivith all diligent study to expel and drive out, I may say,
to 2)urge and cleanse this his catholic region, ^c.
COVERDALE.
Though ye abuse your terms, in reporting that the king
goeth about to expel and drive out his cathohc region, I will
impute those your words to the weakness of your brain, and
to the scarceness of honest eloquence therein. But if the
king's labour, watching, and diligent study in purging and
cleansing his realm from all heresies and schisms be occa-
sion sufficient, as it is in deed, to compel every true subject
to help unto the same, why have ye then been so slack
therein all this while? Your own words bring you into a
shrewd suspicion : for ye know and have seen with your eyes, suspicion,
that the king hath these many years been labouring and
busy in abolishing out of his realm the usurped j)ower of the
bishop of Rome, his manifold sects of false religions, his
worshipping of images, his deceitful pardons, his idolatry
and pilgrimages, &c. Were not all these great heresies and
schisms ? Or can ye excuse yourself of ignorance, that ye
have not seen, how the king hath laboured in putting down
the same ? If ye then be a writer against heresies and
schisms, why have ye written against none of these all this
while ? Thus every man which readeth your words may see,
that ye have bewrayed yourself to be a favourer of such
things.
Standish.
Wherefore marvel not, gentle reader, S^c.
CoVERDALE.
Contrary now to your request, will every man marvel at
you, not only because ye declare yourself to have borne all
this while no right love toward God's word, to the salvation
of men's souls, nor to the duty that ye oAve to yom' prince;
328 CONFUTATION OF STANDISH.
but also because that now, througli the occasion of a poor
man''s death, ye first start up to write, as though the king
had put down no heresies afore D. Barnes died. Is this
the zeal, that ye bear toward God's word and toward his
people ? Such a zeal had they, of whom the apostle speaketh
Gal. iY. to the Galatians, saying: "They have no good zeal unto you;
but would thrust you out, namely from the truth, that ye
might be fervent to themward." Whereas ye write the day
and year of D. Barnes' death, it increaseth your own con-
fusion, and shall be a clear testimony against yourself, for
resisting those good words of his protestation, if ye forsake
not your heresy in time. Yea, even by your own pen have
ye brought it to pass, that it shall not be forgotten till the
worWs end, what a christian testament and last will D. Barnes
made at his death, and how patiently he forsook this life.
Standish.
For in his protestation is both contained heresy and
treason.
COVERDALE.
"For," say ye, "in his protestation, &c." Is that the cause
why ye do enterprise and take in hand to write against it?
Then verily declare ye yourself not only to be partial, but
also a favourer of heresy and treason, knowing so many to
have been attainted thereof within these seven years.
Standish.
Albeit, do not think, that I write this through any
malice toward him that is burned, ^-c.
CoVERDALE.
He that compareth your words to your deed shall soon
perceive, that ye have cast milk in your own face, and that,
for all your holy pretence, some spice of Cainish stomach
hath made you now do more than all the king's noble acts
in abolishing the said abuses could make you do many years
before ; though the same, if you were a true subject, were,
by your own confession, sufficient cause for you so to do.
Howbeit it is not I that go about to lay malice to your
charge ; your own act is not your best friend : I pray God
your conscience accuse you not thereof.
standish's preface to the reader. 329
But why take ye God to record in a false matter ? Do
ye not confess yourself, that the king's grace's labour, watch-
ing, and dihgent study, is the thing that causeth and com-
pelleth you to write against D. Barnes' protestation, and that
through the love and fervent zeal ye bear toward God's
word and the salvation of men's souls, &c. ? And now take standish is
ye God to record, that ye do it for fear, lest the people
should be infect with the multitude of copies of the said
protestation. Against the which fear I know none other
comfort for you, (as long as ye will not hearken to God's
word), but that Wisdom itself giveth you in Salomon's Pro-
verbs, namely, that " the thing that ye fear shall come upon Prov. i.
you, and even it that ye are afraid of shall fall in suddenly
among you." This am I certified of, not only by the same
place of scripture, but even by this your present act in
putting forth your treatise to be printed with and against
the said protestation. For if ye fear the great infection of
the people through the multitude of copies thereof, why
caused ye it to be printed, or any man else for you? Is
the printing of the said protestation the next way to keep
copies thereof from the people ? Ye may well have wit, but
sure ye lack policy. Such a like wise way was taken in
England within these few years by certain abbots, which,
thinking thereby to uphold then* false religions, wrought,
moved, or else consented to insurrection within divers parts The enemies
of the realm ' ; and yet was the same their wisdom a cause word fight
»' , against them-
that hasted their own destruction. And even so now, by your reives.
printing of the said protestation, ye have brought it so to
pass, that the thing which ye feared is come to light. Thus
can God pull down his enemies' houses with their own hands.
Certainly, like as I never heard, that there was any copy
thereof, till I saw it in your book, so am I credibly informed,
that it was never in print afore.
Whereas ye say, that it is an erroneous and traitorous
protestation, it is sooner said than proved ; neither maketh it
greatly for your honesty, to know many secret embracers of
heresy and treason, and not to utter them. But ye may
twice say it, afore ye be once believed : only they that are
[1 This probably alludes to the rebellions, which took place in
Lincolnshire and Yorkshire in the year 1536 ; for an account of which
see Burnet, Histoi-y of the Reformation, Book iii.]
SSO CONFUTATION OF RTANDtSII.
of God will, when they have tried and examined all things,
keep that which is good, and eschew the contrary.
Standish.
Biit I trust in Almighty God, if it please you to read
this little treatise with a loving zeal toiuard our mother the
holy church, ^-c.
COVERDALE.
Here do ye manifestly declare, what zeal moved you to
write against D. Barnes' protestation, namely, not any just
zeal or love toward God's word, or his people, but even
because ye fear lest your mother should come to shame, if
the truth were known : therefore to shew your mother a
pleasure, ye thought to do your best in defending her.
All is not Neither helpeth it your pretence any thing at all, though ye
siiineiii. call her holy : for every such sect as ye be of hath a sundry
holiness, which cometh not of the Spirit that sanctifieth. Now
like as your own act came of that zeal which ye bear toward
the church of the wicked, so would ye have your treatise
read with the same zeal; to the intent that the readers might
smell heresy and treason, where none is, and be poisoned
with such a corrupt judgment, as ye be of yourself.
Again, how are ye, or all men living, able to prove, that
this protestation of D. Barnes doth smell and savour nothing
but heresy and treason ? Is it heresy and treason to teach
no erroneous doctrine, to teach only those things that scrip-
ture leadeth unto, to maintain no error, to move no insur-
rection, to be falsely slandered, to confute the false opinion
of the Ana,baptists, to detest and abhor all such sects, to
standish ^^^ forth the glory of God, obedience to the higher powers,
nothing'^buT^ and the true religion of Christ ? Doth it smell and savour
ueaTo^n*'"' nothing but heresy and treason, to believe in the holy and
blessed Trinity, to believe the incarnation, passion, death,
and resurrection of our Lord and Saviour Jesus Christ? Is
it heresy and troason, for a sinner to desire God to forgive
him, to trust only in the death of Christ, to set forth good
works, to beheve that there is a holy church, to believe a
life after this, to speak reverently of saints, to call our lady
a virgin immaculate and undefiled, to acknowledge a christian
behcf concerning the body and blood of our Lord, to ascribe
unto saints the honour that scripture willeth them to have.
STANDISIl's PREFACE TO THE READER. 381
to pray for the king and his council, &c. ? Do such things
smell and savour nothing but heresy and treason ? " Woe isai. v.
unto them that call good evil, and evil good, darkness hght,
and light darkness, sweet sour, and sour sweet ! "
Though ye do also esteem them to be heretics and
traitors, that take part with D. Barnes' protestation, yet doth
not your estimation or judgment discourage me in this behalf.
Neither is it my mind or will to meddle with his offence (if
he committed any against the king), neither to defend this
his protestation with any hand or weapon of man ; but by
the scriptures to bear record unto the truth, and to reprove
your perverse and strange doctrine, which ye do teach against
the same.
Standish.
For surely such as do imjjrove them, ^c.
COVERDALE.
This your saying proveth not the contrary but that,
seeing ye resist the truth, I may tell you your fault, and
inform you better, according to the apostle's doctrine ; if 2 Tim. ii.
God at any time will grant you repentance for to know the
truth, and to turn from the snare of the devil, &c. If I can
understand, that through this information ye will give place
to the open and manifest truth, God shall have the praise,
and I shall think my labour well bestowed. If the truth
can have no place in you by fair means, but ye will still
resist it obstinately, and behe it, as ye do here in this your
treatise ; then verily ye may be sure to be afterward so
handled, as the limits and bounds of God's holy scripture
will suffer. I beseech God, according to his good pleasure,
that ye may have eyes to see, ears to hear, and an heart to
understand his holy word, to consent unto the same, and in
all points to live thereafter. Amen.
here followeth the protestation of
d. robert barnes.
Barnes.
I am come hither to be burned as an heretic,
and you shall hear my belief; Avhereby ye shall per-
ceive what erroneous opinions I hold.
ss2 confutation of standish.
Standish.
/ am, sorry to see the obstinate blindness and final
induration in this his protestation, which would clear, jus-
tify, and excuse himself by colour and deceit.
COVERDALE.
Christ our Saviour, making mention of his own death,
before he was hanged upon the cross, said these words :
" Behold, we go up to Jerusalem ; and the Son of man shall
be betrayed, condemned, mocked, scourged, crucified," &c.
When a true man cometh to be hanged on the gallows, is
it obstinate blindness and final induration for him so to say ?
Peradventure ye will say unto me, Take ye D. Barnes then
for a true man ? I answer, Verily : these his words prove
him no false man ; for he said that he came to be burned :
and sure I am, that he came not to the fire to be made a
bishop.
Moreover, D. Barnes told the people that they should
hear his behef, &c. And ye lay to his charge for his so
doing, that he would clear, justify, and excuse himself with
colour and deceit. As though he justified himself with colour
and deceit, which, according to St Peter's doctrine, is ready
alway to give answer unto every man that asketh him a
reason of the hope which is in him. Was not D. Barnes
instantly required to shew his faith, and to open his mind
in sundry things ? Again, though he or any man else would
clear himself from such things as are wrongfully laid to his
charge, did he evil therein? If it be so, then did holy St
XXIV. XXV. Paul leave us a shrewd example in the Acts.
Standish.
Which ought to have accused, condemned, and utterly
forsaken all that he had offended in. Si nos ipsos judica-
remus, non utique dijudicaremur a Domino.
CoVERDALE.
I answer : By your own words then it followeth not, that
he was bound to accuse and condemn himself of the things
that he had not offended in. But by your leave, whereas ye
bring in this text of St Paul, Si nos ipsos ^c, ye pervert it ;
Acts xxiii.
DEFENCE OF BARNEs' PROTESTATION. 333
not alleging it as it standeth, but thus, Si nos ipsos judi- ^^^^l^^^"'
caremus, non utique dijudicaremur a Domino ; that is to t^"'-
say, " If we judged ourselves, we should not be judged of the
Lord." But St Paul's words are these. Quod si nos ipsos
dijudicar emits, non utique judicaremur. Dum judicamur
autem, a Domino corripimur, ne cum hoc mundo damnemur.
That is to say, "If we would judge, or reprove ourselves, we
should not be judged. But when we are judged, we are
chastened of the Lord, lest we should be damned with this
world." Wherefore the perverting of this text now at the first
brunt causeth me the more to suspect you, and to trust you
the worse ; because the devil himself is schoolmaster to such Matt iv.
• IIP Luke iv. out
choppmg up of the text, as we may see m the gospel of "^'J'fp^'^jn
Matthew and Luke. Now go to : if I find any more such
jugghng casts with you, ye are like to hear of it, before I
come to the end of your book. For weakness and ignorance
can I well away withal, so long as it is not wilful; but the
perverting or chopping up of a text of holy scripture is not
to be borne unrebuked.
Standish.
Mark here, how he useth ironia, SfC.
COVERDALE.
Ye confess that D. Barnes in his foresaid words doth use
ironia ; and yet, contrary to the signification of the word, ye
are not ashamed to aflSi'm, that he confessed herewithal both
heresy and erroneous opinions. Now is ironia as much to say eipwveia.
as a mockage, derision, or meaning of another thing, than is
expressed in the words. Which manner of speaking is much
used, not only throughout the prophets in holy scripture, but
also among the heathen poets. And the same phrase of speech
have we in EngUsh ; as when a man sayeth to a shrewd boy :
"Come hither, good sir, ye are a virtuous child indeed, &c,"
meaning nothing less. Forasmuch then as ye yourself con-
fess, that D. Barnes doth here use ironia; it is evident, that
when he said these words, "you shall perceive what erroneous
opinions I hold, *' his meaning was, how that the people should
know, that he held no erroneous opinions, as it appeareth by
these his words following.
CONFUTATION OF STANDISH.
Barnes.
God I take to record, I never to my knowledge
taught any erroneous doctrine ; but only those things
which scripture led me unto:
Gen. xliv.
Bom. i.
2 Cor. i.
2 Cor. xi.
Gal. i.
Judg. xi.
Who is an
heretic.
Standish.
Justly ponder hy the 2)ro2yhet, Psal. cxl. {cxli.) how
grievous offence is Pertinax cxcusatio in peccatis, &c.
COVERDALE.
Like as ye cannot justly lay any pertinacity to D. Barnes
for those his words, so prove ye the grievousness thereof full
slenderly out of Psalm cxl, if the true reading of the text
he well and justly pondered. Whereas he taketh God to
record in the truth of so Aveighty a matter, the scripture is
full of holy ensamples, that bear him therein. What perti-
nacity is there then in that act ?
He durst avow also, that, to his knowledge, he never
taught any erroneous doctrine: and yet are ye not ashamed
to ascribe pertinacity unto him, and to call him an obstinate
heretic; whereas St Jerome in his fourth book, the xxivth chap-
ter upon Matthew, Avriteth thus: " He is a heretic, that under
Christ's name teacheth the things which are ao'ainst Christ ^"
IfD. Barnes, therefore, had wittingly and willingly taught any
thing against Christ, ye might have laid great pertinacity to his
charge. Truth it is, that he being in ignorance, and deceived
sometime by a multitude, as you be, did both err and teach
erroneous doctrine for the preferment of the bishop of Rome's
usurped authority, and other abuses; according as many learned
men more in the realm have done, which have since both re-
pented toward God, and also received the king's gracious par-
don many years ago. Again, if ye will lay pertinacity to his
charge, because he was sometime in such gross ignorance; by the
same argument mJght ye condemn Christ's disciples, of whose
ignorance mention is made in many places of the new Testa-
ment. I say not this to excuse ignorance; but to reprehend
\} Ego reor omnes hrcresiarchas Antichristos esse, et sub nomine
Christi ea docere, qua3 contraria sunt Christo. Hieron. Comment, in
Matth. Lib. iv. c. 24; v. 5. Op. Tom. vn. p. 103. ed. Vcron. 1737.]
DEFENCE OE lUKNES rilOTESTATlON. 660
the rashness of your judgment, which presume to condemn
them whom God hath called to repentance.
But peradventure the pertinacity that ye lay to his
charge is, because he saith he taught only those things which
scripture led him unto. For that is no small corsie- to your
sore. Ye would not have scripture taught only, without other
doctrines : nevertheless, they that love God's commandment, Deut. xii.
will teach nothing but his word only ; for so hath he himself oai. i.^^""-
given commission. Of his promises is mention made both in Jer. xvi.'
Jeremiah, and in the Gospel of Matthew. As for ensamples,
we have sufficient both of the prophets and apostles, which, to
die for it, would teach nothing but scripture. Read the thir- 2 cor. xiii.
teenth chapter of the second epistle to the Corinthians, the
fifteenth to the Romans, and the most godly protestation that Rom. xv.
St Peter maketh in his second epistle. " Let us give place
and consent to the holy scripture," saith St Augustine ; "for oepeccato-
tJ i- ' o ' rum mentis
it can neither deceive, nor be deceived^" The bishops also "^^ ''^'^'5?!o"'^»
' 1 cap. xxiii.
and clergy of England, in the epistle of their book to the of^lng'ianS*
king'^s grace, do affirm, that " Holy scripture alone sheweth
men the right path to come to God, to see him, to know him,
to love him, to serve him, and so to serve him as he most
desireth*." Wherefore they are rather obstinate against God,
which, instead of his only word, preach and teach other
doctrines. But let us hear what D. Barnes saith more.
Barnes.
And that in my sermons I never maintained any
crror, neither moved nor gave occasion of any insurrec-
tion.
Standish.
What blindness luould he lead us into ? Who hath not
heard him preach against all the ordinance of Christ's
church ? ^c.
P Corsie : corrosive.]
[3 Cedamus et consentiamus auctoritati sanctee scripturse, quso nescit
falli, nee fallere. August, de pcccatorum meritis ct rcmissione. Lib. i.
cap. 22. Op. Tom. vii. p. 144, B. ed. 1541,]
[•t Preface of the prelates to the king's majesty, prefixed to The
institution of a christian man ; among the Fomiularies of Faith, put
forth by authority, in the reign of Henry VIII. p. 24. Oxford, 1825.] .
CONFUTATION OF STANDISH.
A good cn-
sampli- in
1). Barnes.
Stnndish
writotli tiim-
■iclf lo be
none of
Chrisfs
church.
COVERDALE.
As for blindness, yc need no Iccader to bring yon into it:
onr Lord, when his will is, bring you out of it ! This man
took God to record, that he never maintained any error :
whereby, like as he denied not but that he might err (as
he did err grossly when he lived in tlie papistry), even so
left he us an ensample to forsake all errors, and to maintain
none. Call ye this a leading into blindness '? Then iareAvell
aJl good ensamples of humility and repentance.
To the other part of your cavillation I answer. It
would be too long a register for you to rehearse the names
of all those, which never heard D. Barnes preach against the
ordinance of Christ's church. I also am one of them, which
have heard him as oft as ever did ye ; and yet, as I hope to
have my part of God's mercy in Christ's blood, I never heard
him ]ireach against any such, since he was converted first
from the Avicked papistry. Against some of the ordinances
or ceremonies used in your church have 1 heard him preach
oft and many times. As for you, yc are none of Christ's
church, by your own saying. For hereafter in your trea-
tise ye confess yourself, that the congregation of Christ's
church in this region of England is the king's majesty with
his learned council. And ti'uly like as I am sure that ye
are not king of England, so do I perceive by your writing,
that ye are none of the king's learned council : and so, by
your own confession, none of Christ's church. The ordinance
of Clu'ist's church is, that every one, from the prince to the
lowest subject, shall be diligent to Avait upon his office, and
to do the thino; that God hath called \un\ unto. To the
ordinance of Christ's church pertaineth all that is written
concerning the duty of every estate, and also concerning
such order, as is meet to be kept in the church, according
to the doctrine of the apostle, I Cor. xiv : 1 Cor. xi. Did
you ever now hear D. Barnes preach against any such holy
ordinance of God, or of his church? IS'o, verily, I suppose;
for then doubtless, we should have heard of it in tliis your
thundering treatise.
"Whereas D. Barnes now hath been earnest against your
wicked church of the papistry, and preached against the
horrible abuses thereof, call ye that erroneous railing and
DEFENCE OF BARNEs"' PROTESTATION. 337
traitorous speaking? By that reason were the prophets
erroneous railers, which rebuked the abuses of the Jews'
church so earnestly. Yea, and against the superstitious fsa'- ■• iv'>i-
observing of fasting days did the propliets preach, as did Amosv-'Viiu
also the apostle St Paul . All these, and many other more o^i'; i'^;
of God's servants did speak against superstitious observing mmXII'
of vain fiists, and against the abusing of that fast, which (Jod
had commanded. But against true fasting, whereof mention
is made in many places of holy scripture, have not ye yet
proved that 1). liarnes did ever preach in his sermons, nei-
ther against such days as by lawful authority are appointed
without superstition for general fastings.
If ye will blame him for preaching against the abuse of
prayer, why do ye not also blame the prophet Esay, our isai. i.
Saviour Christ himself, the apostle St James, St Ambrose, xxiii!
Gregory, Bernard, Chrysostom, .Terome, Cyril, Fulgentius,
Origen, &c. ? Can ye say now, that ye have justly blamed
D. Barnes in this behalf? But, thanks be unto God! against
the right use of prayer, whereof mention is made by our
Saviour and his apostles throughout the new Testament,
have ye not yet proved, that D. Barnes at any time did
preach, since he forsook the papistry ; neither against such
lawful days, as by just authority arc appointed for general
prayers and thanksgivings to God, and for the accomplishing
of other spiritual exercises grounded upon God's word.
Nevertheless I marvel the less, that ye blame him un-
worthy in this point : for ye are not ashamed also to belie
him, and to report of him, that he denied godly ordinance to oodiyordi-
bind unto deadly sin, contrary to St Paul, liomans xiii. ; "''"'^'^'
which chapter, with the contents thereof, he defended in his
sermons and writings very earnestly, and diligently set forth
due obedience to the higher powers, to the great hinderance
of hypocrites and their wicked church, whose ordinance he
denied utterly to bind unto deadly sin, because it is not
grounded on God's word. But godly ordinance, that is to
say, the ordinance and institution of God, did not he deny,
but that the breakers and offenders thereof do commit deadly
sin. As for man's ordinance, not institute of God, nor
justly grounded upon his word, what christian man, having
wit to discern between chalk and cheese, will say or grant,
except it be such wavering reeds as fear man more than
[COVERDALE, II.J
338
CONFUTATION OF STANDISH.
God, that it bindeth unto deadly sin ; seeing it is sinful,
wicked, and abominable itself, invented by Satan, and repug-
Matt'^xi''' ^^^^ ^^^^^ God's word ? Is not such stuff most vehemently
MMk vii. rebuked by God's own mouth, and also by his holy apostle ?
Gal; Iv. -^re ye not ashamed then to affirm, that man of his authority
1 Tun. IV. jjjg^y restrain the things which are free by the gospel ? May
a man bind that God looseth, condemn that God saveth, or
hold him in prison whom God delivereth ? Is man stronger
than God, or man's authority above the authority of God?
or be they both ahke ?
Whereas ye say, that it is the church which hath this
authority to restrain the things that are free by the gospel ;
I answer, the church of Christ is his spouse, and the fold
of those sheep that hearken to his voice ; unto his voice, I
say, and not unto the voice of strangers. He himself also,
sending out his apostles, biddeth them teach all that he hath
commanded them, and not to bind that he hath made free,
neither to make free that he hath bound. Again, the nature
and condition of an honest wife is to hearken to the whole-
some words of her husband, to prefer liis commandment, and
to see that his household folk keep it. A strumpet indeed,
and an harlot, careth not to control her husband, to disobey
him, and to maintain evil rule in his house against liis mind.
That chm'ch therefore, which taketh upon her any such
authority, as is not given her by Christ, is not his lawful
spouse, neither can ye prove, that he hath given your church
any power to restrain the things which he hath made free;
except ye do it with the words of St James, that saith,
James iv. " Tlicro is ouG lawgiver, which is able to destroy and to
save;" or else with the words of St Paul, that asketh the
Col. ii. Colossians this question, " If ye be dead with Christ from the
ordinances of the world, why are ye holden then with such
traditions, as though ye Hved after the world?" &c.
Standish.
Who hath not heard him 2weach a carnal liberty, ivith
a damnable justification of only faith to justify, ^c ?
COVERDALE.
Truly, it would make your head ache, to read all the
names of them, that never heard D. Barnes preach any such
DEFENCE OF BARNESs PROTESTATION. 339
unlawful liberty as you speak of. But first, I pray you, what
carnal or fleshly liberty doth he preach, that exhorteth men
"with well doing to put to silence the ignorance of foolish men; i Pet. u.
as free, and not as having the liberty for a cloke of wicked-
ness ?" How oft hath he taught this doctrine, as they that
have heard him can tell, if they be not either mahcious, or
else forgetful ! Who can justly deny, but he oft and many
times, upon due occasion, in his writings and sermons did ex-
hort his hearers, that they would not live after the flesh, nor Rom.^'iii.
accomplish the lusts thereof; but to cast away the works of
darkness, to put on the armour of light, to walk honestly in
the light that God hath given them; to follow such things as
pertain to peace, and things whereby one may edify another ; Rom. xiv.
to walk every man in his calling ; to give no occasion of fall- i cor. vh. x.
ing unto any man ; to mortify their earthly members, &c. coi. m. '
according to the wholesome doctrine of the apostle ? Call
ye this a preaching of a fleshly and carnal liberty ? Is this a
doctrine that maketh men run at riot, and to do what they
list ? I wonder, verily, that ye shame not thus to belie the
truth so oft.
As pertaining to your blasphemy, which say that it is
a damnable justification, where faith is preached only to jus- Justification.
tify, it is damnably spoken of you; yea, though an angel of
heaven should speak it, if holy St Paul be true, which saith, oai.i.
he ought to be holden accursed, that preacheth any other
gospel, than that he himself and the other apostles had
preached. If ye of a cankered hatred to the truth have not
wilfully and maliciously taken part against the Holy Ghost,
so that ye are but led ignorantly by a blind multitude to
affirm the said inconvenience ; I pray God send you a clearer
light in the kingdom of Christ. But if ye be minded, as were Matt. xji.
the Pharisees, and maliciously ascribe damnation to it, where- Luke xi.'
by only we receive salvation, as they ascribed unto the
devil it, that was the only working of the Holy Ghost ; then
am I sore afraid for you, and for as many as are of that
mind. For if it be damnable to teach or preach wittingly
against the express word of God, then verily is this a dam-
nable heresy to affirm, that faith only doth not justify; seeing
that holy scripture so teacheth : as Gen. xv. Esai. liii. Abac. The scrip-
• ' Tir 1 . .... tures.
n. Mark xvi. Luke i. viii. xxiv. John v. xvii. Acts xni. xvi.
Rom. iii. iv. v. x. Gal. ii. iii. iv. v. Philip, iii. 1 Pet. i. ii.
22—2
340 CONFUTATION OF STANDISH,
Heb. iv. xl. Of this faith, that scripture speaketh of so
plentifully, I have made sufficient mention in the prologue of
that httle book, which I lately put forth in English concern-
ing the true Old Faith of Christ^. Now like as the scriptures
before alleged do testify for us, that we mean no false nor
vain faith; even so is the same article of justification defended
and maintained by the doctors in many and sundry places,
specially by St Augustine in the ccclii. chapter De vera inno-
centia~. De verbis Domini, Sermone xl.^ De verbis
Apostoli, Ser. xxvii.* In the book of the fifty Sermons, the
11th Sermon^. In the first book of the Retracts, the l^rd
chajJter^. In the 105th epistle unto Sixtus the bishop'^.
In the 25th treatise upon John, the sixth chapter^. In his
Manual, the 22nd and 23rd chapter^. In the exposition of
the 67th and of the 70th Psahn^'^. In the 53rd Sermon, De
tempore^^. In the 5th Book of his Homilies, the 17th
Ilomily^'^. In the book of the 83 questions, the 66th chap-
ter ^^ ; and in the Prologue of the 31st Psahn^^. I might
allege Cyril, Ambrose, Origen, Hilary, Bernard, Athanasius,
with other more: but what helpeth it? Yet shall all the
world know, that your heresy is not only condemned by
the open and manifest scripture, but also by many of the
doctors. As for natural reason, it fighteth clearly against
you also, if ye ponder well the parable of the marriage in
the twenty-second of Matthew, and in the fourteenth of Luke,
the parable of the unthrifty son in the fifteenth of Luke,
the parable also of the debtor in the eighteenth of Matthew,
and in the seventh of Luke.
\} OMjPaJ^/t, pp. 4-11, Coverdale's works. Parker Society Ed. 1844.]
[2 August. Op. Tom. iii. p. 240, M. ed. 1541.]
P lb. Tom. X. p. 34, F. But it would appear that the reference
ought to be to Serm. lx. lb. p. 50, B.]
[} The reference,as appears, ought to be to Serm. xv. lb. pp. 72, 73.]
[5 Homiharum quinqaginta Libei'. Homil. xvii. lb. ji. 99. B.]
[6 lb. Tom. I. p, 8, B.] [7 lb. Tom. ii. p. 95. I.]
[8 lb. Tom. IX. p. 46, L.]
P lb. Tom. IX. p. 174, E. F. But this is admitted not to be a
genuine work of Augustine. See Cave, Hist. Lit. Vol. i. p. 248. ed.
1688.]
[10 lb. Tom. vm. p. 152, B ; and p. 164, E.]
[11 lb. Tom. X. p. 153, L.] [i2 Compare above, note 5.]
[13 lb. Tom. IV. 133, C] [i-^ lb. Tom. vm. p. 40, K.]
DEFENCE OF BARNEs"' PROTESTATION. 341
Whereas it was laid to D. Barnes' charge, how that he
should teach that God is the author of sin, verily he pro- God is not
tested openly at St Mary's spital the Tuesday in Easter week, ^Ij,^ ''""'°'' "'"
that he was never of that mind : howbeit he confessed, as
the truth is, that whereas in his book he had written of pre-
destination and free-will, there was occasion taken of him by
his writing, that he should so mean. But verily, if he had
in that matter been as circumspect, as the children of this
world are wise in their generation, he might the better have
avoided the captiousness of men aforehand. Nevertheless it
appeareth plainly, that he mistrusted no such thing ; and
therefore did too much simplicity deceive him in that behalf,
as it doth many more, which are not so wise as serpents.
Neither find ye in all his book these words, God is the author
OF SIN ; but you may find these words : " The Governor of d. Bames-
,,,.. . ., , • n 1 words.
all things IS most wise, most righteous, and most merciful ;
and so wise, that nothing that he doth can be amended ; so
righteous, that there can be no suspicion in him of unright-
eousness, &c. '^" Item: "All thing that he doth is well
done." Wherefore, if they that laid that heresy to D. Barnes''
charge, had remembered their own distinction of malum
pcence, and malum cidpm, at the reading of his words, as
well as they can note it in other places ; they might easily
have perceived his meaning, and not have mistaken him.
Ye say also, D. Barnes did preach, that " Works do not works,
profit." If ye mean works invented by men's own brains,
not grounded on God's word, then verily might he well say,
that such works do not profit to salvation : for whatsoever Rom. xiv.
is not of faith is sin. But if ye mean such good works as
are comprehended in the commandments of God, and within hos. xh.
the precinct of his word, then truly ye fail so to report of
him ; for though salvation be God's work only, yet D.
Barnes in his book doth not only condemn the fleshly and
damnable reason of them, which say, " If faith only justifieth,
what need we do any good works, &c.?" but also he af-
firmeth plainly, that we must needs do them, and that they
which will not do them, because they be justified alone by
faith, are not the children of God, nor children of justification,
&c. For if they were the very true children of God, they
would be the gladder to do good works, &c. " Therefore,"
[1.5 '-' Treatise on Free-will." Barnes' Works.]
342
CONFtlTATION OF STANDISH.
D. Barnes'
words.
A fond ob-
jection
against the
justification
of faith.
[2 Pet. i.]
Gal. V.
saitli he, " should they also he moved freely to work, if it
were for none other purpose nor profit, but only to do the
will of their merciful God, that hath so freely justified them,
and also to profit their neighbour, whom they are bound to
serve of very true charity \" Are these words now as much
to say, as "Works do not profit?" Lord God I what mean
ye, thus untruly to report of the dead ?
Whereas ye make this blind objection, and say, "If works
profit not, so that faith only justifieth, and Christ's death be
suflScient, then penance is void and superfluous ; " I answer,
A goodly consequent, gathered neither of witty sophistry,
wise logic, nor of good philosophy, (except it be of philosophy
unnatural), no, nor of right divinity. " Works profit not to
salvation : ergo, they profit nothing at all:" is this a pretty
consequent ? Your consequent is naught, saith St Peter ;
for " by good works must ye make your vocation certain and
sure." A like argument might ye make after this manner,
and say : " Iron is not profitable to chew or to eat ; there-
fore it is nothing worth." Were not this a wise consequent ?
The smith will tell you a better tale.
Peradventure ye will excuse yourself, and say : " This
consequent is not mine, but Barnes's words." I answer :
"Yes, verily, they be your own words ;" for ye say plainly
afterward, in your treatise: "If Christ had dehvered us from
all pain satisfactory, &c. we should neither mourn nor be
penitent for our offence committed against God, neither need
we to mortify our flesh." This your fleshly and damnable
reason, this your heresy, this foul stinking opinion, this pes-
tilent error and spiritual poison, did Barnes utterly abhor,
and condemn it by St PauFs own words in the forty-ninth
leaf of his book. So that the more I look upon your words,
the more I wonder at your shameless slandering of the truth.
But as touching this, I shall have more occasion to talk with
you afterward.
Now to put you to your probation. How are ye able
justly to prove, that penance is void and superfluous, where
faith is preached only to justify ? The true faith of Christ is
it that we speak of. Is it not occupied then, and worketh
through godly love and charity? They then that duly
receive this faith, do not receive it to live worse or as evil
[1 " Treatise on Justification." Barnes' Works.]
DEFENCE OF BARNES*' PROTESTATION. 343
afterward, as they did afore God gave it tliem. For though Ephes. u.
"we be saved by grace through faith, and that not of ourselves,
though it be the gift of God, I say, not of works ;" yet are
we " his workmanship, created in Christ Jesu unto good
works, to the which God ordained us before, that we should
walk in them." K^either hath our Saviour given us any
liberty to receive it in vain ; but teacheth us to " forsake all s.cor. vi.
ungodliness and worldly lusts, and to live discreetly, justly;
and godly in this world." Therefore whoso despiseth to live
virtuously, and to do good works, despiseth not man, but i xhess. iv.
God. The same faith that only justifieth, setteth forth this
doctrine; therefore doth it not destroy good works and pe-
nance. Take you heed then, and beware what ye say
another time. I might point you also to St Ambrose, who. Lib. i. cap. 8.
treating of the calhng of the heathen, and declaring the true
original of our salvation, allegeth the place afore rehearsed
of the second to the Ephesians, and sheweth, that faith goeth
as it were with child, bemg replenished with all good thoughts
and deeds, and in due season bringeth them forth ^. And
St Augustine saith these words: "If faith be the foundation ce vera et
of penance, without the which there is nothing that can be capf2''^"' ^^'
good, then is penance earnestly to be required, which, as it
is evident, is grounded in faith. For a good tree cannot
bring forth evil fruits. Matth. xii. Penance therefore, which
proceedeth not of faith, is not profitable^," &c. These are
[2 The passage to which allusion is here made, is probably the
following, in the treatise De vocatione gentium, Lib. i. cajj. 8 ; towards
the latter end of which the authoi-, having quoted Ejahes. ii. 10, thus
jDroceeds: Proijrium ergo hoc habet nova creatm-a per gratiam, ut
qui figmentum Dei sunt, qui nativitate ccelesti conduntur in Christo,
non otio torpeant, nee desidia rcsolvantui', sed de virtute in virtutem
proficiant, per viam bonorum operum ambulando. — Ambros. Opera.
Tom. IV. p. 528. Paris. 1603. But the Benedictine editor says, that
all critics are agreed that the books De vocatione Gentium are not by
St Ambrose ; and the same is the opinion of Cave. Hist. Lit. Vol. i.
p. 215.]
[3 Si fides fundamentum est poenitentise, prreter quam nihil est quod
bonum sit, appetenda est poenitentia, quam constat in fide esse fun-
datam. Non enim potest arbor bona malos fructus facere. Poeni-
tentia itaque, qua; ex fide non procedit, utilis non est De vera et
falsa .pcenit. August. Opera, Tom. iv. p. 248, G. Ed. 1541. This
work however is beHeved to be improperly ascribed to Augustine. See
Cave, Hist. Lit. Vol. i. p. 249.]
844 CONFUTATION OF STANDISH-
St Augustine's words. Faith then destroyeth neither penance,
nor good works ; but is the womb that beareth them both,
and of whom they both proceed,
Touchuig the article of forgiveness, where ye say, that it
is contrary to the order of our Saviour's prayer, that we
must be forgiven of God afore we can forgive ; are ye not
ashamed thus to proceed forth in blasphemies against the
manifest word of God, yea, and clearly against your own
words? Do ye not confess yourself, that first God of his
mercy only giveth us grace, without which we can do nothing
that is good? Is it not a good thing, one man to forgive
another ? Do ye not grant also, that God first loved us,
yea, even when he was not loved of us ? Why then shame
ye not to write, that it is against the order of our Lord's
prayer, to be forgiven of God afore we can forgive ? Is
the love of our Saviour against the order of his prayer ? Or
did he not forgive us, when he loved us first ? Can he love,
and not forgive ? Think ye God to be of the nature of those,
which forgive and love not, or that shew tokens and coun-
tenance of love in outward appearance, and forgive not in
theb hearts ?
A shame is it for you, to take upon you the ofiice of
a teacher, of a reader, of a preacher, and to handle such
a weighty matter as this is so slenderly, so frowardly, so
crookedly, so far out of frame, so wide from the order of
Christ's sincere and true doctrine. Read ye never the pa-
Matt, xviii. rable of forgiveness, that our Saviour telleth in the eighteenth
of Matthew ? Which parable, hke as it setteth forth our
duty, and teacheth us every one to forgive our brethren's
trespasses from our heart roots, proveth it not likewise, that
the Lord first pitieth us, dischargeth us, and forgiveth us our
great debt? Is not love and gentleness, that one christian
Gal. V. nian oweth to another, a fruit of the Holy Ghost ? Is it
not a work of faith then and of the Holy Ghost, yea, a fruit
of that penance which proceedeth from them both, one man
John xiii. to forgivo another ? Doth not our Lord himself say, " A
new commandment I give you, to love one another, that even
as I have loved you, ye also may love one another ?" &c.
Ephes. iv. " Be jB courtoous," saith St Paul, " one to another, merciful,
and forgive one another, even as God hath forgiven you in
Gor. iii. Christ."" Item, "Now therefore, as the elect of God, holy
DEFENCE OF BARNES' PROTESTATION. 345
and beloved, put on tender mercy, kindness, humbleness of
mind, meekness, long-suifering, forbearing one another, if
any man have a quarrel against another. Even as Christ
hath forgiven you, so do ye also."
Be these scriptures now against the order of our Lord's
prayer ? The words whereof if we rehearse in order as he
taught them, then, before we ask any petition, we first
confess, that Almighty God is our father, and we his children ; Luke xl
wliich we cannot be, except he hath granted us forgiveness
for Christ's sake. Again, there is no prayer good and ac-
ceptable without faith ; " for how shall they call upon him," Rom. x.
saith St Paul, " in whom they have not believed ?" They
therefore that truly say their Paternoster, are faithful be-
lievers, to whom eternal life is promised by Chrisfs own John lii. vi.
mouth, and have their sins forgiven them of God. Markxvi.
Do ye not consider, that they, to whom our Lord taught
this prayer, were his apostles, and true christian men? which
like as they themselves first have forgiveness of God, (they John'xiii.
should never else be christian men,) so use they to forgive
others, according to the doctrine of scripture. For the
apostle saith: "Be ye the followers therefore of God, as dear Ephes. v.
children, and walk in love, even as Christ loved us," &c.
And what christian man, being in his right wit, did ever deny,
but that if we, which have forgiveness of God, will not for-
give our trespassers, he shall withdraw his forgiveness from
us ? But you, not regarding the order that God hath taken
in the salvation of his people, turn the root of the tree
upward, draw the thread through afore the needle, set the
cart before the horse. Yea, your doctrine will have us to
be the foregoers of God, and not the followers of him, as
scripture biddeth us.
Standish.
A revocation of these was read in Octavis Paschce, SfC.
COVERDALE.
What revocations ye make in men''s names, they being
absent, I cannot tell. But like as ye come to the sermon to
take Christ in his words, so are ye not to learn to turn the
cat in the pan. This may all the world spy here in you,
that as ye are crafty and subtle to bring men to revocations,
so are ye malicious in defaming of them.
346 confutation of standish.
Standish.
FurtJiermore, read his detestable books, and you shall
see what detestable seed he hath sowed.
COVERDALE.
If D. Barnes' books be detestable and to be abhorred,
why do ye bid us read them? Will ye have the king's
subjects to read abominable books ?
As for the seed which he did sow, I cannot greatly marvel
at you, that call it a pestilent seed ; for in his book he said
D. Barnes- tlioso words : " When I am dead, the sun and the moon, the
words m the ' '
leif o/hi's"'' ^^^^^ ^^^ ^^^ element, water and fire, yea, and also the stones,
^°°^- shall defend this cause against them (meaning the cause of
God's word against the spirituality), sooner than the verity
should perish." This is one corn of the seed D. Barnes did
sow. And verily, so far as I can perceive, this same little
pretty seed, verity, Avill grow and come up. Yea, I may
tell you, it will grow in your own gardens, when ye are most
Lukexix. against it. For Christ told your predecessors plainly, that
if his disciples would not speak, the very stones should cry ;
Hab. ii. according to the prophecy of Abacuc. It is no Avonder,
therefore, though ye call this a pestilent seed. For pestilent
is as much to say, as hurtful or unwholesome : so that, if ye
suffer this seed of the verity to grow, it will hurt your false
doctrine ; and the physicians that have seen your water, say
that it is unwholesome for your complexion.
Standish.
And thereby you shall perceive how shamefully now he
doth lie, like as he hath done ever heretofore.
CoVERDALE.
By D. Barnes' book may every one perceive, that he con-
fesseth the articles of the christian belief. And if he lied ever
heretofore, as you report of him ; then said he never truth.
Now is it manifest also, that in his book to the king's high-
ness he confesseth, that no man in England is except from
In the fourth the subjectiou of the king's power, neither bishop, nor other.
He confesseth also, that the king's prerogative is allowed by
In the fifth God's word. He saith likewise, in the next leaf, that it is
leaf. .
not lawful for the spirituality to depose a king. Is not this
DEFENCE OF BARNES' PROTESTATION. 847
truth ? Will ye say then, that he hath lied ever heretofore ?
Let not the king nor his council hear these your words, I
will advise you. Now like as D. Barnes spake truth in these
tilings, so heard I him say to a sort of mahcious enemies of
God's word even the saying of Christ to the wilful Jews :
"Ye are of the father the devil, and after the lusts of your John viu.
father will ye do. He was a murderer from the beginning,
and abode not in the truth, for the truth is not in him.
AVhen he speaketh a lie, he speaketh of his own ; for he is a
liar, and father of the same," &c. Ye will grant these words
to be true, I think.
Standish.
Which would have its here to believe contrary to our
hearing and seeing, that he never taught nor preached
heresy, nor ei^roneous opinions.
COVERDALE.
To that doth D. Barnes say himself, in his before re-
hearsed words, that to his knowledge he never taught any
erroneous doctrine. Somewhat also have I said unto you
already concerning this matter.
Standish.
I pray you, what ivas his oiun revocation, S(C.
CoVERDALE.
Ye make answer to your own question yourself. Ye say,
that he utterly there forsook many of his old damnable
heresies. If, as you say, he forsook there his old dam-
nable heresies, then did he there, as he did in other his
sermons, even shew himself to abhor the heresies of the
papistry ; for those were the old infections, that he was
tangled withal sometime.
Barnes.
Although I have been slandered to preach, that our
lady was but a saffron bag, which I utterly protest
before God, that I never meant it, nor preached it ;
but all my study and diligence hath been, utterly to
confound and confute all men of that doctrine, as are
the Anabaptists, which deny that our Saviour Christ did
348 CONFUTATION OF STANDISH.
take any flesh of the blessed virgin Mary ; which sects
I detest and abhor.
Standish.
A fond con- Here he clear eth himself to he no Anabaptist; as though
sequent. "^ j. ■• c
there were no heresy hut that alone.
COVERDALE.
Ye would be loth yourself, that other men should so un-
derstand your words, or gather such a consequent of them.
If ye were accused to be a privy thief, and came before a
multitude to clear yourself from that vice ; would ye men
should judge you to be therefore of so fond opinion, as to
tliink, that there were no more vices but theft alone ? I
doubt not, but if ye were straitly examined, ye would say,
that there were also the vice of lying, the vice of malice, of
slandering, of backbiting, of frowardness, of foolishness, of
wilfulness, &c.
Standish.
And yet this opinion, to say, Christ did pass through
the virgin's ivomh, as water through a conduit, was none of
the Anabaptists^ oiun opinion. It was one of the 3Ianichees*
error ', and also Lutice's'^ error, luhom some of the Anabapitists
herein did follow.
CoVERDALE.
Whose error soever it was, I refer that to you ; for your
treatise declareth, that ye be well acquainted with heretics.
Standish.
Wherefore 31. Barnes hereby doth not purge himselffroni
the Anabaptists' heresy concerning the baptism of infants.
[1 This heresy is alluded to by Irenteus, Adversiis Hcereses, Lib. i.
cap. 13. p. 33. 1. ed. Grabe, 1702. elvai 8e tovtov t6v Sm Maplas 8io~
BevaavTa, Kadcnvep vScop dia aoiKTJvos 68evei, k. t. X.; also, Lib. I. cap. 12. 3,
and in other places. See also Tertullian, De came Ckristi, cap. 1, and
De resurrect ione carnis, cap. 2. Dr Lardner has collected much infor-
mation on this subject in his Credibility of the Gospel History, part ii.
sect. iv. Works, Vol. ii. pp. 200-3. ed. 1815; and Dr Grabe, in his note
on the first passage quoted, shews that this heresy descended fron\ the
Gnostics, from Avhom, with many other of their opinions, it was adopted
by the Manichees.]
[2 Most probably a mistake for Eutyches's.]
DEFENCE OF BARNEs' PROTESTATION. o49
COVERDALE.
His disputations had oft-times with them, his continual
preaching against them, his daily words also and conversation,
was record sufficient, that he abhorred their error also in that
behalf. Why would ye have him then to purge himself
thereof? Your physic is not good, to give a man a purgation,
which is not infect with such evil or gross humours as require
a purgation.
Standish.
Here he saith, he never gave occasion to insurrection.
But hoiu say you ? Did he not offer himself to cast his glove
in defence of his errors at Paid's cross?
CoVERDALE.
He said at the cross, the third Sunday in Lent: " Here is
my glove, not in defence of any error, (as ye untruly repeat,)
neither with material sword, buckler, or spear to defend any
such thing ; but with the sword of God's word to prove, that
God first forgiveth us afore we can forgive, and that they be
no breakers of order, which set forth God's word and due
obedience to their prince ; but they that maintain their own
traditions, burn God's word, and regard not the king's in-
junctions, &c."
Standish.
Did he not openly say these things {meaning his errors)
must be tried by blood?
CoVERDALE.
Ye are to blame to be so malapert, as to enter so pre-
sumptuously into a man's thought, and so to judge it. For
his very death declareth, that he meant not to fight, nor to
hurt any man's blood, neither to set men together by the
ears for any article of his belief ; but that they which are Matt.
of the truth, must in the cause thereof suffer their blood to
be shed, and be content to die for the name of Christ, if they
be called thereunto.
Standish.
What call you this, but giving occasion of insurrection ?
350
CONFUTATION OF STANDISH.
COVERDALE.
If this be insurrection, then did the apostles send out two
Acts xiii. seditious men, Paul and Barnabas ; for in their epistle they
testify of them, that they jeoparded their lives for the name of
our Lord Jesus Christ. And yet their weapons were not
2 Cor. X. carnal, as St Paul saith. If it be insurrection therefore, when
a man ofFereth himself to die in the cause of Christ, then did
Mattx. xvi. he himself preach insurrection, when he said, "He that loseth
Markviii. his Hfe for my sake shall find it." "Whosoever loseth his life
Luke xii. for my sake and the gospel, shall save it." " I say unto you
my friends, be not afraid of them which kill the body, and
afterward have no more that they can do. But I will shew
you whom ye shall fear ; fear him, which after he hath killed,
hath power to cast into hell : yea, I say unto you, fear him."
D. Barnes therefore, offering himself to die in the cause of
Christ and his gospel, shameth you and all your affinity, as
ye call it ; which will not jeopard to put your little finger,
where he hath suffered his whole body to be burned for the
trial of the truth.
Standish.
He saith he never called our lady a saffron bag.
Whether he did or no, I wot not; hut I heard him at
Barking, two year and more afore he was burned, in de-
claring the canticle, Magnificat, slanderously speak of her. '
CoVERDALE.
Our lady hath but a faint friend of you that, hearing
one slander her in his sermon, could not find in your heart,
by the space of two year and more, to see him openly
rebuked for it ; but now, like a coward, to stand up, when he
is dead, and to accuse him that cannot answer for himself.
Verily, like as he, whatsoever he be, that slandereth our
lady, is worthy of open punishment to the ensample of other ;
even so, seeing that, by your own confession, ye heard him
slander her so long before his death, and complained not of
it, ye make yourself guilty of the crime, by the same text
j5^n, i that ye allege out of the Romans in the latter end of your
preface. Neither can I believe, that any of the king's coun-
cil, hearing of any such inconvenience, and having sufficient
proof thereof, would defer the punishment so long.
DEFENCE 01' BARNES' PROTESTATION. 351
Standish.
Making her no better than another woman, ^c.
COVERDALE.
Indeed it was not D. Barnes, nor any other creature,
that made her better than other women ; but even the holy
and blessed Trinity, whose good pleasure it was to choose her
before all other to be the worthy mother of our Saviour Jesus
Christ, in whom all faithful should be blessed. But if ye
say, that he in his sermons reputed her no better than another
woman, then declare ye yourself to be a very mahcious slan-
derer of the dead : against whom like as ye prove nothing, so
were not only his sermons gathered at his jjiouth in writing, but
also the learned men that heard him preach, and were then
present at Barking, do testify and report, that in their life
they never heard man speak more reverently of the blessed
virgin Mary, than he did in that place.
Barnes.
And indeed in this place there hath been burned
some of them, whom I never favoured nor maintained.
Standish.
Here he saith, that he doth detest and abhor some that
hath been burned in Smithfield : ivhereby we may see, that
in all things heretics do not agree among themselves, ^c.
CoVERDALE.
By the same collection should ye have inferred also, that
an heretic agreeth not with himself, and have proved it, when An heretic
° n • -I • agreeth not
ye have done ; as ye do well-favouredly m that your treatise, with himself.
where, when ye have said one thing in one place, ye affirm
the contrary in another, as I shall shew more plainly after-
ward.
Barnes.
But with all diligence evermore did I study to set
forth the glory of God, the obedience to our sovereign
lord the king, and the true and sincere religion of
Christ.
352 CONFUTATION OF STANDISH.
COVERDALE.
Here, gentle readers, note well and forget not, that to
these words of D, Barnes John Standish saith nothing: where-
by it appeareth, that he cannot deny, but that D. Barnes was
a diligent setter forth of God's glory, of due obedience, and
Christ's religion ; which three things whoso doth, is, in my
mind, no heinou* heretic.
Barnes.
And now hearken to my faith : I believe in the
holy and blessed Trinity, that created and made all the
world ; and that this blessed Trinity sent down the second
person Jesus Christ into the womb of the blessed and
most purest virgin Mary. And here bear me record, that
I do utterly condemn that abominable and detestable
opinion of the Anabaptists, which say, that Christ took
no flesh of the blessed virgin. For I believe that, with-
out the consent of man's will or power, he was con-
ceived by the Holy Ghost, and took flesh of her, and
that he suffered hunger, thirst, cold, and other passions
of our body, sin except ; according to the saying of St
Peter, he was made in all things like to his brethren,
except sin. And I believe, that he lived here among us ;
and after he had preached and taught his Father's will,
he suffered the most cruel and bitter death for me and
all mankind : and I do believe, that this his death and
passion was the sufficient price and ransom for the sin
of all the world : and I believe, that through his death
he overcame the devil, sin, death, and hell.
Standish.
This is well said : hut mark the devil and Peter, the
one Matt, xvi, the other Mark v. ^c.
Coverdale.
What, are ye so forgetful of yourself? said ye not in
your preface, that the protestation of D. Barnes doth smell
and savour nothing but heresy and treason? And now ye con-
DEFENCE OF BARNES PROTESTATION. 65o
fess, that ia these fore-rehearsed words he said well; which
could not be, if they smelled either of heresy or treason.
Thus are ye become not only contrary to yourself, but also a standish eon-
defender of D. Barnes' protestation, and approve the same, seif.^ '"
And in this do ye prove the sentence true, that I spake of
before ; namely, that he which is given to false doctrine
agreeth not with himself, after the example of you, which
teach one thing in one place, and deny the same in another.
Whereas ye compare the confession of D. Barnes to the
confession of the devil, we will try your doctrine by the text
of St Mark ; and thereby shall we see, how well these two con-
fessions do agree, and how clerkly ye have joined them to-
gether. St Mark reporteth, that the legion of devils which had Mark vi.
possessed a certain man, and taken his right mind from him,
«&c., cried out, and said unto our Saviour, " What have I to do
with thee, thou Son of the most High God?" Here is it manifest,
that the devil crieth out of our Saviour Christ, and would
have nothing to do with him. When did D. Barnes cry out
of him ? A great part of the world can testify, that he hath
cried out of antichrist and his chaplains, yea, and that so loud,
that he hath awaked a great number with his crying.
Yea, but to my purpose, will ye say, the devil also con-
fesseth Christ to be the Son of God. I answer, their confes-
sions be not alike. For D. Barnes doth not only confess that
Christ is the Son of God ; but saith also, I believe that he suf-
fered the most cruel and bitter death for me, «&c. When did the
devil believe that Christ died for him ? Again, this confession
of D. Barnes condemneth the heresy of the Anabaptists con- The confes-
cerning the incarnation of the Lord Jesus. When did the Bames.
devil condemn any such false opinion? Will ye make it not
devilish doctrine to be of that sect? Beware what ye say.
xVre ye not ashamed then to compare these blessed words to
the confession of the devil, and yet to write that they be well
said ?
Standish.
This your confession doth not prove you to he a good
christian man.
COVERDALE.
By your judgment, to confess the true belief in the blessed
Trinity, to confess the incarnation of Christ, to abhor the false
opinion of the Anabaptists, to believe in Christ's death, resur-
r 1 -3
LCOVERDALE, II.]
354 CONFUTATION OF STANDISH.
Matt. X. rection, &c. is no proof of a cliristian man ; no, though Christ
Rom. X.'" liimself say, " Whosoever dotli acknowledge me before men,
him will I acknowledge also before my Father which is in
heaven;" and St Paul, "To beheve with the heart justifieth,
isai. xxviii. and to acknowledge with the mouth saveth ; for the scripture
saith, Whosoever believeth on him shall not be confounded."
Wherefore, if men consider your words, ye bring yourself
verily into a shrewd suspicion ; for ye seem to favour the
miscreants and infidels, even them that believe not the articles
of the christian faith. It seemeth, that ye believe in some
other thing than God ; else would ye make more of the
christian beUef than ye do.
Standish.
For the onost part of the heretics condemned by scripture
and our mother the church, ^c.
COVERDALE.
Where find ye in the scripture, that he is condemned,
which believeth in the Son of God, although ye call him and
write him heretic ten thousand times? But I see well ye
lack help. I will tell you, where ye shall find a text of scrip-
ture for your purpose. St John the Baptist saith: "He that
beheveth on the Son of God hath everlastino; life." And
Christ our Saviour saith a little before, in the same chapter :
John iii. " God so loved the world, that he gave his only-begotten Son,
that whoso believeth in liim, should not perish, but have
eternal life, &c." "He that beheveth on him is not condemned. "
And whereas ye say, that they were condemned by the
church, I answer : If ye mean the church of Christ, (which I
doubt not to be in England, as well as in other realms ;) then
blaspheme ye it, for saying, that it condemneth them, whom
Christ with his own mouth pronounceth not to be condemned :
for Christ's church never condemneth them whom he saveth.
Yea, and in your so reporting ye blaspheme the king's high-
ness, chief and supreme head next under God of this said
church of England, without whose authority no execution may
lawfully be done within his dominion. Howbeit, among the
bushes and in a corner, without the king's knowledge, a true
man sometime may chance peradventure to be hanged, as
soon as a thief.
If ye mean your own mother, the church of the froward
DEFENCE OF BARNES' PROTESTATION, 355
and multitude of wicked doers, then verily, like a good child,
ye have disclosed and uttered your mother's secrets, and told
us her very nature ; which, as she is a very spiritual strumpet
and common harlot, so is she a mother of murder, a shedder
of innocent blood, and, by your own confession, a condemner
of them whom Christ dare avow to be saved.
What ye mean by the censure of the powers, a man can-
not well perceive by your words, ye speak so confusedly.
But if ye mean the sentence, judgment, or determination of
the higher powers, then slander ye them, (as I said before,)
in that ye report, how they should be the condemnors of those
whom Christ hath not condemned.
If by the censure of the powers ye mean your own
usurped authority, or the stolen and untruly gotten authority
of your mother the wicked church, then we believe you :
for in her, as the angel saith, is found the blood of the pro- Apoe. x^
phets and saints.
If ye mean the firepan that ye cast incense in, then may
we see, that your censer is hotter than others men's fire ; and
therefore the more perilous for any man to meddle withal.
If by the censure of the powers ye mean the censure
of your excommunication, then declare ye yourselves to be
the cursors of them whom God hath blessed; and so are ye
cursed of God, which saith unto Abraham, and in him to
every faithful believer: "I will curse them that curse thee." Gen.xii.
And, "He that toucheth you," saith the prophet, " toucheth zech. a.
the apple of God's own eye."
Barnes.
And that there is none other satisfaction unto the
Father, but this his death and passion only.
Standish.
Among other this ivas one of his errors, that he revoked
the last faster at the Sjntal.
COVERDALE.
Here ye take your pastime upon the dead, and stray
abroad almost as far as six leaves of your treatise will ex-
tend. And now and then, because the common people that
be unlearned should the better understand your words, ye
give them a sentence of Latin, and now and then half a
sentence. I could tell wherefore, if I would.
23—2
856
CONFUTATION OV STANDISH.
Standi sh is
full of his
Latin.
Among other, ye say, this was one of his errors. Ye
judge it an error to affirm, that there is none other satis-
faction unto the Father, but the death and passion of Christ
only ; and yet (Uke a learned man, full sure of yourself)
ye confess plainly on the other side of the leaf in your book,
that no man can satisfy for the offence. Upon this ye must
give me leave to demand this question of you. If it be
erroneous to say, that Christ is the satisfaction unto the
standishis Father, and ye yourself confess, that no man else doth
contrary to , „ , , fS, in m i •
himself. gatisfy lor the oiience ; to whom then shall we ascribe this
honour of satisfying for our sins ? Alas, what a gross error
be ye in ! 0 blind guides, what way Avill ye lead the
people of God ! Unhappy is the flock that is under your
Psai. xciv. keeping; and "happy is the man whom thou. Lord God,
Psai. [cxix.] instructest, and teachest him out of thy laAv." " It is time
Lord, to lay to tliine hand; for they have wasted away thy
law."
This article, that Christ's death only is the satisfaction
to the Father for all the sins of the world, is plain, manifest,
and approved throughout all the holy scripture. The whole
sentences whereof are here too lono- to rehearse: but the text
is open and evident, though sometime it use one vocable, and
sometime another. For to this article pertain all those scrip-
tures, that report him to be the pacifier and reconciler of his
Father's wrath, the cleanser, the purger, the maker of atone-
ment, or agreement, the obtainer of grace, the sacrifice and
oblation for our sins, &c. The Father of heaven himself
doth testify, that it is his Son Jesus Christ, in whom or by
whom he is pleased and content. Who taketh away the sin
of the world, but he ? In whom are we complete, and have
all heavenly and necessary things pertaining to salvation,
but in him ? I pass over the rehearsal of the scriptures
written : Isai. liii. ; Hos. xiii. ; 1 Pet. i. ii. ; 1 John i. ii. iii. ;
Apoc. i.; Heb. i. v. vii. ix. x.; Tit. ii.; Coloss. i. ii.;'l Tim. ii. ;
1 Cor. i. ; 2 Cor. v. ; Rom. iii. v.
Whatsoever D. Barnes revoked, (as ye report of him,)
I refer that to you, which seem to know more thereof than I,
If ye were compelled by force to write, read, or say anything
against right and conscience; then hke as they be to blame,
that will fear man more than God in that behalf, so will God
certainly be the visitor of such extreme handling. I would
Mattli. iii.
xvii.
2 Pet. i.
John i.
DEFENCE OF BARNES PROTESTATION. 6o t
wish with all iny heart (if I might lawfully so do), that the
king's most royal person might see as far as his high autho- The king's
rity extcndeth : for I fear the common proverb be too true, etimotofaii
that there runneth bv the mill much water, which the miller '^ ''one in lus
v ■ _ realm.
knoweth not of; neither be all they gentle and loving cn-
treaters of the king's subjects, that speak to his majesty
fair words in his face ; yea, the king's grace may have
Judas in his realm, as well as Christ had him in his small
court. I am sorry at my heart root, when I remember
how oft the king's highness hath proved this conclusion true
in his time. I can say no more : but refer all secrets to God;
who, I am sure, will do as he was wont, and bring all false-
hood to light at the last.
As for D. Barnes' preaching at the Spital, so far as I
can learn, there is nothing maketh more against you than
that same his day's work. For like as he there openly gave
a godly example of charity and fraternal reconciliation, so An ex.T.npic
- , ^ r. . '^ in , of charity.
is the same a contusion to you and all your wanton sect ;
which, belying the truth, blaspheming the Holy Ghost, and
slandering them that are the price of Christ's blood as well
as you, (which points smell of greater heresy than ye can
prove against D. Barnes in this his Protestation,) will not
repent, nor ask open forgiveness. Which of your canlvered
sort hath yet of his own free mind, uncompelled, come into
an open audience, and played such a part, or desired recon-
ciliation ? Not one of you all, that I know of ; no, though
the king hath commanded you in his injunctions, and though
some of you hath not been ashamed to burn God's word.
Standish.
As it was declared at P aid's cross, ^c.
COVERDALE.
D. Barnes' last will and testament, whereupon he taketh a man-s last
^ i _ will must
liis death, is this ; that there is no other satisfaction unto *'=>"''•
the Father, but the death and passion of Christ only. There-
fore, though it had been ten thousand times revoked before,
yea, and declared never so oft at Paul's cross, either in the
rehearsal sermon or otherwise; yet shall no man's revoking,
no, nor your blasting and blowing, your stamping and staring,
your stormy tempests nor winds, be able to overthrow this
858 CONFUTATION OF STANDISH.
truth and testimony of the Holy Ghost throughout the scrip-
tures, that the death of Jesus Christ only doth satisfy and
johni. ii. content the Father of heaven, and maketh the atonement for
our sins. Neither do ye ought but bark agamst the moon,
so long as ye labour to diminish the glory of Christ, as
though he obtained not grace for all the sm of the world.
Your opinion and doctrine will not suffer Christ to be a
full satisfier unto his Father for all sins. Ye say, he delivered
us from original sin and actual : and yet yourselves confess
that there be also venial sins, which if ye taught not to be
washed away with some other things of your own choosing,
no doubt ye would confess, that Christ delivered us from
them also, as well as from the other.
Diversity. j^ i\^[^ your doctrino ye confess, that through Christ we
may avoid and escape the eternal and second death; and
yet afterward say ye, that our satisfaction doth please and
content Almighty God, as satisfactory for our trespass.
But how faintly bring ye out these words, "We may!"
0 how loth are ye, that Christ should have liis due honour !
Again, how stand your words now together ? If we escape
the eternal and second death by Christ, how can we ascribe
the pacifying and contenting of Almighty God to our own
satisfaction ? Moreover, how doth God accept our satisfaction
as satisfactory for our trespass, when no man, by your own
confession, can satisfy for the offence? Is not trespass and
offence all one thing ?
Heresy. y^ affirm in your Latin words, that a man suffereth not
the eternal and second death through the sin of Adam :
which saying includeth a very heinous heresy, and is openly
Rom. V. confuted by the apostle to the Romans, where like as he
proveth, that the salvation of all men came only by Christ,
so affirmcth he also, that condemnation came on all men
through Adam.
Standish.
JVo man can, I grant, satisfy pro culpa, SfC.
COVERDALE.
Diversity. Ye grant now, that no man can satisfy for the offence;
and yet ye said before, that our satisfaction is accepted of God,
as satisfactory for our trespass. Item, ye say here, that
Diversity, evcry man must satisfy for the punishment belonging to sin ;
DEFENCE Oi BARNEs' PROTESTATION. 359
and ye granted afore, that through Christ wo avoid and
escape the eternal and second death. Look better on your
book, man, for shame. Is not the eternal and second death
everlasting damnation and punishment due for sin? How
can we then satisfy for the punishment belonging unto sin,
when, by your own confession, we escape it by Christ?
Alas, that ye are so bhnd, or that ye should build upon so
weak a foundation !
Standish.
According to that of St Paul, 1 Cor. xi., Et nos ipsos
judicaremus, S^c.
COVERDALE.
Kemember yourself well, and forget not, that ye have
brought in this text, to prove that every man must satisfy
for the punishment belonging unto sin. Nevertheless let us
see whereupon the apostle speaketh, and ponder the circum-
stance of his words ; so shall we try whether Paul and you
agree, and whether ye have judged with the text, or no.
For 1 fear me, we shall find, that ye have played another
false cast, even with this same poor text. The words of the i cor. xi.
apostle are these : " If we would judge, or reprove ourselves,
we should not be judged. But while we are judged, we are
chastened of the Lord, lest we should be damned with this
world." These are St Paul's words.
Afore, in another place of your treatise, ye bring in this
text for another purpose, namely, to prove, that D. Barnes
ought to have accused and condemned himself And now,
forgetful what ye said before, or else wilful bhnd (as it
seemeth), ye allege the same text, to prove that every man
must satisfy for the punishment belonging unto sin. Thus
make ye of God's holy scripture a shipman's hose, wresting
and wringing it to what purpose ye will. Verily, such per-
verting of the scripture can ye not use without your own
damnation, except ye amend, if St Peter be true. 2 Pet. iii.
The apostle, shewing the Corintliians the true institution
of our Lord's holy supper, and the right use thereof, con-
cludeth with these words, saying : " Let a man examine him-
self, and so let him eat of this bread, and drink of this cup.
For he that eateth and drinketh unworthily, eateth and ^he text
drinketh his own damnation, because he discerneth not the
360 CONFUTATION OF STANDISH.
Lord's body from other meats. Therefore are many weak
and sick among you, and many sleep. For if Ave judged
ourselves, we should not be judged. But while we be judged,
we are chastened of the Lord, lest we should be damned with
this Avorld. Wherefore, my brethren, when ye come together
to eat, tarry one for another," &c.
By the circumstance then of this chapter it is evident,
that these words of the apostle extend to the right use of
the holy sacrament, teaching us that, before we come to the
Lord's board, we ought first to judge, to try, to prove, and
to examine ourselves, in what case we stand toward God and
our neighbour ; considering that it is no childish play, nor
a thing lightly to be regarded, but a most weighty and
earnest matter concerning our salvation, the glory of God,
The holy and cdifving of the world : and when we have duly and
scripture of „ . ,, . , .
our Lord, uufcignedly tried ourselves, by comparmg our whole con-
versation, both inward and outward, to the just command-
ments of God, and by occasion thereof have heartily acknow-
ledged and confessed our sins, being sorry and penitent for
them, believing stcdfastly in the promises of God, received
the absolution of his word, entered into true repentance and
earnest amendment of our living, being reconciled and at one
with all men, purposing without fail so to continue till our
life's end, then to come and sup with the Lord. This is now
the thing that St Paul teacheth in this chapter; and proveth
here no such article as ye go about. Therefore do ye wrong
to the text, in wresting it to this sense, that every man must
satisfy for the punishment belonging to sin. By the which
your doctrine, like as ye rob Christ of his worship, deface
o wicked i\iQ merits and fruit of his death, and set every man in
Christ's room, even so doth your said article condemn every
man. For like as Christ only satisfied his heavenly Father
for our sins, and for the punishment due to the same; even
so, if wc should not avoid the eternal pain of hell, which is
the second death and reward of sin, till we made satisfaction
for it ourselves, we should continue still in the wrath of God,
and so be damned for ever.
Standish.
And to prove this satisfaction, the ivords erf John Bap-
tist, Matth, Hi., he very stroncj, ^c.
DEFENCE OP BARNEs' PROTESTATION. S61
COVERDALE.
Be these words, " Bring forth the worthy fruits of
penance," as much to say as, Ye must satisfy for the punish-
ment due unto sin ? Prettily well expounded of you ! 0
shameless controllers of the Holy Ghost ! Will ye make
John the Baptist contrary to himself? Doth he not say
manifestly in another place, " Whoso believeth on the Son John iu.
of God hath everlasting life"? And what is it else to haA'e
everlasting life, hut to escape the eternal and second death,
even everlasting damnation and punishment due unto sin?
Which, as ye confess yourself, we do avoid through Christ.
Why do ye then wrest the scripture to your own purpose ?
But one question will I ask you: Who speaketh the words,
which are written in the prophet Oseas, saying, " From the hos. xui.
hand of death will I deliver them, from death will I redeem
them : 0 dearth, I will be thy death ; 0 hell, I will be thy
sting"? Find me now any creature in heaven or in earth,
that may of himself verify and pronounce these words of
Christ's person ; and I shall grant that he may make satis-
faction for the punishment due unto sin, which, as this text
declareth, is eternal death and hell. Else if there be but
one Jesus, one Saviour, one destroyer of damnation and hell ;
then shall he verily have my poor voice to be called also,
as he is indeed, the only satisfier for the punishment due unto
sin, as well as he is the satisfier for sin itself.
As for the words of John the Baptist, they prove evidently, The words of
1 1 i^ 1 / 1 T^i • J°*»" Baptist.
that when men convert unto God, (as those Pharisees pre-
tended to do at the baptism of John,) they shall do it un-
feignedly; and not to be hypocrites still, nor to lean to their
old leaven, but to bring forth the worthy fruits of penance ;
whereof he nametli part in the third of Luke to the people,
and speaketh of no such satisfaction as you feign.
But remember, that ye have named fasting, prayer, and
alms-deeds to be the fruits of penance : for I fear me, ye
will deny it again anon, when we come to Cornelius the
captain.
Standish.
Fructus n. dignus poenitentice est opus restaurans ea, SfC.
CoVERDALE.
There are some of you, that call us English doctors for
362
CONFUTATION OF STANDISH.
Diversity.
writing so much in English, as though in the understanding
of other tongues we were inferiors to you ; but now ye make
us your Enghsh interpreters, for putting us to the pain to
Enghsh the words, which ye wrap up in Latin from the
understanding of the people. For the worthy fruit of
penance, say ye, is a work amending those things, whereof
the penance is ; that is, repairing such things, as it repenteth
us to have left undone, or to have committed; and this is it
that we call satisfaction for sins.
That to bring forth the worthy fruits of penance is as
much as to amend, whereinsoever we have thought or done
amiss, I grant ; for the scripture alloweth the same. But
whereas ye call that the satisfaction to God for sins, ye speak
it not out of the mouth of the Lord.
Again, ye said afore, that no man can satisfy for the
offence; and now ye call the fruit of penance the satisfaction
for sins. Is not every offence sin? Lord God! what hold is
there in your words ? Fie on such doctrine !
Standish.
And here let us note, that it is not all one to bring forth
good fruits, and to bring forth luorthy fruits of penance.
COVERDALE.
No ? Where have ye authority of God's word for you ?
Be not the good fruits of penance worthy fruits? Or be
not they good fruits that are worthy ? O unworthy teachers !
"What an unworthy doctrine is this?
Standish.
For he that doth commit no deadly sin, S(C.
Coverdale.
If I should teach any man, when he hath unlawfully
behaved himself, to use unlawful things still; I am sure, that
like as God's word would condemn me, so would the prudent
rulers of the world, according to their duty, look sharply
upon me, and judge me little better than a seditious teacher.
If the rulers, therefore, of the world will wink at such a
pestilent doctrine, and suffer it to be sown among their
people, I beseech God to send them his discipline, to their
DEFENCE OF BARNES^ PROTESTATION. 363
better information ; and so to lighten the eyes of their under-
standing, that they may as well remember, what hurt cometh
of seditious doctrine, as many of their subjects, yea, they
themselves also, have proved it by experience. Well, yet
remember the end.
Whereas ye separate the fruits of innocency, of goodness,
&c., from the fruits of penance, where find ye that in holy
scripture? For albeit that some man offendeth more than
another, who yet, I pray you, is not bound to confess liimself
a sinner, to declare himself sorry for the imperfectness of his
own nature, to mortify his flesh, and to live in repentance
all the days of his life ; yea, be he never so innocent, just, or
righteous in the estimation of man ? Thus, by your slender
division, ye prove but slenderly, that the works of Mary
Magdalene and David were not fruits of goodness, but only
fruits of penance ; as though penance were not good, or as
though the fruits of penance were not good fruits.
As for the carnal hberty of man, it must be alway
restrained : abuse of all things is utterly forbidden. Yet
must the body of man have his worship at his need ; at his
need, I say, not at his lust. If you now, through any shine
of wisdom or chosen spirituality, will teach the contrary ; then
is your doctrine condemned by St Paul to the Colossians. coioss.ii.
Standish.
Yea, and accordinr/ to the quality of the offence must
be the satisfaction. Pro mensura peccati erit plagarum
modus. Deut. xxv.
COVERDALE.
This text verily, as it is slenderly alleged, so proveth it
your purpose but faintly. Moses' words, which you bring in,
are these : " According to the measure of the offence shall
be also the measure of stripes." But let us see the circum-
stance of the text, and so shall we try whether ye have
played a juggler's cast or no. And forget not, I pray you,
that ye have alleged this text, to prove that the satisfaction
must be according to the quality of the offence.
Moses writeth thus: "If there be a matter of plea Deut. xxv.
between any men, and they come to the law, then look, whom
the judges consider to be just, him shall they declare to be
in the right cause ; and him whom they perceive to be un-
164
CONFUTATION OF STANDISH.
Note well
now, how
tlie text and
Standish
agreeth.
godly, shall they condemn for his ungodliness. But if they
SCO him wliich hath offended to be worthy of stripes, tliey
shall take him down, and cause him to be beaten in their
presence. According to the measure of the offence shall be
also the measure of the stripes ; but so that they pass not the
number of forty," &c.
This law, as it is evident, was a civil ordinance, made for
the commodity of the people, and not without mercy. The
text also speaketh of no such satisfaction as ye mean. But
here, forgetting the rules of your logic, ye would make a
quality of a quantity. For in your article ye speak of a
quality, and the text maketh mention of a quantity, number,
or measure. Again, this law will, that the party which is to
be beaten shall not have above forty stripes. And then, by
your doctrine, it must follow, that though we be compelled
to be punished, and so to make satisfaction for the pain due
unto our sins, yet should each one of us have but forty
stripes ; for the text speaketh of no more. May ye not be
ashamed then thus to mock with the scripture ?
Standish.
Not like nor equal in the great offender and the less.
Undo Apoc. xviii.. Quantum quis se glorificavit, et in deliciis
fuit, tantum illi infercndum est tormentum.
COVERDALE.
Whereas the voice from heaven speaketh of the whore
of Babylon, and saith, " Come away from her, my people,
that ye be not partakers of her sins ; lest ye receive of her
plagues, &c. : as much as she glorified herself, and followed
her own lusts, so much give ye her of punishment and sor-
row," &c ; by the last part of this text would ye prove,
that satisfaction may not be equal in the great offender and
the less. Now saith the text: "As much as she glorified
herself, «&c., so much give ye her of punishment." Here is
rather equality.
And whereas the text speaketh of the whore of Babylon,
The feminine ye sav, Qiumtum, (Tuis, Scc. ; tumino; not only the feminine
gendeiUirned "^ . '' , v / i • i i i -i ,
to the mascu- gentler to the masculme, (which a boy that goeth to the
grammar school would not do ;) but also proving an universal
by a particular.
Equality.
DEFENCE OF BARNEs'' PROTESTATION. 8G5
Again, this text speaketh of her that is damned to hell ;
and the article that ye go about to prove, speaketh of those
whom ye have affirmed already to make satisfaction unto
God for their sins by the fruit of penance ; which, by your Note this
own judgment, are not damned unto hell. Lord God! when
will this bhndness have an end ?
Standish.
It is not enough, saith Chrysostom, ^c.
COVERDALE.
The doctrine of God is, that when Christ hath made us job v. viii.
whole, (for without him is no remission,) we shall sin no more :
he that hath stolen, must steal no more; he that hath not the Ephes. iv.
gift of chastity, must for the avoiding of fornication take a i cor. vii.
lawful wife ; for better it is to marry than to burn. On the
backside of the book, therefore, is that doctrine written, which
teacheth, that when a man hath long continued in whoredom,
he shall then abstain from the lawful use of Avedlock ; for
wedlock is the remedy appointed of God against all bodily
fornication and whoredom.
Standish.
Whereby ive may j^erceive, 4c.
Coverdale.
Yes, there be worthy fruits of repentance to brino- forth;
there is a new man to put on; the tree hath good fruits to
bear; the spouse of Christ, which is every true faithful soul,
hath lawful children, that is, lawful thoughts, lawful words,
lawful deeds, to bring up and to nourish. Good works must
needs follow feith; but not that we may set any of them in
the room of Christ, nor make them the satisfaction to God for
our sins. " God hath called us, " saith the scripture, " unto Ephes. u.
good works, to walk in them;" but not to make our Saviour
or satisfaction to God of them.
Standish.
Christ, Luke xi., when he had rebuked the Pharisees
for their vice, said, Date eleemosynam, et omnia munda sunt
Yobis.
366 CONFUTATIOISr OF STANDISH.
COVERDALE.
That text, if it be not ironia, provetli, that we are
bound to do good works; to the which though God join his
loving promise, (as he doth commonly throughout the scrip-
ture,) yet calleth he not them the satisfaction to him for sins.
But like as in the [fifty-] eighth of Esa. the Holy Ghost rebuketh
the superstition and hypocrisy of the Jews, that had fallen to
works of their own inventing; and then telleth them the true fast
and good works, which God requireth, adding a loving promise
to the fulfillers thereof ; even so doth our Saviour here in this
chapter. For when the Pharisee was so superstitious, that
he marvelled why he washed not his hands before dinner,
Lukexl!^ then said he unto him : "Now do ye Pharisees make clean the
outside of the cup and platter; but your inward parts are full
of robbery and wickedness, &c. Nevertheless, give alms of
that ye have, and behold, all things are clean unto you." Lo
now, first he rebuketh their superstition ; secondly, sheweth
them, what good works he alloweth, commanding them to do
the same ; and thirdly, addeth a promise thereto.
Standish.
And the iweaclier, Eccl. xxi. Fili, peccasti ? &c.
CoVERDALE.
Those are not the words of the preacher, whom the
scripture calleth Ecclesiastes, but they are the words of Jesus
The text Sirack, saying : " My son, hast thou fallen into sin ? Do no
Eccies. xxi. more so; but pray instantly for thy former sins, that they
may be forgiven thee. Flee from sins, even as thou wouldest
flee from a noisome serpent, " &c. This text then provetli no
more your feigned satisfaction, than it proveth the Jews' cir-
cumcision. And like as your fond alleging of it declareth,
that ye are an hider of the scriptm-e from the unlearned ; so
proveth the Holy Ghost in the text, that if we have broken
the profession of our baptism, and be fallen unto sin, we shall
do no more so, but convert and turn unto God, continuing in
the fear of him and in fervent j)rayer, to be at the stave's end
with sin, and to abhor it all the days of our life.
Standish.
He that thinketh this insufficient, SfC.
DEFENCE OF BARNEs"" PROTESTATION. 3G7
COVERDALE.
Suspecting, as it appeareth, that your wresting of the
former scriptures will not be taken for a sufficient proof of
your feigned satisfaction, ye bring in ensamples of David, Moses,
Aaron, and the children of Israel ; as though their punishment
had been their satisfaction. But where find ye that in any
of those places of scripture ? If ye say. Why doth God then
punish, after that he hath remitted the fault? I answer, Like objections,
as he is the Father of mercy and God of all comfort, so doth 2 cor. i.
he correct and chasten his own, yea, exerciseth and trieth them, Prov.'iii.'
1 1 • 1 r> 11 Heb.xii.
as the gold m the fire ; j^artly, because he loveth them,
and partly for the example of other, that they may beware
of such falls. The same examples therefore, that ye bring in,
make clearly against you, and prove manifestly, that ye are
but blind and ignorant of the scriptures. For the apostle, speak-
ing of the same children of Israel, and of their punishment,
saith plainly, that all such happened unto them for ensamples ; 1 cor. x.
but are written to warn us, that we should not lust after evil
things as they lusted ; that we should not be worshippers of
images, that we should not commit whoredom, that we should
not tempt Christ, nor murmur against him, as they did. Shame
ye not then, so irreverently to handle the holy word of the
living God?
Standish.
Furthermore Daniel, cap. iv. exhorteth Nabuchodonosor,
CoVERDALE.
If that text should prove any satisfaction to be done by
man to God, as it proveth our duty to our poor neighbours,
it should rather maintain a satisfaction for sin than for the By sin doth
pain belonging to sin ; for the text speaketh of sins and ini- undetland
•,• 1 1.1 .• n • ^ , TT satisfaction
quities, and maketh mention 01 no punishment. Have ye no for sin.
better judgment nor clearer sight in discerning of a text?
Ye may be ashamed, verily.
The words of Daniel, as they include in them a command-
ment to do alms-deeds, and shew mercy to the poor, which
thing every man is bound to do ; so include they in them a
loving promise to all such as are merciful in distributing to
them that lack help. And as it is an eternal worship for
368
CONFUTATION OF STANDISH.
them that follow this most wholesome counsel of the prophet ;
so is it a shame and perpetual confusion to all churlish hearts
and unkmd people, (specially to covetous princes, rulers, and
rich men,) that will not do their best in providing for the
whata chari- poor, after the example of Daniel; who, no doubt, seeine* so
table heart . iiii ii- i> t'^
Daniel bare mauv poor prisoucrs and helpless people driven Irom Jewry
toward the -r. i i , i • i ^ ^ , . . ,
poor. to liabylon, had a singular respect to their necessity, and
therefore spake to the king in their cause. Which thing
would God they that are great with princes, or of their coun-
cil, were as diligent to do, as they are to make suit in their
own private causes ! And doubtless they would be the more
inclined so to do, if it were not for you and such other, which
allege not the scripture to such purpose as the Holy Ghost
hath caused it to be written for, but frowardly wrest it for the
maintenance of your own fond opinions.
Standish.
Look also, Jonas in., what satisfaction the Ninivitcs
made, ^c.
COVERDALE.
The text declareth, that God first sendeth his word ;
Jhe^storyof whicli whcu it is proachcd, (as it was by Jonas the prophet,)
then the children of salvation beheve, after the example of the
Ninivites, and earnestly turn unto God from their old evil
way, and from that time forth give over themselves wholly to
all manner of good works. Then God appro veth and allow-
eth their works, accepteth them, hath mercy of them, and
poureth not upon them the wrath, that he hath threatened to
such as will not repent. This is the sum of that whole third
chapter of the prophet Jonas. But in all the text is there no
mention made of any such satisfaction as you feign.
Is it not an ungodly thing then, so to wrest and wring
the scriptm-e violently ? The ever living and merciful God
A thing to be amend it! It were ffreatly to be wished, that like as the
wished. . ....
king of the Ninivites, receiving God's word, made a procla-
mation for all his subjects to fast and pray, there were even
such restraints made Hkewise in every country, that no man
should wrest the scripture of God, nor allege any thing there-
of, which may not justly be gathered by the words of the
Holy Ghost, that is, that no man should belie the text.
text
Rom. xii.
defence of barnes' protestation. 369
Standish.
This satisfaction Paul speaketh of, Rom, xii. Obsecro
vos, 4-c.
COVERDALE.
" I beseech you, brethren," saith the apostle, " for the The
mercy of God, that ye will give over your bodies, to be a
living, holy, and acceptable sacrifice to God, which is your
reasonable serving of God. And fashion not yourselves like
unto this world : but be changed through the renewing of your
mind. " These are St Paul's words ; which as ye partly hide
from the unlearned, so cut ye them very short; lest, I fear,
if we heard out St Paul's mind, we should understand him
the better.
St Paul's doctrine is, that we must mortify our bodies:
but to what intent? To make any such satisfaction, as ye
would prove ? jN^ay, so saith not the text ; but to the intent
that we may serve God, as we should serve him; to forsake
vanity, and to be altered from an evil mind to a good. Even
so hkewise saith the other text, which I must Enghsh for you,
in the sixth to the Romans : " Like as ye have in times past The text
given over your members to serve sm irom one wickedness to
another ; so must ye now give over your members to serve
righteousness, that ye may be holy." "That ye may be holy,"
saith he ; and speaketh of no such satisfaction as ye invent.
Standish.
If I do not thus satisfy, then I shall have the reward
and pain belonging to sin, ^c.
CoVERDALE.
To the intent that ye may spy the better, in what case
ye stand by your own words, (I pray God ye may look to
yourself by times, as a christian man should,) I will make you
an argument or two out of the scripture.
To deliver from eternal death is to satisfy for the pain Major.
due unto sin.
But Christ only delivereth from eternal death. Minor.
Ergo, Christ only satisfieth for the pain due unto sin. conciusio,
The major is manifest by St Paul, whom ye yourself
allege, saying: "The reward of sin is death," even eternal Rom. vt
24
[cOVERDALE, II.]
370
CONFUTATION OF STANDISH.
death, by your own confession. The minor is proved by the
Hos. xiu prophet, and by the apostle. Of these two premises gather
Heb. ii , 1 -I .
you the conclusion.
Another argument.
Major. By what one soever we are dehvered from the wrath of
God, both past and for to come ; by the same is made suf-
ficient satisfaction for the pain due unto our sin.
Minor. But Christ only deliver eth us from the wrath of God,
both past and for to come.
conciusio. Ergo, He only satisfieth for the pain due unto our sin.
Rom. ii. The major is manifest ; for the pain due unto sin is the
wrath and indignation of God.
The minor is evident by the apostle : First, That we are
dehvered only by Christ from the wrath of God past; for he
Ephes. ii. hath made the peace between his heavenly Father and us,
"Rom V t/
Col. i. ■ and by him is the Father reconciled. Secondly, That we are
Rom. V. dehvered by him from the wrath to come, it is clear, Rom. v.
jTheas. i. and 1 Thessa. i. By these two premises may you gather the
conclusion.
Now to yom* words.
Major. To Satisfy for the pain due unto sin is the only oflSce
of Christ.
Minor. But jB take upon you to satisfy for the pain due unto sin.
Conciusio. Ergo, ye take upon you the office of Christ.
The major is proved by the scriptures alleged before in
the two first arguments.
The minor is gathered from your own plain words. Of
these two followeth the conclusion.
Then thus.
Major. Ye say, that if ye do not thus satisfy, ye shall have eternal
death.
Minor. But SO ye cannot do ; for it is the only office of Christ.
Conciusio. Ergo, yc shall have eternal death.
Behold now, what a dangerous case ye be in by your
own words ! Alas, man, that ever ye should be so blind, as
to sit thus in judgment, and to give sentence against your
own soul, that Christ hath shed his blood for, if ye conform
yourself to be partaker thereof! Who would not note me to
be five mile from my right wit, if I should make such an
argument, and say thus :
DEFENCE OF BARNEs' PROTESTATION. 371
If I be not Christ the Son of God, I shall have eternal
death and damnation.
But so it is, that I am not Christ. Ergo, &c.
If I should thus believe, and affirm this matter, would not
ye abhor me? Turn therefore, turn, for God's sake, into
your own conscience, and rebuke it earnestly between God
and you, for suffering either your hand to write, or your
mouth to speak, any such inconvenience.
Standish.
And now of this satisfaction finally to co7iclude, if there
were need of no satisfaction, after by repentance we be come
into the favour again with God, why then did Christ say,
Luke vii. To them that love much many sins are forgiven,
and to them that love little fewer sins are forgiven?
COVERDALE.
Your opinion upon that place of the gospel doth utterly
destroy the parable of the lender and two debtors; yea, and
Simon's answer, which our Saviour Christ alloweth. For
Simon saith, that "To whom most is forgiven, the same loveth xhepiace,
most ;" and again, our Saviour saith, " Unto whom less is
forgiven, the same loveth less:" by the which two sentences
every man may easily perceive, that the text speaketh of no
such satisfaction as ye imagine.
But I have spied you now at the last. 0 very cruel
enemies to God's holy word, how falsely have ye perverted
and turned our Saviour's words, to maintain your heresy
withal ! Cannot Christ's words stand in the gospel for you,
as he spake them, and as the evangehst wrote them, but ye
must teach him how he should say ? Doth he say in that ^'^^^j^*^^
place, To them that love much, many sins are forgiven, and "^'^ '^'"•
to them that love little, fewer sins are forgiven ? Nay, verily,
these are his words : " Many sins are forgiven her, for she
hath loved much : but unto whom less is forgiven, the same
loveth less." Will ye still then take upon you to control the
Holy Ghost ? Well, beware, that this your juggling come not
to light. Beware, I say, that the breath of God blow not
down your house ; for a rotten foundation cannot stand long.
Take heed by times, and say, ye be warned.
24—2
372 confutation of standish.
Standish.
This saying cannot he concerning culpam, ^c.
COVERDALE.
Our Saviour speaketh of sins, and of forgiving the sins ;
and yet are ye not ashamed to affirm, that his saying cannot
be concerning the fault, but concerning the punishment. Can
standish uot ChHst speak a thing, and mean the same ? Can he not be
Christ a'"^'^^ true in his words ? 0 blasphemers of the Son of God, yea, and
of that blessed woman, Mary Magdalene, which must needs
be yet in her old faults and a sinner still, if he meant not as
he said; if his saying were not concerning the fault, when he
spake these words : " Many sins are forgiven her, &c."
Standish.
Whereby ive see, that post remissam culpam, ^c.
CoVERDALE.
Ye have heretofore called this satisfaction the works of
penance ; and now say ye, but in Latin, that there remain-
eth sometime a duty of punishment to be purged, or recon-
ciled, with a worthy satisfaction : which if it be a work of
penance, what time can you assign me, in the which I am
not bound to be exercised in some fruit thereof? And now
come ye in with "sometime." Again, ye said afore, that the
satisfaction must be according to the quality of the offence ;
and now ye say, that the punishment due unto sin must be
purged with a worthy satisfaction. Now is it manifest, that
unworthiness is a quality of every offence, for all faults are
unworthy things ; wherefore by your own confession it fol-
loweth, that the pain due unto the same must be satisfied
with an unworthy satisfaction. And verily so I take it ; for
unworthy is it, whatsoever a man of his own brain inventeth,
without some sure ground of God's word.
Standish.
And this is signified by that of the prophet Joel, ^c.
CoVERDALE.
The words of the prophet, though ye chop them very
The text short, are these : " Now therefore," saith the Lord, "be ye
^°''' "■ turned unto me in your whole heart, in fasting, weeping, and
DEFENCE OF BARNEs"' PROTESTATION'. 373
mourning. And rend your hearts, and not your clothes, and
be ye turned to the Lord your God ; for he is gracious and
pitiful, long-suffering and of great mercy, and will be en-
treated as touching sin," &c. Doth tliis text now signify, that
after the fault is forgiven, there remaineth sometime a duty
of punishment to be purged with a worthy satisfaction ? Is
this your judgment in scripture ? 0 shameless beliers of the
open and manifest text !
Standish.
Now if you say, Esay, cap. liii. saith, Our Saviour bare
our sins on him, ^c.
COVERDALE.
"Of a truth," saith the prophet, "he hath taken away The text
our sorrows, and he himself hath borne our pains, &c. The
correction of our atonement was laid upon him," &c. These
are the words of Esay : which, as they are manifest and
plain, so do not you truly rehearse them as they stand ; and
yet can ye not deny, but that if we conform ourselves unto
Christ, then hath he satisfied for us most abundantly. To
what point now have ye brought your former doctrine of
satisfaction ? Verily, even to this point, that Christ hath
taken away their sorrows and pains, yea, and borne the
correction of their atonement, which conform themselves
unto him.
For all this your confession, yet deny ye the truth
again, and say, that he delivered us not from all pain satis-
factory. Now saith the prophet, that he took away our
sorrows and pains. What pain satisfactory then is there,
that he hath not deUvered us from ? If it be our pain, then,
saith Esay, Christ hath borne it. But peradventure ye do
mean some pain of your own. Ye seem to be yet dreaming
of your painful purgatory ; for if ye conformed yourself to
Christ and to his doctrine, ye should be persuaded and certi-
fied in your conscience, even by the same chapter of Esay,
that Christ hath as well satisfied his heavenly Father for the
pain due unto your sin, as for your sin itself.
Standish.
For if he had so done, ive shoidd neither mourn, ^c.
^74 CONFUTATION OF STANDISH.
COVERDALE.
Ye say, that if Christ had dehyered us from all pain
satisfactory, we should neither mourn nor be penitent for
our offence committed against God, nor we need not to mor-
An iieinous tifv our flesh. 0 damnable heresy ! And are ye one of the
authors thereof? Are ye one of the destroyers of penance,
of converting to God, and of mortifying the flesh? But as
touching such another like ungodly consequent, I have talked
somewhat with you afore. All the world therefore shall know,
that ye are the teachers of such pestilent doctrine, and not we.
Behold now, how unsure ye are of yom'self. Ye say,
that if Christ had delivered us from all pain satisfactory, we
should neither mourn nor be penitent for our sin, nor mortify
our flesh. x\nd yet ye confessed before, that through Christ
we avoid and escape eternal death ; which likewise, by your
own confession, is the pain due unto sin. How stand your
words now together ?
Whereas ye condemn your own perverse doctrine by the
sixth chapter to the Romans ; it were sufficient to deliver
you from suspicion, if ye did abide thereby. But that do ye
recant, and fall to your vomit again, saying,
Standish.
But ive should ivith their fleshly liberty have a joyful
penance full of mirth.
CoVERDALE.
Your doctrine is, that if Christ had taken away the pain
due unto your sin, ye should not repent for your sins, but
follow your own fleshly hberty, &c. AMiereby ye declare your-
self to be still of that rotten opinion, which ye defended afore.
IS^ow whereas ye report of us, that our penance is with a
fleshly liberty, I answer : Even as by your former words ye
prove yourself to be one of their number, which say, "Let us
Rom. iii. do evil, that o'ood may come thereof ; Let us continue in
Horn. vi. ' ;? J
sin, that there may be abundance of grace ; Let us sin, be-
cause we are not mider the law, but under grace ;" even so,
I say, do ye declare yourself to be one of them that speak
evil of us, and report us to be the affirmers of your wicked
words : as though we were they that exhorted men to a
fleshly liberty, or not to live in virtue and good works.
DEFENCE OF BARNEs' PROTESTATION, S75
Now God is the true iudge, who, as he abhorreth all liars, Psai. v.
~ . ... Deut. xxxii.
even so refer I all vengeance to him ; for it is his office by Rom. xu.
right. But in the mean season, till all falsehood be disclosed,
our earnest watching and labouring for your salvation, the
poor hfe wliich we lead in this world, and the fruits of our
good-will that grow in your own gardens, for all your weeds,
shall testify somewhat with us also against your evil tongues.
And God, which is able to restore the bhnd to their sight,
shall lend men eyes to see, and understanding to discern,
whether the doctrine and open word of God, wliich we teach,
would have men to live after their own lusts ; or whether
your doctrine, which is of men's inventing, be not rather
cause of all wickedness, robbing men of their wits, and
making them to run at riot from God's word, from his ordi-
nance, from his commandments, from his promises, and from
the most virtuous ensamples of God's children,
Now as touching our penance, ye would make the world
believe, that when we speak thereof, we mean some morris-
dance, some such delicate banquetting as is among the un-
godly, some unlawful chambering, some such excess of eating
and drinking as (God amend it!) is commonly used in the
world. Again, your doctrine is, that repentance should be
without joy. And our beUef is, that if the Holy Ghost and
the true faith of Christ go together, then like as repentance
proceedeth of faith, so is the joy of christian men a fruit ofoai.v.
the Holy Ghost, as the apostle saith. Thus also to be merry
and joyful are we taught by the scripture, Hiere. ix ; 1 Cor. i ;
2 Cor. xi; Rom. v. viii; Matt, v; Luke x. Shall we then be
sorry, because God hath done so much for us ? For our
sins and trespasses we will be sorry and mourn ; though
when we fast, we rend not our o-arments, nor put on sack- Joei a.
cloth, neither disfigure our faces to be seen of men; thouo-h Matt. vi. iii.
when we pray unto God, we prick not ourselves with bod- f^^l\ ^ '•
kins, nor make too much babbling of words. Such flings, ^'^'^'^'- ^•
such morris-dances, such wanton gestures, such light mirth
we make not ; for our joy and gladness is inward, conceived
in our breasts, when we feel the inestimable mercy and love
of God therein, yea, even when we are put to trouble and
adversity.
Another love have we also, and the same is likewise a
fruit of our repentance, appointed in scripture; as when we
joy with them that joy, when we are glad of our neighbour's Rom.xu,
376 CONFUTATION OF STANDISH.
2 Cor. ix. welfare, glad and cheerful to do him good, glad to give him
lodging, &c. Wherefore to call such fruits of repentance
any light or wanton mirth, ye are to blame, and of a wanton
judgment.
Standish.
All these new felloivs would have penance to he, ^c.
COVERDALE.
To be called "new fellows" of your mouth, we do not
greatly force. But first, whereas ye jest upon us for casting
our sins and care on Christ, and for rejoicing that he hath
taken them on him, ye shew yourself not only ignorant in
this spiritual cause of Chrisfs faith, but also blasphemous
both against him and his. I pray you, who hath so broad a
back, or so meet to bear the sins of penitents, as Christ
isai. liii. hath ? Hath not his heavenly Father laid our sins upon him,
as ye yourself have confessed out of Esay ? And doth he
Matt. xi. not say unto us himself, "Come to me all ye that labour
and are laden, and I shall refresh you?" Is not he "the
John i. Lamb of God, that taketh away the sins of the world ? " And
ijohni. doth not his " blood cleanse us from all sin ? "
Secondly, whereas ye blame us for casting our care
upon Christ, we do not greatly pass upon it, though we
lament your blindness ; for we have God's word on our
side, yea, not only his commandment and precept, but also
Psai. liv. his promise, that so doino- he will nourish us and not suffer us
jMatt. VI. ^ P ,
Lukexii. to lack. jN^cvertheless, in casting our care upon God, we rob
not our body of his duty ; but set the hands to labour, the
feet to go, the mouth to speak, and every member to work in
Deut. vi. his calling, lest we tempt God, contrary to his commandment.
Standish.
This penance Peter did not take.
CoVERDALE.
What, will ye belie St Peter '? Did not he cast his sins
1 Pet. ii. upon Christ ? Saith he not plainly, that " Christ himself bare
our sins on his body upon the tree, to the intent that we
might be delivered from sin, and live unto righteousness '?"
Or did not holy St Peter cast his care upon Christ?
1 Pet. V. Why biddeth he us then to " cast all our care upon him,"
adding also, that " he careth for us"?
DEFENCE OF BARNES PROTESTATION. o7/
Again, doth not St Peter also bid us " rejoice, inasmuch i Pet. \v.
as we are partakers of Christ's passions?" &c. Or think
ye, that he did not as he taught? Was he not one of those
disciples, wliich "were glad when they saw that their Lord" johnxx,
was aHve? Why are ye not ashamed then to belie him?
Fie, fie! take better heed to your words another time.
Standish.
But his penance was mournful.
COVERDALE.
Though he mourned and wept bitterly, when he had
denied our Saviour, as every true penitent doth ; yet proveth
not this the contrary but that, in consideration of the good-
ness of Christ, he also rejoiced, as appeareth by his own
words afore.
Standish.
Theirs glad and jocund, S^c.
CoVERDALE.
So glad are not we in our penance, but we may find
cause enough of sorriness, though we considered nothing
else save the blind understanding that is in you. Ye say,
that we think justification to be without works of penance.
But hke as ye are too malapert to enter into men's thoughts,
so am I glad that ye cannot report, that we should preach,
teach, talk or write, that we would have justification to be
without works of penance following. For our books, our we have
11 11 • / 1 1 sufficient
papers, our pens, our hands, our whole conversation, (though testimony
Ave have our faults as well as other men,) yea, and the
mouths of them that know us, can testify that we are of a
contrary opinion.
Standish.
If you say, remission of sin is freely forgiven in bap-
tism, therefore ive need no more penance, SfC.
CoVERDALE.
I wonder in whose name ye make that objection. If ye
know any man to affirm, teach, or write, that we need no
more penance, because sin is freely forgiven in baptism, he
ought to have an open rebuke. Howbeit the same is like
378 CONFUTATION OF STANDISH.
unto your own doctrine, where ye say, that if Christ had
taken away the pain due unto your sin, ye should not repent,
but follow your carnal liberty.
Now to your satisfaction, ye say here, that it springeth
out of the third kind of penance ; and before, in the eighth
Note this leaf of your treatise, to prove it strongly, ye bring in St
John Baptist's words, which ye join now to the first kind of
penance. Is it not now strongly proved ? Are ye not very
sure now of the doctrine that ye teach?
Again, to prove, that by th§ second kind of penance
godly men are purged from such sins, without which a man
cannot here live ; ye allege the first chapter of the first
epistle of John, who in the same place saith these words :
" If we say that we have fellowship with God, and yet walk
The place, in darkuoss, we lie, and do not the truth. But if we walk
IJohni. . ...
in light, even as he is in light, then have we fellowship toge-
ther, and the blood of Jesus Christ his Son cleanseth us
from all sin." This scripture now maketh clearly against
you, and proveth your opinion to be false ; for Christ''s blood
cleanseth us from "all sin," none except, so long as we walk in
his light, and not in darkness. Why ascribe ye then the
purgation of men's sins to any kind of penance, seeing
Christ's blood hath and must have the honour thereof?
Ye allege here sundry places of scripture, the circumstances
whereof doth utterly disapprove your doctrine ; as plainly
appeareth to him that conferreth the same to the open words
of the text, which I heartily require all indifferent readers to do.
Ezek. xviii. The place of Ezechiel is manifest, that God will no more
think upon their sins that truly repent and turn from them.
isai. iv. The place of Esay sheweth, that God will have mercy on
jer. xviii. such peniteuts. The place of Hieremy is plain, that if people
convert from their wickedness, God will no more plague them
wisd. xi. therefore. The eleventh chapter of Wisdom declareth evidently,
that the punishments which happened to the Egyptians were
sent through the indignation of God, and that the trouble,
nurture, and correction, which the Israelites had, came of
his fatherly mercy. The hundred and forty -fourth Psalm wit-
Psai. exiv. nesseth, that " the Lord is gracious and merciful, long-suf-
fering, of great goodness, loving to every man, &c. ; liftetli
up all them that are cast down, and is nigh to all such as
Matt, xviii. faithfully call upon him." The eighteenth of Matthew is evident,
DEFENCE OP BARNEs' PROTESTATION. 379
that whosoever converteth from his sin, Almighty God will not
that he shall perish. Item, that like as all true penitent
sinners have their debt freely forgiven them, so shall they
be partakers of the same forgiveness still, if they will heartily
do unto others as they are dealt withal themselves. These
places of scripture, though ye tell not forth the words, are
of your own alleging ; and yet are ye not ashamed to write,
yea, even of penitents, that none of their sins shall be un-
punished. Now is it manifest in the said chapter of Ezechiel, Ezek.xvin.
that hke as God will not reward their good deeds, that for-
sake him, and turn away again to their vomit of wickedness;
so will he not think upon their sins, that truly convert Ezek. xviu.
therefrom unto him. Yet call ye them happy, that punish
themselves, and take upon them to be satisfactors in that
behalf; as though it Avere a blessed thing for men to lay
crosses upon their own backs. Thus by your judgment were
Baal's priests happy, and the hypocrites that the prophet i Kings xvii
Esay speaketh of. 0 deceitful teachers! full well might the
prophet say unto God"'s people of England, and in this behalf :
" 0 my people, they that do call thee happy, do but deceive i^^'J,"-
thee, and mar the way that thou shouldest go in." {e^bekuim
Now let us hear more of D. Barnes"* words. ''"^""'' *"'•
Barnes.
And that no work of man did deserve any thing of
God, but only his passion, as touching our justification.
Standish.
This manner of justification plainly appeareth to he
false, even hy that one place, if we had no mm^e, of Corne-
lius, Acts X., ^c.
COVERDALE.
The words of the text are these : " There was at Cesarea The text
a man named Cornehus, a captain of the Italianish company,
a devout man, and one that feared God with all his house,
and gave much alms to the people, and prayed God alway."
The text saith in order, first, that Cornelius was a
devout man, and feared God with all his house ; and then
speaketh it of his good works, as alms, prayer, &e. Where-
by it is manifest, that he himself was first accepted of God
Acts X.
380
CONFUTATION OF STAN DISH.
and justified: for, as St Peter saith afterward in the same
chapter, " God hath no respect of persons, but in all people
he that feareth him, and worketh righteousness; is accepted
isai. ivi. -Qj^^Q him." And, as the prophet saith : " The strangers,
gentiles, or heathen, which cleave unto the Lord in worship-
ping him and loving his name, are accepted unto him, as his
Eccius.ii. own servants." Again, the scripture saith : " They that fear
Heb. xi. the Lord give credence to his word." " And without faith
Kom. xiv. it is not possible to please God." Item, " Whatsoever is not
of faith is sin." By this it is manifest, that those good
works of Cornelius were fruits of his faith and of the fear
of God, and he justified afore he did them. Ye confessed
also before, that fasting, prayer, and alms-deeds, are the
Diversity, fruits of peuance : then must ye needs grant, that the tree
was afore them.
This text then proveth not, that our justification, deserved
only by the death of Christ, is a false justification, nor that
Cornelius' works deserved much of Almighty God afore he
was justified. For, as I shall rehearse afterward, ye confess
yourself, not only that we are justified freely, but also that
Diversity. Qq^ fl^^-gt giyeth US grace, without which Ave can do nothing
that is o'ood.
Standish.
As did the work of king Esechias, 2 Reg. xx, ^c.
COVERDALE.
Your purpose is by the ensample of Ezechias to prove,
that our works deserve much of Almighty God, afore we be
justified : and that work of Ezechias, which ye allege, was
done long after his justification. For the text saith, that
2 Kings XX. when he lay sore sick, the prophet Esay came to him, and
told him the message of God ; and that he then made his
fervent pi^ayer, and wept. After the which God sent him
word, that "he had heard his prayer, and seen liis tears," &c.
And afore, in the same book, it is evident, that the same
sKingsxviii. king Ezechias "did the thing that was good in the sight of
the Lord, according as his father David had done, put his
trust in the Lord God of Israel, &c., cleaved unto the Lord,
went not out of his paths, but did according to all the pre-
cepts that God had commanded Moses ;" and " therefore,"
DEFENCE OF BARNEs"' PROTESTATION-, 381
saith the text, "was the Lord with him in all that he took in
hand."
Wherefore by the circumstance of the text it is manifest,
that Ezechias was justified afore he lay sick, and that his
prayer was a worthy fruit of his repentance long after he
was justified, and no work that deserved any thing afore his
justification. Neither did his prayer, nor the work of the
Ninivites, change the sentence of God ; for God is neither Heb. vi.
changeable nor double in his words. But like as, afore
the Ninivites believed in him, he first sent his word, and Jonah lii.
threatened them, that if they would not convert, their city
should be destroyed after forty days; even so, when Eze-2chron.
chias was fallen into sin, God threatened him, that if he ' ^^ '
would not repent, he should die. And like as God, when we
receive his word earnestly, believe stedfastly in him, and
bring forth good works, doth accept us, as he did the Nini- jon^h ui.
vites ; even so, though we have fallen from the profession of
our faith, yet if we now do earnestly repent and convert, he
is merciful and true to forgive us our sins, and to grant us 2 Kings xx.
our petition, after the example of Ezechias : at whom like
as all kings and prmces may take instruction of good go-
vernance, even so in him have all other sinners, that have
broken their covenant with God, a very notable ensample of
true repentance.
But how rhymeth the example either of Ezechias, or
of the Ninivites, for the probation of your purpose ?
Did either Ezechias, after he was fallen into sin, or the
Ninivites, afore they beheved, deserve any thing of God?
Or doth any of both these examples prove that our justifi-
cation, deserved only by the death of Christ, is a false jus-
tification ?
Afore, in the tenth leaf of your treatise, ye allege the
example of the Ninivites, to prove, that after the sin is for-
given, we must make satisfaction unto God for the pain due
thereunto. And now bring ye the same in, to prove that Diversity.
our works may deserve much of Almighty God, afore we
be justified. If this be not a mocking with God's word, let
them judge that are learned therein.
Standish.
Scripture is full of such ensamples, ^c.
382 CONFUTATION OF STANDISH.
COVERDALE.
Scripture is full of ensamples ; but to bring us unto the
faith of Christ, and also to make us rise up by true repent-
ance, when we are fallen from the same. But in all the
scripture find ye no ensample, that teacheth you to call our
justification, deserved only by the death of Christ, a false
justification, or to affirm that we may deserve much of Al-
mighty God afore we be justified. And yet would ye fain
prove the same, yea, even by the ensamples of those that
were justified afore.
Standish.
Notwithstanding I am, not ignorant of the order of our
justification^ SfC.
CoVERDALE.
Are ye not ignorant, what order God taketh in justi-
fying his people, and will yet teach the contrary ? The
more shame for you ! Now may every man, that noteth
your former doctrine, perceive evidently, that ye are a wilful
teacher against the order of our justification. For if God
first of his mercy only giveth us grace, without which we can
do no good thing ; then teach ye contrary to this order,
when ye say, that men's works deserve much of Almighty
God, afore they be justified. Thus doth your own doctrine
prove you not only to be contrary to yourself, but also a
wilful breaker of godly order.
Standish.
lUe prior dilexit nos, 1 John iv. Non dilectus dilexit, &c.
CoVERDALE.
Here in this place of your treatise ye make a long
process in Latin; which as it is fondly printed, and patched
of you with little morsels of scripture, so do the same make
clearly against your purpose.
1 John iv. Ye grant, that God first loved us, afore we loved him ;
Bom. V. and that Christ died for us, when we were yet sinners :
which if it be true, then is it manifest that God first forgave
us for Christ's sake. If he first forgave us, then is your
doctrine false, when ye call it against the order of our Sa-
viour's prayer, that we must be forgiven of God, afore we
can forgive ; and that our justification, deserved only by the
DEFENCE OF BARNES^ PROTESTATION. 383
death of Christ, is a false justification ; seeing ye confess also,
that the mercy of God goeth both before and behind us, and
that we are freely justified.
Whereas ye grant also, that through faith we obtain the
grace of God, how agreeth that with your former doctrine
against the justification of faith? Yea, even the same third
chapter to the Romans, that ye here allege, is against you : Rom. hi.
for St Paul's words are these : " The righteousness of God
Cometh by the faith of Jesus Christ unto all and upon all
them that beUeve," &c. Item, " Freely are they justified,
even by his grace, through the redemption that is in Christ
Jesu, whom God hath set forth to be the mercy-seat through
faith in his blood," &c.
Barnes.
For I knowledge, the best work that ever I did is
unpure and unperfect.
Standish.
Taking this saying as it is, Job xxv. ^-c.
COVERDALE.
Take D. Barnes"' words none otherwise than he spake
them ; and let them be tried by the same place of scripture
that ye allege, where Baldad the Suhite saith thus : " May
a man compared to God be justified? Or can he that is job xxv.
born of a woman appear clean? Behold, the moon is not
clear, and the stars are not clean in his sight. How much
more man, which is corruption, and the son of man, a
worm !" And in the ninth chapter saith Job himself plainly :
"God is he, whose wrath no man may resist, and under Job ix.
whom are subdued the proud of the world. Who am I then
to answer him, or to talk with him in my words ? Yea, and
though I have any righteous thing, I will not answer, but
make my humble supphcation to my judge, &c. If equity
of judgment be required, no man dare bear record on my
side. If I will justify myself, mine own mouth shall condemn
me. If I will shew myself innocent, he shall declare me to
be naught,"
Do not these scriptures prove now, that, in consider-
ation of God's judgment, all men's works are unpure and
unperfect?
384
CONFUTATION OF STANDISH.
Standish.
Unde Isai. Ixlv. Omnes nos immundi et quasi pannus
menstruatus : hut thus to his purpose it cannot he taken, ^c.
COVERDALE.
What mean ye, man, so perversely to handle with the
dead? D. Barnes confessed, as appeareth by his words, that
the best works, that were done by him upon earth in this
corrupt body, were not so purely and perfectly done as the
equity of God's law requireth ; and therefore, as appeareth
afterward, in consideration thereof he made his prayer with
Psai. cxiiii. the prophet, saying: "Lord, enter not with me into judg-
Psai. cxxx. ment." "If thou. Lord, wilt straitly mark our iniquities. Lord,
who will abide it ?" Notwithstandmg, though his words be
manifest, yet ye say, not only that it cannot be taken to his
purpose, as Esay wrote in that chapter ; but also upon the
same ye gather an intent, (for ye are good at that, ye are
well skilled in judging men's intents and thoughts,) that he
should mean, " All good works are naught, and that it is sin
to obey the voice of God:" which your collection is clean
contrary to D. Barnes' words.
And if we confer them to that place of Esay whom you
allege, this matter shall be the more manifest. The words
Isai. ixiv. of the prophct are these : " All we are become as an unclean
man, and all our righteousnesses are as filthy rags." This
text, as it maketh clearly for D. Barnes' purpose against your-
self, even so in alleging of it have ye diminished it, and left
out of it those words that make most against you. But the
abbot of lies and father of falsehood, even the devil, taught
you that lesson, as I told you before, out of the fourth of
Matthew ; because ye play such another part with a text of
St Paul, 1 Cor. xi.
In your Latin ye read the text thus : " All we are
unclean, and as filthy rags." So that ye leave out. All our
righteousnesses. Now if the text may stand still for you, as
the Holy Ghost left it, that all our righteousnesses and best
works are unclean, and not without some blemish ; then
happily will you have httle thank, not only for holding
against it, but also for minishing the text.
As touching the Germans, (to whom ye impute error in
this behalf,) their doctrine is, that when the servants of God
standish
doth di-
minish the
text.
DEFENCE OF EARXEs' PROTESTATION'. 88o
have done all that is commanded them, they must acknow- Lukexviu
ledge themselves to be unprofitable ; to have occasion con-
tinually to cry unto God, and to say, " 0 forgive us our Matth. vi.
trespasses;" to acknowledge, that "in their flesh dwelleth no
good thing ; " yea, and to confess, that though they " dehght Rom. vii.
in the law of God after the inward man, yet there is another
law in their members, which striveth against the law of their
mind, and taketh them prisoners in the law of sin, which is
in their members;" that "there is no man but he sinneth;" i Kings vui.
that "the whole hfe upon earth is a very battle," where " the job vii.
flesh lusteth against the spirit, and the spirit against the ^'^^
flesh;" so that christian men cannot bring every thing to
such a perfection as they fain would.
This is now the doctrine of the Germans ; and thus taught
also St Augustine, writing De verbis Domini secundum Jo- The scrip-
hannem, Sermo xliii., where he saith these words : '• We Austin
, maintain the
cannot do that we would. Why so .'' i or we would that <^'ermans'
»' doctrine.
there were no concupiscences ; but we cannot have our will.
For whether we will or no, we have them ; whether we will
or no, they tickle, they flatter, they prick, they vex, they
will up ; they are kept down, but not yet utterly extinct,
as long as the flesh lusteth against the spirit, and the spirit
against the flesh ^" The same aflirmeth he in the sixteenth
sermon De verbis Apostoli^. And in the forty- ninth chapter,
De definitionibus orthodoxce fidei, he saith after this manner :
" And therefore all holy men do truly in pronouncing them-
selves sinners ; for of a truth they have whereof to complain ;
and though not through any reproof of conscience, yet
[1 Non quod volumus facimus. Quare? Quia volumus ut nuUsc
sint concupiscentise, sed non possumus. Velimus nolimus, habemus
illas ; velimus nolimus, titillant, blandiuntur, stimulant, infestant, sur-
gere volunt; premuntur, nondum extinguuntur, quamdiu care con-
cupiscit adversus spiritum, et spiritus advei'sus camem. — August. De
verbis Domini in Evang. sec. Johan. Serm. xlhi. Opera, Tom. x. p.
36, M. Ed. 1541.]
[2 The following appears to be the passage alluded to: Ecce
enim baptizati sunt homines, omnia illis peccata dimissa sunt, justifi-
cati sunt a peccatis, negare non possumus: restat tamen lucta cum
came, restat lucta cum niundo, restat lucta cum diabolo. Qui autem
luctatur aliquando ferit, aliquando percutitur, aliquando vincit, ali-
quando perimitur : quando de stadio exeat, attendatur. — De verbis
Apost. Serm. xvi. Tom. x. p. 75, B.]
r -1 25
[COVERDALE, II.]
S86 CONFUTATION OP STANDISH.
through the frailty^," &c. Such doctrine now, though it be
approved both by the holy scripture and by St Augustine,
yet because the Germans teach it, it must needs be con-
demned of you for an error. I wonder ye condemn them
not also for holding so little of the pope's church, of his
pardons, of his purgatory ; for putting down his rehgions,
deamlThei?' liis chauutrics, his soul-masses and diriges, his trentals, pil-
the paVIC-y. gHmagcs, stations, &c. ; for ministering the sacraments in
their mother tongue, for setting their priests daily to preach
the only word of God, for bringing in no new customs into
the church ; for avoiding whoredom and secret abomination
from among their clergy, as well as from other ; for bringing
up their youth so well in the doctrine of God, in the know-
ledge of tongues, in other good letters and honest occupa-
tions, for providing so richly for their poor, needy, fatherless,
and aged people, &c.
Now to your ensample of Abraham, which obeyed the
voice of God : doth it prove that his obedience was so perfect
as the equity of God''s justice required ? or that his own words
Gen. xviii. woro falso, when he said unto God, " I am but dust and ashes "?
Standish.
Also it is said, Job prime. In omnibus his nonpeccavit Job.
COVERDALE.
The latter part of the text, which declareth the whole
meaning thereof, leave ye quite out. The words of the scrip-
The place turo aro these : " In all these did not Job sin, nor spake any
foolish thing against God." Now is it manifest by the same
chapter, that when the scripture hath told of the great ad-
Tiie place vorsitv that Job had in the loss of his o-oods and children, it
Join. ^ . . '=.
maketh mention also of his notable patience, and tlien con-
cludeth the chapter with those words. The one part whereof
like as ye leave out, and tell the other in Latin from the un-
learned ; so make ye of a particular an universal, as though
Job might not offend in other things, though he grudged not
[1 The reference ought to be to cap. lxxvi. Et ideo veraciter so
omnes sancti pronimciant peccatores, quia in veritate habent quod
plangant, etsi non reprehensione conscientiaj, certe mobilitate et muta-
bilitate prpevaricatricis naturaj. — August. De Ecclesiasticis Dogmatibus
sive de Definitionibus orthodoxa) fidei. See above, p. 185. n. 12. Op.
Tom. III. p. 47, M.]
DEFENCE OF BARNEs'' PROTESTATION. 387
here against God. For manifest is it, that he did afterward
curse the day of his birth, as the third chapter declareth. Job iii.
Now because Job was patient in his first adversity, and
blasphemed not God, doth that prove it an error to hold
with him, when he saith, " If equity of judgment be required, Jobix.
no man dare bear record on my side ? If I will justify
myself, or shew myself innocent, mine own mouth shall con-
demn me " ?
Standish.
And St Peter, 2 Pet. i. after he hath recited certain
virtues, ^c.
COVERDALE.
St Peter, before those words, speaking of the same virtues,
saith thus : "If these things be present and plentiful in you,
they shall not let you be idle nor unfruitful in the knowledge
of our Lord Jesus Christ." Let one place of scripture now
open and expound another.
Standish.
Furthermore, a strong argument to prove it may he this :
Omnis qui in Deo manet non peccat. 1 John Hi. Sed qui
manet in caritate in Deo manet. 1 John iv. Ergo qui
manet in caritate non peccat &c.
CoVERDALE.
To your argument I answer : Like as it is true, when the
scripture saith, "They that are born of God sin not," (partly uoimiii.
because God hath covered their sin, and imputeth it not unto Rom. iv.
them, and partly because they are at the stave's end with
sin, and dehght not in it, but keep themselves from sin, as p^„„^ ^,5,
St John saith in the same fifth chapter ;) so is it true also, *^'''- '■
that "if we say we have no sin, we deceive ourselves, and uohni.
the truth is not in us," as holy St John saith. In the de-
claration of the which words St Augustine noteth heresy in
the Pelagians and Celestines, for affirming, that the righteous
have utterly no sin in this hfe-. Take you heed therefore,
that ye smell not of the Pelagians'* pan ; for it stinketh
afar off.
Standish.
As David, speaking in the person of every good man,
said he did, Servavi mandata tua, Domine, Psal. cxviii. [psai. cxix.
[2 August, de verbis Apost. Semi. xxxi. Op. Tom. x. p. SG. M. &c.]
25—2
388
CONFUTATION OP STANDISH.
The place
of tlie
Psal. cxix.
Psal. cxxx.
Psal. cxliii.
COVERDALE.
He saith also a little after in the same psalm unto God :
" I have gone astray, like a sheep that is lost ; 0 seek thou
thy servant." The circumstance also declareth, that it is not
only a psalm of consolation, of doctrine, and of thanksgiving ;
but also an earnest prayer of one that is very fervent in God's
cause, and in the defence of his word : so that like as some-
time he mourneth and weepeth to see the acts and statutes of
God despised, even so complaineth he sore unto God of them
that maintain any doctrine contrary to his word. Thus in
respect of them he dare boldly say, that he keepeth God's
commandments, and no men's doctrines ; for he abhorreth all
the false learning of hypocrites. But, in consideration of his
own infirmity, he saith to God oft-times in this psalm : " 0 teach
me thy statutes ; give me understanding, that I may learn
thy statutes ; save me, help me, deliver me," &c. Like as in
another psalm, where he confesseth to have kept the Avays of
the Lord, he saith a little after in the same psalm: " 0 my
God, give thou light unto my darkness."
Standish.
According to God's saying to Jeroboam, 1 Kings xiv.
CoVERDALE.
Though God covered David's sins, and imputed them
not unto him ; yet made he his confession unto God, while he
was in this body, and said : "If you. Lord, wilt straitly mark
iniquities. Lord, who shall abide it ? " " Lord, enter not into
judgment with thy servant," &c.
Standish.
And also as it may he proved by this, that God com-
mandeth us nothing imjMssible for us to do.
Coverdale.
One false opinion would ye prove by another ; and by this
present article, like as by the other afore, ye declare your-
self to bo a very Pelagian, and partaker of their heresy con-
futed by St Augustine in the sixteenth chapter of his book
De Libero Arbitrio^, and in more other places.
[1 The proper reference is to the treatise De Gratia et Libero
Arbitrio. Opera, Tom. vn. p. 28. Ed. 1541.]
defence of barnes*' protestation. 38?
Standish.
But he saith not only Matt. xix. Si vis ad vitam, &:c.
COVERDALE.
Your argument is this : God hath commanded us to keep
his law ; ergo, it is not impossible for us so to do. But whether
your consequent will be allowed in the chequer or no, we
shall see by our Saviour's own words; who, when he hadThepiace
•^ ••!•(' 1 1 Matt. xix.
said to the young man, " If thou wilt enter into life, keep the
commandments," and told his disciples, "how hard it is for the
covetous to enter into heaven ; " they asked him, and said,
" Who can then be saved ? Then answered he them, saying,
With men it is impossible : but with God are all things pos-
sible." Down then goeth the Pelagians' heresy, and little
thank are ye hke to have for holding with it.
If ye ask. Why then doth God command us to decline objection.
from evil, and to do good, if it be not in our power ? — to the
same objection doth St Augustine make a sufficient answer in Answer.
the second chapter De Correptione et Gratia : and not only
repelleth it by St Paul's words, saying, "It is God which rhii. li.
worketh in you both the will and the deed ; " but also putteth
us in mind, that if we be the children of God, we are led by
God"'s Spirit to do good ; that when we have done any good Rom. viii.
thing, we may give thanks to him, of whom we are led-, &c."
And in another place : " Therefore doth he command certain oe iib. arb.
. 1 . cap. xvi.
things that we cannot do ; because we might know what thing
we ought to ask of him^." The same doctrine teacheth he also
in the sixty-third sermon De Tempore"^ . This is confirmed
[2 Non itaque se fallant, qui dicunt, Ut quid nobis prsedicatur, ac
prrecipitur ut declinemus a male et faciamus bonum, si hoc nos non
agimus, sed id velle et operari Deus operatur in nobis? sed potius
intelligant, si filii Dei sint, Spiritu Dei se agi, ut quod agendum est
agant, et cum egerint, illi a quo aguntur gratias agant. — August. Do
Correptione et Gratia, cap. ii. Opera, Tom. vii. p. 286. K. L.]
[3 Compare note 1. Magnum aliipiid Pelagiani se scire putant,
quando dicunt, Non juberet Deus, quod sciret non posse ab homine
fieri. Quis hoc nesciat? Sed ideo jubet aliqua, quse non possumus, ut
noverimus, quid ab illo petere debeamus. — De Gratia et Libero Arbi-
trio, cap. xvi. Op. Tom. vii. p. 284. C]
[4 Gratise Dei igitur obedientia se humana non subtrahat, nee ab
illo bono, sine quo non potest bona esse, deficiat; aut si quid sibi
impossibile aut arduum in mandatorum effectibus experitur, non in se
rcmaneat, sed ad adjuvantem recuiTat, qui ideo preeceptum dat, ut
890 CONFUTATION OF STANDISH.
Rom. vii. by holy scripture: "For by the law cometh the knowledge of
sin. So that even they which arc renewed in Christ, find by
the law, that when they would fain do good, (for therein is
their dehght,) evil is present with them."
The words of our Saviour, "If ye love me, keep my com-
mandments," prove no more your purpose, than your wrest-
ing of them proveth you to be a true scholar of his. For
joiinxiv. after those words he himself saith thus: "1 am the way,
the truth, and life. No man cometh to the Father, but by
me." Nay, saith your doctrine, we may come to God by oui'-
selves ; he commandeth us nothing impossible for us to do.
Now let me ask you this question : If Christ, when he said
these words, "If ye love me, keep my commandments,"
did mean, that it is not impossible for us so to do ; why then,
immediately after the same words, doth he promise us the
Spirit of comfort ? What need have we of him, if we be not
comfortless of ourselves, or if nothing that he commanded us
be impossible for us to do ? What need have the whole of a
physician ? And St Augustine, writing against them that extol
St Augustine, their own possibility, in the second sermon De verbis Apos-
De verbis . . . .
apostoii. toli^, saith : " Let us be glad to be healed, while we are here in
this church. Let us not make our boast of health, being yet
sick ; lest by our pride we do nothing else but make ourselves
incurable."
Standish.
Which to the lovers of them be but lifjht. Blatt. cci.
1 John v., and Deut. xxx.
COVERDALE.
Ergo, God commanded us nothing impossible for us to
do? Is that your consequent? Full faintly are ye able to
prove it by those three chapters that ye do allege. First, in
Matt.xh *^^® eleventh of Matthew, doth our Saviour bid " all them that
are laden, &c. to come to him." And yet saith he in another
John vi. place, that " no man can come unto him, excej)t his Father
draw him." Where is now our possibihty ?
1 John V. That fifth chapter of St John's first Epistle sheweth, that
excitet desiderium, et pra3stet auxilium, dicente propheta, (Psal. Iv.)
Jacta cogitatmn tuiim in Domino, et ipse te enutriet. — August. Serm. de
Temp. Lxni. Op. Tom. x. p. 158. D. ed. 1541.]
[1 August. Op. Tom. x. pp. 55, 6. But the reference is erroneous.]
DEFENCE OF EARNEs' PROTESTATION. S91
they wliich are born of God, do overcome the world by the
victory of faitli. Now like as we begat not ourselves in the
kingdom of God, but he himself of his own good will begat James i.
us with the word of life ; so is it manifest also, that true faith Ephes. ii.
is the only working of God, and not ours. Where is then, I
say, our possibility ? Forsooth, even fled into the isle of
weakness.
If by the thirtieth chapter of Deuteronomy ye will
prove, that God hath commanded us nothing impossible for us
to do, because Moses saith, " This precept that I command thee
this day, is not above thee nor far from thee;" &c. then
must I require you to take the answer of St Paul, who saith,
that it is the righteousness of faith which speaketh those uom. x.
words ; and that the word which Moses there spake of, is the
word of faith, that Paul himself preached.
If ye think there to prove your purpose, because Moses
layetli before the people life and death, good and evil, bless-
ing and cursing, and biddcth them choose hfe, &c.; then
must I desire you, not only to remember the office of the law,
wherefore it was given, and whereto it serveth ; but also to
consider, that in the beginning of the same thirtieth chapter,
Moses himself saith these words : " The Lord thy God shall
circumcise thme heart, and the heart of thy posterity, that
thou mayest love the Lord thy God with all thy heart, and
in all thy soul, &:c." Whereby it is evident, that except God
circumcise our hearts, we are not able to love him, nor to
keep his commandments. So that these words of Moses do
prove rather impossibility in us. For " the circumcision of Rom. a.
the heart," saith the apostle, is the true circumcision, which is
done "in the spirit, and not in the letter; whose praise is not
of men, but of God."
All these three chapters now prove, that like as to be
saved, to keep God's commandments, to have circumcised
hearts, and to overcome the world with the lusts thereof, is
the only working of God in us ; even so to them that love
God, are his commandments not grievous ; not through any i Joim v.
possibihty of man, but partly because Christ hath taken away cai. lu.
the curse of the law, and delivered them from the heavy Matt. xi.
burdens of their souls, and partly because they delight in
God's commandments, and esteem his word sweeter than
honey, as David did : for love maketh all things light. rsai. cxix.
o92 confutation of standish.
Standish.
Therefore I conclude, in all our working ive do not
commit sin.
COVERDALE.
Of an evil major and minor followeth a weak conclusion.
Ye have wrung and wrested the scriptures violently, to make
them serve for your purpose ; and now, without any scrip-
ture, make ye your conclusion, that in all your working ye
do not commit sin. To the probation whereof because ye
bring no scripture yourself, I will help you with a text,
Eccies. vii. where the scripture saith thus : " There is no righteous man
upon earth, that doeth good and sinneth not." If ye be a
man, (I will not reason much with you of righteousness, for I
am a sinful man myself,) then must ye needs grant this scrip-
ture to be true. If ye be no man, then am I sorry that I
have disputed with you so long : for angels have no need of
my words ; and as for devils, they will not be counselled.
Standish.
No, nor our deeds and acts which be good, cannot be
called so, S^c.
Coverdale.
Of D. Barnes' secret intent and meaning will not I pre-
sume to be judge ; but what may be gathered by the circum-
stance of his words, I have reasoned with you already.
Now because ye cannot prove this last part of your con-
clusion by scripture, namely, that your good deeds and acts are
not unpure nor unperfect in this life ; therefore the prophet
Esay, to recompense you the wrong that yc did him in
minishing his words afore, will yet take the pains for you to
prove your purpose, though it be little to your mind, when he
isai. ixiv. saith: "All we are become as an unclean man, and all our
righteousnesses are as filthy rags^" And the wise man saith
rrov. XX. also : " Who may say, My heart is clean, I am pure from
sin?"
Barnes.
And with this he cast abroad his hands, and desired
God to forgive him liis trespass.
Standish.
Extra ecclesiam nulla salus, &c.
[1 A different translation is cited by the author.]
DEFENCE OF BAKNEs' PROTESTATION. S9S
COVERDALE.
Without the church, ye say, is no salvation. Now is it
manifest that, beside the church made of hme and stone, there
is also a conffrea-ation, church, and multitude of fro ward and
wicked doers, which not only gather themselves together, like
roaring lions, fat bulls, wanton calves, and cur dogs, against
Christ, as the twenty-first psalm complaineth ; but also make t^'^ai. xxu.]
laws, constitutions, statutes, ordinances, and traditions against
God's Avord ; whereby it cometh to pass, that though they
boast never so much of God's service, yet all is to them in |f '• """'•
•^ ^ Matt. XV.
vain, as the prophet and Christ himself doth testify.
Another church is there, which is the holy spouse, con-
gregation, and company of them that are of the fellowship
and communion of Christ, and walk not in darkness, but in i Joim ••
the truth, having all their sins cleansed by his blood. This .
church continueth in the apostles' doctrine, runneth not out from Acts u.
the heavenly fellowship of Christ and his members, distributeth
the sacraments duly and truly, ceaseth not from praying and
well doing, &c., are of one mind and soul, are glad to help one Actsiv.
another, as it is manifest in the Acts and Epistles of the apos-
tles. The men of this church " pray in all places, lifting up i xim. ii.
pure hands, &c." In this church whosoever asketli hath, hoMatt. vti.
that seeketh findeth, and to him that knocketh doth God
open. In this church is free pardon and remission of sins for Matt, xviii.
all true penitents. For God will not the death of sinners, but John xx."'
if they convert unto him, they shall live ; and whoso is laden E^gk. xviii.
with sin and cometh unto Christ, findeth rest and ease in his johnvT.'
soul, and shall not be cast out.
Forasmuch then as ye condemn D. Barnes thus doing,
and judge him to be none of the church, that desireth God to
forgive him his trespass ; it is evident, that in your church
there is no forgiveness for poor sinners, and so is it not the
church of Christ. Wherefore, seeing ye dissent from Christ's
church, where the door is ever opened to them that knock,
your own sentence condemneth you, that ye can trust to have
no salvation by God's promise.
But, alas I what blindness is in you ! Though a sinner
doth err, or hath erred from the right faith, and from the
true use of the holy sacraments that be in the church of
•Christ, and now cometh to repentance, desiring God to for-
give him his trespass ; is not this a damnable docti'inc to
S94
CONFUTATION OF STANDISH.
teach, that he cannot trust to have salvation by God's promise ?
No ? Hath God promised, that sinners which repent shall not
be saved ? The thief that hanged on the right hand of Christ,
hath proved the contrary.
Again, If a sinner may not trust to have salvation by
God's promise, whereby then may he trust to have it? By
himself? by his own works? or by your merits? Even by
your merits, as it appeareth, would ye have him trust to have
salvation; for ye must needs be full of merits, that in all your
working commit no sin, as ye say yourself.
Moreover, the tenor of your words separateth the mercy
of God from his promise, as though they concurred not to-
gether. But I pray you, who can trust to have salvation by
God's promise, and trusteth not in his mercy ? When the
apostle saith, "God gave the inheritance unto Abraham freely
by promise, " was it not done by his mercy ? And when he
saith in the same chapter, "Ye are the heirs of Christ accord-
ing to the promise," what raeaneth he else but as he saith
to Titus, that "the kindness and love of our Saviour hath
appeared, not for the deeds of righteousness which we have
done, but according to his mercy hath he saved us?" &c.
St James' words, which ye bring in in Latin, denieth no
forgiveness to them that repent: but like as he rcbuketh them
that are but christian men in word, and not in good works
and deeds ; so, if partiality be sin, then doth the circumstance
of the same text condemn your former conclusion, that say
ye sin not in all your works.
Standish.
Look the reward of finalis impenitentia, ^c.
COVERDALE.
B. Barnes' words testify, what faith and repentance he had
toward God, and what heart he bare toward the common-
wealth of all Christendom ; and yet shame ye not to write,
that he died without repentance and in errors, because he
would not deny Christ, and revoke his word with you.
Standish.
Which died by his zuords, without sign or token of sal-
vation.
DEFENCE OF BA.UNEs'' PROTESTATION. 395
COVERDALE.
Is it no token or sign of salvation, to believe in the holy
and blessed Trinity, the incarnation, passion, death, and resur-
rection of our Saviour, and to knowledge the same before
men ? Is all this utterly no token of salvation ? Christ and the Matt. x.
«' . Rom. X.
apostle Paul are of another judgment.
Standish.
And so his prayer must needs he void.
CoVERDALE.
D. Barnes cast abroad his hands, and desired God for-
giveness ; and yet dare ye affirm, that his prayer must needs
be void. By the which words, like as ye deny the article of
forgiveness mentioned in our creed, and promised in the Matt. xvui.
scripture to every one that truly repenteth ; so declare ye John xx.
evidently, that there is little mercy in your mother, the church
of the wicked : for in Christ's church, if the son ask the
father a piece of bread, he will not give him a stone, but good Matt. vii.
things.
Standish.
Mark how he trusteth within an hour, ^c.
CoVERDALE.
Is it bhnd arrogancy, when a man, refusing all confi-
dence in his own works, trusteth to have eternal life through
the mercy of God ? What blind arrogancy was in the apostle,
when he said : "We know certainly, that if our earthy house ocor. v.
of this dweUing were destroyed, we have a building ordained
of God, an house not made with hands, but everlasting in
heaven?" Our Saviour also giveth this comfort to such as
believe in him, that "they shall not come to damnation, but John v.
pass from death unto life." Are ye not a comfortable physician
then to men's consciences, that shame not to teach otherwise
than Christ doth ? But surely these two places of scripture
are not for the establishing of your soul-masses and diriges ;
and therefore no marvel that yo teach a contrary doctrine.
For though the name of your purgatory be out of some of
your books, yet are not all purse-pickers come to the pillory.
Barnes.
Eor although perchance you know nothing by me ;
S96
CONFUTATION OF STANDISH.
yet do I confess, that my thoughts and cogitations be
innumerable. Wherefore, I beseech thee, enter not into
judgment with me, according to the saying of the pro-
Psai. cxiiii. phet David, Non intres in judicium cum servo tuo, Domine ;
Psai. cxxx. and in another place. Si iniquitates ohservaveris, Domine,
quis sustinehit ? " Lord, if thou straitly mark our iniquity,
Avho is able to abide thy judgment ?"
Standish.
See, I pray you, the devil seduced him so far, that he
woidd not knowledge any sin, hut only cogitatio7is, SfC.
COVERDALE.
D. Barnes said not, that he had no sin ; but although,
said he, "perchance you know nothing by me, yet I confess,
that my thoughts and cogitations are innumei^able." Is this
as much to say as, "I have no sin, but only cogitations and
thoughts ? " Or be not thoughts and cogitations sins great
enough ? Did he not confess also with the prophet, that if
God would straitly mark his iniquities, he were not able to
abide it ? Is iniquity no sin ? Not in your judgment, as it
appeareth : for ye dare boldly affirm, that in all your working
ye commit no sin.
Standish.
See hoiv he judged other men j)Gi'chance to know no sin
in him, 4c.
CoVERDALE.
If it be an abominable vice (as it is no doubt) to slander
the scripture or to belie it ; then verily are ye infect with
abominable vice, that have misreported it and belied it in so
many places of this your treatise. Now if ye be of counsel
with so many good men that knew such vices in D. Barnes,
I marvel ye tell us not what those vices are. As for your
mother, the unholy church, he called her an harlot many
times. And sure I am, that whoso knoweth her thoroughly,
Ezck. xxiii. and comparctli her Avith her fruits to Aola and Aoliba, will
judge her to be little better.
Standish.
Judge therefore yourselves, what availeth him these his
feigned prayers, S^c.
DEFENCE OF RARNEs"* PROTESTATION. 397
COVERDALE.
The prayers that D. Barnes useth here are the holy
words of God's scripture, and yet ye call them feigned
prayers. Now if the Holy Ghost, which is the author of the
scripture, "doth abhor feignedness," as the wise man saith; -wisd.i.
then verily is it blasphemous to call those feigned prayers,
that he only hath taught.
Again, if they be feigned prayers, why say ye, that ye
doubt not but to another man, passing in the faith of Christ,
they should have been acceptable, yea, and meritorious before
God ? Can feigned prayers be acceptable to God ? Can
feigned prayers merit or deserve any thing of God ? Or can he
that dieth in the faith of Christ use feigned prayers at his
death? How agreeth feignedness with the faith of Christ?
Full feigned and false is your doctrine. Our Lord root it
once out from among his people.
Barnes.
Wherefore I trust in no good work that ever I did,
but only in the death of Jesus Christ.
Standish.
To trust in our ivories, ut in deum credimus, tliat they of
themselves, S^c.
CoVERDALE.
What an unstable doctrine is this that ye bring in among
God's people, and would bear them in hand, that Christ
allowed your saying in the twentieth of Matthew! Whereas the
parable in the same chapter, and the process of the last part
of the nineteenth chapter hard afore it, do utterly condemn your
doctrine. Lord God, what a derogation unto God's high
glory is this, to teach, that we may trust in our Avorks, that
we may challenge our inheritance by our working, that our
working may deserve to receive immortality ! Li the latter
end of the nineteenth chapter of Matthew doth our Lord affirm. Matt. xix.
that to be saved is a thing impossible through the power of
men. And in this twentieth chapter doth his parable testify,
that like as we are first called by him, receive his promise, and
are set a-work by his commandment ; so is not the reward
given for any deserving or pains taking, but according to his
own promise.
398 CONFUTATION OF STANBISH.
First, where find ye in any article of the christian faith,
contained within the holy Bible, either commandment or
promise of God, or example of any good man, that we may
put any manner of trust in our works ? Again, if our inherit-
ance come by the death of Christ and his promise, how com-
eth it by our working ? Is our working the death of
Divemty. Clirist, or liis promise ? Now if our working may deserve the
inheritance of immortality, then may we make satisfaction
unto God for our offence ; and that ye have denied afore.
Oh, how well agree ye with yourself!
Standish.
And this caused Paid boldly to say, 2 Timo. iv. Bonum
certamen certavi, &c.
COVERDALE.
When that holy vessel of God, St Paul, had exhorted
Timothy to the fervent executing of his duty in preaching
God's word, and had told him before of this present perilous
time, that men will not suffer wholesome doctrine, &c ; he
The place showod him of his own death, saying: " For I am now ready
2 Tim. IV. ^^ j^g offered, and the time of my departing is at hand. I
have fought a good fight, I have fulfilled the course, I have
kept the faith. From henceforth there is laid up for me a
crown of righteousness, which the Lord, the righteous judge,
shall give me in that day ; not only unto me, but to all them
that love his coming."
What caused Paul now to say these words? Any trust or
confidence in his own deserving or works ? Nay, verily. He
confesseth, not only that the crown of righteousness is laid up
for him, but also that God shall give it him : neither saith
he here, that it shall be given him for his working sake; for
then were he contrary to his own doctrine, which utterly
St Paul con- condomneth yours, Roma, iii.; Ephe. ii.; Philip, iii,; 2 Tim. i,;
standish's lit. 111, JNote well the places yourself.
doctrine.
Standish.
Albeit I fear me these his words, ^c.
CoVERDALE.
If Avhen he did any good work, he caused no trumpets to
DEFENCE OF BARNES^ PROTESTATION. 399
be blown before him, nor mumbled up long prayers in the
corners of streets, nor disfigured his face to be seen of men,
when he fasted ; then was there the less hypocrisy in him.
It is a proverb as true as old: 'A still Paternoster is as good
as a loud.'
Barnes.
I do not doubt but thorough him to inherit the king-
dom of heaven.
Standish,
/ beseech God, this false and erroneous belief, contrary
almost in every sentence to our mother, the holy church, ^c.
COVERDALE.
Full unholy and ungracious is your mother, and ye as
unwise to take her part, that calleth it a false and erroneous
belief, when a man doubtoth not but to inherit the kingdom of
heaven through Christ. If that belief be contrary to your
mother, then is she contrary to it; and so is she the syna-
gogue of Antichrist. Ye are afraid, that the innocent lambs of
Christ should hearken to his voice, and not to yours : but set
your heart at rest, for they will not hearken to the voice of John x.
strangers.
Standish.
Who doth believe by any other means contrary to
CJirist, ^c.
CoVERDALE.
Yes, forsooth, even you, if ye beheve as ye write. For
the same pre-eminence, that is due to the death of Christ and standish-s
•T _ ' ^ _ _ words rebulce
his promise, give ye to your working in the vineyard ; yea, '"mseif.
ye put confidence, that your working shall deserve immor-
tality : remember your own words well.
Standish.
But ivhat Christian doth cast off and forsake all duties
to our part belonging, and so temerously, 8fC.
CoVERDALE.
One duty, that belongeth to your part, is the sincere and
true teaching of God's holy word : which duty though ye
cast off and forsake, I will not say all that I might, by your
own words ; but God amend it that is amiss ! Again, this
Protestation of D. Barnes testifieth, that he doth not cast off castingaway
and forsake all duties to a christian man belono-ino-. For he duties.
400 CONFUTATION OF STANDISH.
believeth in the holy Trinity, he extolleth the merits of
Christ, he praiseth our lady, he abhorreth the Anabaptists'
heresy, he prayeth for the king's highness, he exhorteth
men to good works, he beseecheth God to forgive him his
trespass. Be these no duties of christian men ? What hath
moved you then thus untruly to report of him ?
Whereas ye lay presumption to his charge, for trusting
to inherit the kingdom of heaven through Christ; I have
answered you afore, where ye imputed like arrogancy unto
him for so doing.
Standish.
Which go about, being blind themselves, ^c.
COVERDALE.
Those heretics, of whom Christ biddeth us beware, are
false prophets, which come in sheep's clothing, but inward
are ravening wolves. " Ye shall know them," saith he, " by
their fruits." Now in describing unto us their fruits, he
sheweth us, that they are such as boast of their works, and
say, Have not we done this ? Have not we done that ?
Other blindness speaketh he not of in that chapter. In the
fifteenth chapter calleth he those blind leaders of the blind,
which, through their own traditions, make the commandment
of God to take none eifect.
Standish.
And Paid speaketh of them, prima Timo. iv. ^c.
CoVERDALE.
The heretics whom St Paul prophesieth of, 1 Timo. iv.,
are such as, through their devilish doctrines, forbid men to
live in holy wedlock, and command them to abstain from the
meats, which God hath created to be received of christian
men with thanksgiving.
The heretics of whom he speaketh, 2 Tim. iii., are such as,
among all other vices, are " covetous, boasters, proud, cursed
speakers, &c., false accusers, riotous, fierce, despisers of them
that are good, traitors, &c. having a shine of godly hving,
but denying the power thereof, resist the truth, being men of
corrupt minds, and lewd in things pertaining to the faith," &c.
The heretics that he speaketh of in the twentieth of the
Acts, are such grievous wolves, as spare not Christ's flock,
and speak perverse doctrine to draw disciples after them.
DEFENCE OP BARNEs' PROTESTATION. 401
The heretics, whom St Peter speaketh of, are such mockers 2 Pet. in.
as regard not God's promise, and are not only unlearned, but
also unstable, and pervert Paul's epistles, as they do the
other scriptures also, to their own damnation.
The heretics, whom St Jude speaketh of, are such as, jude.
among other errors, are " craftily crept into the church, and
turn the grace of our God into wantonness, and deny God the
only Lord, and our Lord Jesus Christ ; even such dreamers
as defile the flesh, despise rulers, &c., speak evil of the things
that they know not, and in such things as they know to be
natural do corrupt themselves as beasts, following the way
of Cain, the error of Balaam for lucre's sake, and the treason
of Core, feeding themselves, making feasts of other men's
kindness, and having men in great reverence because of
advantage," &c.
Have ye not now well described the papistry and the
unholy pillars of your unholy mother, the church of the
wicked ? If ye had joined the second chapter of St Peter's
second epistle and the twenty-tliird of Matthew to these
places that ye have here alleged, ye had done us the more
pleasure. But we thank you for pointing us to those scrip-
tures ; we know you now better than we did afore.
Now to Hieremy the prophet. Like as in the nineteenth jer. xix.
chapter God threateneth destruction to Hierusalem and Tophet,
for shedding of innocent blood, and for their idolatry ; so in
the twenty -third chapter threateneth he sore punishment to Jer. xxiii.
those prophets or preachers, that speak of their own heads,
and not out of God's word. And in the twenty-seventh jer. xxvii.
chapter he counselleth king Sedechias and his people, to give
no credence unto those prophets that speak fair words unto
them, and would make them believe that there should come
no such plague as God had threatened.
As for the thirteenth chapter of Ezechiel, which ye allege, Ezek. xiii.
I will heartily desire all christian readers, not only to com-
pare it to the twenty-third of Hieremy ; but also with due
reverence (for so must God's word be entreated) to weigh and
ponder well every sentence thereof. And so doing, I doubt not
but the Holy Ghost shall minister such bright spectacles to
their sight, that they shall clearly discern and see, who be
schismatics, who be false prophets, and who be true. For I
can wish no man so good a glass to look in, as the scripture,
LCOVERDALE, II.J
402 confutation op standisii.
Barnes.
Take me not here, that I speak against good works.
For they are to be done : and surely they that do them
not, shall never come to the kingdom of God. We must
do them, because they are commanded us of God, to
shew and set forth our profession, not to deserve or
merit ; for that is only the death of Christ.
Standish.
It is commonly said, No venom or poison is worse, ^c.
COVERDALE.
D. Bames Dotli Hot ho Set forth good works, that praiseth them,
set forth .
good works, tcacheth men to do them, and threateneth damnation to them
that do them not ? Here ye cannot deny, by your own con-
fession, but that he praiseth good works ; and yet ye have
reported of him, that he cast off and forsook all duties to our
part belonging. Is it not our duty to praise good works ?
Standish.
But mark, it is 7iaught that he speaketh afterward, ^c.
CoVERDALE.
Is it naught and erroneous to say, that we must do good
works, because God hath commanded them? The wise man
Eccies. xxix. saith : "Take the poor imto thee for the commandment's
sake," &c. Is it not God's commandment to do good unto
the poor ?
Moreover, where find you in all holy scripture, that God
hath commanded us to do good works, to the intent that we
should merit or deserve, and not to shew and set forth our
Matt. V. profession ? Must we not " let our light so shine before men,
that they may see our good works, and glorify our Father
joh.xv. which is in heaven?" Hath not our Saviour "chosen and
Rom. vi. ordained us to go and bring forth fruit?" &c. Were we not
made heirs of salvation and baptized, to the intent that we
should now walk in a new life ? Are we not dead from the
curse of the law, and married unto Christ, to the intent that
wo should now bring forth fruit unto God ? Plath not God
Eph. ii. ordained us to walk in good works ? Are we not " chosen of
God to shew now his wonderful works, which hath called us
out of darkness into his marvellous light ? " Must we not
DEFENCE OF BARNES^ PROTESTATION. 403
"lead an honest conversation in the world, that they -which i Pet. ii.
backbite us as evil doers, may see our good works, and
praise God?"
Now to do good deeds, to bring forth good fruits, to
walk in a new life, to shew God's wonderful works, to lead
an honest conversation in the world, what is it else, but to
shew and set forth our profession, the life that we have pro-
mised and taken us to at the font-stone, even the holy cove-
nant and appointment, that we have made with the eternal
God ? Do ye not consider also, that the scripture, appointing i Pet. lii.
, married women their estate and duty, willeth them to be of
so honest conversation, that even they which as yet will not
behove God's word, may, without the word, be won by their
godly living ? And not only this, but so to array themselves
in comely apparel with shamefacedness and discreet behaviour,
without excess, as it becometh women that profess godliness
thorough good works? What can be more plainly spoken
than this ? How earnest is the scripture likewise in moving
and commanding us especially, that take in hand to instruct i Pet. v.
and teach other, above all things to " shew example of good Tit. a.
works in the doctrine of God, &c, ; that such as resist his
truth may be ashamed of their part, having nothing in us to
report amiss !" And immediately after in the same chapter,
how diligent is the apostle in requiring Titus to exhort
servants to the doing of their duty to their masters, and to
shew all faithfulness ? But for what intent ? To merit or
deserve immortality ? Nay, to the intent that in all things
they may " do worship to the doctrine of God our Saviour,
that the name of God and his doctrine be not evil spoken of."
Thus would he have Timothy also to teach and exhort ; and
then saith he these words : " If any man teach otherwise, i Tim. vi.
and agreeth not unto the wholesome words of our Lord
Jesus Christ, and the doctrine of godliness, he is puffed up,
and knoweth nothing," &c.
Kead ye the text forth, and remember yourself well ; con-
sider in what case ye are, and how wide your doctrine dis-
agreeth from the wholesome word of God. If I should say,
ye were puffed up, ignorant, a waste brain, &c. of a corrupt
mind, or robbed of the truth, ye would haply be angry.
Yet be content to let Paul speak to you ; for though he rail
not, yet shall ye not find him a flatterer.
2G — 2
404< confutation of standish.
Standish.
Which thing being true, as the church confesseth, S^c.
COVERDALE.
The church of the wicked granteth many more things,
than it shall ever be able to prove, except it be vrith violence
and shedding of innocent blood ; which is in very deed a
fierce, sore, and strong way of probation. Neither be they
heretics, that deny this your doctrine ; for I have proved
unto you by open scriptures, that your doctrine is false.
Standish.
Be not our oiun good works meritorious to ourselves ?
CoVERDALE.
isai. ixiv. Yes, pardie'; for the prophet saith, "All our righteous-
nesses are as filthy rags^"
Standish.
Whether shall we rather believe St Hierome, SfC.
CoVERDALE.
1 John V. " If we receive the witness of men, the witness of God is
greater : for this is the witness of God, which he hath tes-
tified of his Son, &c. ; even that God hath given us ever-
lasting life, and this life is in his Son." St Augustine saith
also : " All my hope is in the death of my Lord ; his death
is my merit, my refuge, my salvation, my Hfe, and my re-
surrection^."
Standish.
Which for their detestable opinions deserved justly to
be burnt as heretics.
CoVERDALE.
If they were not burnt heretics in deed, no force.
And if they were just deservers, it is a token that they
[1 pai'die: verily.]
[2 The author here follows a different translation of the original.]
[3 This passage is found in August. Manual, c. xxii. Tota spes
mea est in morte Domini mei. Mors ejus meritum meum, refugium
meum, salus, vita, et resuiTectio mea. — Opera, Tom. ix. p. 174. E.
Edit. 1541. But the Benedictine editors do not allow this to be a
genuine work of Augustine, and with them Cave agrees. See Hist.
Lit. Vol. I. p. 249. Edit. 1688.]
DEFENCE OF BARNEs' PROTESTATION. 405
meddled the more with righteousness ; for no man can justly
err, nor justly commit treason.
Standish.
What a detestable heresy is it to say, the cause that we
be comrnanded to do good works, is to set forth our i^ro-
fession I
COVERDALE.
Is not our profession the promise and covenant that we
have made with God, to seek his glory and our neighbour's
profit, even to love him with all our heart, with all our souls,
and with all our strength, and our neighbour as ourselves ;
in the which two points hangeth all the law and the prophets?
Are not we bound then, by God's commandment, to set forth
the glory of God, our neighbour's profit, and love to them
both ? Eemember, what places of scripture I have pointed
you to afore concerning this matter.
Standish.
Before whom should we set it forth ? before God ? He
knoweth our profession before.
CoVERDALE.
What then ? Study alway to have a clear conscience Acts xxiv.
toward God and men, after the apostle's ensample.
Standish.
Before man ? So ive may have good ivorks, as the
Pharisees had, ^c.
CoVERDALE.
Though Pharisees do their works to be seen of men, will Matt. vi.
you therefore, being a preacher, not give good ensample to
other, nor let your hght so shine before men, that they i ret. v.
seeing your good works, may give the glory unto God?
What ? are ye so far from the knowledge of this gear, and Matt. v.
yet a preacher, a reader, and a post of the church ? Who
would think, that you (which are so well acquainted with
him that can compare the dear blood of Christ to the
stinking blood of a swine) should be so far from the under-
standing of such things ? 0 wicked hogs, whom Satan
hath possessed of that sort ! Is the worthy price of our re-
demption come to that worship among you? No marvel
40G
CONFUTATION OF STANDISH.
that ye are so blinded in your understanding ; for there was
never enemy of Christ's blood, that had yet any clear judg-
ment in his word, till he earnestly repented, and gave him-
self wholly to the study and life that it teacheth.
Barnes.
I believe that there is a holy church, and a company
of all them that do profess Christ.
Standish.
Albeit that every true Christian ought thus to believe, ^c.
COVERDALE.
Ye say that every true Christian ought thus to behove ;
and yet ye call the same behef erroneous and damnable. Is
the christian behef erroneous and damnable? Or is it er-
roneous and damnable to behove as every christian man ought
Diversity, to belicvo ? Tlius are ye not only contrary to yourself, but
judge christian men also to be heretics.
Standish.
For you judge, as appeareth by your preaching, ^c.
Coverdale.
D. Barnes' words are plain enough. He goeth no further
than the article of your creed, if ye be a christian man.
What will ye more? Do these his words judge any good
man to be none of Christ's church ? Or be they good men,
that profess not Christ ?
Standish.
For it cannot be, but either your sect or the other be the
malignant church.
Coverdale.
To make up But SO it is, that yc, which are of another sect, blaspheme
ment. Clmst's blood. Ergo, ye are of the mahgnant church.
Standish.
Tivo contraries cannot stand both in one.
Coverdale.
It is not reason that they should, and yet can ye bring
it so to pass ; for ye can prettily ^ well grant to a thing in
\} prately, old edition.]
DEFENCE OP BARNEs"* PROTESTATION. 407
one place, and deny the same in another, as I told you oft
afore.
Standish.
Hinc Jacohi Hi. Nunquid fons de eodem foramine, &c.
COVERDALE.
It followeth a little after, even in the same place: "If James m.
any man be wise and endowed with learning among you, let
him shew the works of his good conversation, in the meekness
that is coupled Avith fear." Wliich text doth utterly confute
your former doctrine, that will not have us do good works,
to set forth our profession.
Standish.
Unde 2 Cor. vi. Quae societas luci ad tencbras, &c.
Coverdale.
It followeth immediately in the text: "What part hathscor. vi.
the believer with the infidel ? How accordeth the temple of
God with images ?" Now might I ask this question also of
you : How do these places of scripture, that ye have now
alleged, agree to the confutation of D. Barnes' words, which
saith, " I do beheve that there is a holy church, and a com-
pany of all them that do profess Christ ?"
Standish.
Wliereby ye prove yourself both an heretic and a traitor.
CoVERDALE.
Do ye lay heresy and treason to him, for behoving that
there is a holy church, and a company of all them that do
profess Christ ? Sayeth he here any tiling else ? And do ye
not confess yourself, that every cliristian man must thus
believe, if he will be saved ?
Standish.
Making by your devilish doctrine not only us to be the
malignant church.
Coverdale.
To beheve that article of the Creed, which D. Barnes
here afiirmeth, is no doctrine to make you of the mahgnant
408 CONFUTATION OF STANDISH.
church ; but your blasphemmg of Christ"'s dear blood, your
defacing of his glory, your wresting, perverting, and bely-
ing of his holy word, and disagreeing from the wholesome
doctrine thereof, maketh you ye may know what, by St Paul's
words, 1 Tim. vi.
Ye play here with D. Barnes, though he be dead from
this body, as the false prophet Sedechias did with Michee ;
who, when he had exhorted the king not to break God's
commandment, this Sedechias stept forth, among four hun-
dred of his sect, and smote Michee upon the cheek, and said :
x^ia.°"" " What, hath the Spirit of the Lord forsaken me, and spoken
unto thee?" Even thus do ye with the dead; whom though
ye may not hurt with your fist, yet do ye your worst with
your tongue against him. Notwithstanding ye shall be of
the malignant church still, for all your facing and bragging,
(yea, though ye had ten thousand times four hundred false
prophets of your side,) so long as ye resist the manifest
truth of God.
Standish.
But also our head, the king's graces majesty, and his
honourable council.
COVERDALE.
I dare say, that the king's highness and his honourable
council doth judge no malignity to be imputed unto them,
when any subject believeth that there is a holy church ; for
they know, that it is an article necessary to be behoved of
all christian men. Wherefore this cavillation declareth you
A pick- plainly to be but a pick-thank in this behalf. AVell, yet
remember the end of Sedechias : the story is written for
your warning. And verily, like as mine humble expectation
in the king's highness doth persuade me, so heard I a very
famous and prudent councillor of his, who yet is alive, say
within these few years, that of all princes living his grace is the
greatest enemy to flatterers, when he once hath thoroughly
spied them.
The king also hath received his high and supreme ofiice
of God, to defend the word, the faith, the congregation and
church of God withm his dominion, and is no maintainor of
any such malignant church. If your doctrine come to light,
it will doubtless declare the same.
thank.
defence of barnes"* protestation. 409
Standish.
By whose laws you he noiv justly condemned to be
burnt.
COVERDALE.
By what law he was condemned, I wot not, no more
than I can tell what point of treason was laid unto him.
But sure I am, that hke as the civil laws of every realm
(except the prince grant his pardon) condemn such as are
accused by the mouths of many witnesses ; so do false wit-
nesses oft-times bring to death even innocent persons, as ye
see by the story of Naboth, of Susanna, of holy St Steven Jj^j"!?;?"'-
in the Acts, and of our Saviour Christ ; yea, clean contrary ^P°^^]
to the judge's mind. Nevertheless, though Cain slay Abel ^*"- ^^""'
in the bushes, yet will murder come out at the last.
Standish.
But now to speak of this part of your belief, ^c.
CoVERDALE.
What is the holy church and company of them that
profess Christ, but that true and faithful church, which is
ruled by the Holy Ghost according to God's promise ; even
the congregation of the elect and chosen children of God?
What else can ye justly gather of D. Barnes' words, but he
confesseth the same, when he sayeth, " I believe that there
is a holy church," &c. ?
StAjSTDISH.
For this is the company, that profess Christ with their
mouth, Ssc.
CoVERDALE.
So they do also with other good fruits, as well as with
their mouth. Now, if this company of Christ's church do
profess Christ with their mouth, then have they some in-
junction of God so to do ; for without his commandment
will they do notliing, nor consent to that which they know
not to be his will. And thus have ye proved yourself at Profession
J i- fi set forth
the last, that it is not erroneous to say, how that God hath ,^j;|,* ^''^
commanded us to do good works for the setting forth of our
profession. Had it not been more worship to you, for to
have granted the same at the first, than now with shame to
affirm it that ye denied afore ?
410 confutation of standish.
Barnes.
And that all that have suffered and confessed his
name be saints, and that all they do praise and laud
God in heaven, more than I or any man's tongue can
express.
Standish.
As you do take it, this is also erroneous, ^c.
COVERDALE.
Whatsoever the cause were that he was put to death for,
(whereof I am ignorant,) it is no evil token of a christian
man at the very point of his death, among other articles of
the Creed, to confess, that such a holy church there is, which
professeth the name of Christ, and is content to laud and
praise it, and to hve and die in his cause ; neither is it
erroneous thus to say. Of arrogancy that ye lay to D. Barnes'
charge, I have talked with you afore.
Touchmg martyrs, like as we have cause sufficient to
praise God daily for his word muiistered unto us by those
martyrs that ye here have named, and for all such as be
true followers of them; so have we no little occasion to
lament and be sorry, that any man betaking himself to god-
hness, and making a covenant with God to live unfeignedly
after his word, should not profess the same in true fidelity
Godwarneth and ffood works. Our Lord be praised yet, which throuo-h
by other ® ■'•.«'' "
men's fall, tlio fall of Other men hath warned us to beware of unthank-
fulness! For when they who pretend to be setters up of
godhness, are either hypocrites to God, untrue m the affairs
of their prince, maintainors of pride, of idleness, of swearing,
of excess, and of advoutry in themselves or in their house-
hold servants, God's good word must wear the paper, and
be jack-out-of-service from other men. Now God shew the
right.
Barnes,
And that always I have spoken reverently of saints,
and praised them, as much as scripture mlled me to do.
Standish.
Here he plainly sheweth himself to be an heretic, ^-c.
DEFENCE OF BARNES^ PROTESTATION. 411
COVERDALE.
I am sure that Christ's church hath made no such ordi-
nance, neither given any sentence or judgment, that men
should not speak reverently of saints, neither that men shall
praise them otherwise than scripture teacheth. How sheweth
ho himself then to be an heretic in tliis behalf, that foUoweth
the example of Christ's church, and not of your unholy syna-
gogue ? What maketh your definition of heresy to prove, The defini-
that he is an heretic, which not only speaketh reverently of heresy,
saints, but also praiseth them according to the rule of scrip-
ture ? Verily your definition cometh out of an importunity.
Ye might also have defined it thus, and have said, " A'lpeai^
deducitiir utto tov aipov/uLai, volo, decerno ;" that is to say,
I will so have it, I am at a fall jyoint. For truly I see little
in your writing, but wilfulness and obstinate resisting of the
manifest truth. Well, God is able to bridle you.
Standish.
Also in this his saying, that lie will do nothing but
that scripture biddeth him, he plainly goeth against scrij)-
ture, ^c.
CoVERDALE.
Is he not a worthy apostle, legate, or messenger, that,
having commission of his prince, what to say in his message,
will speak things of his own head, or more than his master
commandeth him? Forsooth ye declare manifestly, whose
apostle ye be. But now let us see, how the scripture will
maintain this spiritual treason (even treason verily, and no
better) against the King of all kings and Lord of all lords.
Christ our Saviour sayeth unto his apostles these words :
" As my living Father sent me, so send I you." How did John xx.
his Father send him? "My doctrine," sayeth he, "is notJoimvii.
mine own, but my Father's that hath sent me." " There- Matt, xxviii.
foi'e," sayeth he, " go ye your way, and teach all nations, and
baptize them, &c. ; and teach them to keep all things what-
soever I have commanded you." Ought not stewards to be i cor. iv.
faithful ministers of their masters' goods, to pay every man
good money, as they be commanded, and not to give false
coin instead of silver and gold? Must we not continue insjoim
the doctrine of Christ, and speak that thing which is agree-
able to God's word ? Your doctrine would have us to run i Pet. iv.
412 CONFUTATION OF STANDISH.
at riot, and not to keep us within the bounds that God hath
appointed us.
Standish.
So that here he proveth himself to have another pro-
perty of an heretic, tvhich is, to go about with the word of
God to destroy the ivord of God, SfC.
COVERDALE.
Like as ye prove not here, with what text of scripture
J). Barnes should go about to destroy the scripture ; so de-
clare ye manifestly by this your opinion and wresting of the
text, to be one yourself, that with the word of God goeth
about to destroy the word of God. Now to your three
places, that ye bring out of God's word.
Acts XV. Where find ye in the fifteenth chapter of the Acts, that
we must obey more than holy scripture biddeth us ? First,
St Peter confesseth there in that council, that it is a tempting
of God to lay any yoke of the ceremonies of Moses' law upon
the necks of Christ's disciples, or to trouble the weak con-
sciences of those which lately were turned and converted to
the faith : and afore in the same place he confesseth, that
God appointed and ordained him to preach the word of the
gospel, and maketh mention of none other doctrine. Again,
Acts XV. lil^e as by the common consent of the apostles in the same
council ye see, that they would not be brought into sub-
jection, nor give place to those false brethren, that would
have brought in ceremonies of the law, to bind men's con-
sciences withal; so would they not that the brethren which
were turned to Christ should abuse their liberty in him, but
Kom. xiv. abstain from certain meats for offending- of the weak : which
thing also St Paul requireth earnestly in his epistles.
In the sixteenth chapter of the Acts, Paul and Silas
preach the word of the Lord ; and when Paul saw that to
circumcise Timothy was a thing that might be done for the
time, and was not required of the Jews as a thing necessary,
he was content. Whereby it is manifest, that like as in
things indifferent they had alway respect to the time in
forbearing weak consciences for a while, so preached they
none other doctrine but God's only word.
In the second chapter of the second epistle to the Thes-
salonians, St Paul, when he hath told them of the great
1 Cor. viii.
DEFENCE OF BARNEs' PROTESTATION. 413
departing from the faith, doth give thanks to God for call-
ing them to his truth of the gospel; in the which he requireth
them to stand stedfast, and to keep such ordinances, as he
and the other apostles had taught them either by mouth or
by epistle.
Now let me demand of you this question. In the fifteenth Acts xv.
of the Acts, when Peter preacheth the word of the gospel,
and forbiddeth the binding of weak consciences with super-
stitious things, and consenteth, with the other apostles, to
have such a charitable respect to the time, is that as much
as to will, that men shall obey more than is grounded in
scripture ?
In the sixteenth of the Acts, when Paul and Silas preach Acts xvi.
the word of the Lord, and deal gently with the consciences
of the weak according to the time, will they that men shall
obey more than holy scripture teacheth them ?
2 Thessa. ii. When St Paul requireth them to stand 2 Thess. u.
stedfast in the truth of the gospel, and to keep such ordi-
nances as he and the other apostles had taught them, either
by mouth or in their epistles, willeth he them to obey more
than is contained in holy scripture ?
Thus is it evident whereabout ye go, namely, even by
your false alleging of such places of God's word to destroy
the word of God. This is verily, as ye say yourself, the
property of an heretic, and this property learn ye of the
father of all heresy, even father Satan ; who by Angelis suis Matt. iv.
mandavit, ^c, would prove, that a man may tempt his
Lord God,
But like as Satan, wresting that place of scripture, which
made most against him, was commanded by our Saviour to
avoid ; so be ye sure, that your false doctrine cannot stand.
Daub your wall and spare not; for Ezechiel telleth you plainly, Ezek. xiii.
that God will send such a shower of ram among all lying
prophets, as shall overthrow it. Your labour is but lost, so
long as ye daub your wall with untempered mortar.
SXi^NDISH.
Also, where he saith that he hath ever spoken reverently
of saints, ^c.
COVERDALE.
Ye granted afore his words to be true, when he said,
414 CONFUTATION OF STANDISH.
that all such as for confessing Christ's name and for his sake
clo suffer death, are saints in heaven. This reverent talking
and praising of saints did ye allow afore ; and now contrary-
Diversity, to your own words ye say, that ye wot not whether he ever
spake reverently of them or no. Yet confess ye, that ye
have heard him forty times. Who will now trust you, that
are so double in your words ?
Barnes.
And. that our lady, I say, she was a virgin imma-
culate and undefiled, and that she is the most purest
virgin that ever God created, and a vessel elect of God,
of whom Jesus Christ should be born.
Standish.
Here yet ignorantly, ^c, lie goeth further than the
scripture speaketh, ^c.
COVERDALE.
Be these his words out of the bounds of scripture, or not
according to the scripture ? Bead them over again.
Standish.
He tuould never tvillingly grant any thing but that is
in scripture, ^c.
CoVERDALE.
What a re- Then like as ye prove him to have been a true mes-
|°veth'of R senger of God in granting to the holy scripture, (which by
your own confession is God's very word ;) so declare ye,
that if he revoked any thing that is in it, or granted ought
contrary unto it, it was done against his will. Have ye not
now a great cause to make such triumphing of revocations
in your sermons ?
Standish.
Albeit here with the church he doth profess, that our
lady did continue a virgin still, ^c.
Coverdale.
Doth not the scripture affirm this doctrine, that the
mother of our Saviour is the purest virgin that ever God
created ? Will not the prophecies of Christ's birth, the
DEFENCE OF BARNEs' PROTESTATION. 415
performance of the same, and the practices of the Holy isai. vn.
Ghost in Christ's blessed mother, allow this doctrine? Have Lute a.
ye noted the work of God in her no better ? If she had
any need of you, ye shew her but a faint friendship, in
reporting that her most pure virginity hath none other
ground but the authority of your church. Verily, such
your doting doctrine will make both you and your church
be less set by.
Standish.
Deus enim tantam earn fecit, inquit quidam, &c.
COVERDALE.
Is not your doctrine now well sealed with butter ? When
ye have presumed to controul God's word, and to call the
blessed mother of Christ with other names than the Holy
Ghost giveth her ; now to ratify and confirm your false
matter, ye bring in an heretic to help you. Cannot Christ's
worthy mother keep still the gracious names the holy Trinity
hath given her, but she must now have a sort of heretical
ruffians to become new godfathers unto her? Call her, as
God's word teacheth you, full of grace, blessed, immaculate
virgin, &c. Pray to God, that ye may follow the footsteps
of her constant faith, her fervent charity, and godly love,
her most meek and humble behaviour, her unfeigned truth,
&c. : and when ye talk in matters of Christ's religion, bring
forth plain and manifest words of his scripture, and no
Romish heretic, nor a text out of frame, to prove your pur-
pose withal.
Barnes.
Then said Mr Sheriff : " You have said well of her
before." And he, being afraid that Mr Sheriff had been,
or should be aggrieved with any thing that he should
say, said : " Mr Sheriff, if I speak any thing that you will
me not, do no more but beck me with your hand, and
I will straightway hold my peace. For I will not be
disobedient in any thing, but will obey."
Standish.
Now, as hefeigneth, he would give no slander or offence.
Sed sero sapiunt Phryges.
416 CONFUTATION OF STANDISH.
COVERDALE.
At this point ye are with D. Barnes, that, though he be
out of this hfe, yet whatsoever he said in this Protestation,
or did at the time thereof, ye judge him to the worst, and
slander him. But your own proverb that ye bring in, doth
sero venisti. admonlsh you, that it is too late ; for though* ye beUe him
and slander him never so much, it cannot hurt him.
Standish.
[Psai. xiv.] Now he saith, he is afraid to displease. Trepidaverunt
timore, ubi non erat timer, ^c.
CoVERDALE.
Like as ye refer to him the words which are not his
own, so report ye of him, that he was afraid where no fear
was. But was there no fear at the fire-side? The man-
hood of our Saviour Christ feared death, and so did that
standish is a holy king Ezecliias, As for you, ye must needs be of some
manly man. , , , , i • i ,i i mi it
bold and stout kmd, that can kill a dead man.
But how serveth those words of the psalm to this your
purpose ? The Holy Ghost speaketh of such wicked workers,
as eat up God's people like bread, call not upon God, are
afraid to see God standing on righteous men's side, and mock
standish per- poor mou for putting their trust in God. How maketh this
words of the scripture now to prove, that there is no fear, where a man
Psalm 1. seeth death present before his eyes? 0 wicked mockers
with God's holy word !
Standish.
Now see, I pray you, how obedient he saith he will he,
which before time was ever disobedient, ^c.
CoVERDALE.
Ye say much, and prove httle, touching this man, whose
present Protestation, and his book written afore, declareth
An ensampie plainly his obedieuce toward his prince ; whose wholesome
hi D.^Bamel commandment if he have at any time disobeyed, contrary to
this his doctrine and example, I am the more sorry : but yet
have ye not proved it to be so.
Touching bishops, (which are to be esteemed according to
their estate,) I wot not what disobedience ye have to prove
[1 Bishop Coverdale quotes according to the notation of the
Septuagint Version and the Vulgate.]
DEFENCE OF BARNES^ PROTESTATION. 41 7
against him. Such bishops as labour in the word of God
and in the doctrine thereof, are to be counted worthy of i Tim. v.
double honour: therefore in hearkening unto such, he did
well ; and if he despised such, he despised Christ. But if he Matt. x.
followed St John's bidding, and did not receive such false 2 John.
apostles as bring not the doctrine of Christ, then can ye not
justly blame him.
Barnes.
After this there was one that asked him, what he
said of the sacrament of the altar. Then said he to Mr.
Pope, which was there present: "Mr. Pope, ye know, and
Mr. Riche, if ye be alive, that there was one accused
before my lord chancellor for denying of the sacrament ;
and for fault of a better, I was assigned to the examina-
tion of him in the gallery. And after long reasoning
and disputation I declared and said, that the sacrament
being rightly used and according to scripture doth,
after the word spoken by the priest, change the sub-
stance of the bread and vnne into the body and blood of
Christ. Were not these my words?" said he. "Yea,"
said Mr. Pope. "Then bear me Avitness," said he, "that
I err not in the sacrament."
Standish.
Although you did not deny that sacrament, yet have
you, s^c.
COVERDALE.
Ye call it slanderous railing, when a man with God's
word doth earnestly rebuke such horrible abuses, as antichrist
and his malignant church hath brought in among christian
people: so loth are ye to consent unto God's word, or to use
any thing according to his holy institution. What could it then
have helped you, if he had opened his mind farther, seeing
that in his so godly and honest request ye ascribe naughti-
ness unto him ? He did but shew, that he would have the
sacrament rightly used and according to holy scripture, and standish
ye are not content with him. Yet well worth the Corin- ''^ve the
t/ sacrament
thians ! for though they were fallen into abuse about this jn^'Jo^the'^'''
holy mystery, and about other things, we read not that they fure.'"'^
27
[cOVERDALE, II.]
418 CONFUTATION OF STANDISH.
spurned against the Holy Ghost, as you do, when they were
called to reformation,
Standish.
See also, I pray you, how he saith, ^c.
COVERDALE.
If you should say that, for lack of a better, ye did write
against this Protestation of D. Barnes, would ye therefore be
judged to think, that there were not many better learned
men in England to take such a matter in hand than you ?
Barnes.
Then said he, " Have ye any thing else to say ?"
There was one then asked him his opinion of praying to
saints. Then said he : " Now of saints you shall hear
mine opinion. I have said before somewhat, I think,
of them, how that I believe they are in heaven and
with God, and that they are worthy of all the honour
that scripture willeth them to have. But I say, through-
out all scripture we are not commanded to pray to any
saints : therefore I cannot nor will not preach to you,
that saints ought to be prayed unto. For then should I
preach you a doctrine of mine own head."
Standish.
There is an old heresy that saith, Saints he not yet in
heaven, ^-c.
CoVERDALE,
Is this your next way to confute him that saith. We are
not commanded in scripture to pray to any saints ? Ye brawl
with the dead man, that saith nothing against you in this
article of saints being in heaven.
Standish.
How can it he in scripture, thou impudent heretic, the
prayer unto saints ?
CoVERDALE.
Be good to the poor man, and take not the matter so
DEFENCE OF BARNES' PROTESTATION. 419
hot. He goeth not about to prove, that your praying to
saints is grounded in scripture.
Standish.
As for in the time of the old law, ^c.
COVERDALE.
The doctrine of God is, that Christ is the Lamb which Rev. xiii.
hath been slain since the beginning of the world, that is, even
he, whose power and dehverance hath cleansed and saved all
them that ever put their trust in him. Christ Jesus yester- Heb. xiii.
day, and to-day, and the same continueth for ever.
Standish.
Therefore concerning praying to saints, ^c.
CoVERDALE.
Must we believe the testimony of men, without it be
grounded on God's word ? Are ye become such an apostle ?
Because the church and congregation of Christ must discern, i cor. xiv.
judge, try, and examine all manner of doctrine, and so to
eschew the evil and keep the good, hath it therefore autho- i xhess. v.
rity to make any new article, or to receive a doctrine con-
trary to God's word ? Because Christ hath promised his John xw.
holy Spirit of truth to be alway in his faithful congregation,
shall they therefore make, ordain, set up, or believe ought
that is contrary to his own teaching ?
Standish.
Dost thou set no more by the authority of it, than so ;
inasttmch as St Augustine said, Non crederem evangelio,
nisi crederem ecclesise ? &c.
CoVERDALE.
Even as ye pervert the words of holy scripture, so do
ye with St Augustine ; as ye chop and change with it, so do
ye with him. And as ye allege the scripture for another standish per-
xi .1 1 • • ^1 ■, vertethSt
purpose tnan the plam circumstance ot the text meaneth, so Augustine's
_ . , words.
do ye here with this holy doctor. For your purpose is with
St Augustine's words to prove, that your church by her
authority may make new articles, and that we are bound to
beUeve as she beheveth, though the same be not grounded in
27—2
420 CONFUTATION OF STANDISH.
scripture. But if men diligently mark St Augustine's saying,
the occasion of his writing, and the circumstance thereof, it
shall be evident, that ye are as like him in understanding, as
the moon is like a green cheese.
St Augustine, perceiving the great hurt that was growing
The sect of througli tlio doctrine of wicked Manicheus, took in hand to
chees. confute him and his sect ; his errors were so noisome and
devilish. For he had not only feigned a new doctrine of his
own, and named himself Christ's apostle ; but also maintained
the heresy, which the anabaptists lately held, that the Son
of God took not the nature of man of the blessed virgin, and
denied rulers to bear office, denied marriage, denied certain
kinds of meats to be of God, or to be granted unto christian
men ; taught also that some men's souls die with their bodies,
despised the exterior Avord of God and ministration thereof,
and sought other visions without it : and many other fond
and wicked opinions had he, unknown to the holy church
and flock of Christ.
Contra Epis- Now for tlio repelling of such pestilent doctrine, St Augus-
cheT"quam' tiuo, among other things, wrote one special book against a
ciamenti. Certain epistle of the Manichees, which was called Ejyistola
Fimdamenti ; and when he had shewed the occasions, which
moved him to abide still within the unity of Christ's catholic
church, then in the fifth chapter he shewed the cause, that
moved him rather to give credence unto Christ's gospel,
than to Manicheus; where among other he saith these words:
Nostis enim me statuisse nihil a vohis prolatum teniere cre-
st Aligns- dere, &c. "For ye know," saith he, "that I am determined to
give no hasty credence to any thing that ye speak of your
own heads. I demand therefore, Who is that Manicheus ?
Ye answer. An apostle of Christ. I believe it not. Now
what canst thou say, or do, thou shalt not obtain ; for thou
didst promise knowledge of the truth, and now thou wilt
compel me to believe the thing that I know not. Peradven-
ture thou Avilt read me the gospel, and thereby wilt thou
essay to affirm the person of Manicheus. If I should find
any man then, which as yet believeth not the gospel, what
Ego vero sliouldcst thou do to him that saith unto thee, I believe not ?
evangelio
non crede- ^g ^q^ mc, I should uot belicve the gospel, unless the autho-
rem, nisi me ' _ o 1 '
ecdefi'a^lom- ^'^^y of the catholic churcli did move, teach, or warn me.
toritls!"*"'^" Seeing that I was obedient unto them, Avhen they said, Be-
DEFENCE OF BARNEs'' PROTESTATION. 421
licve the gospel ; why may I not obey them, when they say
unto me, Behevc not Manicheus?" &c/
By the ch'cumstance now of St Augustme's words, it is The doctrine
. , ^ , •, Till- 11,- ofStAugus-
cvident, first, that he would believe no such doctrme as men tine,
brought up of their own heads. Secondly, that he would
believe no uncertain doctrine, nor that he knew not to be
true. Thirdly, that the occasion which moved him to be-
lieve the gospel, was the whole consent and authority of the
catholic or universal church. Now hke as he reporteth not
of them, that they preached any other doctrine unto him,
save the gospel, so saith he not, that he believed any other
learning, save only it. And in confuting of Manicheus'
error, he bringeth none other doctrine but the scripture, as
it is manifest in the same fifth chapter of his book.
What help have ye now in St Augustine's words, either
to prove praying to saints, or that a particular church may
by her authority make any article necessary to be believed,
except it be o-rounded in scripture ? Ye meant somewhat, standish
. ir>ir>i- choppeth up
when ye chopped up St Augustme's words of that fashion. ^^tAugus-
tJ i i- i- O _ tine s words.
It is not for nought that ye so have perverted his saying,
and read it otherwise than it standeth in his book. For
these are his words : "I should not believe the gospel, unless
the authority of the catholic church did move me." Now is
KaOoXiKo^ as much to say as Jiniversalis. Which word like KoeoXtKo's.
as ye leave out in your lection, so follow ye the mind of
Franciscus Maronis-, such another holy father as was your Frandscus
inqnit qiddani ; Avho, coming long after St xiugustine, did
gather of these his foresaid Avords, that the authority of the
church is greater than the authority of holy scripture : Avhere-
[1 Nostis eniiu mo statiiissc nihil i\ vobis prolatum temerc credere.
Quajro ergo, quis sit ille Manichteus ? Respondebitis, AjDOstolus Christi.
Non credo. Jam quid dicas aut facias, non habebis : jiromittebas enim
scientiam veritatis; et nunc quod nescio cogis ut credam. Evangelium
forte mihi lecturus es, et inde Manichtei personam tentabis asserere.
Si ergo invenires aliquem, qui evangelio nondum credit, quid faceres
dicenti tibi, Non credo ? Ego vero evangelio non crederem, nisi me
catliolicse ecclesise commoveret auctoritas. Quibus ergo obtemperavi
dicentibus, Credite evangelio; cur iis non obtemperem dicentibus mihi,
Noli credere Manichseo? — August, con. Epist. Manichsei, quam vocant
Fmidamenti. Cap. v. Op. Tom. vi. p. 26. A. B. ed. 1541.]
[2 A native of France and a pupil of Duns Scotus. For an account
of this person see Cave, Hist. Lit. Vol. i. p. 15. A. He flourished
A.D. 1315.]
422 CONFUTATION OF STANDISH.
as St Augustine meant nothing less ; but teachetli us, that
Avhosoever bringeth up any opinion, or setteth up any doc-
trine, we shall receive none, but that which agreeth Avith the
manifest doctrine of the universal church of Christ : that is,
we shall hold us to that doctrine, which was taught by the
prophets, by the apostles, and by such other as were true
followers of them in Christ's holy congregation and church.
Standish.
Is it not still fundamentum et columna veritatis ? &c.
COVERDALE.
The universal congregation and multitude of them that
1 Tim. iii. beheve in Christ is still the house of God, the church of the
living God, the pillar and estabhshment of the truth. For
there dwelleth God, with his mercy, grace, truth, forgive-
ness, &c. Neither did the apostles contrary to Christ's
former institution, when they, to set up his name, which then
was so sore spurned at, did baptize in the same, if ye remem-
ber well the prerogative of holy baptism, and the presence
of the blessed Trinity therein.
Standish.
Paul, the vessel of election, fifteen hundred years and
more past, desired the Romans, cap. xv., the Collo. [Coloss.]
cap iv., the Tessa. 1 Tessa, v. [Thessa.], to pray for him, ^c.
CoVERDALE,
I turned not over two leaves of your treatise since I
read these your words, where ye say thus, " How can it be
in scripture, thou impudent heretic, the prayer unto saints ?"
standish Lord Jesu ! what mean ye, man ? Will ye by scripture
will prove by , ., ^(^
^cripture the prove that thing, which, as ye yourself confess, cannot be
fher"e*in''^ in scripturo ? Do ye not grant yourself, that the holy
scripture is the very word of God? Will ye then by God's
holy word prove that thing, which cannot be therein? Will ye
belie the word of God ? Say ye not yourself in another
place afore, that it is an abominable vice to slander it?
To what point now have ye brought that worshipful doc-
trine of your unholy mother, the malignant church, which
teacheth, that we must now pray unto St Paul and other
saints ? Now is his request such, that if we should fulfil it
DEFENCE OP BARNES' PROTESTATION. 423
yet for him, as well as when he was living upon earth, then
should we desire God to be good to his holy saints that are
out of this life. And then, God save our Lady, help St Paul,
and comfort sweet St Anthony !
A mocker are ye Avith God's holy word, and a shameful
slanderer thereof ; therefore as unworthy to be answered vain words
unto every vain sentence of your unstable doctrine. So leave ^s^r but
I your long disputation therein, desiring all christian readers '^^^'^°° '
to note well what scriptures ye bring forth, and to compare
the same unto the open text, and then try, which of our
two doctrines is most agreeable to God's holy word.
The doctrine of the prophets of Christ our Saviour, of
his holy apostles, and of such as have and do follow them in
the catholic or universal church and congregation of God, is
his holy word and scripture ; which, as holy St Paul dare 2 Tim lii.
avow, is able to instruct us unto salvation, which is through turess sum-
cient.
the faith in Christ Jesu, &c. If your article, therefore, of
praymg to saints that be out of this life, were a thing belong-
ing to salvation, no doubt the same holy scripture of God
would have taught it.
The ancient, firm, stable, and true doctrine of Christ's
catholic or universal church, is this, that Uke as Christ Jesus
took upon him our flesh and blood without sin, and delivered
us from eternal death and hell, so is he still our merciful and Christ is our
faithful high priest in things concerning God, to make agree- nib. u.
ment for our sins, and able to succour such as are tempted.
He is the seat of grace, to whom if we resort, we may Heb. v.
receive mercy and find grace to help in time of need : he is grace.'
able also ever to save them that come unto God by him, and Heb. vii.
liveth ever to make intercession for us, yea, and appeareth Heb. ix.
now for us before the face of God.
This doctrine is confirmed by those same texts of scrip-
ture that ye bring in, 1 John ii., John xiv., 1 Tim. ii. ; and
yet without open scriptures are ye not ashamed to resist it.
We are commanded throughout all holy scripture, both Matt. vu.
of the old and new Testament, to pray unto Almighty God, Psai. xiix.
to call upon him, to make our petitions unto him, and to ask
of him whatsoever we lack.
We have his true and faithful promise, that if we so do, Psai. xc. &
we shall be heard, we shall have our request, we shall find Matt. vii.
■^ John xv-i.
that we seek, we shaU be delivered, &c. ''sai. xxx.
424
CONI-UTATION Ol'' STANDISH.
•tandish
doctrine.
AVc have ensamples innumerable, that all these faithful
people whom the scripture maketh mention of, did make
their petitions and prayer to none other but unto God, while
they were in this life. Let Cornelius, whom we spake of
afore, and the practice of the primitive church, bear record.
Shall we now refuse God's holy commandment, think
scorn of his loving promise, despise the ensamples of his
catholic and universal church, and defy God's holy ordinance,
as ye do, and run at riot with your doctrine ? Away from
us, ye wicked ! the commandments of our God Avill we keep,
and not yours.
Standish.
Which took our sins on him, Poenam pro peccatis, 1
Pet. ii. &c.
COVEKDALE.
Ye taught afore, wresting many scriptures for your
Diversity in purposc, that ovory man must satisfy for the punishment
belonging unto sin ; and now ye grant, that Christ took the
pain upon him therefore. As much hold is there at your
doctrine, as at an eel's tail.
Standish.
But ive have more means concerning intercession, SfC.
COVERDALE.
The scripture is manifest, that every one of us in this
life is bound to pray for another ; and daily occasions have
we of such petitions and exhortations, as appertain to our
estate. As for praying to saints that be out of this life, ye
have mine answer already.
Barnes.
Notwithstanding whether they pray for us or no,
that I refer to God.
Standish.
A good christian man ivould have gone no further than
the congregation of Christ's church, that is to say, in this
region the king''s majesty ivith his learned council.
Coverdale.
Like as your unrcverent handhng of the holy scriptures
afore rehearsed, and your wicked doctrine against the same.
DEFENCE OF BARNEs' I'FiOTESTATlON. 425
declareth you to be none of Christ's church, unless ye repent
and turn ; so do ye here exempt yourself from that holy con- standish
gregation. Marvel not therefore though, when I see you himseif.
follow your unholy mother, and not Christ's dear spouse, I
call you now and then her own white son.
In this region of England, ye say, the congregation of
Christ's church is the king's majesty with his learned council.
But is this a sufficient definition ? AVhat a comfort is this
now for so many of the king's subjects, both learned and
unlearned, to hear that they are not of Christ's congrega-
tion ! Is it a great consolation for the foot to be none of
the body ?
Ye repute D. Barnes no good christian man, because he
would not define, whether saints pray for us or no, but
referred that imto God, and not to the king's majesty and
his learned council. What will ye make of the king's grace?
A prince that had rather have secret things referred unto
him, than unto God, the only knower of all secrets ? Or do
ye esteem the king's learned council to be such men, as will
give judgment in things that be not evident ? Or think ye
them to be ignorant of the scripture, which forbiddeth men
to search out or to meddle with secret things, that God hath p^g^ ^w.
not commanded ? ^'''- "'•
Barnes.
And if saints do pray for you, then I trust within
this half hour to pray for you, Mr Sheriff, and for every
christian man living in the faith of Christ, and dying in
the same as a saint. Wherefore if the dead may pray
for the quick, then I will surely pray for you.
Standish.
O damnable presumption, ^-c.
COVERDALE,
Because this man trusted, thorough the only mercy of God
in Christ, to pass from this death unto life, ye note damnable
presumption, arrogant presumption, and presumptuous arro-
gancy in him. And because ye may seem to have scripture
to prove, that D. Barnes would temerously appoint and
determine the time himself; for his so saying ye bring in.
426 CONFUTATION OF STANDISH.
Qiiod pater jposidt in sua potestate, as right as a ram''s horn,
and as nigh to the purpose, as Paul's steeple and Mount
Actsi. Falcon. At the time of the ascension of our Saviour, when
the apostles were come together, they asked him and said :
" Lord, shalt thou at this time set up the kingdom of Israel
again?" He said unto them: " It belongeth not unto you to
know the times and seasons, which the Father hath kept in
his own power," &c. A like answer to such another question
Markxiii. ffiveth ho iu another place, and saith: "Of that day and hour
Matt. xxiv. ? ^ ifi iTT-,1
knowetli no man, no, not the angels oi heaven, but the 1^ ather
only."
What maketh this now to prove, that he which, according
Joh.v. to Christ's promise, trusteth to pass from this death to life,
doth temerously appoint and determine the same time, day,
or season, which our Saviour there speaketh of? or that he
is either presumptuous or arrogant, which, according to the
example of holy scripture, is certain and sure, that after the
2Cor.v. destruction of his body he hath an everlasting dwelling in
heaven ? Have ye not now alleged the scripture well to the
purpose ? Ye would have men believe, as it appeareth by
your doctrine, that when they depart hence, they shall go
from the hall into the kitchen, or else into the hot kiln of
your purgatory.
Standish.
Look ivhat case he is in, that thus ended his life, ^c.
COVERDALE.
To prove here that saints pray for us in heaven, ye make
a long disputation, and with the scriptures ye do as ye were
wont. They have love yet, ye say, and therefore they pray
for us, and are our advocates. I answer. The same places of
scripture ye bring in yourself, are most against you ; for
Heb. vii. they declare manifestly, that it is the office of Christ to make
intercession for us, and that he is with the Father our ad-
vocate, which obtaineth grace for our sins. The saints then
that be in heaven, knowing this eternal will of God, love us
not so, that they desire to be, neither can they be, against it.
2 Mac. XV. It is a token, that your doctrine hath but a weak foun-
juda^Ma™" dation, when ye go about to prove it by a dream, yea, and
that out of such a book, as serveth not for the confirmation of
the doctrine of Christ's church : for though it be read among
DEFENCE OF BARNES*' PROTESTATION. 427
the stories of other books, yet did not the church receive it Froiog. m
among the canonical scriptures in St Hierome's time^ moni'sr
Neither can ye prove that book lawful by any saying of Luke xxir.
Christ; for throughout all the new Testament he maketh
mention of none, but of the Law, the Prophets, and the Psalms,
and biddeth not search any other scriptures, but such as bear John v.
record and testimony of him.
The fifteenth of Jeremy proveth, (as doth also the
seventh, the eleventh, the fourteenth of his book,) that God
will not be entreated, where his word is trodden under foot,
and where men will needs spurn against it. And verily in
all the scripture could ye not have brought in a more manifest
place to confute your own doctrine, if it be compared to the
fourteenth of Ezechiel,
The sixteenth of Luke proveth nothing for your purpose ;
in that Abraham prayed not to God, when he was desu-ed.
But like as it proveth that there is no redemption in hell,
nor time of acceptable repentance and forgiveness after this
life ; so proveth it evidently, that we ought to hold us to the
only word and scripture of God, and not to look for other
doctrines, visions, dreams, or revelations.
The place Apoca. vi. proveth, that the voice of Abel's Gen. iv.
blood and of such as are slain for the word of God, crieth
vengeance from the earth, and under the altar, as St John
saith in his vision ; and that all such as are malicious per- Matt, xxiii.
secutors thereof, are guilty of the righteous blood that is shed
upon earth.
St Peter's shadow proveth your doctrine but weakly, Acts v.
except ye can make us beheve that there be shadows in
heaven. No more doth St Paul's napkin, unless ye can Acts xix.
prove, that he hath not yet left wiping of his nose.
But where learn ye to belie the word of God ? Where
find ye in scripture, that Peter's shadow or Paul's napkin
could heal the sick ? Doth the text say so ? Because the
people brought their sick into Peter's shadow, did it therefore Acts v.
heal them? Peter confesseth himself, that it was not his Acts lii.
own power, which made the lame man whole. St Luke also Acts xix.
[1 Sicut ergo Judith, et Tobise, et Machabseorum libros legit quidem
ecclesia, sed eos inter canonicas scripturas non recipit ; sic et hoc, &c.
— Hieron. in Prov. Eccles. et Cant. Cantic. Preefat. Tom. ni. p. 346.
Antverp. 1579.]
428
CONFUTATION OF STANDISH.
Matt. IX.
Tlip Psalm
cxxxix.
C. de Isaac.
reporteth, that " God wrought no small mh'acles by the hands
of Paul." And as Christ our Saviour himself witnesseth, that
it was not his vesture, but the woman's faith, which made
her whole, (though she touched it;) so saith St Mark, that
"the Lord wrought with the apostles, and confirmed the word
with tokens following."
Moreover, whereas St Paul desired to be loosed, and to be
present with Christ, what proveth that the praying to saints ?
He said in the same place, that it were more needful for them
to have him yet living among them. Which thing were not
so, if this poor article were so necessary as ye make it. But
Paul's words shall be true still : for great need have Ave of
many such as he was, if it were for nothing else, but to
preach with his mouth (as he hath done in his epistles)
against your and all other such false doctrines.
Standish.
Nonne confortatus est principatus eorum ? Psalm
cxxxviii.
COVERDALE.
Like as that scripture maketh no mention of any such
article as ye imagine ; so doth the content of the psalm set
forth the wonderful care and provision, that God maketh for
us ; and teacheth us, that God's secret counsels and thoughts
are too high for our capacity.
Standish.
Ilinc Jero. adversus Vigilantium, &c.
CoVERDALE.
St Ambrose saith : " Christ is our mouth by the which
we speak unto the Father, our eye by the which we see the
Father, our right hand by the which we offer unto the
Father ^" Without whose intercession neither we, nor all
saints, have anything with God.
Standish.
If you say, Saints do not hear us, ^-c.
[1 Ipse, Christus scil, sit ociilus noster, ut per illiun A-ideamus
Patrem ; ipse vox nostra, per quern loquamur ad Patrem ; ipse dextera,
per quern Deo Patri sacriftciuni nostrum deferamus. — S. Ambros. De
Isaac et Auima Liber, cap. 8. Opera, Tom. i. p. 380. Ed. Paris. 1696.]
DEFRNCE OF DARNEs' PROTESTATIOX. 42.9
COVERDALE,
What knowledge the saints have, it is truly above my i Kings viii.
capacity; but Avell I wot, that the scripture of the old Tes- Lukev.Vi.xi.
tament ascribeth only unto God the knowledge of men's
hearts. Whereof the gospels also bear record sufficient, and Matt. ix. xii.
so doth the first of the Acts. Now is it manifest likewise,
that as the prayer which cometh from the heart is most
acceptable, so doth our Saviour bid us pray unto our Father Matt. vi.
in secret.
Whereas ye bring in the example of Abraham, and the
work of God shewed unto him in this life, for to serve your
present purpose, it proveth that ye are an unreverent handler
of God's word : for the text is plain, that God did there
shew unto Abraham, being yet in this life, the destruction of
the Sodomites, of his only accustomed goodness and mercy ;
because Abraham was under his covenant, and did faithfully Gen. xviu.
cleave to his promise, and because he knew that Abraham
would command his children and household to keep the way
of the Lord, &c. To affirm your purpose then by this place,
is even as much as to go about to prove, that saints in heaven
have children yet and households to teach in the way of
the Lord.
Standish.
Whereas the least of them, Qui minor est, &c.
CoVERDALE.
Like as of a comparative degree ye make a superlative,
and wrest the words to Abraham, that our Saviour spake of mkevn.
John the Baptist ; even so to the estate that saints be now
in apply ye those words, which St John speaketh of the i john iii.
estate, that God's elect shall have at the second appearing of icor. xv.
Christ ; even when they shall be like him, when their bodies
shall rise uncorruptible, as his is risen, and when he shall
change their vile body, that it may be like fashioned unto piiii. \u.
his glorious body.
Again, ye said before, that there were no saints in
heaven afore Christ's ascension. And now to prove, that the
least of the saints in heaven is more entirely beloved of God
than Abraham was in this life, ye allege the words that were
spoken long before the death of Christ, Qui minor est in
430 CONPUTATION OP STANDISH.
regno, ^-f. Remember yourself well, what a clerkly part ye
play with. that text.
As for Sanctorum Communionem, it is the declaration of
the holy cathohc or universal church of Christ, that they
are a company or fellowship of all such as be sanctified in
Christ's blood, and are partakers of his merits, and members
one of another. But no probation is it, that saints in heaven
do pray for us, if ye note well the description thereof, by
icor. xii. St Paul's doctriue.
Now if ye will prove your purpose by the angels' offices,
^'^^- '■ then must ye prove, that saints are ministering spirits, sent
for their sakes which shall be heirs of salvation. But that
will be hard for you to do. Neither doth the twentieth
chapter of Luke help your matter any thing at all ; for,
though ye chop up the text at your pleasure with the
Luke XX. shortest, these are our Saviour's words: "The children of
this world do marry and be married ; but they that shall be
counted worthy of yonder world and the resurrection from
the dead, shall neither marry nor be married, for they can
die no more ; for they are like unto the angels," &c. This
answer now of our Saviour to the Sadducees, as it confuteth
their heresy, so doth it prove, that the children of God in
heaven be like the angels, in life, in immortality, and in that
they are as free from the necessity of marriage, as the angels
be ; but it proveth not that they are like angels in all things :
for then should they have no bodies to be raised up at the
general resurrection.
Standish.
But also that their merits do profit us, as by example
we do read. Gen. xxvi., ^c.
COVERDALE.
Gen. xxvi. Whereas Almighty God saith unto Isaac, " Unto thy
seed will I give all this land, &c. because Abraham was
obedient unto my voice," &c. ; upon this are ye not ashamed
to say, that the cause is only thorough the merits of his father
Abraham? Now saith not the text so, but thus: "Unto thee
and thy seed will I give all this land, and will perform mine
oath that I sware unto thy father Abraham," &c. This
BaLiii. scripture then like as it proveth, according to St Paul's
words, that "they which are of faith are blessed with faithful
DEFENCE OF BARNES*' PROTESTATION. 431
Abraham ;" so declareth it manifestly, that this same blessing
Cometh of GocFs promise in and thorough the Seed of Abraham
and Isaac, that is, even thorough Christ.
But why bring ye in this or any other place of the old
Testament to prove, that the merits of saints in heaven do
profit us ; seeing ye say yourself, that afore Christ's ascension
there were none in heaven, and seeing also that those virtues
of Abraham and David were things practised here, and not
in heaven? God is my record, I wonder greatly, Avhat ye
mean, thus to dally with his word.
Touching merits, I have answered you already ; but St
Paul answereth you better, and saith, that God, giving us his Rom. viu.
dear Son, hath given us all things with him, and that in him coi. i. iu
dwelleth all fulness, so that we are complete in him. Sure
I am also, that no true servant of God will be otherwise
minded, than was holy John Baptist, which said, that " out
of Christ's fulness all we receive grace," &c. and that "grace johni.
and truth cometh by Jesus Christ." If the merits then that
ye speak of be any part of grace and truth, then must ye
needs grant, that we receive them only of him. But surely
ye have some ungracious and false matter in hand.
Standish.
He speaketh nothing of our works after our justification,
but only of works before faith ; which indeed are not meri-
torious, ^-c.
COVERDALE.
Afore, to prove by Cornelius' works, that our justification,
deserved only by the death of Christ, is a false justification^,
ye say, that his good works before he was justified, something Diversity m
deserved that he should be called into the congregation of our doctrine.*
Saviour, and so thorough God's mercy his works did deserve
much of Almighty God. These are your own words. And
now, clean contrary to the same, ye grant, that works before
faith are not meritorious. Thus by your own words condemn
ye your own doctrine.
But though every good work done in true faith after
God's commandment shall be rewarded, and hath his promise
annexed unto it, as, if I be merciful unto my neighbour, God Matt.v.xviii.
hath promised to have mercy on me again; shall that reward
\} See before, p. 379.]
432
CONFUTATION OF STANDISH.
e Cor. iii.
Phil. ii.
August.
Rom. in.
E plies, ii.
Luke xvii.
De pra?dest.
sane.
be given for ray works' sake, and not rather of liis own pro-
mise and blessing in Jesu Christ ? Is not all our sufficiency
of God ? Can we think a good thought of ourselves ? Is it
not God, which worketh in us both the will and the deed?
" When God rewardeth any good work, doth he not crown his
own gifts in us ^ ? " Stop ye your mouth then, and know-
ledge yourself to be in God's danger, and in his debt. Why
boast ye of your merits, against the doctrine of God's word ?
Why grant ye not with St Luke, whom ye allege yourself,
that " when ye have done all such things as are commanded
you, ye are an unprofitable servant?" and with St Paul, that
"the pains taken in this life are not worthy of the glory for
to come?" Do ye not say yourself also these words : "We must
think and surely believe, that all cometh of Christ's liberality,
which freely did call us and love us, before we loved him?"
What practice then of any worldly prince can prove this truth
to be false ? Your own words and sentences destroy your
doctrine of merits. Follow St Augustine's counsel then, and
" boast not of men's merits ; but let the grace of God, which
reigneth through Jesus Christ, have all the pre-eminence"."
And if ye have any works following the free and liberal vo-
cation of God, then grant with Chrysostom, that " they are
his reward and your duty, and that the gifts of God are his
own benignity, grace, and greatness of his own liberality ^"
Barnes.
TVell, have ye got any thing more to say? Then
called he Mr Sheriff, and said, " Have you any articles
against me, for the which I am condemned ?" And the
sheriff answered, "No." Then said he, "Is there here any
man else, that knoweth wherefore I die, or that by my
preaching hath taken any error ? Let them now speak,
[1 Cum Deus coronat merita nostra, nihil aliud eoronat quam mu-
nera sua. — August. Sixto Presbytero con. Pelag. Epist. cv. Op. Tom.
n. p. 96, M. Ed. 1541. Compare also, De Grat. et Lib. Arbitr. ad Va-
lentinum. Tom. vn. p. 282, E. F. ; Enarrat. in Psalm, xcviii. (xcix).
Tom. vni. p. 241, D. ; and Enarrat. in Psalm, cii. (ciii). p. 252, 1. K.]
[2 Humana merita conticescant, et regnet, quse regnat, Dei gratia
per Jesum Christum, unicum Dei Filium, Dominum nostrum. — August.
de Prisdestinatione Sanctorum. Cap. 15. Opera. Tom. vn. p. 270, H.]
[3 The Editor has not been able to discover this passage.]
DEFENCE OF CARNEs' PROTESTATION. 433
and I will make them answer." And no man answered.
Then said he, "Well, I am condemned by the law to
die, and, as I understand, by an act of parliament ; but
wherefore, I cannot tell, but belike for heresy : for we
are like to be burnt."
Standish.
Articles against thee ? What articles didst thou revoke
at the Spittle, ^c. ?
COVERDALE.
A very spittle fashion is it, no doubt, to ask questions
of the dead. And I suppose verily, that except it be a con-
jurer, a juggler, or a worker with spirits, there is none that
useth it.
Touching articles at the Spittle, I am certain D. Barnes
did not affirm there, that faith doth not justify, or that Christ''s
death was not the sufficient satisfaction for our sins. Now
whereas he was enjoined to affirm, that though Christ be our
only mediator, saviour, justifier, and only satisfaction unto
God for the sins of them that believe in him, yet if we lose
this grace through sin, then must we rise again by true
penance, &c.; if for this article, I say, ye will gather that
he should revoke, then do ye interpret his words contrary to
his own declaration, that he made of them in the same sermon :
insomuch that the Sunday after at Paul's Cross, as I under-
stand, D. Wnson could lay no greater tiling to his charge,
than that he had expounded penance after his wont manner,
by the office of the law and the gospel.
Now like as afore in your words ye compare this his
confession to the confession of the devil ; so by this and such
other your taunts ye would make the world believe that he
revoked all truth at the Spittle-field, and that he had all his
lifetime taught an ungodly and carnal liberty : the contrary
whereof is evident, not only by this present Protestation, but
also by his writing and preaching before; namely, that to
the true belief and consent of the heart are necessarily re-
quired good christian fruits in every man and woman's con-
versation according to the same. Wherefore this his con-
fession, so long as he maintained no damnable error contrary
unto it, (which in all your babbling book ye have not proved,
neither shall be able to do,) was a sufficient evidence at his
LCOVERDALE, II.]
43 -t CONFUTATION OP STANDISH.
latter end, that he died a true christian man. Neither can
ye justly condemn him, that maketh no worse confession on
ijohniv. his death-bed. Again, St John saith: "Every spirit which
confesseth that Jesus Christ is come in the flesh, is of God."
Wherefore ye are too rash in judgment, to affirm that he
was justly condemned for heresy, seeing that he neither held
any doctrine, nor maintained by evil conversation any thing,
out of which ye can truly deduce, that ever he denied the
true faith of God, or any one of the benefits or offices of
Jesus Christ.
As for the articles that were laid ao-ainst him in Cam-
bridge above twelve years ago, verily like as in repeating of
them ye accuse your church to pretend an outward forgive-
ness, and yet to keep hatred still many years ; so appear ye
to favour them that accused him of the said articles, in some
whereof he maintained the prerogative of princes against the
tyranny and usurped power ye wot of Avhom. I say no
more ; but if ye be at that point, and may so freely write
what ye will, I commit my part of the play to God : who,
as I doubt not, will defend the king in his right, so am I
sure, that although ye be now in your ruff, he is not yet
hard asleep. Whereas ye say, that at D. Barnes' death
there were three sorts of men, and that the first sort, which
by your report were most contrary to him, would give him
no answer at his honest request; ye declare plainly, that
either they had nothing to say against him, or else little
2 Cor. xi. charity ; seeing that, according to St Paul's words which ye
allege, they found not themselves grieved to see the weak
offended, if it were as you say. Neither proveth it them to
lean stedfastly unto the pillar of truth, to love God's law, to
have true quietness in their conscience, or to be endowed
with fervent charity, that follow not the same law of love in
the time of need. How do those places of scripture then
that ye bring in, allow their act ? Let all indifferent readers
judge how the cxviii. [cxix.] psalm, the third of the first
to Timothy, or the eighth to the Komans, agreeth with their
purpose.
In describing the second sort of people that were at D.
Barnes' death, ye fail also : first, in reporting of them, that
they ever be and shall be as apt to receive the evil preaching,
as the good ; secondly, that they are content in these matters
DEFENCE OF BARNEs"" PROTESTATION. 435
to, go whither they be led ; thirdly, that they are content
to beheve what they be taught ; fourthly, that they know
not when they be in the right way, nor when they be forth
of it. Now saith our Saviour, in the same text which ye Matt. xvui.
yourself do allege, that they believe in him. Then hke as
they hearken to his voice, and not to the voice of strangers, john %.
so follow they him, and are led of his Holy Spirit; and notHom. viu.
only prove all doctrines, whether they be' of God, but alsouohniv.
keep that which is good ; for they know Christ's voice, and
not the voice of strangers. John x.
Moreover, if that third sort of people did favour no worse
opinions, and were no fuller of fleshly and carnal sensuahty,
than this present Protestation of D. Barnes teacheth them ;
that text, Dilexerunt magis tenebras, ^c. may rather bejohniii.
verified of you and your sort, than of them.
Barnes.
But they that have been the occasion of it, I pray
God forgive them, as I would be forgiven myself. And
D. Stephen, bishop of Winchester that now is, if he have
sought or wrought this my death, either by word or
deed, I pray God forgive him, as heartily, as freely, as
charitably, and without feigning, as ever Christ forgave
them that put him to death.
Standish.
See now tvhether this be feigned charity or no, ^c.
COVERDALE.
It is no point of feigned charity, a man to forgive them
that offend against him, and to pray for them that persecute
him ; as it is manifest by our Saviour's doctrine, and example Matt. v.
, , 1 • 1 ,1 Luke xxiii.
also at his death.
Ye take upon you here the office of a judge, afore ye
be called thereto ; yea, even God's only office, in judging men's
hearts, take ye upon you : as who say, he goeth about to
overthrow and cast down a man, that agreeth not with him
in his doctrine. As touching any contentious matter between
my lord of Winchester and D. Barnes, though you and I
both (as I suppose) be ignorant what direction the king's
highness did take therein ; yet seeing the one was reconciled
28—2
436 CONFUTATION OF STANDISH,
to the other openly at the Spittle, ye should now not take
the matter so hot.
■ But a pick-thank will ye be still. What mind hath he to
be revenged, that first asketh a man forgiveness, and then
prayeth Grod to forgive him, as Christ forgave his death, if
he be guilty ? Again, will the bishop of Winchester judge
himself to be either seditiously or disdainfully named, or
without reverence, when he is called a bishop ? I dare say
he will not. Why play ye PhUip Flatterer's part then, as
though the name of a bishop were not a reverent name ?
Barnes.
And if any of the council, or any other, have sought
or wrought it through malice or ignorance, I pray God
forgive them their ignorance, and illuminate their eyes ;
that they may see, and ask mercy for it.
Standish.
Oh, what ignorance, 8(C.
COVERDALE. ,/ - ^
This prayer is neither malicious against God's word^ nor
prejudicial to any man ; and if they that suffered D. Barnes
to live so long, were to blame for their so doing, then make
ye yourself guilty of the same fault, that have played the
coward all that while, and not helped him to his death.
Barnes.
I beseech you all to pray for the kind's grace, as I
have done ever since I was in prison, and do now; that
God may give him prosperity, and that he may long
reign among you, and after him that goodly prince
Edward may so reign, that he may finish those things
that his father hath begun. I have been reported a
preacher of sedition and disobedience to the king's
majesty : but here I say to you, that you all are bound
by the commandment of God to obey your prince Avith
all humility and with all your heart, yea, not so much as
in a look to shew yourselves disobedient unto him ; and
DEFENCE OF BARNEs' PROTESTATION. 437
that not only for fear of the sword, but also for con-
science sake before God.
Standish.
Thou hast been truly reported a seditious preachei^ fr,
COVERDALE.
Will ye then wink at sedition so long, and not be an
accuser thereof, whereas, by your own confession, ye have
heard him preach so oft ? yea, and knowing his book to have
been so long printed? But how untruly you belie him, it
shall be evident to all the world, that will read his book.
Ye report of him, that he should say in his book, printed ten
years ago, that if the king would by tyranny take the New
Testament from his subjects, they should not suffer him.
Now is it manifest, that like as he saith here in this part of his
Protestation, so saith he also in his book, and bringeth in
the same thirteenth chapter to the Romans that ye allege;
and addeth moreover these words : "In no wise, be it right or inthecxiu.
wrong, mayest thou make any resistance with sword or with
hand, &c." Item, " If the king forbid the New Testament, &c.
men shall first make faithful prayers to God, and humble
supphcation to the king, that his grace would release that
commandment. If he will not do it, they shall keep their d. Barnes-
Testament with all other ordinance of Christ, and let the cxv. leaf of
. - , „ , . .his book.
kmg exercise his tyranny, if they cannot fly ; and in no wise,
under pain of damnation, shall they resist him by violence ;
but suffer patiently, &c. Nor they shall not go about to
depose their prince, as my lords the bishops were wont, &c.
But if the kins: will do it by violence, they must suffer it ; in the cxvi.
~ " " . . leaf.
but not obey to it by agreement." Item, "Now is it clear, that
we may not resist this temporal power, in no wise, by
violence, &c.; but if any thing be commanded us that is against inthecxviii.
the word of God, whereby our faith is hurt, that should we
not do in anywise, but rather suffer persecution, and also
death."
Be these words now as much to say as, if the kiag com-
mand any thing by tyranny, men shall not suffer him?
What mean ye so untruly to report of the dead? But no
marvel, when ye shame not to belie so many texts of God's
holy word.
438 CONFUTATION OF STANDISH.
Touching men's laws, it is manifest, that such as are not
grounded in God's word, do not bind the conscience of man
to deadly sin. For if they be not grounded in God's word,
and agreeable to the faith thereof, then are they sinful and
naught. Who is bound now to obey sin ? But a man may
smell you afar oif, whose successors ye be. You will not
stick to call it a lawful act, for a prince to condemn God's
word, and to forbid that thing which is institute and ordained
of God : yea, if our prince would take such a thing in hand,
(which God forbid !) he should lack no instigation of your
malignant church. Neither can I yet conjecture the contrary,
but that ye are about such a tragedy. Now go to ; set
your watchmen to keep the sepulchre, suffer not Christ to
rise up in any wise, let not the soldiers lack money, (the
church is rich enough,) cast your great heads together, and
let Caiphas give you his most subtle counsel. For when ye
have done your best, and lied all that ever ye can, yet shall God
make your pohcy to serve for the glory of his truth. Amen.
Barnes.
Yea, and I say further, if the king should command
you any thing against God's law, if it be in your power
to resist him, yet may you not do it.
Standish.
See here the steadfastness, ^c.
COVERDALE.
This man neither wrote nor said, that we must obey an
earthly prince more than Almighty God ; and yet are ye not
ashamed so to report of him. He saith, that though the king
command us any thing against God's law, yet may we not
resist him : which saying ye call an abominable heresy. Thus
declare ye yourself manifestly to be of the number of them
that teach, how that it is lawful for a man to resist his prince :
which thing whether it be not both heresy and treason, let
them judge that have authority.
Amosvii. Because Amos the prophet preached against idolatry at
Bethel, that false priest Amasias, whom ye speak of, told the
kincr that he was a seditious fellow, and so found the means
DEFENCE OF BARNES** PROTESTATION. 439^^
to get him out of the court. Yet played Amasias a more
honest part with Amos, than you do ; for he laid rebelHon to
his charge that was aUve, and your accusation is against the
dead. Again, Amasias, being yet a false priest, saith not,
that it is lawful for a man to resist his prmce ; and you call
it abominable heresy to teach the contrary.
Though Peter and John do teach, that we must obey
and hearken unto God more than unto men, do they there-
fore teach, that we must resist our prince? Where find ye
that example in them ? Peter smote off Malcus' ear indeed ;
but little thank had he for his labour. Doth he not teach
us to endure grief, to suffer wrong, and to take it patiently ? i pet. u.
Saith he not, that we are called thereunto ? Setteth he not
Christ unto us for an example of suffering ?
Because our Saviour willeth us not to fear them that kill Matt. x.
the body, must we therefore resist them? When a prince
doth persecute us for God's word's sake in one city, must we
resist liim, and not rather fly into another ? Doth he call Mait. v.
them blessed that resist, and not them rather that suffer for
persecution sake ? Did Christ enter into his kingdom by Luke xxiv.
resisting, or by suffering?
As for that saying, Qui timet hominem, ^c. I cannot find
it in the xix. of the Proverbs : but I find there written, that Prov. xix.
"a false witness shall not remain unpunished, and that he
which speaketh lies shall not escape."
Ye call it an abominable heresy to teach, that we ought
not to resist our prince, though he command us any unlaw-
ful thing ; and to prove your purpose, ye point us to the fifth
of Esay, where there is no such words as ye speak of But
these words find I there: "Woe unto them that call goodisai. v.
evil, &c."
As for the example of the seven brethren and their They say not,
■T we are ready
mother, it utterly condemneth you; for they say these words : [° ^^f^*,'^; ^j,.
"We are ready rather to suffer, than to offend the laws of 20
God," &c. ; and as they said, so they did, without making
resistance, though the king's commandment was unlawful.
What other thing now did D. Barnes teach in his fore-rehearsed
words, but (as he had said in his book before) that if the king
would command us any unlawful thing, we must suffer him,
though we obey not to it by agreement ? What danger you
be in then for teaching the contrary, I will not define. I
440 CONFUTATION OF STANDISH.
pray God, according to his good pleasure, have mercy upon
you.
Barnes.
Then spake he to the sheriff and said, " Mr. Sheriff,
I require you of God's behalf, to have me commended
unto the king's grace, and to shcAv him, that I require of
his grace these requests. First, that where his grace hath
noAv received into his hands all the goods and substance of
the abbeys " — Then the sheriff desired him to stop there.
He answered, "Mr. Sheriff, I warrant you, that I will speak
no harm ; for I know it is well done, that all such super-
stition be taken clean away, and the king's grace hath
well done in taking it away. But seeing his grace is
made a whole king, and obeyed in his realm as a king,
(which neither his father, nor grandfather, nor his ances-
tors that reigned before him, ever had,) and that thorough
the preaching of us and such other wretches as we are,
which always have applied our whole studies, and gave
ourselves for the setting forth of the same, and this is
now our reward ; — well, it maketh no matter : now he
reigneth, (I pray God long may he reign among you !)
would God it might please his grace to bestow the said
goods, or some of them, to the comfort of his poor sub-
jects, which surely have great need of them.
" The second that I desire his grace, is, that he will
see that matrimony be had in more reverence than it is,
and that men, for every light cause invented, cast not off
their wives, and live in advoutry and fornication ; and
that these that be not married, should not abominably
live in whoredom, following the filthy lusts of the flesh.
" The third, that the abominable swearers may be
punished, and straitly looked upon. For surely the ven-
geance of God will come on them for their mischievous
oaths." Then desired he Mr. Pope, which was present, to
have him commended to Mr. Edgar, and to desire him.
DEFENCE OF BARNEs"* PROTESTATION. 441
for the dear blood of Jesu Christ, that he would leave
that abominable swearing that he useth. " For surely,
except he forsake it, he will come to some mischievous
end. The fourth, that his grace will set forth Christ's
true religion : and that, seeing he hath begun, he go
forward, and make an end ; for many things have been
done, but yet much more is to do. And that it would
please his grace to look on God's word himself: for it
hath been obscured with many traditions of our own
brains. Now," said he, "how many petitions have I spoken
of?" And the people said, "Four." "Well," said he, "even
these four be sufficient, which I desire you, that the
king's grace may be certified of them. And say, that I
most humbly desire him to look earnestly upon them."
Standish.
It ivas high time to look, SfC.
COVERDALE.
The prophet Daniel, I trust, was no arrogant wretch, Dan. iv.
though he desired his prince to make some provision for the
poor, no more than was holy St Paul, which taught Timothy i xim. vi.
to charge the rich men of this world with the same lesson.
All they also that were true messengers of God, laboured to
have advoutry, fornication, whoredom, and abominable
swearing, expelled from among christian men, as all the whole
scripture testifieth. Neither did D. Barnes in these his
words require any other thing. His words are plain enough :
and yet, as your manner is in your treatise, ye imagine an
intent and mind clean contrary to the same. Ye grant, that
he spake earnestly for the poor and for the commons ; and
yet call ye him an arrogant wretch, and for his good will
report of him, that he desired to have a great stroke in every
matter of weight, &c,
D. Barnes said not, that he and his fellows did reform
those things that were amiss, (for he knew that to be God's
office and the king's ;) and yet surmise ye the same untruly
upon him. But he saith, that thorough the preaching of
442 CONFUTATION OF STANDISH.
God's word in the ministration of him and such other the
king's grace is now more obeyed, than ever he was before.
And I pray you, is it not so ? Or Avas it not God's holy
word, that gat the king his own again ? May he thank any
papistical doctrine therefore ? No; verily.
Concerning Mr Edgar, if D. Barnes had not had a right
good opinion in him, no doubt he would not have sent him
that commendation with such an honest request. But because
he took him (as he might right well, I trust,) for a gentle-
man that would suffer a christian exhortation, as they will
that pertain unto Christ, therefore was he the bolder of him.
As for that swearing, I think verily it cometh rather of a
custom (which yet might well be left) than of any set pur-
pose. Neither was D. Barnes' act here against the process
required in the eighteenth of Matthew, though he had not
spoken with him afore, seeing he might not now come at
him.
Barnes.
And that his grace take good heed, that he be not
deceived with false preachers and teachers, and evil
counsel. For Christ saith, that such false prophets shall
come in lambs' skins.
Standish.
Oh, how great thank be you worthy, S^c.
COVERDALE.
Ye should have proved these words to smell nothing but
heresy and treason, as ye say in your preface, because they
have the sweet odour of the gospel, where our Saviour bid-
Matt, vii. deth us beware of false prophets, and of the leaven of Phari-
XVI. XXIV. 1 r '
sees, and telleth us, that many such shall arise and deceive
many ; yea, even through sweet preachings and flattering
Rom. xvi. words, saith the apostle ; and because the scripture biddeth
Mark xii. US bowaro of sucli merchants as, going in long garments, &c,,
devour widows' houses under the pretence of long prayers.
This man called not the king's most honourable council
evil, and yet (even like a pick-thank still) ye surmise it
upon him. If a friend of the king's should say unto him,
I beseech your grace, take good heed whom ye receive into
your privy chamber, doth he therefore call liis chamberlains
Luke XX.
I
DEFENCE OF BARNEs"' PROTESTATION. 443
evil? Or doth he therefore prefer his own wit above the
discreet wisdom of the king's noble council ?
Holy St Peter, as long as he was in this body, thought 2 Pet. s.
it meet to put christian men in remembrance of their duty ;
yea, though they were of ripe knowledge themselves, and
stabUshed in the truth. And yet you call it obstinate pride,
treason, blindness, and rash foolishness, so to do. Such is
your judgment ; yea, even when the party doth most humbly
desire his prince, to whom he speaketh.
Barnes.
Then desired he all men to forgive him ; and that if
he had said any evil at any time unadvised, whereby he
had offended any man, or given any occasion of evil,
that they would forgive it him, and amend that evil
they took of him.
Standish.
Mark how he doth continue one manner of man, ^c.
COVERDALE.
Steadfastness in the way of God's truth is to be com-
mended. And an evident token is it, that he is of the same
doctrine, which wittingly teacheth no evil, reconcileth himself
unto all men, is sorry if he have offended any man, or given
any evil occasion, and giveth other men at their death an
ensample of true repentance.
Barnes.
And that they would bear him witness, that he
detested and abhorred all evil opinions and doctrines
against the word of God ; and that he died in the faith
of Jesus Christ and the sacraments of the church, by
whom he doubted not to [be] saved.
Standish.
/ know that no good man, ^c.
CoVERDALE.
Then it appeareth, that if he had not detested and
444 CONFUTATION OF STANDISH.
abhorred all evil and erroneous" opinions, but had loved your
strange doctrines, which are against God's word, and so died
out of Christ's faith, ye would have been a record and wit-
ness to him, rather than fail.
Barnes.
And with this he desired them all to pray for him :
and then he turned him about, and put off his clothes,
making him ready to the fire, and most patiently took
his death, yielding his soul into the hands of Almighty
God.
Standish.
By this it doth appear, that the first ivriter of these
his words was very charitable, ^c.
COVERDALE.
Whatsoever he was that first wrote these his words,
verily I cannot tell ; neither did I ever read them or hear
them, till I saw them in your treatise. And though it may
be suspected, that this is not the truest copy, because it
Cometh out of your hands ; yet truly a right charitable deed
was it to write his words, and to certify us of them : for else,
by your present practice we may conjecture that ye would
have descanted of his death, as of one whom ye had over-
come with your doctrine. Now also that ye can stop the
truth no farther, ye would bear us in hand, that it is the
writer's judgment only, which ascribeth unto Mm, that he
patiently took his death ; as though there were none else
that heard him and saw him die, but the writer alone.
CoVERDALE. [StANDISH.]
Albeit I will judge only of the outward behaviour.
Coverdale.
johnvii. "Judgo uot after the outward appearance," saith our Sa-
viour, " but give a righteous judgment."
Yet do ye not as ye say ; for in many places of your
treatise ye judge the man's mind and intent, yea, contrary
to his words.
DEFENCE OF BARNES' PROTESTATION. 445
Standish.
Taking occasion by his erroneous words, to judge he
died an obstinate heretic.
COVERDALE.
Ye cannot deny, but that after the open confession of
liis faith, and his humble requests unto the king's grace, he
then reconciled himself to all men ; and at the last, when he
had desired them to pray for him, took his death patiently,
and yielded up his soul into the hands of Almighty God.
For all this ye do not only call his words erroneous, but
also give sentence, that he died an obstinate heretic.
Standish.
And as for the inward secrets, whether he be condemned
or saved, whether he yielded up his soul into the hands of
Almighty God, or no, ^c, I remit that to the secret counsel
of the blessed Trinity.
CoVERDALE.
A wonderful thing is it, that ye are so unstable in your
words! Do ye not take upon you afore to judge, that he
died an obstinate heretic ? And now ye cannot tell whether
he be saved or condemned, whether he yielded up his soul
into the hands of Almighty God, or no. But can an obsti-
nate heretic yield up his soul, when he is dead already?
Can an obstinate heretic be saved? Behold now, to what
worship ye bring your doctrine at the last.
Standish.
Unto whom be laud, honour, and glory now and for
evermore. Amen.
CoVERDALE.
Amen. Even to that same blessed Trinity, Father, Son,
and Holy Ghost, be honour and glory now and evermore.
Amen.
The apostle, describing the office and duty of a minister 2 Tim. u.
or preacher of God's word, willeth him, among all other
qualities, to shew himself such a laudable workman, as need
not be ashamed, handling the word of truth justly. Where-
446 CONFUTATION OF STANDISH.
fore, seeing ye have so irreverently handled God's holy word,
perverted it, wrested it, and belied it so oft and many times
in your treatise, marvel not at this mine invective against
your false doctrine. As for simple ignorance, and such frail
weakness as accompanieth the nature of man, whether he
will or no, it may be suffered and borne. But wilful spurn-
ing at God's holy word, froward and false belying thereof,
must needs be rebuked and improved. Your zeal, for all
your holy pretence, is to suppress God's truth, to maintain
that doctrine which the catholic universal church of Christ
never received, and to defend the church malignant in her
wickedness. This is manifest by your present practice. But
God Almighty, which soweth the seed of his holy word, and
daily increaseth it in the hearts of his faithful, shall, though
no man else will, maintain and defend it himself. We also,
whom God will not to be idle, shall do our best, and be
carrying stones to the making up of the wall which ye have
broken down; to the intent that Christ our Saviour may
have his own glory, which ye have robbed him of, our prince
his honour, and our neighbour his duty.
TO ALL TRUE CHRISTIAN READERS.
Faint not thou in faith, dear reader, neither wax cold
in love and charity, though the enemies of God's word be
gathered together, and grown into such swarms. Be thou
strong in the Lord, and in the power of his might ; and let
it not discourage thee, that the said word is so Httle in the
estimation of the world, so greatly despised, so sore perse-
cuted, so wickedly perverted, wrested, and belied, so un-
thankfully received, so shamefully denied, and so slothfully
followed.
Arm thyself, therefore, with the comfortable ensamples of
the scripture ; and, as touching those jolly Nimrods that
persecute God's word, hunting it out of every corner, whet-
ting their swords and bending their bows against it, be thou
DEFENCE OF BARNEs' PROTESTATIOX. 447
sure, that the God of our fathers, Abraham, Isaac, and Jacob,
shall do with them as he ever was wont to do with tyrants
in times past. Thou seest thoroughout the stories of the holy
bible, how that like as he turneth some of their hearts from
cruelty to meekness, even so with death, with fire, with
water, and with such other his plagues, destroyeth he them
that will needs despise his warning ; yea, breaketh their
bows in pieces, and killeth them with their own swords.
As for Jamnes and Jambres, those wicked sorcerers and
covetous chaplains, that teach contrary to God's word, and
dissuade the great men of the world from it, their own
wresting and belying of it must needs confound them ; for
though there be many that resist the truth, yet when it is
uttered and cometh to light, their madness, as St Paul saith, [2 Tim. m.]
shall be manifest unto all men. And as Moses' rod devoured
their rods in the king's presence ; so likewise the same places
of scripture that they allege for their wicked purpose, shall
destroy their false doctrine in the face of the world. Yea,
even as little honesty as the papistry hath gotten by wresting
of, Tu es Petrus, S^c, so small profit are they like to have
for belying of other texts. Neither is it to be feared, but
God will do for one part of his word as much as for another,
when he seeth his time.
Concerning those belly -beasts, that, for no commandment
nor promise of God, for no example, warning, nor exhortation,
will be counselled, but still blaspheme his holy word thorough
their ungodly conversation; let not that withdraw thee from
the way of righteousness. Love not thou Christ the worse,
though Judas be a traitor. Set not thou the less by his
wholesome doctrine, though dogs turn to their vomit, and
though swine wallow in their stinking mire again.
I know, gentle reader, that to all true christian hearts
it is a great tentation, to see God's holy word either perse-
cuted, belied, or unthankfully received. But first remember
thyself well by the practice of all stories, when was it with-
out persecution ? When was there not one tyrant or other,
that exercised all his power, strength, wit, and counsel
against it? When were the children of Israel without
some bloody Edomites, Egyptians, Assyrians, Babylonians,
Philistines, or other?
448 CONFUTATION OF STANDISH.
Secondly, when was not God's word belied, perverted,
or evil spoken of by one false prophet or other? Were
there not heretics and flattering chaplains in all ages, that
withdrew men from the truth, and misreported the straight
ways of the Lord ?
Thirdly, when were there not some multitudes, that,
pretending a love toward Christ's word, did but follow him
for their own bellies' sake ? When was the seed of Christ's
word sown, but some part of it fell upon the stony ground,
where it withered, and among the thorns, that choked it up ?
Wherefore, seeing thou art compassed about with so
great a number of witnesses, that is to say, with the en-
samples of so many godly and holy men, which not only did
choose rather to suffer adversity with the people of God
than to enjoy the pleasures of sin for a season, but also
eschewed false doctrine, and brought forth alway good works
in their living ; follow thou the same trade, follow thou them,
I say, as thou seest they followed Christ, and no farther.
And as touching any manner of doctrine, believe no man
without God's word, according as St Hierome counselleth
thee, In Epistolam ad Gal. cap. 5^ For certain it is,
that like as many times thou shalt spy even great faults in
the conveiisation of God's elect, so readest thou of very few
teachers since the apostles' time, which have not erred, and
that grossly, in sundry things.
Wherefore, whomsoever thou hearest teach, preach, or
write, or whose books soever thou readest, try them by
God's word, whether they be agreeable thereto, or no. When
thou knowest them, I say, and art certain and sure by
Christ's doctrine, that they are false, seditious, or abomi-
nable, then hold them accursed, avoid them utterly, eschew
them in any wise, and give over thyself to the wholesome
hearing and reading of the scripture; but so that thou be
sober and discreet in the knowledge and use thereof, and
that in professing the true faith and behef of Christ thy
heart, mouth, and deed go together, and that thou consent
to none opinion contrary to the same ; that God may have
the praise, and thy neighbour be edified in all thy conver-
[1 Nee illis nee mihi sine verbis Dei consentire debetis. — Hieron.
Opera, Tom. vii. p. 487. Ed. 1737.]
DEFENCE OF BARNEs' PROTESTATION. 449
sation. So doing, thou shalfc not only stop the month of
evil speakers ; but also allure and provoke other men to
be fruitfully given to faith and good works, and to
help with such their unfeigned faith and godly
living, that the tabernacle of God may
be set up again. The grace of
our Lord Jesus Christ
be with us all.
Amen.
lacobi. iij.
Yf ye haue a hytter sele, and there be conten-
cions in youre hartes, make no boast,
nether be lyars agaynst the
trneth.
29
[COVERDALE, II.]
THE DEFENCE
OP
A CERTAIN POOR CHRISTIAN MAN,
[This edition is printed from a cojiy in the Library of All Souls'
College, Oxford.]
29—2
of a rntape poovt QL\)vi^tm
0Xan to|)o else sj^ulti ]^abc
bene rontremnelJ bg
tije ^opes
Uatoe.
Sgarftten
in t\)t ]jm ^Ilmagnes
bn a rigj^t excellent anU
noble ^r|3nce antr trans--
latcti into ([Bnalislje
bu JWiiles (Kobertiale.
THE DEFENCE
OF
A CERTAIN POOR CHRISTIAN MAN.
Love constraineth me, right virtuous judges, to take
upon me the defence of this christian man, whom I see here
accused to have deserved death. Neither do I suppose it
can displease you which be christian, that one christian man
shew a christian work unto another. For although it might
be esteemed a strange and unwont thing, that I take upon
me to defend a man, who neither in name nor visure hath
been known unto me till this present day, neither I also
being of his kin ; yet must the hand of christian love be
considered, which knitteth and coupleth unto us not only our
friends and such as do us good, but even our enemies also,
and them that do us evil : insomuch that by the command-
ment of our Saviour we are bound with body, goods, and
counsel, to help all men without exception, what need soever
they be in. How much less do ye suppose that a christian
brother is to be forsaken, which standeth in danger of his
life, and that for Christ's doctrine sake ; for the which no
man (except he were far out of the right way) did ever refuse
to jeopard his neck.
Nevertheless, right dear judges, in this company that
standeth hereby round about us might doubtless many be
found, which could handle this matter with more apt words,
with more gravity, cunning, and eloquence than I. To whom
I was also purposed right gladly with all my heart to give
place. Notwithstanding, as ye do see, among this great
multitude of people there is yet none found, that in such a
virtuous, free, honest, profitable, and needful matter, would
lay to his hands : whereas we see yet daily not a small
number, that willingly and earnestly and with great dili-
gence both maintain open felony, wicked perjury, shameful
adultery, slanderous and venomous matters, horrible robbing,
454 THK DEFENCE OF
manslaughter, murder, and other beastly vices ; and that
either for vain favour sake, or else, which is yet more
shameful, for a filthy reward or lucre. Only this innocent
christian man, which for the pure doctrine of Christ's sake
standeth in peril of his life, hath not one, I will not say to
maintain him, but so much as one to comfort him. Is not
this a pity, pitiful case ? 0 what a wicked time is this !
But alas ! even as the ungodly and wicked are full of malicious
envy, so are the simple both fearful and soon persuaded.
As for me, my lords, I have not feared to take this mat-
ter in hand, upon confidence in your wisdom and worship :
specially forasmuch as I consider it is not needful for me to
use many painted words of glorious eloquence or vain ap-
pearance, which nothing to this matter appertaineth ; foras-
much as it consisteth not in persuasion, but in the truth itself.
It is a free, open matter, and ought also freely and openly
to be handled. Here must be no deceit, no colour, no cavil-
lation, but only the truth; which unto us in this matter shall
be abundant and sufiicient. Only I beseech you, right wor-
shipful judges, that ye will lovingly, diligently, and patiently
give audience. Not that I have any suspicion, as though ye
were unrighteously minded against this innocent man. For
by certain manifest tokens and evident signs I have perceived
already, that there is not one of you all which is not minded
to discharge him. Notwithstanding I suppose it ought by
all means to be avoided, that men do not think ye have quit
him more through favour, than by virtue of the law.
For our adversary in his complaint hath used such cavil-
lation, yea, even for the nonce and of set purpose, and hath
mixed therein so many and diverse vain and feigned matters,
which among simple people might easily have an appearance
of the verity, that equity requireth, and necessity constraineth
me, to confute all such with the truth and substantial reasons,
to the intent that no doubt should remain by any man.
Nevertheless I am not therefore so careful to deliver this
man's life, whom I here defend ; yea, he himself for the
honour of Christ, if need require, doth not refuse to lose it :
the only doctrine of Christ is it, which I would fain declare
to be without blemish and undefiled. The same only, the
same, I say, have I taken upon me to maintain. For it am
I minded to do my best.
A CERTAIN POOR CHRISTIAN MAN. 455
But now, dear judges, afore I come to the head articles,
I am advised to talk a little with our adversary. And now
I speak unto thee in the long gown, I mean even thee, thou
accuser, which (as I hear say) art called an inquisitor of
heresy. And first of all, I demand of thee, what moved
thee to take that unhappy office upon thee ? What worship
or profit thoughtest thou to obtain thereby ? Methinketh,
to say plainly, thou hast sought nothing in this matter, save
only either filthy lucre, vain pride, or wicked tyranny : or
haply thou art so idle from thine own business, that thou
canst handle strange matters, and such as are no point of
thy charge : or else thou art so pure and clear from thine
own vices, that thou inquirest after other men's offences with
such curiosity, as well beseemeth such an holy scribe and
earnest defender of the church of Rome. A wonderful holi-
ness, verily, if it be so ! And the same only thing, I suppose,
is yet lacking unto thy perfect holiness, which hast destroyed
certain innocent christian men already. 0 how sweet a doc-
trine of divinity is this ! Is not this a virtuous defender of
the church?
But let us put the case, (nevertheless without prejudice
of truth,) that this man Avhom thou accusest be an heretic
and utterly no Christian. Is it thy mind, that he shall there-
fore in all the haste be hurled unto the hangman, and put to
death ? Didst thou ever read, that Christ and his disciples
command to slay such as received the faith ; or that after
they had received it, fell away from it again ? I suppose
not. Nevertheless thou mightest well have read, that the
unbelievers ought gently to be instructed and taught, like as
they that arc fallen ought, after a brotherly fashion, to be
helped up again and exhorted ; and that they which of an
obstinate mind will hear no exhortation, ought to be eschewed
and avoided, but not in all the haste put to death. Thou
with thy bitter accusation thinkest to bring this christian
man into danger of his life. But how far the same thy
complaint is from the wholesome doctrine of Christ and his
disciples, mayest thou consider thyself.
If thou hadst been minded to make inquisition for heresy,
whereby thou mightest help thy brother wliich is fallen, and
bring him from his error unto the right way, then were thy
456
THE DEFENCE OF
diligence to be commended. But no\v, forasmuch as thy
desire is to murder him Hkc a beast, thy cruelty must be
reproved. IS^either can I discern for what intent thou shouldest
by right condemn him unto death, except for it be some other
offence than lack of faith. For cither he hath never been a
christian man, (which were temerarious to affirm, forasmuch
as he was baptized in Christ, and hath openly confessed Christ,
wliereof no man doubteth ;) or else is he fallen away from
Christ, which thou shalt never be able to prove. Now though
thou couldest verify one of these two according to thy mind,
yet shall it bo found, that thou hast wrongfully accused him
to have deserved death.
If one should accuse a Jew at the law, that he were
worthy to die, because he holdeth nothing of Christ, would
not every one say, that he were a mad man? Not that I
will excuse the wicked infidehty of a Jew ; but because that
in this case the judgment appcrtaineth not unto man, but
must be referred unto God. There dwell Jews now also
in many parts of Christendom, not only in safeguard, but
occupy 1 also, and that openly.
As for the Turks, which of a very unsatiable greediness
toward tyranny vex us horribly, and all that we have, yea,
spare no manner of age nor kind ; no man judgeth it wrong
to destroy them in battle. But to murder their wives and
chilch'en, because they believe not in Christ, do I take for a
very beastly thing ; and specially out of war, in the time of
peace, when the Turks themselves, in matters concerning the
faith, arc nothing cruel against us.
It is not meet to make a divorce of marriage for only
unbeliefs sake ; so lono- as the unbehevino- husband re-
fuseth not to dwell with the believing wife, neither as long-
as the unbelieving wife rcfuseth not to d\vell with the be-
lieving husband. A christian servant is bound to render to
his unbeheving master his due obedience, and that not to
the eyesight, but from the heart, even as if he served Christ
himself: much less then shall he take upon him to have
power to hurt him. And thou thinkest that a man ought
to be slain, to whose charge thou canst lay nothing, save
only infidelity. Mad and indiscreet art thou, if thou so
[1 Occupy: follow business; as in Luke xix. 13.]
A CERTAIN POOR CHRISTIAX MAN. 457
bclievest ; yea, desperate and ungodly, if thou believcst no
such thing, and yet wilt thou persuade other men to brino*
this innocent in jeopardy of his life.
Notwithstanding I know already, what thou wilt say there-
to. "I accuse no Jew," wilt thou say, "no Turk, no heathen;
what have we to do with them that are without, as St Paul
saith ? I do accuse a runagate and apostate ; who though
he be baptized in Christ, and lovingly received into the womb
of our mother the holy church, yet through the counsel of
the devil hath ho not been ashamed to fall from the riffht
faith and to cleave unto certain men's heresies, against the
commandment of the church : neither was he therewith
satistied, but through his false persuasion hath he gone about
to bring many more even into such like errors. Such one, as
I suppose, ought to be he wen off from the body, as a corrupt
member, to the intent that the sore fret no farther."
Have I understand thy mind? Thou hast nodded with
thy head. I perceive that I have not guessed amiss. Now
Avell then, thou grantest tliat he is baptized in Christ, and
lovingly received into the womb of our mother the holy
church : I desire no more. Thou art gone from the iirst
step that thou stoodest upon. AVhcreby I hope, that upon
the other step, whereon thou now standest, thou wilt not
lono- continue.
With few, but with true reasons, now have I declared
unto thee already, that one which was never no Christian,
ought not to be slain for only unbehef's sake, without
other offences.
But now will I briefly shew thee what I suppose ought
to be done with such as arc christened, and yet through
heresy and errors concerning faith, or through other sin and
vice, arc fallen from Christ. For Christ is two manner of
ways denied, not only with word, but also with deed; while
there be many, that arc ever ready to praise Christ Avith
their words, and yet in their deeds are so openly against
him, that thereby it may be easily perceived, that, except
the vain bare words, they have no christian point in them.
If thou noAV hast taken upon thee, at the judgment-seat of
the law, to accuse all such as unchristian, as verily they be
indeed ; when shall thy accusation then and complaint have
an end ? If thou meanest, that thev ousht immediately to
458 THE DEFENCE OF
be slain, as soon as they fall, what place then shall repent-
ance have ? Who shall have leisure then to do penance,
or to amend ?
Wilt thou also be so shameless, as to deny forgiveness
of sins unto them that truly amend? Or canst thou be so
cruel, that thou wilt look for no conversion, but immediately
destroy the man, both body and soul ? How canst thou know,
thou unreasonable man, when, how, or by what mean, God
as a merciful Father will call sinners again unto true faith
and repentance, who, upon Peter's question, command him
to forgive his neighbour seven and seventy times ? Believest
thou him to be so unmerciful, that what he commandeth a
man to do, he will deny the same to such as pray unto him?
Away, away, I say, with this thy unconvenient and blas-
phemous opinion. God saith : " I will not the death of a
sinner, but rather that he convert and live." Thou criest :
An heretic ought to be burnt. And why so, I pray thee?
Lest ho should convert, and so live. With this voice dis-
coverest thou thyself already, that thou art a child of the
devil, which is a murderer from the beginning. I perceive
thou hast changed thy colour for very anger. I have touched
thy holiness too sore. Pardon me, if I have done amiss. I
would have dealt more friendly with thee, if thou with this
thy undiscreet and unreasonable accusation hadst not bewrayed
thyself.
But lest thou shouldest think, that I favour such as deny
Christ in word or deed, or such as blaspheme God, being oft
exhorted, well and truly taught, yea, convict with substan-
tial reasons out of the scripture, and yet will never leave
their inconvenient and false opinion ; lest thou shouldest
think, I say, that I favoured any such, I will declare mine
opinion, and that not out of mine OAvn brain, but such an
opinion as is past all doubt, certain and sure, yea, even
spoken by the holy mouth of Christ himself.
"If he will not hear the church," saith Christ, "then count
him as an heathen and open sinner." Hath not Christ with
these words declared, that such as are disobedient unto his
church and congregation, ought to be excluded from the fel-
lowship of the good? Why lackest thou so heartily, as
though it were but a trifle, a man to be excluded from the
fellowship of saints ? Methinketh, thou wottcst not well what
A CERTAIN POOR CHRISTIAN MAN, 459
matter it maketh, when by the authority of the keys one
is separated out of the church. '•' Verily, I say unto you,"
saith the Lord, "whatsoever ye bind upon earth, shall also be
bound in heaven." Lo, there hast thou no vain opinion,
but an assured judgment out of the mouth of our Saviour
himself.
The apostle Paul commandeth to eschew an heretic, [Tit. iii.]
after that he is sufficiently warned. And the man which
kept his stepmother, delivereth he unto the devil, that the [i cor. v.]
spirit may be saved at the latter day. Did he therefore
condemn him unto death, because he writeth to deliver him
unto Satan, to the destruction of the flesh ? That be far
from the excellent love of Paul, that he would not rather
help up a brother that were fallen, than utterly to cast him
away ! The conclusion also of the matter, which followed
thereof, declareth itself, that he meant not to have him slain,
but to have him purged out, as an old leaven ; to the intent
that he should not sour the whole lump of dough, and that
at the last he might amend, as he did indeed. For in the
second epistle to the Corinthians he commandeth, that foras-
much as the same man came to knowledge and repentance,
they should with all loving kindness take him up again,
forgive him his oifence, and comfort him in his heaviness,
lest he should be swallowed up, or fall in despair, through
overmuch sorrow. All which things could not have come to
pass, if the man in all the haste had afore been prevented
with death. O ! the right godly patience and longsuffering
of our Saviour, who, as a good shepherd, leaving the nine
and ninety sheep in the wilderness, seeketh it that is lost ;
not to cast it unto the wolf to be devoured, but lovingly to
bring it again into his sheepfold !
Now understandest thou, that mine opinion, yea, the
opinion of Christ, is confirmed with scriptures, with examples,
and by Paul himself. Neither can it help thee, though thou
objectest unto me the parable of the gospel, wherein the
householder commandeth his steward to hew down the un-
fruitful tree, if it bring no more fruit. For such know-
ledge of time must only be referred unto God, as unto him
that only knoweth the hearts of all men. Else had not Christ
forbidden to pluck up the weeds afore the harvest.
Yet must I declare unto thee, what bodily hindcrance
460 THE DEFENCE OP
must grow and follow out of this sentence of excommunica-
tion to him that is condemned therein ; lest thou shouldest
think my mind were to judge no farther, but with bare
words only to have him excluded from the communion of the
Christian.
[Matt, xvih.] Thou hast heard the fearful thunderbolt of our Saviour :
" Whatsoever ye bind upon earth, shall also be bound in
heaven." Thus is he then already put out of the book of
life, and living dead. Believe me, it is an heavy punish-
ment. I wot not where to find a sorer. But they that in
their hearts are more moved with worldly matters, let them
hear this that followeth.
All honest virtuous persons shall eschew him. Howbeit
such a one as hath so denied Christ, that he hath also cast
from him all shamefacedness and honesty, might peradven-
ture not greatly care therefore. From all worship, if he
were in any, and worshipful offices shall he be deposed. All
Christians shall abhor him, and earnestly hate his infidelity,
and yet love his person, as it becometh the disciples of Christ ;
to the intent it may appear, that such punishment is laid
upon him, not of malice or evil will, but done all to the
intent, that he through such temporal correction might con-
vert, and be reserved unto Christ the Lord for ever. Have
I said enough now to thy cruelty with this my declaration ?
Or is not this sufficient ? Take heed, I advise thee, that in
judging other men too sore, thou condemn not thyself. For
I trust I Avill shortly bring to pass, that it shall be manifest
and open unto every man, how that thou thyself art even
the same heretic, to whom the foresaid punishment by right
and reason belongeth.
Now turn I me again unto you, right prudent judges,
having no small confidence in your singular worship and
gravity, forasmuch as I know that ye will give no sentence,
but such as accordeth with equity, and scrveth to the honour
of Christ ; yea, right glad I am to see, that the same lieth
now in your authority.
And because I purpose not to hold you up long with vain
words, I will now come to the matter, which I suppose con-
cerneth not only him that here standeth upon life and death,
but every one of us also that seek the honour of Christ. 1
will bring in no new thing, or that hitherto hath not been
A CERTAIN POOR CHRISTIAN MAN. 461
heard. For in this matter, where we have now continually
gone about more than twenty years, what can be sj^oken, that
hath not been oft spoken afore? What can be mentioned,
that hath not afore been preached openly, and, as they say,
upon the housetops? I suppose it not needful to teach you
in this matter, but only to put you in remembrance, and to
exhort you. Wherefore I beseech you ye will but even
patiently hear me, according as ye have hitherto done
already.
I perceive, right dear judges, that our adversary hath
grounded his whole accusation hereupon ; that he will say
how that this christian man is fallen from the holy christian
church. Wherefore I see well, I must first endeavour my-
self to declare unto you the true description of the church ;
which if it be well known and understood, I perceive that all
the rest may lightly be discussed, and peradventure the
sooner brouQ;ht to an end.
As touching this. We believe an holy cathoUc or general
church, which is the fellowship of saints. Here ye see, right
dear judges, with how few words the true description of the
church is set forth before our eyes.
Whereby we may evidently perceive, that the holy
cathohc church is nothing else but a fellowship of saints.
And the same is also the bride of Christ, without spot or
wrinkle, purified through the blood of the Bridegroom him-
self; even the heavenly Ilierusalem, into the which no un-
clean person cometh ; the most holy temple, whereinto is
entered our bishop Jesus Christ, who is a priest for ever
after the order of Melchisedech. This, I say, is the church
builded upon the rock, against the which neither the winds,
nor the waves of waters, no, nor the gates of hell can pre-
vail ; the head and foundation whereof is Christ himself.
To this church pertain all they, that since the beginning
of the world have been saved, and that shall be saved unto
the end thereof. For they are the living stones of this hea-
venly Ilierusalem, and of this most holy temple. " Know ye [icor. iu.]
not," saith St Paul, " that ye are the temple of God, and that
the Spirit of God dwelleth in you ? If any man defile this
temple, him shall God destroy : for the temple of God is
holy, the same temple are ye."
Even this church doth this christian brother of ours
4:62 THK BEFENCE OF
believe stedfastly. Yea, and in this church also believeth
he forgiveness of sins, and after the resurrection of the flesh
an everlasting life. Why sayest thou then, that he is fallen
away from the church ? To thee speak I now, thou unrea-
sonable accuser. What hast thou yet more to lay to his
charge ? He believeth in God the Father Almighty, maker
of heaven and earth ; and in Jesus Christ his only-begotten
Son, our Lord, which was conceived of the Holy Ghost, born
of Mary the Virgin, suffered under Pontius Pilate, was cruci-
fied, dead, and buried, descended unto hell, on the third day
rose again from death, ascended unto heaven, sitteth at the
right hand of God the Father Almighty, from thence shall
he come to judge the quick and dead. He believeth also in
the Holy Ghost ; and all the rest that we mentioned afore of
the church. He believeth likewise aU that is written by the
prophets and other old fathers of the old Testament. In
like manner believeth he all that in the gospels is written of
the acts and doctrine of Christ. He confesseth also, that the
doctrine of the apostles and disciples of Christ is not to be
doubted upon. Moreover he believeth, that Avhatsoever the
holy fathers of the new Testament have Avritten, is true, so
far as it is not contrary to the doctrine of Christ and of his
apostles.
With this true and free confession of faith I suppose
thou art so satisfied, that now thou wilt not stick with all
expedition to quit this christian man, and faithfully to com-
mit him unto the judges, as a right member of the church :
and forasmuch as thou hast unadvisedly accused him as an
heretic, and as a runagate from the church, and hast done
him wrong, I hope thou wilt therefore ask him forgiveness.
But I see well, thou shakest thy head, bitest thy teeth one
upon another, and art become, as methinketh, nothing the
milder. Wherefore behold, I beseech you, how shameless
this man is, if I may call such one a man, which so unmanly
dealeth, that I suppose he hath forgotten that he himself is
a man. I doubt not, right dear judges, but the same free
confession of this christian man is sufiicient enough to quiet
him, and that in your judgment he needeth no further clear-
ing of himself. Notwithstanding, lest our adversary should
report, that I have said nothing to the orderly rehearsal of
his accusation, but wittingly passed over it ; or how that I
A CERTAIX POOR CHRISTIAN MAN. 463
am so short of memory, that I have forgotten what he hath
laid for himself ; therefore will I rehearse it all again, to the
intent that when I have repeated his unhonest complaint,
and confuted it, every man may understand, that he is
smitten with his own sword. Ye have perceived, I suppose,
that his whole accusation consisted in eight principal articles,
which I will now repeat in order ; that, if anything therein
have been forgotten, it may be called unto remembrance
again.
This heretic, saith our adversary, doth affirm,
First. That the bishop of Rome is not the head of
the church, nor the true vicar of Christ.
Secondly. That the mass is no sacrifice, nor ought to
be used for other.
Thirdly. That the Supper of the Lord ought to be
ministered in forms both of bread and wine, and that also
unto the lay people.
Fourthly. That there is no purgatory, and that suf-
frages for the dead are in vain, and superstitious.
Fifthly. That it is not necessary to call upon saints.
Sixthly. That auricular confession was neither com-
manded nor instituted of Christ and his disciples.
Seventhly. That on the days prohibited and forbidden
by the church of Rome, it is no sin to eat flesh.
Eighthly and finally. He saith plainly, that priests may
marry.
These, ye dear judges, are the foul misdeeds ; these are
the horrible vices ; these are the detestable blasphemies :
hereof cometh the great uproar and horrible noise of heaven
and earth, wherethrough it is to be feared that the four
elements will come together, and that the world will return
into his old darkness and confusion again.
And why do not Ave all rend our clothes, and stop our
ears after the manner of the Jews, and cry with loud voice,
" He hath blasphemed ; Crucify, crucify" ? Such a matter
might haply be laughed at, if it were shewed in the way
of jesting, and to make the people a pastime withal. But
forasmuch as the matter is now handled in judgment, and
brought so far forth, that this christian man is like to suffer
death ; therefore, methinketh, every faithful christian man
oua'ht from the ground of his heart to bewail it.
464 THE DEFENCE OF
But now let us examine the first article, and ponder Avell,
"what is to be holden of the bishop of Koine's power. All
christian men do confess, that the holy catholick or univer-
sal church is the fellowship of saints. And this is the one
only church, wherein is but one Lord, one faith, one baptism,
one God and Father of all things. But forasmuch as we
say, I believe an holy universal church, we do confess, that
the same is not visible nor corporal. Notwithstanding in the
scripture there is named yet another churcli. which is both
visible and corporal, whereunto the keys of the kingdom
of heaven are committed; which the Lord also meaneth, when
he saith, "Tell it unto the church." In the which church all
they are comprehended, that are named christian, good and
evil; wherein also the tares groweth with the wheat until the
time of the harvest.
Nevertheless this is not an one only church, but dis-
tributed into many parts : for it were impossible to have in
one place an one only congregation of all Christians together,
seeing they dwell so far one from another, and be of so
sundry languages and manners. Therefore the apostles, as
we do read, have in all parts ordained as many churches,
as they thought necessary, according to the nature of the
countries ; and gave unto every church their peculiar bishop,
to keep the Lord's flock, whom they also called priest or
elder ; giving them a title of reputation, either because of
their age, or by reason of their excellent gravity and virtuous
conversation. To such men was committed the care of
Christ's flock and the ministration of God's Avord, to rule
the people, and to feed the flock of Christ withal.
As for high bishop, under Christ they knew none. They
had all like authority. Ever}' one had the oversight of the
flock that Avas committed unto him. But when any doubt
arose, they used not to shew it unto one alone, as to the head,
or to them all (which was impossible), but unto certain ; Avho
when they had called upon the name of the Lord, knew in
the Holy Ghost what was to be done, as we may openly see
in the Acts of the Apostles. Wherefore methinketh it a
great wonder, that ever the church of Bome came in such
reputation, that it hath hitherto been taken of many for the
head of all churches, yea, for the one only catholic or uni-
versal church ; considering that in holy scripture it hath no
A CERTAIN POOR CHRISTIAN MAN, 4G5
testimony that may truly be alleged to any such purpose.
For we have declared now already, that there is not one
only visible church; which thing appeareth evidently out of
the words of Christ, when he saith : " Tell it unto the
church." Should he now run from Jerusalem unto Rome,
to tell his brother's fault? Therefore be there many
churches or congregations, wherein the children of God in
this vale of misery are mixed among children of the devil ;
which inconvenience also they daily complain of.
But let us see, with what reasons, or rather cavillations,
our adversary goeth about to maintain this his Romish
church, and his grandsire pope, or bishop of Rome. We
read in the gospel, that Christ asked his disciples : "• Who [Matt, xvi.]
say ye that I am ? Peter answered and said, Thou art the
Son of the living God. Whereupon Jesus said unto him :
Blessed art thou, Simon, Jonas' son ; for flesh and blood hath
not opened that unto thee, but my Father which is in heaven.
And I say unto thee, Thou art Petrus, (that is, appertaining to
the stony rock ;) and upon this rock will I build my church,
and the gates of hell shall not prevail against it. And I will
give thee the keys of the kingdom of heaven : and whatsoever
thou bindest upon earth, shall also be bound in heaven ; and
whatsoever thou loosest upon earth, shall be loosed also in
heaven."
This promise of Christ, which we also believe stedfastly
to be fulfilled, taketh our adversary upon him to wrest unto
his opinion. "How now?" saith he, "did not Christ plainly
say, ' Thou art Petrus, and upon this rock will I build my
church ; and I will give thee the keys of the kingdom of
heaven?'"
Who, I pray thee, denieth, that the church is builded
upon a strong rock ? Who will not grant, that the keys were
committed unto Peter? ISI^evertheless we will seek the true
understanding of this promise. When Peter had confessed
Christ to be the Son of the living God, the Lord said unto
him : " Blessed art thou, Simon the son of Jonas ; for flesh
and blood hath not opened that unto thee, but my Father
which is in heaven." Whereby Christ is the gift of God,
and cometh of the Father of heaven. Noav followeth the
promise for the Father's sake : " And I say unto thee, that
thou art Petrus." Here giveth he him another name, not
' 30
LCOVERDALE. II. J
466 THE defencp: of
Simon, Jonas" son, but Petrus, as one that cleavetli or be-
longeth unto the rock: "and upon this rock," saith ho, "will I
build my church :" as though he should say : " Blessed art
thou ; forasmuch as through God's revelation thou confessest,
that I am the Son of the living God. And therefore art thou
Petrus, that is, thou belongest unto the rock. And upon this
rock, whereunto thou cleavest now by thy confession, will I
build my church. For whereas the church of God was
nourished first in hope of the redemption for to come, and,
after that the law came as a schoolmaster, stood much in
outward ceremonies and commandments of the law ; now that
the perfect time is come, I will build my church upon myself,
as on the strong rock, that whosoever bclieveth in me shall
not perish, but have everlasting hfe." If ho had said, Super
Petrum, it might haply have been understood of Peter : but
seeing he saith, Super hanc Petram, we will search the scrip-
ture, whether this rock may signify anything else save only
Christ himself.
[isai. xxviii.] It is written : " Behold, I lay in Zion a stumbling-stone,
and a rock that men shall be offended at. And whosoever
believeth on him, shall not be confounded :" which scripture
Paul and Peter also declare in manner with the same words.
[icor. X.] And in another place saith Paul: "They drank all of the
spiritual rock that followed them, which rock was Christ."
[Actsiv.] And in the Acts of the Apostles: " This is the stone that was
refused of you builders, and is become the head corner-stone ;
neither is there salvation in any other." Lo, here is a true
and sufficient interpretation of this rock. For, as the apostle
[1 Cor. iii] Paul saith : " No man can lay another foundation, than that
is laid already, namely, Christ Jesus." This much have I
said touching the foundation of the church.
Now will we come to the keys. " And I," saith the
Lord, " will give thee the keys of the kingdom of heaven."
The story now of the gospel declareth, that this authority
of the keys was not given only unto Peter, but unto all the
[John XX.] apostles alike. "And when he had so spoken," saith the
evangelist, " breathed he upon them, and said, lleceive ye
the Holy Ghost. AVhose sins ye forgive, to them are they
forgiven ; and whose sins ye retain, to them are they re-
tained." These are other words than the Lord spake afore
unto Peter alone, and yet is it all one meaning. For what is
A CERTAIN POOR CHRISTIAN MAN. 467
this binding else, save only retaining of sins ? And what else
is loosing, save only remitting of sins ? Wherefore not only
Peter, but all disciples also, yea, all such as have the Holy
Ghost, have free authority to use the keys.
Yet hath our adversary one reason, -whereby he thinketh
to prove, that Christ gave the superiority unto Peter, vainly ;
because that in the end of St John's gospel the Lord Jesus
said unto him : " Simon Joannes, lovest thou me more than
these? Peter answered him, Yea, Lord, thou knowest that
I love thee. Jesus said unto him, Feed ray sheep ;" and
that same spake he three times. Out of this will our adver-
sary conclude, that the whole flock of Christ was committed
unto Peter to be fed : and because the Lord said, " I have
prayed for thee that thy faith fail not," he will that we shall
thereby understand the church of Rome.
If he now will have that understand of the church of
Rome, as of Peter's habitation to come, then out of Christ's
commandment, which folio weth immediately after, let him
learn, that unto the church of Rome there was given no
pre-eminence more than to other churches, but that there is
equality. "And thou," saith Christ, "when thou art converted,
strength thy brethren." He saith not, " Strength thy sheep,
as the chief shepherd ; neither, thy children, as the most holy
Father ;" but, " Strength thy brethren." And as oft as there
arose any contention among the disciples for the superiority,
Christ alway rebuked them, and said, that they were brethren.
Therefore saith St Paul also : " Unto every one of us is [Ephes. iv.]
given grace according unto the measure of the gift of Christ."
And immediately after it followeth : " And he himself made
some apostles, some prophets, some evangelists, some shep-
herds and teachers, to the edifying of the saints, to the work
and ministration." Li this rehearsal of ministrations, where
nameth he one of them to be head among the apostles ?
What is become of the chief shepherd ? It followeth also :
"Let us follow the truth in love, and in all things grow in
him, which is the head, even Christ." Here see we, that all
saints are members of one body, whose head is Christ himself :
neither is here mention made of any other head. And in
.another place saith Paul: "They which seemed to be some- [Cai. u.]
what and great, added nothing unto me. But contrariwise,
when they saw that the gospel over the uncu'cumcision was
30—2
468 THE DEFENCE OF
committed unto mc, as the gospel over the cu'cumcision was
unto Peter ; (for he that was mighty in Peter in the apostle-
ship on the circumcision, the same was mighty in me among
the heathen ;) when they saw the grace that was given unto
me; then James, Cephas, and John, which seemed to be pillars,
gave unto me and Barnabas the right hands of that fellowship,
that we should be apostles among the heathen, and they in
the circumcision." AVhat can be found more plain ? St Paul
saith, that he had commission of the apostleship among the
heathen, as Peter had among the circumcision. Thus, after our
adversaries' doctrine, we must have two heads, and two chief
shepherds ; the one among the Jews, the other among the
heathen. And why do not the Romans boast themselves of
St Paul, whom every man reputeth an apostle of the heathen,
of whom they come? But let them hear the rest of the
text, where it saith, that " James, Cephas, and John, seemed
to be pillars." Why called he Cephas or Peter a pillar, like
the other? Wherefore doth he not call him the foundation
of the church ? Why nameth he him not the chief among
the apostles ? " They gave me," saith he, " and Barnabas the
right hand of that fellowship." Here he affirmeth, that they
were received of them as companions. All which things
declare no superiority, but a brotherly equality among the
apostles.
But let us grant, that Peter was the chief among the
apostles, the chief shepherd of the Lord's flock, and the true
vicar of Christ upon earth, (though we need none such ;
forasmuch Christ hath promised us to be with us unto the
end of the world, neither is his kingdom of this world ;) but
put the case, that it so is : why will the bishops of Rome yet
use any such title ? What excellent tiling soever was in
Peter, that same received he at the grace of God through
his faith and love. The same grace lacked not Paul and
the other apostles. For though Peter's shadow did heal
many, yet helped Paul's napkin not a few through like
working of the Lord, which confirmed his word with such
tokens. But Avhat is that to the bishops of Rome ? Doth
the same prove, that Peter and Paul preached at Rome?
As for Peter, it is not very certain that ever he came there.
But let us grant that ho was at Rome, and bishop there also.
Shall therefore all the bishops of Rome coming after inherit
A CERTAIN POOR CHRISl'IAN MAN. 46i)
likewise the grace that Peter had ? Oh, how blessed an
estate hath the bishop of Rome, if even the same grace of
God, that was in Peter, be adjoined to his office ! if he might
inherit the ftiith and love of Peter, doubtless he should also
obtain like grace. But every man knoweth, that these
things were gifts of grace in Peter and in the other apostles,
considering that virtues or vices come not to inheritance ;
but every soul that sinneth, the same shall die. Virtue also
doth seldom take place in the successors.
Why do the llomish then boast themselves so sore ? Do
they it only because that Peter was at Rome ? That were
even as if a shoemaker dwelling in a house, wherein a great
learned man dwelt sometime, would boast himself to have
obtained some sciences of his predecessor by reason of that
dweUing-place. Yea, it Avcre even as if a poor fellow entering
into an office, wherein had been a rich man afore, (to whom
great debts were owing, not concerning the office,) will require
of duty the same his predecessor's debts, because he succcedeth
him in the office. Even like arguments in a manner doth our
adversary use, whereby he goeth about to make the bishop
of Rome like unto Peter in authority. "Peter," saith he, "was
ordained chief shepherd of Christ's flock ; to him were com-
mitted the keys of the kingdom of heaven ; and the same
Peter was sometime bishop of Rome. Therefore all bishops
of Rome are the chief shepherds, and have the keys of the
kingdom of heaven." Though this be but a small argument;
yet hath God permitted, that through the craft of the devil
it is so sunk into many men's minds, that whosoever under-
taketh, but with a word, to do ought there-against, must stand
in danger of his life. Now is it manifest, that for the main-
tenance of his opinion he, namely our adversary, hath nothing,
except we grant him that Peter was bishop of Rome. If that
now alone be sufficient for the establishing of such exceeding
great authority, I refer it to the discretion of you that be
judges. Now will we speak of the Mass.
This name, JNIass, was doubtless in the apostles' time
neither used nor heard of; neither can there any certain
occasion be shewed, whence this name should come. But
certain it is, that all the preparation about it w'as instituted
and ordained, to the intent that the supper and death of the
Lord miglit be had in remembrance ; which may easily bo
470 THE DEFENCE OF
perceived by the vestments and other things pertaining to
the mass. Now in the primitive church was not the supper
of the Lord kept afore noon, as now the use is, but in the
evening after supper, as Christ himself kept it. Nevertheless,
through the misbehaviour of certain filthy persons, which with
their drunkenness dishonoured this holy supper, arose great
slander and offence, which St Paul to the Corinthians doth
earnestly rebuke. And therefore thought the holy fathers it
should not be against the ordinance of the Lord, if men kept
this holy supper afore noon, fasting ; whereby such inordinate
people might somewhat be withdrawn from their inconvenience :
which they considered they might well do, forasmuch as they
altered nothing of the principal matter.
And at the first was no more added thereunto, save only
the Paternoster, the prayer of the Lord. But afterward in
process of time, by adding more and more, it grew to the
point that it is now at. And besides that with such additions
they thought to garnish the supper of the Lord, peradventure
of a good intent, they have almost utterly lost the principal
points of the remembrance of the supper : so that now the
right name of it is altered, and no more called the Lord's
supper, but is called mass, which name is both strange and
unknown in the scripture : yea, and that worse is, it is named
a sacrifice, that may be done for other folks ; whereof then
sprung the slanderous market of buying and selling of masses
in churches. Hereof was renewed the dangerous idolatry, that
we ran unto the mass, as to a special work, thinking there to
fetch all salvation, which we should have looked for only at
Christ's hand.
But let us look, wherefore they call it a sacrifice. Even
because, say they, that in the mass Christ the Son is offered
up unto God his Father. Oh, what a great blasphemy is this ;
yea, to be abhorred of all virtuous men ! Who would think
it possible, that men mortal and sinful could ever have been
so malapert, or rather mad, as to presume with their unclean
hands to offer Christ the Lord unto his Father vet once asain?
"Christ," saith St Paul, "is entered into the very heaven,
for to appear now in the sight of God for us : not to offer
himself often, as the high priest entereth into the holy place
every year w-ith strange blood : for then must he have oft
suffered since the world beo-an." And afterwards it followeth :
A CEETAIN POOR CHRISTIAN MAN. 471
" Thus was Christ offered up once for all, to take away the
sins of many." But they will say, " Christ is not so sacrificed
in the mass, that he dieth again upon the cross ; but it is for
the remembrance of the same sacrifice, that once was made."
Why do they then call it a sacrifice, seeing it is but a re-
membrance of a sacrifice ? And why say they, that it may
be done for other, seeing that of itself it is no such work, but
only a remembrance of the supper and passion of our Lord
Jesus Christ, which saith, " Take and eat, this is my body ?"
And of the cup he saith : " Drink ye all thereout ; and as
oft as ye do this, then do it to the remembrance of me."
He saith not, " Offer my body and my blood." Wherefore
let the right and true remembrance of the Lord's supper
remain in the congregations, and let us shew the Lord's death
until he come.
Now if we be disposed to offer, let us " offer our own
bodies a quick, holy, and acceptable sacrifice unto God; which
is even the reasonable way to serve him." We read in the
scripture, that no vice was punished so sore as the abuse of
God's service. Wherefore, methinketh, all vu-tuous men
should heartily pray, that the abuse of the mass were put
down in the churches. "For if we wilfully sin after the know-
ledge of the truth, there remaincth no more sacrifice for sins."
But I will let the mass go, and treat of both the kinds in the
Lord's holy supper, which should also be given unto the lay
people.
It is past all doubt by every man, that Christ in the holy
supper gave his disciples both the kinds. Therefore it is
manifest, that their opinion is not evil, which would have the
chahce distributed unto every man. And methinketh the
other do err sore, that hold the contrary; and specially because
they put such difference between priests and lay people, not
considering the priestly ofiice that is committed unto all faithful
believers. For in the law of Moses the office of priests was
to offer and pray for the people. But now, forasmuch as
Christ, being once offered up for us, hath abrogate all other
sacrifices, and not only permitted, but also commanded all men
to pray ; 1 cannot see what difference can be between priests
and lay people, except the governance of the church and
ministration of God's word. For St Peter in his epistle saith :
" And ye also as living stones are made a spiritual house, an
472
THE DEFENCE OF
holy priesthood, to offer up spiritual sacrifices, acceptable to
God through Jesus Christ." And even there also saith St
Peter : " But ye are the chosen generation, the royal priest-
hood, the holy nation," &c. Here writeth St Peter not
only unto bishops and priests, but to the strangers that were
dispersed and scattered abroad in Ponto, Galatia, &c. ; and
calleth them all together an holy and royal priesthood.
St Paul also, writing of this holy supper of the Lord to
the common congregations at Corinthum, maketli mention, not
only of the bread, but also of the cup. If the cup then at
that time was common unto all christian men, why is it now
withdrawn from the lay people ?
"The holy fathers," saith our adversary, "have with good
conscience brought the supper to tliis ordaining, that it now is.
in : and that might they well do, as we read that in the
apostles' time certain things were ordained, whereof no mention
[Acts XV.] is in the gospel. Among which this is one in the Acts of
the Ajiostles, where they commanded to abstain from things
offered unto idols, and from blood, and from strangled; which
commandment the apostles esteemed necessary." Whereunto
1 answer briefly, that the apostles gave no such commandment,
for that intent that it should alway so continue ; seeing they
themselves afterward kept it not. Nevertheless they, having
respect unto the time, thought to avoid the offending of the
weak. But when the gospel was more clearly come to light,
they ceased from such commandments, as things not necessary,
the verity being known. Even out of this occasion did Paul
circumcise Timothy ; whereas nevertheless afterward, when
[Gal. li.] the Jews would needs have had him to circumcise Titus also,
he would not give place unto them one hour. Even so, me-
thinketh, should it be now hkewise : for though the cup of
the Lord be withholden from the lay people for certain causes,,
which be but trifles ; yet now, forasmuch as it is evident to
all such as will know it, that the memorial of Christ's holy
supper was institute by himself under both the forms of
bread and wine, let us forsake our own foolish intents, and
turn again to the infallible ordinance of Christ ; yea, let us
acknowledge, that Christ, Avho is wiser than all angels or men,
did not for nought, or without a cause, ordain this remem-
brance under both forms of bread and wine ; and that if there
Avere any danger for the lay people to have the use of the
A CEKTAIX I'OOR CHRISTIAN MAN. 4*tO
chalice, (as our adversaries make a babbling thereof.) he could
have known it afore well enough: howbeit in the outward use
of the saci-amcnt without faith, consisteth but small salvation,
as it well hath appeared in the traitor Judas. For as soon as
he had received this sacrament with the other disciples at the
hand of Christ, immediately went he forth, executed his treason,
despaired, and hanged himself. For if the outward use of
the bread and wine Avere necessary to salvation, it should not
go well with them that may not away with wine. Therefore
the right and wholesome remembrance of the supper of the
Lord, is it that is done in faith ; namely, wdien we believe
that the body of Christ was given for us, and that his blood
was shed for us. But forasmuch as Christ would have the
same remembrance kept with outward using of bread and
wine ; therefore must so great a sacrament in no wise be left
unministcred, but still observed, according as Christ himself
hath ordained it, Avithout all men's inventions. But now will
we speak of Purgatory.
The opinion of purgatory, I suppose, is taken out of the
books and writings of the heathen ; forasmuch as in the holy
scripture of the old and new Testament we have no manner
of record for the contirmation of any such thing. Christ and
his apostles have taught much and evidently of the eternal
salvation of the faithful, and damnation of the unfaithful ; but
nothing of purgatory. Wherefore I think it not needful to
inveigh sore against it ; considering it is a thing that hath no
ground, and must needs fail of itself. Our adversary neverthe-
less had certain arguments, but so feeble and so wide from
the purpose, that I am almost ashamed to repeat them.
AVe read in the book of the Machabees, Judas sent [2 Maec. xii.]
to Jerusalem twelve thousand pieces of silver, to offer for
the sins of the dead ; because he had a good and devout
mind concerning the resurrection. Now, I pray thee, what
doth that to purgatory ? Who saith, that it is not a good
and devout thing to remember the resurrection? And
whereas the author of the book addeth these words, " There-
fore is it an holy and wholesome cogitation to pray for the
dead, that they might be dehvered from sins;" the same
words do not I so esteem, that they ought to be taken for
a certain ; forasmuch as the author of the same book is un-
474
THE DEFENCE OF
known, and the book itself not approved with any testimony
of holy scripture.
Furthermore, in the gospel, whereas Christ counselleth
us to "agree with our adversary, while we are in the way with
him, afore we come to the judge, lest the judge deliver us to
the officer, and the officer cast us in prison ; whence thou
shalt not come forth," saith Christ, " till thou hast paid the
uttermost farthing ;" with these Avords will Christ declare,
that a gentle agreement is profitable, though it be done with
some loss. For if we will not agree with our adversary
by the way, but fear a little loss ; it is to be feared, that the
judge will cast us in prison, and put us to sharper payment,
yea, and more intolerable, than peradventure the other was,
"wherewith our adversary would have been satisfied. But
the prison doth our adversary call here purgatory ; and
that which is spoken concerning the businesses of this
world, doth he take upon him to wrest unto the world to
come, as though a man might feign out of the words of
Christ what he list.
In like manner allegeth he the testimony of St Paul,
1 Cor. iii.; where he saith, that " the fire shall prove every
man's work what it is : and if any man's work burn, he
shall suffer loss ; but he himself shall be saved, nevertheless
as through the fire." Here expoundeth he fire to be purga-
tory ; whereas St Paul by a similitude doth say, that our
Avorks shall be tried, like as gold, silver, and other metal, is
tried in the fire. But who can suffer such jugghng ? Let
hira shew us the least letter in the scripture, that plainly
proveth purgatory. If we must purge our sins through
purgatory, I pray thee then, for what intent died Christ?
Wherefore shed he his blood ? " If God be with us, who will
be against us?" "Who spared not his own only Son, but gave
him for us all ; and how should he not give us aU things with
him ? Who will accuse the elect of God ? It is God that
maketh them righteous. Who will condemn them?" Now see
we, that the faithful are made righteous, and shall not be
condemned. And who is so ungodly, as to think that the
righteous God doth after this world punish one uncondemncd.
Let this little, but true, be sufficient to overthrow the
vain invention of purgatory. And what need was it, with
A CERTAIN POOR CHRISTIAN MAN. 475
this weak fear of pain to v/ithdraw simple people from the
whole love of Christ ? who nevertheless in this world hath
promised trouble even unto his faithful, to make them feel
somewhat of the punishment of much sin, but after death an
w^hole, free, perfect joy and salvation, which we undoubtedly
look for in the blessed hope, [from which they] have thrust
us down, and therefore feigned they this horrible bog of
purgatory ; to the intent that we, despairing in the assured
and infinite mercy of God which cometh through Jesus Christ,
might run to their churches, yea, to their chests, to be free
from our sins with unreasonable money ; whose judgment tar-
rieth not behind. Let no man, therefore, be moved by those
deceitful spirits, which, as they say, do appear unto men, and
desire their help, praying that masses, pilgrimages, and other
like superstitious ceremonies, may be done for them ; for even
the same night-bogs, like as they in old time were among the
heathen, so are they now also among the Turks. Neither is
it Avonder, if the devil can disguise him in the form of a
dead man, seeing he can transfigure himself into an angel of
light. But to the intent that the unprofitable purgatory do
us no harm in our heads, we will go forth farther.
The invocation of saints hath even such a foundation as
purgatory hath, namely, none at all. But a wonderful thing
is it to express, how the imaginations of men have ever been
inclined to idolatry : and therefore is it not for nought, that the
first precept among ten was so well beaten into the Jews, that
they should honour but one God, and have no strange gods.
ISTow to have a strange god, what is it else, save to put
hope and trust in a creature, and not in God the maker only ?
Christ saith : " Come to me, all ye that labour and are over-
charged, and I will refresh you." And, " Whatsoever ye
ask the Father in my name, he will give it you." Is that
true ? I suppose no man will deny it. If it be true then,
why do not we believe it ? Wherefore call we not upon God
the Father, through his only-begotten Son Jesus Christ,
seeing we are sure that he denieth us no petition? But we
will see the arguments of our adversary, whereby he goeth
about to prove the invocation of saints. " We beheve," saith he,
"the promise of Christ; but because we trust not to our own
strength, therefore seek we advocates to pray unto God for
us ; like as it is in great princes' courts, where matters are
476 THE DEFENCE OF
despatched by the counsellors, whom the prince loveth." O
what a gross likeness is that ! Hath a prince mortal any-
thing in this point, that may be resembled unto God ? Two
special causes there be, wherefore one must have to do with
lords upon earth through mediators and advocates, namely,
ignorance of the lords, and mutability of their minds. For
they cannot know what one desireth, except somebody tell
them. It is also uncertain, whether they will grant that one
desireth of them, or no. But so is it not with God. Christ
saith: "Your Father knoweth whereof ye have need, afore ye
pray unto him;" and "whatsoever ye pray unto the Father
in my name, he Avill give it you." Here is it evident, that
neither ignorance nor changeableness of mind hath place with
God. This simihtude also concerning the great princes of
the world is false, like as it is false, that they say they believe
the promise of Christ. For if they constantly beHeved
that they should be heard through Christ, they Avould seek
no help of other. But seeing they confess, that they trust
not their own error, in that they understood not, that this
promise was made, not through our deserving, but through
the deserving of Christ ; and where they will keep them-
selves from being to hold of God, they fall to their own hurt,
into the head sin of desperation or infidelity. And if they
continue therein, they need not look to obtain anything of
God, as St James testifieth, who exhorted us " to pray in
faith, and not to doubt." "For Avhoso doubteth," saith he, "is
like unto the waves of the sea, that are tossed and blown of
the wind. Let not such a man think, that he shall receive
anything of the Lord."
Li matters of the world is it not accounted no good wit,
for a man to leave a thing certain for a thing uncertain, and,
as the dog did in Esop's fables, to let the flesh fall, and to
follow the shadow thereof? And how much more indiscreet
a thing may it be esteemed, when in such a great matter
concerning everlasting salvation one forsaketh it, that without
contradiction is true, and followeth another thing, where it
may be doubted, whether it be true or no ! That we are
heard through Christ, we be certain, while we are so taught
of the verity itself. But hoAV can we be sure, that our prayer
is heard for any saint's sake, seeing that of the invocation of
saints there is no mention made in the scripture; but the
A CERTAIN POOR CHRISTIAN MAN. 477
contrary is evidently declared in many places. Christ an-
swereth the devil after this manner: "Thou shalt worship the
Lord thy God, and him only shalt thou honour." And what
need we many probations ? Let him shew us one place in the
scripture, where one saint called upon another. If the invo-
cation of saints were profitable, why did not Moses call upon
Abraham, Isaac, and Jacob, seeing he heard God himself say,
" I am the God of Abraham, Isaac, and of Jacob?" Why
did not David and the other prophets call upon Moses, as
the chief prophet of God ? And wherefore did not the Jews
that came after call upon David, who had such good record
of God himself, that he said, " I have found a man after mine
own heart, which shall accomplish all my will?" And after
the coming of Christ, why did not the apostles call upon John
the Baptist, concerning whom they had heard these words of
our Saviour : "Among such as are born of women, there hath
not risen a greater than John the Baptist?"
It is not likely, ye dear judges, that these holy men, of
whom I now have made mention, -were so neo-lio-ent or so
unkind of stomach toward us, that if they had known and
been persuaded, that the invocation of saints were for our
salvation, or acceptable to God, they would not let us know
thereof. Therefore do I esteem it a dano-erous thino-, with-
out scripture, yea, against the open scripture, to set up the
invocation of saints, as a service acceptable to God. Neither
can I allow the objection of those, that go about to maintain
such opinions by old and long custom, or by miracles.
For as touching custom, if all were to be commended,
that hath been long and of old time used ; then the blasphe-
mous use of the heathen with their idols must be set up
again, which with one consent of so many nations endured
many years afore the coming of Christ. Thus might advou-
try also, and other vices also be maintained, seeing they be
committed so oft and in so many places. But what is less
commendable, than to go about through an evil custom to set
up a thing that is openly against the law of God, (yea, men
in their laws will suffer no such evil customs,) we to take upon
us to be judges over God's word.
Concerning miracles, which God so greatly worketh in
his saints, who would not highly wonder at such, as at a
singular gift of God ? Notwithstanding it is manifest also,
478 THE DEFENCE OF
that to do miracles and wonders is not always a sure proba-
tion of holiness; seeing we read not ever, that Abraham,
Isaac, Jacob, David, and John the Baptist, did miracles.
Must they therefore not be holy, and should we therefore
despise them ? Or why call we not Judas the traitor as a
saint, that did miracles with the apostles, and healed many
people, as we may perceive out of the history of the gospel ?
But let us hear the sentence of Christ : " Many," saith he,
"shall say unto me in that day. Lord, Lord, have not we pro-
phesied in thy name ? Have not we cast out devils in thy
name ? Have we not done great virtues in thy name ? Then
will I confess unto them, I never knew you. Depart from
me, all ye evil-doers." What can our adversaries boast now
of saints'" miracles, seeing we read, that ungodly and damned
persons have done many great acts in the name of Christ?
And St Paul also prophcsieth to the Thessalonians, saying, that
[2Thess. ii.] "the wicked shall come, namely, the child of perdition, whose
coming is after the working of the devil, with all manner lying
powers, tokens, and wonders." Wherefore let us not believe
every spirit, but prove them whether they be of God, or no.
And let us not be so unadvised, as to ascribe unto saints and
to their merits the honour that only appcrtaineth unto God.
When Peter and John at the gate of the temple had
made the lame man whole, and the people ran to them won-
dering, Peter said unto them : " Ye men of Israel, why
wonder ye at this thing ? or why look ye so upon us, as
though we through our power or virtue had made this man
go ?" And afterward it followeth : " Through the faith in his
name," namely Christ's, "hath he upon this man, whom ye see
and know, confirmed his name : and faith through him hath
given this man health before your eyes." Where are now
the miracles, which they say are done through the merits of
saints ? Peter and John, pillars of the church, confess plainly,
that this lame man was not made whole through their power
or virtue, but in the faith through Christ. 0 eternal God,
in what an horrible deep pit of idolatry are we fallen ! How
far have we erred from the true faith of Christ ! We shall
not lightly find any time, wherein the heathen have honoured
their gods with so great superstitiousness, as some Christians
honour their saints. Every occupation hath his advowry\
[1 ad vowry or avowry : justification, or justifier.]
A. CERTAIN POOR CHRISTIAN MAN. 479
every land their own defender, and every sickness a peculiar
physician. There be some saints also, whom they do not
honour to have profit by them, but because they should do
them no harm. To certain peculiar saints commit they their
matters of war, their merchandise, and their causes of mar-
riage. The husbandmen also have their own helpers : one
increaseth the seed, another keepeth the vineyards, the sheep,
the kine, the geese ; yea, the filthy swine have likewise
their own proper herd. To him offer the foolish people all
manner of things, but for the most part ware : so that herein
they are almost become like unto the Egyptians, who wor-
shipped such beasts themselves for their gods.
These saints now are all honoured, they are all called
upon ; only merciful Christ is not regarded. And though
they sometime name him with bare words, yet is all
their trust in the saints. Neither are they satisfied in such
strange honouring of saints, but make also a wonderful
difference of holy places. Hereof cometh it, that they think
Mary the mother of Christ to be more gracious in one place
than in another. New pilgrimages also minish somewhat
the reputation of the old. They run to Compostel in Spain,
to visit St James ; to Akon in Dutchland to salute our lady ;
and in many other places to saints' graves, as the kites fly to
the carrion; and honour many dead bodies upon earth, whose
souls are in hell. I pass over the foolish superstition that
they use with dead saints'* raiment, as coats, hosen, shoes,
and regard little the poor saints, that live with us as bre-
thren in Christ upon earth, and have great need of such
apparel. Yet would I esteem it a less error, if they worship-
ped not also the images that have no understanding, and are
made with men's hands, of gold, silver, stone, and wood ;
yea, very little it faileth, that they worship not withal even
the worms, the worms that gnaw the bodies of such blessed
saints of wood. To such images ascribe they wonders and
miracles. Of some one they say that it had spoken. Of
another they say, that by his own virtue he is gone from
one place to another. The day should be too long for me,
if T would say all that might be spoken of this unreasonable
matter. Somehow they leave nothing behind, that belongeth
to full idolatry.
We may well say, that the Indians had much more right
4S0 THE DEFENCE OF
to worship the Sun, such a dear, profitable, wonderfal, and
excellent creature, than these mad folks have to v/orship such
a rotten worm-eaten idol. Now though we disallow such
idolatry, such perverse honouring and wrong invocation of
saints, let no man think that Ave therefore will withdraw
from them anything of their true worship and reputation.
Saints have nothing that they have not received. Paul saith :
[icor.iii.] '^^Yhat is Paul? What is Apollo? Even ministers they
are, by . whom ye are to believe, and that according as
the Lord hath given unto every man." And afterward it
followeth : " Therefore let no man rejoice in men ; for all is
yours, whether it be Paul, or Apollo, or Cephas, or the
world ; whether it be life or death, whether it be things
present or for to come, all is yours ; but ye are Christ's, and
Christ is God's." Wherefore all grace, which cometh through
Christ in the Holy Ghost, ascribe we unto God, as unto him
that only giveth it. And heartily we beseech him, that unto
us poor sinners also he will grant this infinite mercy, to the
intent that we may forsake our sins, and be holy before him,
through Jesus Christ, his only-begotten Son, who upon the
cross hath delivered us not Avith a small price, but with his
own blood. Reason it is, that saints have their due honour ;
[Heb. iv.] but liiitli and invocation belongeth only unto God. "Let us
go, therefore, with confidence unto the seat of grace, to help
in the time of need. For we have not an high priest, which
cannot have compassion on our infirmities; but was in all
[Heb. vii.] points tempted as we are, but without sin ;" being " ever able
also to save them that come unto God through him, and
[Actsiv.] liveth ever to make intercession for us." "Neither is there
under heaven given unto men any other name, Avherein we
[1 Tim. ii.] must be saved." "For there is but one God, and one mediator
between God and man, namely, the man Jesus Christ, which
gave himself a redemption for all." To him be honour and
praise for ever.
My purpose was, right dear judges, to have defended
this christian man's cause with few Avords. Nevertheless
the subtle complaint of our adversary hath hindered me, as
ye see, from making of mine answer. Wherefore the fault
of so long communication ought reasonably to be imputed
not unto us, but to the unrighteous accuser.
And now Avill I take in hand the sixth article, namely.
A CERTAIN POOR CHRISTIAN MAN. 481
Auricular Confession : which I suppose was first ordained for
this purpose, that the simple unlearned people should go to
the priests to seek counsel, if they had any grievous thing
in their mind, either concerning any doubt in the believe,
or concerning sin w^hich vexeth a man's conscience ; to the
intent that the priests, as they that be learned and have
experience in the scripture, might strength such as be weak
in faith, warn the unruly and misnurtured, comfort such as
be sorry and penitent for their sins; summa, as true phy-
sicians, to give due medicines for every sickness. Which
ordinance, if it were right kept, and as I now have said, I
suppose no man could reprove it. But now, forasmuch as
they command that every person shall once in the year
confess all his sins to his own priest, not only such as he
hath committed in deed, but also whatsoever is come into
his thought, yea, and to declare the state, place, time, and
circumstance of the persons ; considering likewise that they
proclaim the same out as a commandment of God, under pain
of eternal damnation ; I may say, that it is no w^iolesome
confession of sins, but rather a shameful tormenting of men's
consciences. Neither can I believe either, but that it was
brought in by the special craft and subtilty of the devil, to
tangle poor men with a new snare, and utterly to bring
them from the wholesome and necessary confession of sins.
It is written in the Psalm: "I will even against myself LPsajm
confess mine offence unto the Lord, and thou forgavest me
the ungodliness of my sin. For the same shall all saints
pray unto thee in due season." Without such confession of
sin shall no man be saved. For they that desire to be par-
takers of the grace of Christ, must afore all things know and
confess, that they are sinners and worthy of eternal punish-
ment. Such a confession, if it come from the heart, is
wholesome and fruitful. Afterward verily followeth a broken
heart, which God Avill not despise.
Our adversary would prove out of the gospel, that this
confession to the priest is commanded of Christ, because
that when he cleansed the lepers, he bade them go shew
themselves to the priests. Here doth our adversary make a
cold interpretation: "Shew yourselves," saith he, is as much
to say as, " Confess your sins." But the words that follow
after in the gospel will not suffer such a slender exposition :
LCOVEUDALE, II. J
482 THE DEFENCE OF
" And offer the gift," saith Christ, " that Moses commanded,
for a witness unto them," This was the very cause, why
they were commanded to go unto the priests ; namely, that
of them, as of those to whom the knowledge of leprosy was
committed, they might be judged clean ; to the intent it
might be known, that Christ had truly cleansed them.
Therefore for a witness against such as resisted him, bade
he the lepers offer the gift that Moses had commanded in
the law.
Out of St James's epistle taketh our adversary these
[James v.] words : "Knowledge your sins one to another, and pray
one for another, that ye may be saved." Here doth he,
as he did afore, and will have this word "one to another," to
be as much to say as, to a priest. Nevertheless the words
be so plain, that they need no long interpretation. For
St James willeth, that every one shall knowledge himself
as a sinner toward his neighbour, and so one to pray for
another, that they may fulfil brotherly love, and be saved.
I abhor, most prudent judges, to express, what great harm
the strait confession hath brought to pass among the simple
people. For seeing they think, that they cannot be saved,
except they confess everything as narrowly as the same
shrift^ tradition bindeth, and yet leave it undone, sometime
for shame, and sometime through forgetfulness ; no doubt they
fall into despair, and are ever, yea, as long as they live,
far from holy hope. It is manifest also, how unreasonably
certain priests behave themselves in hearing of confessions,
to the great destruction of souls. Some, for all right oc-
casion, will not absolve a penitent, no, though he be very
sorry for his sins. Some ask questions of young people con-
cerning wanton and filthy matters, nothing regarding their
innocent minds. And whereas they should earnestly desire
to help with some wholesome medicine, they make deadly
wounds in weak consciences.
But what shall I say ? Have they not oft and wilfully,
through their constrained confession, abused the chaste sim-
plicity of honest women and virgins to their own unchastity
and wantonness? Some of them openly told abroad the
thing, that hath been committed to their fidelity in con-
fession ; and thereby have they brought much malice to
[1 shi'ift: from shrive, to hear at confession.]
A CERTAIN POOR CHRISTIAN MAN. 483
pass, yea, and sometime murder also. Such are the sweet
fruits of this feigned confession; yea, and that as evil is,
they preach the same to be a work, for whose sake God
forgiveth sins ; and therefore have they robbed Christ of
his honour, like blasphemous men, as they be. Wherefore
considering this tree was not planted by the Father of
heaven, but by the children of the devil, to search out
craftily the privities of men's hearts, methinketh it should
be plucked up by the roots, and men brought again to the
right and wholesome confession of their sins.
The rest is, that I make answer touching the difference
of meats, and concerning the marriage of priests : which two
points I purpose not to sunder, forasmuch as Paul joineth
them together in his first epistle to Timothy, where these be
his words : " The spirit speaketh evidently, that in the latter [i Tim. iv.]
times some shall depart from the faith, and shall give heed
unto spirits of error, and devilish doctrines of them which
speak false through hypocrisy, and have their conscience
marked with an hot iron, forbidding to marry, and com-
manding to abstain from the meats, which God hath created
to be received with thanksgiving of them which believe
and know the truth. For every creature of God is good,
and nothing to be refused, that is received with giving
of thanks : for it is sanctified by the word of God and
prayer." I suppose, dear judges, that as touching these
matters, Paul hath with these words sufficiently answered
for us, seeing he saith evidently, that they which forbid to
marry, and command to abstain from meats, are departed
from the faith, and follow the devil's doctrine. Paul also
himself writeth thus to the Corinthians : " Whatsoever is [i cor. viu.]
sold in the flesh-market, that eat, and ask no question for
conscience sake. For the earth is the Lord's, and aU that
is therein." And to the Colossians he writeth: "Let no[Coi. u.]
man therefore trouble your consciences about meat or drink,
or for a piece of an holy day, or new moon, or of the sabbath-
days, which are the shadow of tilings that were for to come;
but the body itself is in Christ." And afterward it followeth :
" If ye be dead then with Christ from the ordinances of the
world, why are ye holden with such traditions, as though ye
lived after the world? As when they say. Touch not this,
taste not that, handle not that : all which things do hurt
31—2
484 THE DEFEJS'CE OF
unto men, because of their abuse, .which cometh only of the
commandments and doctrines of men, &c." All this doth
Christ confirm, when he saith : " Whatsoever entereth in at
the mouth defileth not the man." And what can be more
clearly spoken ? But so false and unrighteous is the judg-
ment of such unreasonable men, that if a christian man do
taste but a little flesh upon a day prohibited by them, im-
mediately, without any farther advisement, they proclaim
him to be an heretic, and cast in his teeth such a tradition
of fasting, as though a man's salvation depended upon the
difference of meats : and yet the hypocrites themselves,
though they eat no flesh, are nevertheless so full of fleshly
desires, that they can understand nothing but fleshly, and
sometime are not ashamed to utter their fleshly lusts with
excess.
Even as great wrong do they through their damning of
priests' marriage. But to the intent that men should judge
them to be excellent maintainors of chastity, they praise vir-
ginity out of measure, which in very deed is a singular gift
of God, but given unto few. Nevertheless, that they go about
to maintain not virginity, but a state to live unmarried, it
appeareth plainly by this, that when a priest taketh a wife,
they will not only have him deposed from his ministration,
but judge him worthy to be put to death also : but if he
against all honesty take an harlot, or keep another man's
wife, he is suffered as a profitable member of the church, (of
Rome, I mean.) Oh what an horrible wickedness is this !
Yet was there never a peo23le so wild or unnatural, but they
had an ordinance concerning marriage, and keeping concubines.
Only Romish priests may in this matter do as they lust them-
selves. They take harlots of their pleasure, when they will,
and where, and ask no question for conscience sake, so that
they pay the bishop the whore-toll. And even with like
audacity put they them away from them again, and shame
never a whit. Yet are they not satisfied with such un-
measurable liberty ^ Nothing can be safe from them ; with
their filthy wantonness defile they every thing, the angelical
defenders of chastity : all which is so manifest, that it cannot
be hid.
But lest I be reputed more to be an accuser of Romish
[1 Eight words omitted.]
A CERTAIN POOR CHRISTIAN MAN. 485
priests, than a defender of this christian man, I will pass
over many things, that might be spoken concerning this
matter, and content me with the judgment of Paul, who saith:
" If they cannot abstain, let them marry ; for it is better to [i cor. vii.]
marry, than to burn." Wherefore let this judgment remain ;
let troubled consciences be helped, and the ministers of the
church restored again to an honest conversation ; lest if we
continue in this sin, we fall into that horrible judgment,
wherewith God will judge fornicators and advoutres.
Now, thou unreasonable accuser, hast thou a sufficient
answer to all the points of thy complaint. And I would
hope that thy madness should thereby be mitigated, if I
feared not, that the light of thy body were darkened for very
malice. Now " if the light that is in thee be darkness, how
great will the darkness itself be!" Even thou thyself, I say,
knowest well, that all that I have said is true. And why re-
sisted thou then the open truth ? Thou unhappy man, art thou
so far unadvised, that thou canst not ponder, how weak a ground
thou hast in this ungodly matter ; and again, how mighty and
invincible an adversary thou hast, namely, Christ Jesus, the
only-begotten dear Son of God ? Thy fury hath now raged
enough against this innocent christian man. Cease now at
the last from perverting the right way of the Lord. Alas,
man, how oft hast thou in this thy envious complaint denied
the faith openly, in that thou hast divers times said, that
only faith maketh not righteous before God ! I pray thee,
art thou not ashamed of so detestable a lie ? Doth not the
scripture teach evidently, that faith only justifieth in the sight
of God ? Who ever denied this, if he were not mad, and
such one as thou art? Thou boastest of great works, whereof
thou thyself hast not touched one with thy little finger. And
who knoweth not, that faith and charity cannot be separated?
If charity then hang upon faith, and cannot be idle, but
alway occupied, how should not the works of charity and
love follow afterward of themselves ? Yea, the same works
are now not ours (lest any man boast himself), but Christ's;
who worketh in us through faith, as in his own members.
Thou takest to record the epistle of St James, whose
words are these: "Faith without works is dead." Here [jamesu.]
thou rejoicest, as though thou hadst gotten the victory, and
triumphest, as though thou wast over the hedge already.
486
THE DEFENCE OF
St James saith, that " faith without works is no faith ; for
faith, love, or charity, cannot be sundered." Thinkest thou,
that one can love another, to whom he giveth no credence?
Or that one can put all his hope and trust in him, whom he
loveth not ? St Paul saith : " If I had all faith, so that I
could remove hills, and had not love, I were nothing." The
same putteth he for a thing impossible, and declareth there-
by, that faith cannot be without love or charity. Therefore
will we discern these three things, faith, hope, and charity,
one from another ; but so that they remain unseparated.
Faith only justifieth before God ; love or charity worketh
toward his neighbour ; hope doth patiently wait for the pro-
mise of God, and shall not be confounded. Thou sayest we
lack good works, — not such as come of love, or that Christ
shall require of us at the day of judgment, but to go a
pilgrimage, to set up candles before images, to number up
what we pray, to tell over a prayer of beads, to put difference
in clothing, in meats, in prayers, in titles or names, where
one had rather be called a Charter-House monk, or a barefoot
friar, than a christian man. These and such like slender and
childish works requirest thou of us ; which though one had done
them altogether, it were even as much as though he in the
mean season had ridden upon a stick with boys in the street.
But declare thou us thy faith out of such works as belong-
to a christian man, and we will shew thee our works out of
faith. Seest thou, how this christian man, whom thou accusest,
standeth here so weak and feeble through the stink and te-
diousness of the prison, that he can scarce stand upon his
legs ? And why, I pray thee ? Hath he committed any evil
deed ? No. For if he have done ought that deserveth death,
or so the judges have the law, they have the sword, let them
execute it, I will make no request against it. Wherefore is
it then ? I will tell thee. Even because he hath freely
preached the gospel of Christ, and the grace that is given
us through him, (for he "believed, therefore hath he spoken/")
and hath taught, that whatsoever is against the gospel ought
to be put down, to the intent that the kingdom of God might
come unto us, and that "his name might be sanctified." Thus
of a fervent love hath he endeavoured himself to instruct all
men, and to bring them to the true knowledge of God and
of his Son Jesus Christ. Summa, his mind was so set to
A CERTAIN POOR CHRISTIAN MAN. 487
learn liis neighbour, that he hath not abhorred the dark
dungeon and prison, to be desolate and alone, in hunger and
thirst, yea, and in danger of death. Such are the works for
a christian man ; which must not be ascribed unto us, but
unto the Lord that worketh them in us. Such true fasting
is accepted of the Lord, such true obedience belongeth to his
saints.
Now forasmuch as I have sufficiently declared, that our
adversary's complaint is clean against equity, there is no
more to be required, save only that ye, right dear judges,
whose mind is to do every man right, quit this christian
man according to your benevolence.
A SHORT RECAPITULATION
UNTO THE READER.
Here hast thou heard, most gentle reader, how benign,
how loving, how mindful our most merciful Father is, and
ever hath been, over his elect and chosen children, namely
even now. And for an ensample have we this poor and
simple creature set before our eyes, to call us to remem-
brance, that he is nigh unto all them that in time of tribu-
lation or persecution will call upon him in truth and verity.
See we not here, how mercifully he stretcheth out his hand,
he spreadeth abroad his wings, to hide and cover this his
tender bride from the glede^ or buzzard? And in conclusion,
he mollifieth and moveth the heart of this virtuous prince ;
and by him, as by an instrument of his own, doth he not
only defend this poor man's cause, or rather the truth itself,
but also delivereth him from the cruel hands of all his ene-
mies, no otherwise than even as it were from death to life.
Such is his godly nature, such is his property and accustomed
manner, that in the midst of adversities, tribulation, and per-
[1 A glede: a kite.]
488 A SHORT RECAPITULATION UNTO THE READp:R.
secution, where men think him most furthest off, there is he
most nighest and present with such consolation and comfort
as cannot be expressed with tongue. What more joy can
there come to them which be afflicted, persecuted, and under
the sweet cross of Jesus Christ, than to call to tli«ir remem-
brance the comfortable stories of the scripture, according to
[Bom. XV.] the saying of St Paul, " Whatsoever thing is written, it is
written for our doctrine and learning, that through patience
and the consolation of God's word we may have sure hope
and trust ?"
How like a loving Lord saved he Isaac from the mortal
and deadly stroke of the sword ! With how pitiful an eye
looked he on Noe the preacher of righteousness, restoring
him from the rough raging waves of the unmerciful sea! He
delivered Lot at an instant from the conversation and com-
pany of the ungodly Sodomites and Gomorrians. Kept he
not Jonas safe and sound, after he was devoured and swal-
lowed up of that huge and monstrous fish ? Sidrach, Misach,
and Abenago preserved he from the flaming furnace of
burning fire ; and Daniel he delivered from the devouring
mouths of the hungry lions. Moyses, among the reeds
and flags hid and hanged by the water-side in a basket, was
restored again to his natural mother to be nursed of her.
Paul was let down in a basket, and so escaped the hands of
his persecutors. Susannah was preserved and defended pure'
^nd undefiled from' the false priests and judges. Judith,
with much joy and victory, was delivered from the fiery
violence and mighty power of all the enemies of God. These
and many more godly ensamples be left in the holy scrip-
tures, to the great comfort and consolation of them that suffer
persecution for Christ's sake, according to the saying of Christ
himself: "Blessed are all they which suffer persecution for
righteousness' sake ; for theirs is the kingdom of heaven."
Again, "as many as will live godly in Christ Jesus must suffer
persecution." It is the blessing of God and the sweet rod of
correction, wherewith all the faith of the faithful must there-
with be tried. For even as our Lord and God doth always
and at all times preserve, keep, and defend his poor perse-
cuted and afilicted in all extremities ; so doth he cast down,
and never raise up again, all such that so obstinately and
[1 Four words omitted.]
A SHORT RECAPITULATION UNTO THE READER. 489
wilfully resisteth his eternal testament and word, oppressing
his preachers, and persecuting Christ the only Son of God
in his members. Seeing now, that such trouble and per-
secution chanceth always upon the simple and poor afflict,
specially now in this dangerous and perilous season, let not
therefore the words of Paul be out of the remembrance of
them that be at liberty, where he saith : " Remember them [Heb. xm.]
that are in bonds, even as though ye were in bonds with
them ; and be mindful of them which are in adversity."
Let this short and brief lesson be sufficient at this time to
put the most christian reader in remembrance of some part of
thy duty, and to render thanks unto the Lord for the great
strength and power he gave unto this christian prince to
confess his Lord and God : before all men him shall the Lord
confess again before the Father of heaven. The Lord send
us many such princes, that will with so ready a mind defend
the hvely word of God, deliver the innocent, confute the false
accuser, and, to conclude, to be first and ready to give his
life for his poor brother ; to the great discomfort of that
hungry horse-leech and blood-thirsty Romanist, the gene-
ration of whom is never satisfied till it hath blood ! God
defend all them that believe in his word from their cruelty,
and illuminate the hearts of all princes, that they may once
spy and perceive, what kind of people they be, that cause this
great dissension, discord, and wars, now in this troublesome
time ; and though I put no doubt but that kingdom of anti-
christ, which now hangeth by a twine-thread, shall shortly
take a fall, and the kingdom of Christ ma2;nified amono- all
nations, to the great honour and laud of God, to the con-
solation and comfort of the whole christian congregation of
Jesu Christ, to whom be praise both now and ever ! Amen.
Printed at Nurenhergh, and translated owt of Douclie
into Englishe by Myles Coverdale, in the yeare
of oiir Lorde m.d.xlv. in the laste of
Octobre.
490
LETTERS.
LETTER I.
MYLES COVERDALE TO Mr CRUMWELL.
Dated from the St Augustin's, Mut/ 1, [1527.]
[State Papers, Ci-umwell Correspondence, Vol. vir. No. 62.]
Most singular good master, with due humility I beseech
unto your mastership all godly comfort, grace, and prosperous
health. Forsomuch as your goodness is so great towards me,
your poor child, only through the plenteousness of your
favour and benevolence, I am the bolder of your goodness
in this my rude style. If it like your favour to revocate to
your memory the godly communication, which your master-
ship had with me your orator in master Moore's house upon
Easter Eve, amongst many and divers fruitful exhortations,
specially of your singular favour and by your most com-
fortable words, I perceive your gracious mind toward me.
Wherefore, most honourable master, for the tender love of
God, and for the fervent zeal that you have to virtue and
godly study, cordis genihus jwovolutus, I humbly desire and
beseech your goodness of your gracious help. Now I begin
to taste of holy scriptures : now, honour be to God ! I am
set to the most sweet smell of holy letters, with the godly
savour of holy and ancient doctors, unto whose knowledge
I cannot attain without diversity of books, as is not unknown
to your most excellent wisdom. JN'othing in the world I
desire but books, as concerning my learning : they once had,
I do not doubt but Almighty God shall perform that in me,
which he of his most plentiful favour and grace hath begun.
Moreover as touching my behaviour, (your mastership's mind
once known.) with all lowliness I offer myself not only to be
ordered in all things as shall please your wisdom, but also as
concerning the education and instruction of other alonely to
I.] MYLES COVERDALE TO MR CRIIMWELL. 491
ensue your prudent counsel. Nam quicquid est in te con-
silii, nihil non politicum, nihil non divinum est : quicquid
enim agis, nihil inconsidte agis, nusquani te primum philo-
sophum prcebes ; de rore autem cceli sumniam, more Jacob,
surrijjiiisti benedictionem. De tuo ipso torrente maxime
potari exopto, teque coram alloqui non mediocriter cnpio.
Vale, decus literarum, consiliormn, omnium denique probi-
tatum. From the Augustin's, this May-day.
Your child and headman in Jesus Christ,
FRERE MYLES COVERDALE.
Unto the right worshipful and his
most singidar good master, mas-
ter Crumwell, this be delivered
ivith due manner.
LETTER II.
MYLES COVERDALE TO Mr CRUMWELL.
Dated from Cambridge, Aug. 27, 1527.
[State Papers, Crumwell Correspondence, Vol. \n. No. 67.]
Right honourable master, in my most lowly manner I
commend me unto you evermore, desiring to hear of the
preservation of your prosperity. So it is, I was required by
Mr George Lawson to deliver this writing to your master-
ship mine own self: notwithstanding such an impediment
hath chanced, that I must desire favour on your behalf for
my excusation ; for master Moore's kinsman is not all well
at ease ; nam e febribus laborat. Opinandum est sane
febris esse speciem ; nam in alimentis lunatico more solet
deflectere, sed jam compertum est pene exolevisse. Where-
fore I beseech you to have me excused ; and if I knew that
my coming to London might stand with your favour, truly
the bird was never gladder of day than I would be to come :
but briefly, I am ready at your commandment ; nam restat
tibi facidtas apud tuum 3Iilonem mandandi quce voles.
Ceterum nihil apud nos promulgatum est novi, nisi quod
rumor est apud nostrates, {cum unus nostratium magis-
492 MYLES COVERDALE TO MR CRUMWELL. [leT.
trorum homicidii sit accusatus, alius criminis hcereseos sit
dilatus,) quod tertius jam magister sit furtivi criminis
deferendus, nempe magister ille Stookes junior; cujus rei
subinde manifestius te certiorem faciemus. Denique proeter
istuc mdlum mihi scribendi argumentum relictum est, nisi
quod tu tuique rectissime valeatis ; quod faxit Cliristus
Optimus Maximus, cui sit honor et hnperimn in ceternum.
Amen. Ex Cantabrigia 27 die mensis Augusti, annd
Domini 27 supra sesque-millesimum.
Tuus quantus quantus,
MILO CO VERBAL US.
Unto the right worshipful master
Crumivell, this be delivered
with speed.
LETTER III.
COVERDALE AND GRAFTON TO LORD CRUMWELL.
Dated from Paris, Jujie 23, 1538.
[State Papers, Crumwell Correspondence, Vol. i. No. 107.]
After most humble and hearty commendations to your
good lordship. Pleaseth the same to understand, that we be
entered into your work of the Bible, whereof (according to
our most bounden duty) we have here sent unto your lordship
two ensamples ; one in parchment, wherein we intend to print
one for the king's grace, and another for your lordship ; and
the second in paper, whereof all the rest shall be made :
trusting that it shall be not only to the glory of God, but
a singular pleasure also to your good lordship, the causer
thereof, and a general echfying of the king's subjects, accord-
ing to your lordship's most godly request. For we follow
not only a standing text of the Hebrew, with the interpre-
tation of the Chaldee and the Greek ; but we set also in
a private table the diversity of readings of all texts, with
such annotations in another table, as shall doubtless elucidate
and clear the same, as well without any singularity of
opinions, as all checkings and reproofs. The print, no doubt.
III.] COVERDALB AND GRAFTON TO LORD CRUMWELL. 493
shall please your good lordship. The paper is of the best
sort in France. The charge certainly is great ; wherein as
we most humbly require your favourable help at this pre-
sent, with whatsoever it shall please your good lordship to
let us have, so trust we (if need require) in our just business
to be defended from the papists by your lordship's favourable
letters, which we most humbly desire to have (by this
bearer, William Grey) either to the bishop of Winchester ^
or to some other whom your lordship shall think most ex-
pedient. We be daily threatened, and look ever to be spoken
Avithal, as this bearer can further inform your lordship ; but
how they will use us, as yet we know not. Nevertheless,
for our further assurance, wherethrough we may be the
abler to perform this your lordship's work, we are so much
the bolder of your good lordship ; for other refuge have
[avo] none, under God and our king, whom with noble prince
Edward, and all you their most honourable council, God
Almighty preserve now and ever ! Amen. Written at Paris,
the twenty-third day of June, by your lordship's assured
and daily orators,
MYLES COVERDALE,
RICHARD GRAFTON, Grocc\
To the right honourable and their
singular good lord, the lord
Crunnvell, and lord i^rivy seal.
LETTER IV.
COVERDALE AND OTHERS TO LORD CRUMWELL.
Dated from Paiiis, Aug. 9, 1538.
[State Papers, Crumwell Correspondence, Vol. i. No. 108.]
After most humble and due salutation to your good
lordship. Pleaseth the same to understand that, your work
going forward, we thought it our most bounden duty to send
[1 Gardiner, who was at this time ambassador at Paris, but was
shortly afterwards succeeded by Boner, bishop elect of Hereford.]
494 COVERDALE AND OTHERS TO LORD CRUMWELL. [lET.
unto your lordship certain leaves thereof, specially seeing
we had so good occasion, by the returning of your beloved
servant Sebastian. And as they are done, so will we send
your lordship the residue from time to time. As touching
the manner and order that we keep in the same work, pleaseth
your good lordship to be advertised, that the mark |^° in
the text signifieth, that upon the same, in the latter end of
the book, there is some notable annotation, which we have
written without any private opinion, only after the best in-
terpreters of the Hebrews, for the more clearness of the text.
This mark ? betokeneth, that upon the same text there is
diversity of reading among the Hebrews, Chaldees, and Greeks,
and Latinists; as in a table at the end of the book shall be de-
clared. This mark >(< sheweth that the sentence written in
small letters is not in the Hebrew or Chaldee, but in the Latin,
and seldom in the Greek ; and that we nevertheless would
not have it extinct, but highly accept it, for the more expla-
nation of the text. This token f in the old Testament, giveth
to understand, that the same text which followeth it, is also
alleged of Christ or of some apostle in the new Testament.
This, among other our necessary labours, is the way that we
take in this work ; trusting verily, that as God Almighty
moved your lordship to set us unto it, so shall it be to his
glory, and right welcome to all them that love to serve him
and their prince in true faithful obedience : as is only
known to the Lord of heaven, to whom we most heartily
pray for your lordship's preservation. At Paris, the 9th
day of August, 1538, by your faithful orators,
MYLES COVERDALE.
RICHARD GRAFTON.
WILLIAM GREY.
To the right honourable and their
singular good lord, lord privy
seal, he this delivered.
v.] COVERDALE AND GRAFTON TO LORD CRUMWELL. 495
LETTER V.
COVERDALE AND GRAFTON TO LORD CRUMWELL.
Dated from Paris, Sept. 12, [1538.]
[State Papers, Crumwell Correspondence, Vol. i. No. 115.]
After most humble and due salutations to your most
honourable lordship. Pleaseth the same to understand, that
we are instantly desired of our host, whose name is Francis
Regnault, a Frenchman, to make supplication for him unto
your lordship. Whereas of long time he hath been an oc-
cupier into England more than forty year, he hath always
provided such books for England as they most occupied ; so
that he hath a great number at this present in his hands,
as primers in English, missals, with other such hke, whereof
now by the company of the booksellers in London he is utterly
forbidden to make sale, to the utter undoing of the man.
Wherefore most humbly we beseech your lordship to be
gracious and favourable unto him, that he may have licence
to sell those which he hath done already ; so that hereafter
he print no more in the English tongue, unless he have an
Englishman that is learned to be his corrector ; and that is
the man well contented withal. He is also contented, and
hath promised, before my lord elect of Hereford^, that if
there be found any notable fault in his books, he will put the
same out, and print the leaf again. Thus are we bold to
write unto your lordship in his cause, (as doth also my lord
elect of Hereford,) beseeching your lordship to pardon our
boldness, and to be good lord unto this honest man, whose
servant shall give attendance upon your lordship's most fa-
vourable answer. If your lordship shew him this benefit, we
shall not fare the worse in the readiness and due expedition
of this your lordship's work of the bible, which goeth well
forward, and within few months will draw to an end, by the
[1 Boner, ^Yho was at this time ambassador in France, was elected
to the bishoprick of Hereford, and was translated to London, without
having been ever confirmed in the former see.]
496 COVERDALE AND GRAFTON TO LORD CRUMWELL. [lET.
grace of Almighty God, who preserve your good lordship
now and evermore. From Paris, the 12th day of September.
MYLES COVERDALE.
RICHARD GRAFTON.
To the right honourable and their
singular good lord, the lord
privy seal.
LETTER VI.
MYLES COVERDALE TO LORD CRUMWELL.
Dated from Paris, Oct. 30, [1538.]
[State Papers, Crumwell Correspondence, Vol. vii. No. 68.]
In most humble wise, after like salutation, I beseech your
most honourable lordship to understand, that the 29tli day of
this month came to me master Beckynsall, student here at
Paris, in a right lamentable sort, complaining of the injury of
light tongues, which have sinistrally reported, that he should
not be in all things agreeable and conformable to the king's
most lawful acts in England, but rather contrary to the same.
Which, my most singular good lord, if it were so, certainly
as no man is more bound than I to certify your lordship of
the truth in all things, so would I, according to my duty,
pen the same, if I knew it so to be. Again, sure I am that,
forasmuch as Mr Archdeacon Karow and INIr Quene are both
in one lodging with the said Mr Beckynsall, there is neither
of them both, but if they did either hear, see, or perceive
any such thing by him, they would not only certify your
good lordship thereof, but also avoid his company. Which
thing is to me very evident by the peaceable study and right
virtuous conversation of them both. Neither do I understand
otherwise but at this present hour all we, that be here of the
king's nation, are even of one heart and humble mind toward
God and our sovereign, and glad to our power to do one for
another, thanks and praise be [to God, who ever] preserve
the king's highness, noble prince Edward, your lordship, all
VI.] MYLES COVERDALE TO LORD CRUMWELL. 497
other of the king's most honourable council, and the whole
realm. Amen. Written at Paris, the 30th day of October,
By your lordship's humble and faithful servitor,
MYLES COVERDALE.
To the ru/ht honourable his singular good
lord, the lord Crmniuell, lord pr^^;y seal.
LETTER VII.
COVERDALE TO LORD CRUMWELL.
Dated from Paris, December 13, [1538.]
[ITarlcian MSS. 604. fol. 98.]
Right honourable and my singular good lord. After
all due salutations, I humbly beseech your lordship, that by
my lord elect of Hereford I may know your pleasure con-
cernmg the annotations of this bible, whether I shall proceed
therein, or no. Pity it were, that the dark places of the
text (upon the which I have alway set a hand §^) should so
pass undeclared. As for any private opinion or contentious
words, as I will utterly avoid all such, so will I offer the
annotations first to my said lord of Hereford, to the intent
that he shall so examine the same, afore they be put in
print, if it be your lordsliip's good pleasure that I shall
so do. As concerning the new Testaments in English and
Latin, whereof your good lordship received lately a book by
your servant Sebastian, the cook, I beseech your lordship
to consider the greenness thereof, which, for lack of time,
cannot as yet be so apt to be bound as it should be. And
whereas my said lord of Hereford is so good unto us to
convey thus much of the bible to your good lordship, I
humbly beseech the same to be defender and keeper thereof,
to the intent that if these men proceed in their cruehiess
against us, and confiscate the rest, yet this at the least may
be safe by the means of your lordship, whom God the
Almighty evermore preserve to his good pleasure ! Amen.
Written somewhat lately, at Paris, the 13th day of December.
Your lordship's humble and faithful servitor,
MYLES COVERDALE.
To my most singular good lord and master, the lord
Crumiuell, lord privy seal, this be delivered.
[COVERDALE, II,]
498 MYLES COVERDALE TO LORD CRUMWELL. [lET.
LETTER VIII.
MYLES COVERDALE TO LORD CRUMWELL.
No date'.
[State Papers, Crumwell Correspondence, Vol. vii. No. 64.]
After due commendation to your good lordship. I
heartily and in most humble wise beseech the same, that
inasmuch as the king's most excellent majesty, of his singular
grace, (by the means of your good lordship, as God's in-
strument in that behalf,) hath granted unto this bearer,
James Nycolson, his gracious licence and privilege for the
sale of his bibles and new Testaments already printed ; and
forasmuch as his grace is also informed and hath seen a
part of our postils, or ordinary sermons, which the lord
archbishop of Canterbury hath corrected ; your lordship
(according to your most loving and favourable manner of
old) will help and further the said James Nycolson to the
king's most gracious privilege for certain years to print the
same ; considering the cost and charge that he hath had, not
only for drawing of the said sermons out of scripture, but
also in preparing now of his letters and print for the setting
forth of the same. This I most humbly require of your
lordship, whom God preserve now and ever ! Amen.
Your lordship's humble and daily orator,
MYLES COVERDALE.
LETTER IX.
MYLES COVERDALE TO LORD CRUMWELL.
Dated from Newbury, February 7, [1539.J
[State Papers, Crumwell Correspondence, Vol. vii. No. 70.]
After my most humble and due salutation to your right
honourable lordship. Tliis is to advertise the same, that for
lack of diligent inquisition, and through overmuch sufferance,
[1 This letter Avas probably written early in 1539, shortly after
Coverdale's retimi from Paris.]
IX.] MYLES COVERDALE TO LORD CRUMWELL. 499
there arc in these coimtrics (and so I fear me in many more)
an innumerable sort of such popish books, as not only bo
incorrect, but are also great occasion to keep the king's sub-
jects still in error, and to make them fall into such like
inconvenience as did lately one John Cowper, whose accu-
sation I trust your lordship hath received, or shall do this
week by the justice. In consideration of the premises, I
have, under your lordship's favourable correction, required
the curate of Newbury to call for all such books, as were
either incorrect, or against the king's most lawful act con-
cerning Thomas a Becket, or the bishop of Rome" ; by the
means of the which request there are brought unto me in
these two or three days a great number of such books.
Wherefore inasmuch as I perceive that this doth turn to
the glory of God and to the honour of our most noble king,
I humbly require your lordship to grant me authority, and
to give me a charge and commandment by your letters, that
wheresoever I understand any such unlawful books to be,
I may correct them, or cause them to be corrected. In the
executing whereof I do not doubt but to win the parties, and
to make them not only more fervent toward God and his
word, but also to increase in due obedience toward the king's
highness ; whom with noble Prince Edward, and you all of
their most honourable council, the mighty arm of God ever-
more preserve ! Amen. From Newbury, the seventh day of
February. Your lordship's favourable answer I most humbly
require by this bearer my poor servant.
Your lordship's humble and faithful servant,
MYLES COVERDALE.
To the ri[/Jit honourable my
singular good lord, the lord
jwivy seal.
[2 With respect to the transactions here alkided to, see Strype's
Cranmer, Vol. i. p. 100 ; and Memorials, Vol. i. i. p. 530—2. Ed. Oxf.]
32—2
500 MYLES COVERDALE TO LORD CRUMWELL. [lET.
LETTER X.
MYLES COVERDALE TO LORD CRUMWELL.
Dated from Newbury, February 8, 153[),
[State Papers, Crumwell Correspondence, Vol. vii. No. 71.]
My right humble salutation. Considering my most
bounden duty in seeking the honour of the king, our sove-
reign lord, I am constrained to write again unto your good
lordship, for none other cause so much as to signify unto
the same, that, as methinkcth, (I speak under correction,)
a great number of the priests of this realm are run in
iwmmunire unto the king, inasmuch as they have not utterly
extinct all such ecclesiastical service, as is against his grace's
most lawful supremity and prerogative. For in the feast
called Cathedra S. Petri a great part of their matins is
plainly a maintenance of the B, of llomc"'s usurped power.
This is evident in all the great matin-books of the church of
Newbury, and I doubt not but it is so likewise in many
churches more. I found it the seventh day of this month,
and I wonder at it, considering that it is so long since the
act was made for the abolishing of all such usurped authority.
This, my very dear and singular good lord, do I open and
shew only unto your lordship, neither doth any man else in
the world know that I have uttered this thing ; no, not this
bearer, good Mr Wynchcombc, unto whom, for his true heart
toward the king's highness and love toward your lordship, I
might utter right secret things. The everliving God, that
never failed your good lordship, guide the same in doing the
thing that is to his glory, and to the honour of our most
gracious king ! Amen. If it be your lordship's good pleasure,
that I shall do ought farther herein, I humbly beseech you to
know the same by writing, or otherwise by the mouth of Mr
Wynchcombc. From Newbury, the 8th day of February.
Your lordship's humble and faithful servant,
MYLES COVEIIDALE.
To the rirjht honourable and my
singular good lord, the lord
2mvy seal, this be delivered.
Ad manus.
XI.] MYLES COVERUALE TO LORD CRUMWELL. 501
LETTER XI.
MYLES COVERDALE TO LORD CRUIVTWELL.
Dated from Newbury, March 5, [1539.]
[State Papers, Crumwell Correspondence, Vol. vii. No. G9.]
In my most humble wise, with hke salutation to your
right honourable lordship. This is to signify unto the same,
that this fourth day of March one Nicolas Hyde and one
John Gryese, of Henley upon Thames, came to me unto New-
bury, reporting that in a glass Avindow of our lady chapel in
the church of the said Henley the image of Thomas a Becket,
with the whole feigned story of his death, is suffered to stand
still. Not only this, but that all the beams, irons, and can-
dlesticks, whereupon tapers and lights were wont to be set
up unto images, remain still untaken down ; whereby the
poor simple unlearned people believe that they shall have
liberty to set up their candles again unto images, and that
the old fashion shall shortly return. Item, that one Thomas
Wolley, of Henley, did forbid five of his neighbours his house
for holding with the gospel, and said that he had evil will
for receiving such men of the ncAv learning : so that in the
said town of Henley poor men are not only discouraged
from the truth of God, but it appeareth also, that the king's
most gracious commandment is not put in execution. Now
though sir Walter Stonor, knight, be the king's justice of
peace at Henley, yet, under your lordship's correction, I
reckon great and notable neghgence in the bishop of Lincoln',
which, being so nigh thereby, doth not weed out such faults ;
yea, I fear it be as evil, or worse, in many more places of his
diocese.
It is my duty also to signify unto your good lordship the
great oversight of the stationers of London, which for their
lucre and gains are not ashamed to sell still such primers as
corrupt the king's subjects. A great number of them have
mine neighbours brought unto me, and a great sort of other
most ungracious popish books (both contrary to God and the
king's highness) have I taken up within the precincts of New-
bury, and will do more, if your good lordship do give me
[1 John Longlands.]
502 MYLES COVERDALE TO LORD CRUMWELL. [lET.
authority, or bid me do it : whereof I humbly beseech you,
my most dear and singular good lord, to have your loving
answer by the mouth of this bearer, young Mr Wynchcombe,
and to knov5^ your good pleasure, what I shall do with these
popish books that I have already, whether I shall burn them
at the market-cross, or no. Thus the evcrlPvSting God pre-
serve your good lordship long to endure ! Amen. From
Newbury, the fifth day of March.
Your lordship's humble and faithful servant,
MYLES COVERDALE.
To the right honourable and my very
singular especial good lord, the lord
privy seal, this he presented.
Ad manus.
LETTER XII.
MYLES COVERDALE TO HENRY BULLIXGER.
Dated at Strasburgh, July 2/'.
[From the Archives at Zurich, vi. 108.]
Much health in the Lord ! I have been prevented by
my engagements and by a degree of bodily weakness (not to
mention the narrowness of my circumstances), from making
my journey to you in company with those very eminent
persons, Henry Butler- and Richard ^ But what pain my
absence from you causes me, I will not now attempt to
describe, so briefly as I am obliged to write to you; for I am
very anxious to enjoy your society, and to behold your church.
[1 It docs not appear in what year this letter was written, but
it was probably during the period of his first residence at Berg-
zabern, on the occasion of one of his visits to Strasburgh, between
1543 and 1548.]
[2 Henry Butler, a native of Zurich, but of English origin. See
Zui'ich Letters, second series, Letter lxxvii. p. 191 ; also first series,
Letter xcvi. p. 241.]
[3 Richard Hilles, a merchant at London, and contributor to the
exiles in queen Mai-y's reign. He was resident at Strasbm-gh in 1548.
See Strype, Cranmer, Vol. i. p. 280. Memorials, iii. i. p. 224. Zurich
Letters, first series, p. 224, &c. It was probably during the period of
his residence at Strasburgh that this letter was written.]
:xn.] MYLES COVERDALE TO HENRY BULLINGER. 503
Since, however, this is not permitted to me, I will patiently
wait the good will of my heavenly Father, content in the
mean time to have tasted his good spirit through your ministry
in his word, and to have experienced your friendship in
Christ. I should in truth have been at a loss what to write
to you at the present time, most excellent preceptor, if I
had not remembered, how kindly you received my letters,
homely as they were, which I sent to you about the middle
of last September, and how favourable an interpretation you
put upon them. From whence you see, what confusion of
style is caused by an education entirely destitute of all orna-
ment, either of languages or composition. I am however
thankful, that, although otherAvise occupied in most important
studies, you have condescended again to offer me your re-
membrances in your letters to Richard. Finally, I commend
to you these eminent men, earnest as they both are them-
selves in true piety, and the encouragers of it in others, with
all the sincerity that I am able, assured that the especial
consolation of the Holy Spirit will not be wanting to you
both, when you shall have met together in the Lord. Which
that it may be happily accomplished, may he grant, who has
already provided that your hearts should be so closely united
in the sincere love of himself. Farewell. Strasburgh, July 27.
My wife offers you her kindest remembrances in the Lord.
Yours,
MYLES COVERDALE.
LETTER XIII.
MYLES COVERDALE TO CONRAD HUBERT^.
Dated at Bergzabern, Dec. 24, 1543.
[Ex autogr. in MSS. Tom. i. p. 34. Serin. Eccles. Argent.]
Peace and joy in the Holy Ghost ! Since, on account of
the shortness of the time, it is out of my power to indulge in
[4 This learned person was minister of St Thomas's Cluirch at
Strasbm-gh. He Avas one of tlie guardians of Bucer's children, and
editor of Bucer's Scripta Anglicana. Strype's Parker, Vol. i. p. 66,
and Grindal, p. 298.]
504 MYLES COVERDALK TO CONRAD IIUCERT. [lET.
a longer epistle, my most dearly beloved brother in the Lord,
cherishing as I do the most pleasing recollection of you, I
know that you will the more readily pardon your affectionate,
humble friend. For yesterday after dinner, at a time when
I was obliged to write more letters on other matters, I under-
stood that the bearer of this was about to set out very early
in the morning on his journey to you. You indeed are sur-
prised, and indeed deservedly so, what can be the reason, that
I, who am now living amongst your friends ^ should altogether
drop my correspondence with you. But in September, when
I came hither by invitation, fortified by your letters of recom-
mendation, I took effectual means, although in a sufficiently
short letter, that you should not be altogether ignorant of the
state of affairs here. Your dear brother John also, during
my intervening absence, without doubt informed you of what
happened subsequently in the business of my own affairs, as
well as those also of the church. For although immediately
before the completion of my business I went down into Lower
Germany, for the purpose of bringing home my wife; yet at
length upon my return, and having learned many things by
experience, which during my former residence I had not suf-
ficiently considered, I see, alas ! that the present state of the
churches in these parts is exceedingly calamitous, nay more,
that it is absolutely deplorable. To such an extent do the
princes appear to connive at the abuses which exist, the most
dreadful factions to grow rife, and, what is more, the very
pastors of the Lord's flock to revel in them. Moreover, I
myself Avish, as also your very dear father, who by the
mercy of God is still alive, is intensely anxious, that you
could be present with us, even for a couple of days. For
there are many things besides, which I also have to mention
to you in confidence.
But if you will kindly assist our dear brother AbcP in
the business of searching for my chest, which, by the mistake
and carelessness of a person at Mctz, was carried, as I hear,
to Strasburgh, when it ought to have been conveyed to
Spires, you will do a most acceptable kindness to me, who
[1 Hubert was a native of Bovgzabern.— Simlor.]
[2 An English merchant resident at Strasburgh, and a contributor
to the exiles in Mary's time. For some account of him, see Strype,
and the Zurich Letters, passim.]
XIII.] MYLES COVERDALE TO CONEAD HURERT. 505
am now a sojourner in a strange land. Farewell, and be the
messenger of many good wishes from myself and my wife to
your wife, and your beloved Samuel, and to our excellent
preceptor, Peter Martyr. Again farewell. Bergzabern,
December 24.
MICHAEL ANGLUS3,
Minister of the church at Bcro-zabern,
LETTER XIV.
MYLES COVERDALE TO CONRAD HUBERT.
Dated Bergzabern, March 31, 1544.
[Ex aiitogr. in MSS. Tom. ii. p. 123. Serin. Eccles. Argent.]
Peace and joy in the Holy Ghost ! In my former letter
I wrote word, that your beloved father would be with you
within eight days. He will however inform you in person,
what prevented him from fulfilUng his intentions. I have also
given him seven florins and tAvelve batzen for this purpose,
that, in your accustomed kindness to me, you may take care
that that money be paid to my creditors; by doing which you
will greatly oblige me. You are acquainted with what I have
received through your means from master Vindelinus, Riche-
lius, Cephala3us, and James Jucundus. Besides them I have
these other creditors, Christopher, (the same bookseller who
has a shop under the town-hall, next to Vindelinus,) and that
old man John Grymmus, who has two shops fronting the
western entrance of the great church. With regard to the
whole amount, this little document wiitten in German will
more clearly shew you what it is. I pray you not to take
[3 Michael Anglus, or rather Milo Coverdalus, as Hubert himself
obsei'ves in the inscription of the letter, lately bishop of Exeter, who
why he assumed the name of Michael Anglus, I am entirely at loss to
know, except perhaps that Milo and Michael have the same meaning
in English. He was master of the school at Bergzabern, as John
Dodman*, an Englishman, was also at Bissweiler; for he was invited
also to preach to the church at Bergzabern in German, and Edmund
also was invited to be assistant in the school at Landau. — Simler.]
[* Possibly lie is the person mentioned by Strype, Annals, i. i. p. C3. Ed. 1822.]
506 MYLES COVERDALE TO CONRAD HUBERT. [lET.
it ill, that I do not cease to avail myself of the kind offices
which you have tendered to me ; for you appear to have
offered your services to me, that I may have the enjoyment
of you in the Lord.
I beg* you to take care that Cephalaeus sends to you the
paper, which I mentioned in my letter to him ; likewise also
that James Jucundus delivers to you the books, of which the
names are written in this document. Moreover, I wish that
you would take care, that the table which our friend Edmund
is about to send, may be conveyed to me as soon as possible.
Farewell. I and my wife offer to you and your beloved wife
many good wishes in the Lord. Again farewell. From Berg-
zabern, March 31.
MYLES COVERDALE.
April 1st. This morning, just when I was going to seal
this letter, your beloved father came to me ; who from bodily
weakness cannot at present attempt the journey which he had
proposed. However he does not despair of being able to set out
in a short time ; nor does he appear to be much amiss hitherto.
God be thanked ! Wherefore there is no necessity for your
being any more anxious on this account ; for he would have
come to you at the present time, if the coachman had not re-
fused to carry him.
LETTER XV.
MYLES COVERDALE TO CONRAD HUBERT.
Dated Bergzabeiin, April 10, 1544.
[Ex autogr. in MSS. Tom. i. p. 29. Serin. Eccles. Argent.]
Peace and joy in the Holy Ghost ! Our friend Edmund
delivered to me your letter dated March 11 : in whose
business, that he might obtain admission into some situation
connected with education resembling that in which we are
engaged, I have exerted myself to the utmost for the last
three months ; and the Lord Jesus, whose interest is at stake,
has not been wanting in assisting our endeavours : nor can
I doubt of a most prosperous issue, even though he should
XV.] MYLES COVERDALE TO CONRAD HUBERT. 507
meet with boys educated in the worst manner ; and therefore
his undertakino- of the school at Landau will on this account
be especially rendered a very difficult task. With regard to
the matter relating to the English boys of our country, who
are there, I settled this business, as far as I was able, fifteen
days ago, during the absence of master Nicolas, and when
our illustrious prince was present, on his road down to Spires;
not indeed after an introduction to the prince himself, but in
the presence and hearing of the prince, in the company of
our prefect ; who in the name of the most illustrious prince
gave me this answer, namely, that it had been already
determined by his highness, that in the next visitation, which
we have thought will take place in May, the best attention
should be given to this business. Besides, we, together with
your very dear parents, are continually mindful of the wel-
fare of yourself and the church which is in the Lord with
you, which we do not doubt that you do in return unceas-
ingly for us. Farewell. From Bergzabern, April 10, 1544.
Yours in the Lord,
MICHxiEL ANGLUS.
To Conrad Hubert, my luorthy
friend in the Lord, at
Strashurgh.
LETTER XVL
MYLES COVERDALE TO CONRAD HUBERT.
Dated Weissemberg, April 13, 1544.
[Ex autogr. in MSS. Tom. i. p. 38. Serin. Eccles. Argent.]
Health! That happy and illustrious youth has shewn
towards me the greatest friendship, inasmuch as he not only
brought the letter from you to me hither, namely, to Berg-
zabern, but also took upon himself the charge of conveying
this money to you by a faithful messenger. It is almost
impossible for me to describe in a few words, how unwillingly
I have detained it so long. For your father, as you know.
508 MYLES COVERDALE TO CONRAD HUBERT. [lET.
was to have been the bearer of it. What amount is due to
each person, you understand from the account, which I sent
to you in my letter of the first of April ; so that I need not
trouble you with any further account at the present time.
I beg you to salute your dear wife for me and my wife.
We hear with satisfaction that your little boy is restored to
health. Farewell.
Yours from the heart,
MICHAEL ANGLUS.
In the mean time, in conformity with the mutual friend-
ship which exists between us, I request that I may receive
from Vindelinus, CephaliBus, and James Jucundus, the books
which I mentioned in my former letter. Again farewell.
In liaste. From AVeissemberg, April 13.
LETTER XVIL
MYLES COVERDALE TO CONRAD HUBERT.
Dated Bergzabern, April 21, 1544.
[Ex autogr. in MSS. Tom. ii. p. 12G. Serin. Eccles. Argent.]
Grace and peace from the Lord! This beloved mes-
senger having signified to me by letter his intention of setting
out to Strasburg within so few days, I called on your dear
father ; with respect to whose journey to you nothing further
is settled, except that he has determined to visit you about
Ascension-day. For he has now partially recovered from the
attack in his feet; and your mother also, although she is
visited with a troublesome scorbutic eruption, appears to
be in good spirits. But the Lord, who is always righteous
in all his works, in his good pleasure deprived your brother
John eight days since of that sweet cliild, which his wife had
brought forth to him about Christmas. To-morrow, if the
Lord will, we shall celebrate his holy supper. The business
of catecliizing, which we attempted two previous weeks in
church, we now, God be thanked, find succeed prosperously,
XVII.] MYLES COVERDALE TO CONRAD HUBERT. 509
and to bo not without fruit. May God grant, that what we
have begun to plant and water, may increase more and more
to his glory.
AVith regard to the money which D. Valentius Brentius
will give you, I sent at the same time with my letter of
March 31, a document mentioning the sum which was due
to each individual. Wherefore I beg you to attend to this
business of mine, and carefully remind Vindehnus, Cepha-
Ia3us, and Jucundus, to send to me the paper and the
books ; for I am now in need of them, I have now sent
a letter privately to Vindelinus and Cephalseus, but not to
James Jucundus. Wherefore, in consideration of the friend-
ship which exists between us, I wish that you would take
care that I have also from his shop twelve copies of the
smaller edition of Donatus, the same number of the colloquial
formularies of Scobald Heiden, and six or eight copies of the
Bucolics of Virgil, and that they be transmitted to me with
the paper of Cephala3us and the books of Vindelinus : and
I wish this to be done as soon as possible ; for you cannot
believe, how greatly we are distressed from the want of
books and the scarcity of paper. I should wish these things
to be conveyed at least to AVcissemberg, if possible. And
I would not trouble you, engaged as you are in your sacred
office, if there were any other person whom I could safely
entrust with this business. Farewell, with many good wishes
from myself and my wife, who desires her best wishes to
your dear wife. Again farewell. From Bergzabern, April
21, 1544.
Yours,
MYLES COVERDALE.
To my most courteous friend,
Conrad Hubert, preacher of
the gosj)el at St Thomas's
church, Strashurgh.
510 MYLES COVERDALE TO CONRAD HUBERT. [lET.
LETTER XVIII.
MYLES COVERDALE TO CONRAD HUBERT.
Dated Bergzaberx, 3Iay 22, 1544.
[Ex autogr. in MSS. Tom. i. p. 36. Serin. Eccles. Argent.
Peace and joy in the Holy Ghost ! How kind the Lord
hath been to us in sending to us our dearly-beloved preceptor
in Christ, Bucer^ I can scarcely either declare or write, from
the lively emotions of my heart. For the space of three
days he displayed towards us, not without the greatest ex-
ertions, many offices both of charity and piety ; by which I
am assured that our churches will be not a little established
in the Lord. These things, however, our friend Christopher
will better explain by word of mouth, than I can by writing.
I took Bucer twice to the house of your dear parents ; and
how great comfort it afforded to them, the feelings of both
your parents, and also of your brother, sufficiently shewed.
But our little town has, alas ! received very great damage
from the late hail-storm, which took place eight days ago.
But if we would seek for the true reason of this scouro;e,
we must attribute it to the goodness of God, who is ac-
customed to chasten his adopted child, and thus invites us to
repentance. With respect to the son of Matthew, the prefect
of Barbelrode^ since you have given clear evidence in your
letter to me, how kindly you are disposed to him in the
Lord, I also have given consideration to his case ; nor does it
appear advantageous, either for himself or for the church of
God, that he should be admitted before his twenty-second
year into the sacred ministry. My reasons for this decla-
ration are too numerous for me to detail them in a few words.
Finally, your beloved father has determined to visit you
before Whitsuntide ; by whom I will gladly "iVrite to you, if
the Lord permit, at greater length concerning the con-
dition of our church, to which you are so kindly disposed.
[1 Bucer was probably at this time living at Strasburgh. "With
reference to the circumstances which led him thither, see Strype,
Cranmer, Vol. i. p. 3G2. Ed. 1812.]
[2 See Letter XXIX.]
XVIir.] MYLES COVEKDALE TO CONEAD HUBERT. 511
That most excellent widow, the sister of your dearest mother,
has sent the two gold pieces, which I have given to Chris-
topher : she has given another a present to his sweet little
boy Samuel ; another she has sent for this purpose, that a
bed may be bought with it and sent to us, as soon as an
opportunity oifers. Farewell, with many good wishes from
your parents and my wife, in the Lord. Many good wishes
from us to your wife. From Bergzabern, May 22.
Yours,
MICHAEL ANGLUS.
To his courteous friend and faith-
ful minister of the gosi^el, Conrad
Hubert, his dearly-beloved bro-
ther in Christ, at St Thomas's,
Strasburgh.
LETTER XIX.
MYLES COVERDALE TO CONRAD HUBERT.
Dated Bergzabern, Aug. 13, 15-14.
[Ex autogr. in MSS. Vol. ii. p. 125. Serin. Eccles. Argent.]
Peace and joy in the Holy Ghost ! Even though I had
not more reasons for writing to you, I was nevertheless de-
sirous even on this ground to offer you my good wishes, my
dearly beloved in the Lord, lest from my long intermission of
correspondence you should think me unmindful of you. Your
dear parents are in very tolerable health, and oifer their best
wishes to yourself and your wife. I do not doubt that the
interests of religion here will daily prosper more and more;
for having already experienced some proof of this, I write
this, that you, who are so earnestly zealous for the church of
God, may render thanks to him for it, and unceasingly offer
up your prayers for still greater success. But I earnestly
request this of you, that having ascertained the extent of
Bucer's influence in this most troublesome time, you_would
512 MYLES COVERDALE TO CONKAD HUBERT. [lET.
enable us also to know it. The rumours which we hear
at this place hold out a poor prospect of peace. For as
they say the emperor is wiUing to admit of no peace, not
even on the earnest exhortation of the princes; so it is re-
ported, that he has just made a fresh invasion^ into the art
of Brabant belonging to the duchy of Cleves, and the Dutch
territories, with great violence. A dreadful beginning in truth !
May God grant that, roused by such great evils, and truly
acknowledging our great ingratitude, we may sincerely repent !
I should be glad to be remembered to such of our countrymen
as are there, especially to llichard~ and the rest. You will
very much oblige me also by conveying my remembrance on
my behalf to Vindelinus, Conradus the clergyman, and to
Sturmius and Severus. Farewell. From Bcrgzabcrn, xYugust
13, 1544.
M. COVERDALE.
To the 'most excellent Conrad Hubert,
preacher at St Tlwmas's, Stras-
burgh, my very dear frieml.
LETTER XX.
MYLES COVERDALE TO CONRAD HUBERT.
Dated from Bergzabern, Aug. 31, 1545^.
[Ex autogr. in MSB. Tom. i. p. 31. Serin. Ecclcs. Argent.]
Peace and joy in the Holy Ghost ! If our common precep-
tor, master Bucer, has at the present time composed anything
against the enemies of the gospel, especially against the bishop
\} The transactions here referred to relate to the war which was
waged by Charles V. against William duke of Cleves, in 1543-4 ; when
ho made an irruption into his territory, and was guilty of great op-
pression towards him. For some account of the transactions referred
to, sec Robertson, History of Charles V. Book vii. Scckcndorf. Hist.
Luth. Vol. II. p. 427.]
[2 Probably Richard Ililles. Sec page 502, n. 3.]
p Compare Letter XXVIL and note 1, p. 520. Whatever may
be the true date of that letter, this is evidently to be assigned to an
earlier period.]
XX.] MYLES COVERDALE TO CONRAD HUBERT. 513
of Winchester*, I particularly request you to procure for
me a copy of any work of this description. Through the
mercy of God we are all well. Your parents are looking
for you towards the approaching vintage, and desire their
best remembrances. Farewell. From Bergzabern, August 31,
1545.
MICHAEL ANGLUS.
To Conrad Hubert, iweaclier of tlie gospel
at St Thomas's, my frieiul and most
reverend brother, at Strashurgh.
LETTEll XXI.
MYLES COVERDALE TO CONRAD HUBERT.
Dated Bergzabern, Sept. 13, 1544.
[Ex autogr. in MSS. Tom. ii. p. 124. Serin. Eccles. Ai-gent.]
Peace and joy in the Holy Ghost ! You give a great
proof of your kindness, most learned sir, in not ceasing to
spur on with your most agreeable letters your friend Michael,
or, if you wish it, Myles, who would otherwise advance but
slowly to more favourable progress. Your letter written on
the 30th of August was faithfully dehvered to me on the
3rd of November ; from which I understood that Bucer,
contrary indeed to the opinion of us all, had not yet re-
turned : at which circumstance you need not doubt that we
are much grieved. But I know that the church is pleading
continually with many prayers ; and there is no reason for our
despairing, that God, in his accustomed mercy, will set him at
liberty^. Dr Nicholas has returned home in good health and
spirits, and repeats his offers of many good wishes to you. I
and my wife have determined, with the blessing of God, to
go up to Strasburgh about the 1st of October, and to visit you
[4 This lias reference to a work on the celibacy of the clergy,
in reply to bishop Gardiner, to which reference is made in Letter
XXVII.]
[5 Some allusion is made to these troubles of Bucer, in Strype,
Cranmer, Book ii. c. 24. Vol. i. p. 362.]
[COVERDALE, II.]
514 MYLES COVERDALE TO CONRAD HUBERT. [lET.
our most affectionate friend. Your beloved parents are in
tolerable health, and have only just written to you. From
Bergzabern, September 13, 1544.
Yours,
M. COVERDALE.
LETTER XXII.
MYLES COVERDALE TO CONRAD HUBERT.
Dated from Bergzabern, Oct. 3, 1544.
[Ex autogr. in MSS. Tom. i. p. 30. Serin. Eccles. Ai-gent.]
Peace and joy in the Holy Ghost! How kindly you are
disposed towards your country, most beloved Conrad, the
letters which you sent to me last week for our young men
afford abundant proof. I have served their cause with our
prefect, in a small degree indeed, yet to this extent, that by
his order ten florins have been advanced to our friend Eras-
mus, till the matter itself shall have been brought to a favour-
able result before the visitors ; which the prefect says will
not take place before Christmas. Moreover, he invited me
and my wife, as he often does, to supper on the 27th of last
month. During supper-time, in the course of conversation
about many matters, we happened to mention that of the
sacred ministry. To this conversation I would gladly have
added something ; but the wife of the prefect pleaded the
cause of the Lord with such dexterity, that it was needless
for me to say anything. But the prefect on the following-
day, which was the Lord's day, in speaking to the people,
and using very strong language, told them that he was not
much pleased with some secret proceedings of our rabble.
Our young mother, I am thankful to the Lord, with her little
daughter, has recovered. Farewell, and may happiness attend
you ! And if you have not received from the bookseller the
copies of the books which I mentioned in a former letter, I
beg that you will not get them ; for I have already got a
sufficient supply of them from Frankfort : but if you have
already procured them, send them to me ; and remember me
XXII.] MYLES COVERDALE TO CONRAD IIUEERT. 615
kindly to your wife Margaret. Grace be with you ! From
Bergzabern, October 3.
Yours,
MICHAEL ANGLUS.
To Conrad Hubert, my brotlier
and greatly respected friend
in the Lord.
LETTER XXIII.
MYLES COVERDALE TO CONRAD HUBERT.
Dated from Bergzabern, Oct. 11, 1544.
[Ex aiitogr, in MSS. Tom. ii. p. 122. Serin. Eccles. Argent.]
Peace and joy in the Holy Ghost! If you have returned
well and happy to your home with your child and very dear
wife, it is a subject to me of great joy. Your parents are
in good health, and, wishing you much health in the Lord,
desire that you should be informed that Margaret, your
brother's wife, is now restored to tolerable health ; and also
that that person, namely, John's Avife, who, when you were
here, had not been delivered, has, through the great mercy
of our heavenly Father, yesterday become the mother of
another and beautiful child. I wish you to see that this
small bag of chesnuts be conveyed to the house of master
Richard.
Farewell, my dearest Conrad, and I pray you to com-
mend me in your prayers to the Lord. From Bergzabern,
October 11.
M. COVERDALE.
I do not doubt that you arc yourself mindful, and also
dihgently remind master Bucer, to write sometimes at his
convenience to our prefect, and also to have regard to our
friend Edmund ; and I am desirous that you should forward
this business.
M. COVERDALE.
To the most excellent Conrad Hubert,
minister of the gospel at St Tho-
mas's church at Strasburgh.
33—2
516 MYLES COVERDALE TO CONRAD HUBERT. [leT.
LETTER XXIV.
MYLES COVERDALE TO CONRAD HUBERT.
Dated Bergzabern, Dec. 9, 1544.
[Ex autogr. in MSS. Tom. i. p. 39. Serin. Ecclcs. Argent.]
Peace and joy in the Holy Ghost ! I intended to have
inquired, and so to have ascertained from you, when I was
with you at Strasburgh, how and of what materials you make
your ink ; but owing to a press of business I omitted it.
Wherefore I beg that you will either tell my wife, who is
now with you, Avhat materials I ought to procure for this
purpose, or send me a list of them : also I earnestly beg-
that you will remind Bucer of the letter, which he promised
he would give me to our prefect on the subject of our com-
mon religion, and of the situation of our friend Edmund.
Your parents beg to be kindly remembered to you, as this
letter will testify. I wish much health to your wife in the
Lord, with her dearest child, and I earnestly commend my
wife to you. From Bergzabern, December 9.
Yours,
MICHAEL ANGLUS.
To the very excellent Conrad Hubert,
preacher of the rjospel at St Tho-
mas's.
LETTEE XXV.
MYLES COVERDALE TO CONRAD HUBERT.
Dated from Bergzabern, Dec. 26, 1544.
[Ex autogr. in MSS. Tom. i. p. 42. Serin. Eceles. Argent.]
Peace and joy in the Holy Ghost ! Amidst the various
causes of grief from other sources, with which the church is
constantly afflicted, this most severe one is also to be added,
that those persons are always, or at least in quick succession.
XXV.] MYLES COVERDALE TO CONRAD HUBERT. 517
labouring* under the severest maladies, who possess both the
power and the will to teach the people, and to comfort them
with the counsels of the divine word. For Erasmus Bierus,
the minister of the church at Bissweiler, (as also John, my
beloved colleague here at Bergzabern,) is said to be reduced
to such a state of debility from contraction of the limbs,
that he can no lono-er discharo;e his sacred office before the
people. Therefore Eschnavius, our most excellent prefect,
being desirous of making provision for this distress, wishes
that my pious brother and countryman, John Dodman, should
be invited thither to the assistance of Erasmus, of your great
kindness to whom I have heard with satisfaction ; and who,
I trust, has by this time made such proficiency in the German
language, that I doubt not of his being able to discharge the
duties of his office to the benefit of the chm-ch. I beg, there-
fore, that in your kindness to the chiu-ch of Christ you would
signify this to this same countryman of mine, Dodman, that,
in case of his being summoned to Bissweiler, he may repair
thither the more readily, under the certainty of receiving
from the prefect an acceptable return. For a messenger has
been sent for this very purpose to Strasburgh. Farewell,
with many kind remembrances from my wife and your beloved
brother, whose son John is now the bearer of this letter
which is inclosed to you. I and my wife, together with
your parents, desire to join in most aifectionate remembrance
to you in the Lord. From Bergzabern, December 26.
MICHAEL ANGLUS.
To the most pious and learned Conrad
Hubert, minister of the divine ivord
at St Thomas''s at Strasburgh, his
dearly-beloved brother in the Lor^d.
518 MYLES COVERDALE TO CONRAD HUBERT. [lET.
LETTER XXVI.
MYLES COVERDALE TO CONRAD HUBERT.
Dated from Bergzabern, Feh. tj, 1545.
[Ex autogT. in MSS. Tom. i. p. 40. Serin. Ecclcs. Argent.]
Peace and joy in the Holy Ghost! The letter, which
you had despatched to me on the twenty -first of December,
I received on the tenth of January, together with the parcel
of books of which you made mention in it. The principal
matter which I was desirous to have forwarded by your dili-
gence with our prefect (for he was with you at that time at
Strasburgh) was this; namely, that in conformity with the
duty of his office he should put a stop to those most frivolous
public dances, and other hindrances of true piety of the same
description ; and that he should take care, that at least during
the performance of the more solemn services of religion the
people should conduct themselves with less irreverence ; and
during the time of the sermon, the prayers, and the singing,
they should not collect themselves together in so many corners
in every direction of the market and the burial-ground. But
now I cannot hope for anything better ; for, alas ! our magis-
trates here appear to be so lukewarm, and to divest them-
selves of all care for religion, although in other respects they
are most active in laying heavy burdens upon the people.
Our boys, although not all of them, have been confined
to their beds with a sort of unusual cough, attended with
headache and fever ; but no one has had the disorder more
severely than my dearest pupil in the Lord, John Hubert,
your brother's little boy. But it has pleased the Lord in
his mercy graciously to restore him to us, after an illness of
eight days, safe and sound. We most of us indeed despaired
of the boy's life. Your parents received a letter eight days
ago from his father, in which he expresses no doubt of his
being able in a short time to satisfy every obligation. Both
your parents are very well, together with all your friends
here. Farewell, with the kindest remembrances from myself
XXVI.] MYLES COVERDALE TO CONRAD HUfiERT. 519
and my wife in the Lord. From Bergzabern, the sixth of
February.
Yours,
MICHAEL ANGLUS.
To the eminent jjatron of true jnety
and literature, Conrad Hubert,
preacher at St Thomas's, Stras-
hurgh.
LETTER XXVII.
MYLES COVERDALE TO CONRAD HUBERT.
Dated from Bergzabern, Feb. 16, 1545'.
[Ex autogr. in MSS. Tom. ii. p. 121. Serin. Eccles. Argent.]
Peace and joy in the Holy Ghost ! I am happy, if you
are well .* we, together with your excellent parents, are in
good health. But this, alas ! has happened, in addition to
the other misfortunes which afflict the church, that that
Swiss, who was forced by Bader as minister upon the church
at Lindau^, and has been admitted by the senate as future
minister of the parish, cannot be induced by their entreaties
to administer the Lord's supper even once in the year.
Wherefore that most unfortunate people is compelled, even
against their will, to submit to the dictates of Schwenckfeld^
[1 There appears to be an error in the date of this letter, which
speaks of Coverdalc's wife as being at Strasbiu-gh, whereas in the
former letter he speaks of her as being with him at Bergzabern ; and
also in that immediately succeeding, which is dated only fom* days
after this. It probably belongs to a later period, as the work, to
which reference is made in it, was not published till 1547. See note 1,
p. 520.]
[2 On the circumstances of this church, see Scckendorf, A^'ol. i. ii.
p. 128, &c.]
[3 Schwenckfcld held heretical opinions with regard to the j'terson
of Christ, as well as on the subject of the Lord's supper. See Sccken-
dorf, Hist. Luth. Lib. ii. pp. 52, 122, and Lib. in. pp. 268, 9. The
person alluded to in the preceding sentence (who is probably the
person alluded to also in Letter XXXII., and is named Frankwiler,)
was a disciple of Schwenckfcld, and, as it appears, held his heretical
opinions on the Lord's supper.]
520 MYLES COVERDALE TO CONRAD HUBERT. [lET.
My friend Edmund made me acquainted with this three days
ago by letter. I wish you to acquaint my reverend master
Bucer with the cause of this wound of the church, that he
may be able to add it to his pious prayers in the Lord.
I have written to my wife an account of the seeds which
our father wishes to be procured by you ; and do you take
care that, when my wife returns, she bring them to us.
iVnd if you can by any means procure even one copy of
Bucer's answer to the bishop of Winchester^ before the fair,
I will take care that the Latin original shall be translated
into English as soon as possible ; which you need not doubt
Avill be most acceptable to our brethren in the Lord through-
out England. I wish, however, that it should be managed
as secretly as possible, until it shall make its appearance both
in Latin and English. Offer my prayers for the health of
your wife and your Httle boy Samuel. My best wishes to
your beloved father Conrad, the minister, and that distinguished
ornament of the church, Paulus Fagius^. FareAvell. From
Bergzabern, February 16, 1545.
Yours with the greatest aifection,
M. COVERDALE.
LETTER XXVIIL
MYLES COVERDALE TO CONRAD HUBERT.
Dated from Bergzabern, Feb. 20, 1545.
[Ex autogr. in MSS. Tom. i. p. 43. Serin. Eccles. Argent.]
Much health. During the interval which elapsed between
the despatch of your letter of the 27th of December and my
[1 This refers to two letters addressed by Gardiner, bishop of
Winchester, to Bucer, in answer to a book of Bucer against the celi-
bacy of the clergy. To these letters Bucer prepared an answer, which
was published in 1547 ; to which period possibly this letter ought to
be referred. For an account of these works, see Strype, Memorials,
Vol. II. part i. pp. 103—5. Ed. Oxf. 1822.]
[2 A learned divine of Strasburgh, who was invited over into
England, and afterwards became professor of divinity at Cambridge.
For some account of him see Strype's Cranmer, Book ii. Chap, xiii.]
XXVIII.] MYLES COVERDALE TO CONRAD HUBERT. 521
receipt of it, I myself had written to you in the business of
the church of Bissweiler, at the request of our prefect, in
behalf of my countryman John Dodman, on account of the
sickness at that time of our dear friend Erasmus. Nor is a
long intermission of our mutual duty of correspondence in
any way agreeable to me. For I venerate and am greatly
attached to this occupation of christian benevolence. But I
confess that I am sometimes in need of a spur, inasmuch as
I am by nature dilatory, and continually overwhelmed with a
great press of business. My messenger, when you see him,
will be able to inform you with regard to the state of affairs
here, and of my present condition. The new schoolmaster
from Spires, who has been engaged by our senate at Berg-
zabern for four years, is daily expected. My fellow-labourer
John is still suffering from contraction of the hands, and our
churches are constantly more and more troubled by the
ravings of the Anabaptists ; which however as they are gene-
rally not thought much of, so also are they tolerated, not with-
out the greatest misfortune to the people at large, as well as
to the princes themselves ; while in the meantime the worship
of God is decaying and falling into contempt. Farewell, with
many remembrances from my Avife and your friends in the
Lord. I and my wife salute your wife and your beloved
father. From Bergzabern, February 20.
Yours in the Lord,
MICHAEL ANGLUS.
To the learned and excellent Conrad
Hubert, my brother and most
beloved friend in the Lord at
Strasbiirgh.
LETTER XXIX.
MYLES COVERDAI.E TO CONRAD HUBERT.
Dated from Bkrgzabern^, June 1545.
[Ex autogr. in MSS. Tom. i. p. 35. Serin. Eccles. Ai-gent.]
Peace and joy in the Holy Ghost ! Our illustrious prince
has so far considered the business of Matthew of Barbelrode^,
[3 See Letter XVIII.]
522 MYLES COVERDALE TO CONRAD HUBERT. [lET.
that he was desirous that he should have devoted some more
years to the studies and discipline of this place. But in-
asmuch as he is engaged to be married, and promises that
he will lead a Hfo in all respects worthy of a minister, the
prince has consented that he should be put in charge of the
church at MilhofFen ; on this condition, however, that he pay
exemplary attention both to his studies and his habits of life.
This and other things to the same purport I gathered from
the letter, which our prefect sent to me three days ago ; who
is of opinion that our friend Matthew can do nothing better
than return to Strasburgh, and make his peace with all those
persons, to whom he has given any trifling offence ; for by
these moans he thinks that he will remove much cause of evil.
The ministers at Dcux-ponts have certified to the prince, that
Matthew on his examination by them acquitted himself re-
spectably ; and he also promised himself, that he would make
amends for his past life. I beseech you, therefore, with
regard to this business, in order that the edifice of the church
may be the more prosperously established for the future, that
inasmuch as he has given proof of his repentance, you would
solemnly warn him, encourage him after his fall, and give
proof to him by a letter, written at least to our prefect, that
he has recovered your favour. I make this earnest request
to you, most kind Conrad, at the particular desire of our
prefect, who has also written on this business to our common
preceptor Bucer, to whom I desire my most respectful re-
membrances in the Lord. Farewell. Your parents, God
be thanked, on their return hither safe and well, found all
things satisfactory at home. Written from Bergzabern the
third day after Pentecost.
MICHAEL ANGLUS.
To the learned and pious Conrad
Hubert, mi/ friend and beloved
brother in the Lord, at Stras-
burgh.
XXX.] MYLES COVERDALR TO CONRAD HUBERT. 523
LETTER XXX.
MYLES COVERDALE TO CONRAD HUBERT
Dated from Bergzabern, Dec. 27, 1545.
[Ex autogr. in MSS. Tom. i. p. 37. Serin. Ecclos. Argent.]
Peace and joy in the Holy Ghost ! As soon as I knew
that this messenger was going up to Strasburgh, I informed
your dear parents of it, who, God be thanked, are in excellent
health, and desire their kindest remembrances to yourself and
your wife. Samuel's father also, with a prayer for every
blessing on the return of the new year, has sent your grand-
son a piece of money together Avith a linen shirt, in proof of
his paternal affection towards him. I am so overwhelmed at
this time with my own affairs, that I do not write more at
the present, hoping in the meantime that you will give me
credit for my good intentions. My wife desires her remem-
brances to you and your wife in the Lord. Farewell. From
Bergzabern, Dec. 27.
Yours,
MICHAEL ANGLUS.
To the very courteous Conrad
Hubert, preacher at St Tho-
mas's^ Strasburgh.
LETTER XXXI'
MYLES COVERDALE TO CONRAD HUBERT.
Dated from Bergzabern, Feb. 154(;.
[From the Archives of the Church at Sti'asburgh.]
The mercy and loving-kindness of God be with us all !
Amen. The members of the church of Weissenheim have
brought me, on account of the relict of the late pastor, some
money, namely, 19 florins, 3^. Id., reckoning the florin at
,15 batzen ; which money I was to convey to Strasburgh.
[1 The original of this letter is in German.]
524< MYLES COVERDALE TO CONRAD HUBERT. [lET.
Since therefore my pupil Lewis, the son of Eschnavius, is in-
tending to journey thither, I have troubled him with it. My
friendly request, therefore, is, that ye would receive the said
money from him, and make it over to the above-mentioned
widow, namely, Katharine ; but in such form that she shall
give me a quittance, to the efi'ect that she has received such
money from me through you : for I have been obliged to
give a quittance to the members of the church at Weissen-
heim, as they brought the money to me. Likewise also the
mayor of Barbelrode^ has sent money to his son Matthew,
with letters to you and to him ; all which you will find se-
parately in this linen bag, as also the other money apart, with
its superscription. This do ye, for God's sake, at this time
execute, and write me word again that all has been received.
For this will I to you and yours in all good-will diligently
render service. Herewith commending you to Almighty God.
Dated Bergzabern, the Friday before Shrove Tuesday, anno
1546. We are all in good health and spirits (God be praised!)
except that your dear mother is as usual sickly and infirm, but
not more so than is her wont.
Your servant and brother in the Lord,
MICHAEL ANGLUS.
1 will write further to you by Hannah Schirer, if possible.
LETTER XXXIL
MYLES COVERDALE TO CONRAD HUBERT.
Dated from Weissemberg, March 9, 154C.
[Ex autogr. MSS. Tom. i. p. 32. Serin. Eccles. Argent.]
Peace and joy in the Holy Ghost ! I entreat you again
and again, my dearest Conrad, that you would attentively
consider my writing against Frankwiler^; and if I have made
any mistakes, either in my German, or in any other way, that
[1 See Letters XVIII. and XXIX.]
[2 This is probably the Swiss, the disciple of Schwenckfeld, con-
cerning whom Coverdale writes in his letter to Hubert of the sixteenth
of February, 1545. Simler. — See above, Letter XXVI.]
XXXn.] MYLES COVERDALE TO CONRAD HUBERT. 525
you would kindly correct them, and communicate your opinion
to me. For you are scarcely aware in what jeopardy our
church is, and what trouble Frank wiler is giving us ; not to
mention, how reluctant our friend Nicholas is, although equally
solicited with myself, to oppose the progress of these evils.
Do you proceed in your endeavours to assist the affairs of
the Lord, if it be only by your advice. And if you have
received the money, which three days ago I delivered to our
prefect to be paid to you, namely, for Katharine the widow
of Francis Osterhing, and for Matthew of Barbelrode, send
me word, I pray, by our friend Edmund.
May the Lord Jesus j)reserve you all to his church !
Amen.
In haste. Weissemberg, March 9, 1546.
LETTER XXXIII.
MYLES COVERDALE TO JOHN CALVIN.
Dated at Frankfort, March 26, 1548.
I CANNOT but avail myself, most illustrious sir, of the
offered opportunity of saluting your Avorthiness. There was
brought hither three days since, during the time of the fair,
a certain little book in Enghsh, containing that Order of
holy Communion, which the king's majesty has set forth, as
suitable to the present timc'^. And as I perceived many
persons were desirous of obtaining it, I forthwith translated
it both into German and Latin. And therefore, when I
[3 The English work, the Order of the Communion, is printed in
the volume containing the Litm'gies of King Edward VI., jiublished
by the Parker Society. The translation into Latin by Coverdale, here
mentioned, does not seem to have been printed ; but there is a Latin
translation extant, printed apparently in 1548, with the initials A. A.
S. D. Th, probably indicating Alexander Alessc, who also translated
mto Latin the first Liturgy of King Edward VI. a.d. 1549. It is a
very rare small volume, bearing the title of " Ordo distributionis sacra-
menti altaris sub utraque specie, et formula confessionis faciendfe in
regno Anghee. Ha5c Londini evulgata sunt octavo die Martii Anni
MDXLVIII." See " The ancient Liturgy of the Church of England,"
by Rev. W. Maskell, p. xlv. ; also Bm-net ii. 247, and Strype, Mem.
II. i. 96.]
526 MYLES COVERDALE TO JOHN CALVIIV. [lET.
understood the godly bearer of this letter to be a townsman
of yours, I thought I should gratify your reverence by send-
ing you this trifling present. One of the translations I in-
tended for the Germans ; the other, namely the Latin one, I
am exceedingly anxious should be forwarded to your reve-
rence. And should you feel inclined to make known to
others this cause for congratulation, and first-fruits of godli-
ness, (according as the Lord now wills his religion to revive
in England,) you will be able to commit this token of my
aifection for you to the press more easily than I can. I am
now on my return to England, having been invited thither
after an exile of eight years. Farewell, most excellent master,
and aifectionately salute your wife, who deserved so well
from me and mine, when we went up to Strasburgh. Frank-
fort, March 26, 1548.
MICHAEL {alias MILO) COVERDALE, Anglus.
LETTER XXXIV.
MYLES COVERDALE TO PAUL FAGIUS.
Dated at Windsor Castle, Oct. 21, 1548.
Peace and joy in the Holy Ghost ! Your letter, most
excellent sir, dated on the 22nd of August, I received from
my wife on the 8th of this present month, with exceeding
compassion for those individuals, whom this dreadful tyranny ^
so greatly distresses. I also shewed your letter yesterday
to the most reverend the archbishop of Canterbury ; who, as
he has undertaken to educate your dear son (whom he has
just sent away -to Canterbury, by reason of the plague that
is raging at this place) both in religion and learning, at his
own expense ; in hke manner, reflecting upon the lamentable
condition of your churches, he truly sympathises in your
misfortune: wherefore he desired you most especially to come
over to us, rather than to go away cither into Turkey or
Hungary. Oh, my master, if you should seek a refuge any
.\} Namely, the persecutions in Germany by Charles V., to enforce
compliance with the Interim,]
XXXIV.] MYLES COVERDALE TO PAUL FAGIUS. 527
where else than with us, since the faithlessness of mankind is
every where so great, how will that most excellent gift, which
the good and gracious God has bestowed upon you, grow
cool ! If the most reverend archbishop, whose answer I
inclosed in my letter to you, had foreseen so much danger
to the church, truly what I wrote to you would have been
no impediment. You must think, therefore, that we are both
of us sorry for what we did, although there was nothing-
stated in those letters, but what the occasion then called for.
For myself, indeed, my master, I am in no little apprehension
both for yourself and for our churches and schools, deprived
of yom' most happy ministrations. Wherefore, although our
rulers may not invite you by name, eminent as you are
among the best scholars of Germany, and this probably, as I
have before hinted to you, from secret motives ; yet we, who
know you well, entreat you most solemnly to come over to
us, where you need not doubt but that you will be most
acceptable, and therefore treated with the greatest kindness.
Farewell. From the king's castle, which we call Windsor.
Oct. 21, 1548.
Yours from my heart,
M. COVERDALE.
LETTER- XXXV.
BISHOP COVERDALE TO CONRAD HUBERT.
Dated from Bergzaberx, Scpl. 20, I5i3, [probably 1355-.]
[Ex autogr. ]\ISS. Tom. i. p. 41. Serin. Eccles. Ai-gent.]
Peace and joy in the Holy Ghost ! When I was on my
journey from Wesel to Frankfort, my very dear friend John
Abel attacked me in terms of sufficiently strong reproof,
under the supposition that I had received from you a most
[2 It is evident that tlio date of this letter is wi-ong, and that it
was written at a later period, after his second settlement at Borg-
zabem. On leaving England in February 1555 he went to Denmark,
and from thence to Wesel, where he resided some time as preacher
to the exiles there; from thence he removed to Bergzabern. It was
immediately on his arrival at that place that this letter was written.]
528 MYLES COVERDALB TO CONRAD HUBERT. [^ET.
affectionate letter, to wliich I had not condescended to return
any answer. Upon which I forthwith sent my servant with
a letter to the magistrates of Bergzabern. But in the mean
time, while my servant was away, this letter was dehvered
to me, with the others which were inclosed in it. Upon the
return therefore of the messenger to Frankfort, I at length
left that place on the 15th of September, and by the kindness
of God arrived here this day ; whither also Eschnavius, our
prefect, had arrived on the same day. But although I have had
an interview with him, the business itself is referred to the
prince for his determination, on his arrival, which is looked
for to-morrow. The issue of the affair, whatever it may be
which God may grant to it, shall be announced to you by
letter, either from myself or from your dear brother John.
I constantly, as you deserve, dwell upon the sincerity of
your mind, and recognise in you in the strongest manner
the benevolent feelings which you entertain towards me.
Farewell, the friend of my friend and brethren, and my
most sincere brother in the Lord ; and salute for me your
wife, together with your beloved Samuel. Sent from Berg-
zabern, September 20.
MILO COVERDALUS, Anglus,
Nuper Exon.
To the most learned and excellent
Conrad Hubert, my very delightful
friend and brother, at Strasburgh.
With regard to the business, concerning which you
requested me to inquire relating to the most illustrious
duchess of Suffolk ^ her very distinguished husband, whom I
spoke to on this subject at Frankfort, assured me that her
grace, as far as money was concerned, owed nothing at all
either to our excellent father Bucer, or to any other persons.
But when I shall return to Wesel, from whence I must now
bring up my dear wife to this place, I will make a diligent
examination into the whole business.
[} Catharine Willoughby, wife of Charles Brandon, duke of Suffolk,
who was a great friend to Bucer when he was at Cambridge, and
during the reign of Mary, resided at Wesel in exile with her husband.
See Strype, passim, and particularly Memorials, iii. i. p. 233. Ed. 1822.]
XXXVr.] BISHOP COVERDALE TO ARCHBISHOP PARKER. 529
LETTER XXXVI^.
BISHOP COVERDALE TO ARCHBISHOP PARKER.
Dated from London, Jan. 29, 1564.
[MS. Library C. C. College, Cambridge, Vol. Epist. PrincipumS.]
My duty considered in right humble and faithful wise.
These are in like manner to beseech your grace, most reve-
rend father and my singular good lord, that as my good lord
of London, tendering as well my weak and feeble age, as
also my poor travail in God's husbandry within his diocese,
hath most gently conferred upon me the benefice of St Mag-
nus, in London, being in value an hundred marks or there-
abouts, so it may please your grace to join with his lordship
in suit for me to the queen's most excellent majesty, that in
favourable consideration, how destitute I have been of a
competent living in this realm ever sith my bishoprick was
violently taken away from me, I being compelled to resign ;
and how I never had pension, annuity, or stipend of it these
ten years ; how unable also I am either to pay the first-
[2 The following letter from bishop Grindal to Sir William Cecil,
relating to Coverdale, belongs to this period:
(Lansdowne MSS. No. G. Bm-ghley Papers, Art. 85.)
I PRAY you, if it chance any suit to be made for one Evans to be
bishop of Llandaff, help to stay it, till some examination be had of
his worthiness. If any means might be found, that things wickedly
alienated from that see might be restored, it were well. If any
competency of living might be made of it, I would wish it to father
Coverdale, now lately recovered of the plague. Surely it is not well
that he, qui ante nos omnes fuit in Cliristo, should be now in his age
without stay of living. I cannot herein excuse us bishops. Some-
what I have to say for myself; for I have offered him divers things,
which he thought not meet for him. Your warrant in Hatfield Park,
or Enfield Chace, would serve my turn very well. God keep you!
From Fulham, Dec. 20, 1563.
Yours in Christ,
EDM. LONDON.
To the honourable Sir William Cecil, knight,
secretary to the queen's majesty.
[3 See also Strype's Parker, Vol. i. pp. 295, C. Ed. Oxon.]
34
[coverdale, II.]
530 BISHOP COVERDALE TO ARCHBISHOP PARKER. [lET.
fruits, or long to enjoy the said benefice, going upon my
grave, as they say, and not like to live a year, her majesty,
at the contemplation of such most reverend, honourable, and
worthy suitors, will most graciously grant me her warrant
and discharge for the first-fruits of the said benefice. And
as I am bold most humbly to crave your grace's help herein,
so am I fully purposed, God willing, to shew myself again
as thankful, and in my vocation during tliis my short time
as faithful and quiet as I can. Thus having uttered my
boldness, I most humbly commit your grace and all yours
to the mighty protection of God. From London, Jan. 29,
[1564.]
MYL. GOV. Qmnd. Exon.
[To this letter is appended also, in bishoi) Coverdalc's hand-writing,
the following extract from a subsequent letter to the archbishop, men-
tioning that his petition had been complied with :]
And whereas I was bold of late to write unto your
grace for your honourable help for the procurement of the
first-fruits of St Magnus, I am now advertised by message
from the right honourable the lord Robert Dudley, that the
queen's majesty hath graciously granted me my suit already;
thus remaining in your grace's obedience, and most humbly
craving the continuance of your favourable love, I beseech
your honour of a gracious answer to the former part.
LETTER XXXVII.
BISHOP COVERDALE TO SIR WILLIAM CECIL.
Dated from Ivondon, Feb. 0, 1564.
[Lansdowne MSS. No. 7. Bm-ghley Papers, Art. 60.]
My duty considered in right humble wise unto your honour.
These are in like manner to beseech the same, that Avhereas
my lord of London, tendering as well mine age as my simple
labours in the Lord's harvest, hath very gently oft'cred me
the pastoral ofl[ice and benefice of St Magnus in London ;
even so it may please your honour to be means for me to
the queen's most excellent majesty, that in favourable con-
sideration, not only how destitute I have been ever sith my
XXXVII.] BISHOP COVERDALE TO SIR WILLIAM CECIL. 5S1
bishoprick was taken from me, and that I never had pension,
annuity, or stipend of it these ten years and upward ;
but also how unable I am, either to pay the first-fruits, or
long to enjoy the said living, I going upon my grave, not able
to live over a year, her majesty at the contemplation hereof
may most graciously grant me the first-fruits of the said
benefice, which her highness must needs have again anew,
when I am gone. Heretofore (I praise God for it !) your
honour hath ever been my special help and succour in all my
rightful suits. If now, that poor old Myles may be provided
for, it please your honour to obtain this for me, I shall
think this enough to be unto me as good as a feast. Thus
most humbly beseeching your honour to take my boldness in
good part, I commit you and all yours to the gracious pro-
tection of the Almighty, From London, February 6, [1564.]
MYLES COVERDALE, Quond. Exon.
To the right honourable sir William
Cecil, knight, chief secretary to the
queen's most excellent majesty, and
of her highnesses most honourable
council.
LETTER XXXVIII.
BISHOP COVERDALE TO SIR WILLIAM CECIL.
Dated from London, March 18, 1564.
[Lansdowne MSS. No. 7. Burghley Papers, Art. 67.]
As it hath pleased your honour of a very charitable
motion to further mine humble suit unto the queen's most
excellent majesty, for the obtaining of the first-fruits of St
Magnus, and as the same first-fruits amount to the sum of
Ix'*. xvi*. x*^. ob ; so I humbly beseech your honour, that
joining with my singular good lord, the lord Robert Dudley,
ye will help to obtain the signing of the warrant which I here
send unto your honour, as it is drawn by the orderly course
of the court of first-fruits and tenths. I am herein the bolder,
because it hath pleased my said lord of his goodness to send
me word by Mr Alderslcy, that the queen's highness hath
34—2
532 BrSHOP COVERDALE TO SIR WILLIAM CECIL.
granted my said petition already. I have, therefore, used the
counsel of my dear friend, Mr Peter Osborne, in the draught
of this writing engrossed : which as I most humbly send
here unto your honour, to be ordered by your godly and
charitable wisdom ; even so beseeching you to continue your
accustomed favour towards me, I humbly and most heartily
commit your honour and all yours to the mighty protection of
God. From London, the 18th of March, [1564.]
Your own ever to use and to command in Christ Jesu,
MYLES COVERDALE, Quond. Exon.
To the right honourable sir William
Cecil, knight, chief secretary to the
queen's most excellent majesty, and of
her highness' s most honourable council.
LETTER XXXIX.
BISHOP COVERDALE TO THE REV. Mr ROBINSON,
CHAPLAIN TO ARCHBISHOP PARKER.
[Lambeth MSS. No. 959. 58.]
My duty considered in right humble and most hasty
wise. Whereas I am summoned to appear, with others, to-
morrow afore my lord's grace, at Lambeth, I beseech your
worthiness to be means for me unto his grace, that at this
present I may be dispensed Avith ; not only for that I am un-
wieldy, and could neither well travel by land, nor altogether
safely by boat, but also for other considerations which this
bearer, my dear friend, shall signify unto you by mouth.
Thus being desirous of your gentle answer, I commend you
and all yours to the gracious protection of God. March 25,
1566.
Your own in the Lord,
MYLES COVERDALE, Quoml. Exon.
To the right worshipful and godly
learned Mr Robinson, chaplain
to my lord of Canterbury his
grace.
GHOSTLY PSALMS
AND
SPIRITUAL SONGS.
tirafoen out of tj^c jboly Scripture, for it^t cofor=
te anti tonsolacgon of sucjb as lobe
to uiogse in ®ot« antr
j^i's tuorUe.
fsal.
(!^ prat)se t|)c Hovbc, for is ft a gooli tj^ingr to
spnge praijses unto oure CSoti.
GToIIo. III.
^taci) aniJ cxljortc nour atone sdbts toitl) ^sal-
mcs anU l^umncs anli ^pirituaU Conges.
3|aco.
|9f cny of nou be mery, let i)im singe ^salmcs
€a tijc i)0fec.
(§0 Ijjtie JJo6r, flct ti^e acquai'ntaitucc
^mnitsc tljr Ic&cr^ nf (Soli^ toorlfr
©mc tijcm occa^yon ti)C iSamc to atiauiirc
^nir t0 maSc tl^cnr ^o»SC^ of tljr ilortrc
Cljat tijcp man tiirust ttntfrr tfjr fiorlrr
^11 otljcr fiallcttc^ cf fyltljynrs"
aiitif ttat £00 all fiottl^ one arcorifr
i^ay flcut rns'ampir of Cfolflyur^
®o lytle fiofer amoixgr mcnsf rijultrrtn
^nlf get tljr to tl)cyr rompanyc
5nrad) ti^rin to iSyitflr ye romannlfcmcntriS ten
^ntr otfjrr ftallcttcjS of (Soti^ glory r
33c not asljamctr ^ luaranUc ti^f
Cljougl) ttjou fir nxac in songr antr rymr
Clbou sljalt to youtlj some occasion fir
3n gotfly Sjportr^ to pa^^r tijryv tymr.
[GHOSTLY PSALMS AND SPIRITUAL SONGS.
This edition of this very rare volume is here presented from a
copy of the original in the library of Queen's College, Oxfoixl, by the
obliging pennission of the Provost and Fellows of that Society : and
the following account of it is extracted from a valuable work, entitled,
" A list of the Bible and parts thereof in English from the year M.DV.
to M.DCCCXX, by Henry Cotton, D.C.L. Oxford, 1821." "It is,"
obseiTes this learned writer, " perhaps the only copy now remaining,
and appears to have been unnoticed by all our bibliographers, except
by Foxe, in the first edition of the book of Martyrs. In that edition,
at the end of the Injunctions issued by king Henry VIII., anno 1539,
is a catalogue of books forbidden ; and among those attributed to
Coverdale occurs, ' Psalmes and Spiritual Songes dra,wn out of the
holy Scripture.' No mention however is there made, whether these
Psalms were in prose or verse. This list of prohibited books seems
to have been omitted in all subsequent editions of Foxe's history ; at
least it is not contained in those of the years 1576, 1583, 1641, and
1684; nor is it given by Wilkins in his Concilia, although the Injunc-
tions themselves are there reprinted." Cotton, p. 157 — 8. note. It
is evident, therefore, that this work must have been printed before
1539.
It would appear, therefore, that this must have been amongst the
earliest, if not the very earliest attempt at a metrical Version of the
P,salms in our language. Dr Cotton mentions also one in 1542;
a version of Psalm xxv. by Queen Elizabeth ; and " David's harpe
newly stringed by Theodore Basille ;" but this last is not a metrical
version ; it is Becon's piece, published under the name of Theodore
Basille. (See Becon's Works, Early Writings, Park. Soc. Ed. p. 262.)
In 1549, the year in which Sternhold died, thirty-seven Psalms -were
published by Day, under the title of " Psalmes of David, drawn into
English metre by Thomas Sternholde." About this time metrical
versions of the Psalms became common, as is shewn by Dr Cotton,
p. 56, &c.
This edition is printed from the original with no other alteration,
except the omission of the musical notes, and the substitution of the
present for the old Gothic type. The ancient spelling has been pre-
served throughout, except in the Address to tlie reader.]
MYLES COVERDALE UNTO THE CHRISTIAN
READER.
It grieveth me, most dear reader, when I consider the
unthankfulness of men, notwithstanding the great abundant
mercy and kindness of Almighty God, which so plenteously
is heaped upon us on every side. For though Christ our
Matt. iv. Saviour goeth now about from place to place as diligently as
Mark i. " l 1 o e/
ever he did, teaching in every country, and preaching the
gospel of the kingdom, healing all manner of sicknesses and
diseases both of body and conscience among the people ; yet
is the unthankfulness of the world so great, that where ten are
cleansed, and have remission of their sins, there is scarce one
that Cometh again unto Christ, and saith, "Lord, gramercy;"
Luke xvii. as the poor Samaritan did in the gospel of Luke, which when
he saw that he was cleansed, turned back again, and with a
loud voice praised God, and fell down upon his face at Christ's
feet, and gave him thanks.
And by this we may perceive, what causeth us to be so
unthankful as we are ; namely, because we do not call to
mind, neither consider, that we are cleansed, as this man did.
For if we would open our eyes, and remember well, what
kindness it is that the Father of mercy hath shewed us in
Christ, and what great benefits he hath done, and daily doth,
for us in him and for his sake ; we would not only fall down
upon our faces and give him thanks, but with loud voices
would we praise him, and in the midst of the congregation
would we extol his name, as David and Asaph do almost in
every psalm. For doubtless whoso believeth that God loveth
him, and feeleth by his faith, that he hath forgiven him all
his sins, and careth for him, and delivereth him from all evil ;
whosoever he be, I say, that feeleth this in his heart, shall
be compelled by the Spirit of God to break out into praise
and thanksgiving therefore : yea, he shall not be content, nor
fully satisfied in his mind, till other men know also what God
hath done for him, but shall cry and call upon them, as David
MYLES COVERDALE UNTO THE CHRISTIAN READER. 537
doth, saying : " 0 praise the Lord with ine, and let us mao-- rsai. xxxu-.
Tiify his name together. I sought the Lord, and he heard
me, yea, he dehvered me out of all my fear." And in the
-same psalm : "0 taste and see how friendly the Lord is :
^blessed is the man that trustcth in him." xVnd in another
place : *' 0 come hither and hearken, all ye that fear God ; Psai. ixvi.
I will tell you what he hath done for my soul."
O that men would praise the goodness of the Lord, and
the wonders that he doth for the children of men ! 0 that
we would remember Avhat great things the Father of mercy
hath done, doth daily, and is ever ready to do for our souls !
O tliat men's lips were so opened, that their mouths might ^^'''' '
shew the praise of God ! Yea, would God that our minstrels
had none other thing to play upon, neither our carters and
ploughmen other thing to whistle upon, save psalms, hymns,
and such godly songs as David is occupied withal ! And if
women, sitting at their rocks ^ or spinning at the wheels, had
none other songs to pass their time withal, than such as
Moses' sister, Glehana's wife, Debora, and Mary the mother Kxod. xv.
" 1 Sam. ii.
of Christ, have sung before them, they should be better oc- -T^fig- ^- '
-IT ' ./ Lukei.
cupied than with liey nony nony, hey troly loly, and such
like phantasies.
If young men also that have the gift of singing, took
their pleasure in such wholesome ballads as the three children
sing in the fire, and as Jesus the Son of Sirac doth in his
last chapter, it were a token, both that they felt some spark
of God's love in their hearts, and that they also had some
love unto him ; for truly, as we love, so sing we ; and where
our affection is, thence cometh our mirth and joy. When
our hearts are tangled with the vain lusts of this corrupt
world, then, if we be merry and are disposed to gladness,
our mirth is nothing but wantonness and inordinate pastime ;
and when we are sad, our heaviness is either desperation, or
else some carefulness of this vain world.
Contrariwise, if our minds be fixed upon God, and we
isubdued to the holy desires of his Spirit ; then, like as our
hearts are occupied in the meditation of his goodness and
love which he beareth toward us, even so are our tongues
exercised in the praise of his holy name : so that when we
[1 rock : an instrument used in spinning.]
538
MYLES COVERDALE
C'oloss. ii
James v.
Gen. v'.
are merry, our pastime and pleasure, our joy, mirth, and
gladness is all of him. And as for our hemnes^ when we
are sad, (as every thing must have a time,) it is either patience
in trouble, repentance for offences done in time past, com-
passion upon other men, or else mourning for our own in-
firmities, because our body of sin provoketh us so oft to do
the will of the flesh. And thus God causeth both the mirth
and sorrow of them that love him to work for their profit,
as all other things turn to their best.
Seeing then that, as the prophet David saith, it is so
good and pleasant a thing to praise the Lord, and so ex-
pedient for us to be thankful ; therefore, to give our youth
of England some occasion to change their foul and corrupt
ballads into sweet songs and spiritual hymns of God's honour,
and for their own consolation in him, I have here, good
reader, set out certain comfortable songs grounded on God's
word, and taken some out of the holy scripture, specially out
of the Psalms of David, all whom would God that our
musicians would learn to make their songs ! and if they
which are disposed to be merry, would in their mirth follow
the counsel of St Paul and St James, and not to pass their
time in naughty songs of fleshly love and wantonness, but
with singing of psalms, and such songs as edify, and corrupt
not men's conversation.
As for the common sort of ballads which now are used
in the world, I report me to every good man's conscience,
what wicked fruits they bring. Corrupt they not the man-
ners of young persons? Do they not tangle them in the
snares of unclcanness? Yes, truly, and blind so the eyes of
their understanding, that they can neither think well in
their hearts, nor outwardly enter into the way of godly and
virtuous living. I need not rehearse, what evil ensamples of
idleness, corrupt talking, and all such vices as follow the
same, are given to young people through such unchristian
sono's. Alas ! the world is all so full of vicious and evil livers
already, it is no need to cast oil in the fire. Our own
nature provoketh us to vices, God knowcth, all-to sore : no
man needeth enticing thereto.
Seeing; then that we are commanded not to love this
world, neither the lusts thereof; seeing, 1 say, that all the
[1 hemnes: hyinns.]
UNTO THE CHRISTIAN READER. 539
pleasures and joys that the world can imagine, are but vanity, Psai. ixii.
and vanish away as doth the smoke ; what cause have we
then to rejoice so much therein ? AVhy do we not rather take
these worldly lusts for our very enemies, that stop the Avay
betwixt us and that everlasting joy, which is prepared for
us in heaven? Why do we not rather seek the things that
are above, where Christ is at the right hand of God, as St
Paul saith ? coio«. ni
Wherefore let not the wise man rejoice in his wisdom, jer. ix.
nor the strong man in his strength, neither the rich man in
his riches ; yea, (I dare be bold to warn them that will be
counselled,) let not the courtier rejoice in his ballads, let not
youth take their lust and pastime in wantonness and ignorance
of God, or in misspending the fruits of their fathers' labour :
but let us altogether, from the most unto the least, be glad,
rejoice, and be merry even from our heart, that we have
gotten the knowledge of the Lord among us, that we are
sure of his love and favour, and that our names are written luj^^ ^
in heaven.
The children of Israel in the old time, when God had
delivered them from their enemies, gave thanks unto him,
and made their song of him, as thou seest by Moses, Barak, exou. xv.
David, and other more. Why should not we then make our 2 slfn.^xxii
songs and mirth of God, as well as they ? Hath he not done
as much for us as for them? Hath he not delivered us from
as great troubles as them ? Yes, doubtless. Why should he
not then be our pastime, as well as theirs ?
As for such psalms as the scripture describeth, (beside
the great consolation that they bring into the heart of the
spiritual singer,) they do not only cause him to spend his
time well by exercising himself in the sweet word of God;
but through such ensamples they provoke other men also
unto the praise of God and virtuous living. iVnd this is the
very right use wherefore psalms should be sung ; namely,
to comfort a man's heart in God, to make him thankful, and
to exercise him in his word, to encourage him in the way of
godliness, and to provoke other men unto the same. By
this thou mayest perceive, what spiritual edifying cometh of
godly psalms and songs of God's word ; and what incon-
venience followeth the corrupt ballads of this vain world.
Now, beloved reader, thou seest the occasion of this my
540 MYLES COVERDALE UNTO THE CHRISTIAN READER.
small labour. Wherefore, if thou perceivcst that the very
word of God is the matter thereof, I pray thee accept it, use
it, and provoke youth unto the same. And if thou feelest in
thine heart, that all the Lord's deahng is very mercy and
kindness, cease not then to be thankful unto him therefore:
but in thy mirth be alway singing of him, that his blessed
name may be praised now and ever. Amen.
541
GOOSTLY PSALMES AND SPIRITUALL SONGES.
TO THE HOLY GOOST.
O Holy Spirite our comfortoure,
For grace and help, Lorde, now we call ;
Teach us to know Christ our Savioure,
And his Father's mercy over all.
From his swete worde let us not fall ;
But lyft up our hertes alway to the,
That we may receave it thankfully.
Nowe seynge we are come together,
To heare the wordcs of verite ;
In understandynge be thou guyder,
That we may folowe the voyce of the.
From straunge lernynge, Lorde, kepo us fre,
That we thorowe them be not begyled :
Kepe our understandynge undefyled.
We praye the also, blessed Lorde,
Enflame our hertes so with thy grace.
That in our lives we folowe thy Avorde,
And one forge ve another's trespace.
To amende our lyvcs, Lorde, geve us space ;
With thy godly frutes endewe us all.
That from thy worde we never fall.
Let us not have thy worde only
In our mouthe and in our talkynge :
But both in dede and verite
Let us shewe it in our lyvvno-e.
Make us frutefull in every thynge.
And in good workes so to encrease,
That whyle we lyve, we may the please.
542 GHOSTLY PSALMS AND SPIRITUAL SONGS.
0 Lorde, lende us thy strength and power,
To mortiiie all carnall luste :
In all our trouble sende us succour,
That we faynt not in the to truste.
And make us stronge to suffer with Christe,
Beynge pacient in adversite.
And in all thynges thankfull to the.
ANOTHER OF THE SAME.
Come, holy Spirite, most blessed Lorde,
Fulfyl our hartes nowe with thy grace;
And make our myndes of one accorde,
Kyndle them with love in every place.
O Lorde, thou forgevest our trespace.
And callest the folke of every countre
To the ryght fayth and truste of thy grace.
That they may geve thankes and synge to thee,
AUeluya, Alleluya.
O holy lyght, mostc principall,
The worde of lyfe shewe unto us ;
And cause us to knowe God over all
For our owne Father moste gracious.
Lorde, kepe us from lernyng venymous,
That we folowe no masters but Christe,
He is the verite, his worde sayth thus;
Cause us to set in hym our truste.
Alleluya, Alleluya.
O holy fyre, and conforth moste swete,
Fyll our hertes with fayth and boldnesse,
To abyde by the in colde and hete,
Content to suffre for ryghteousnesse :
O Lord, geve strength to our weaknesse,
And send us helpe every houre ;
That we may overcome all wyckednesse.
And brynge this olde Adam under thy power,
Alleluya, Alleluya,
GHOSTLY PSALMS AND SPIRITUAL SONGS. 543
ANOTHER OF THE SAME.
Thou holy Spirite, we pray to the,
Strengthe oure fayth and increase it alwaye ;
Comforth oure hertes in adversite
With trewe beleve bothe nyght and daye.
Kirieleyson.
Thou worthy lyght, that art so cleare,
Teache us Christe Jesu to knowe alone;
That we have never cause to feare
In hym to have rederapcyon.
Kirieleyson.
Thou swete love, graunt us altogether
To be unfayned in charite;
That we may all love one another,
And of one mynde alwaye to be.
Kirieleyson.
Be thou our confortoure in all nede ;
Make us to feare nether death nor shame;
But in the treuth to be stablyshed.
That Sathan put us not to blame.
Ku'ieleyson.
UNTO THE TRENITE.
God the Father, dwell us by,
And let us never do amysse;
Geve us grace with wyll to dye,
And make us redy to thy blysse.
From the devel's myght and powre,
Kepe us in fayth every houre;
And ever let us buylde on the,
With hole herte trustynge stedfastly.
Oure fleshe is weake, the devell is stronge,
He wolde overthrowe us ever amonge.
Without the can we never spede;
Now helpe us therfore in our node.
544 GHOSTLY PSALMS AND SPIRITUAL SONGS.
Amen, amen, let it be so ;
The shall we synge Alleluya.
Jesus Christe, now dwell us by
And let us never do amysse.
Holy Goost, now dwell us by,
And let us never do amysse.
THE TEN COMMANDEMENTES OF GOD.
These are the holy eommaundements ten,
Which God oure Lorde gave so strately,
By Moses his servaunte, unto all men,
Upon the hygh hyll of Sinia.
Kirieleyson.
Exod. XX. Thou shalt have none other God but me ;
Set thou thy trust in me alone ;
Love and dred me unfaynedly,
AVith harte and mynde at all season.
Kirieleyson.
Deut. V. Thou shalt not talce my name in vayne,
But call on it in all thy nede :
From othes and lyes thou shalt refrayne,
That my name be not dishonoured.
Kirieleyson.
H^b. iv. The Saboth day halowe thou to me,
As I rested fro my workynge :
So cease thou from all vanite.
That I maye worke in the all thynge.
Kirieleyson.
Ephes. vi. Ilonoure thy father and mother also,
With men that are in auctorite ;
Obeye them all, where ever thou go ;
K^inxiii. So shall thy lyfe be longe truely.
Kirieleyson.
JfJ/_| ]^':. Thou shalt not kyll, nor hate any man,
Nor yet beare malyce in thy mynde.
GHOSTLY PSALMS AND SPIRITUAL SONGS. 545
Do thy enemyes the best thou can, Matt. v.
And to all men so thou be kynde.
Kirieleyson.
Thy wedlocke shalt thou kepe truly,
And keepe other men to do the same ;
That whordome and dishonestie
May be destroyed and put to blame.
Kirieleyson.
Thou shalt not steale thy neghbour's good,
Nor get it with false marchaundyse ;
But worke with thyne hande to get thy food, Ephes. iv.
And to sustayne the poore helplesse.
Kirieleyson.
Agaynst no man beare false witnessc.
And speake no evell to hurte his name :
But yf he fall thorowe his weaknesse, oai vi.
Do thou thy best to cover his shame.
Kirieleyson.
Thou shalt not thy neghbour's house desyre.
His wyfe, servaunt, nor mayde also ;
But shalt be glad his good to forbeare,
As thou thyselfe woldest be done to. Matt. vu.
Kirieleyson.
ANOTHER OF THE SAME.
Man, wylt thou lyve vertuously,
And with God reygne eternally,
]\Ian, must thou kepe these commaundements ten
That God commaunded to all men.
Kirieleyson.
I am thy God and Lorde alone ;
Without me shalt thou other have none.
Thy herte shall trust on me alwaye,
Love and feare me both nyght and daye.
Kirieleyson.
Thou shalt honoure my name with spede.
And call on it in all thy nede.
[COVERDALE. II. J
546
GHOSTLY PSALMS AND SPIRITUAL SONGS'.
Heb. iv.
Matt. XV.
Matt. V.
Heb. xiii.
Ephes. iv.
Exod. XX.
Thou shalt halo wo the Saboth daye,
That I maye worke m the alwaye.
Kirieleyson.
Honoure thy father and mother also ;
Obey thou them where ever thou go.
No man's persone desyre to kyll ;
And thy wedlocke shalt thou fulfyll.
Kirieleyson.
From thy neghboure steale thou nothynge,
Nor false witnesse agaynst hym brynge.
Thy neghbour's house thou shalt not desyre,
His wife and good shalt thou forbeare.
Kirieleyson.
John xiv.
Luke ii.
Matt. i.
Mark xv.
Mark xvi.
Luke
Matt. XXV.
THE CHEDE.
We beleve all upon one God ;
Maker of heven and erth he is truly.
Oure father deare he hath hym made,
That Ave all his chyldren myght be.
He provydeth for us dayly.
Body and soule defendeth he strongly.
All mysfortune shall from us fle,
No harme shall happen to any of us.
He caretli for us both daye and nyght ;
He is oure keper most gracyous :
Al thynge stode in his powre and myght.
We beleve all on Christe Jesu,
His owne Sonne and oure Lordc most deare ;
Which in Godhead, power, and vcrtue
Is alway lyke to his Father.
Of the glorious Virgyn Mary
Was he borne a man undoutedly,
Thorowe the Holy Gooste's workying fre :
For he deed and buried truely.
He rose up the thyrde daye alone ;
To heaven ascended he myghtely.
And shall come to judge us echone'.
[1 cchonc: each one]
GHOisTLY rSALMS AND Sl'IRITUAL SONGS. 547
We beleve all on the Holy Goost;
Lyke the Father and Sonne in Trcnite ; uoimv.
In all our trouble oure comforte most,
And in all oure adversite.
One holy church beleve we all, Ephes. iv.
Which is fylled with sayntes great and small ;
And for synne can it never fall.
Of synnes there is clone remission: Johnxx.
Our flesh shall aryse without doutyngc : i cor. xv.
There is prepared for us everychone
A lyfe that is everlastynge.
ANOTHER OF THE SAME.
In God I trust, for so I must;
He hath made heaven and earth also ;
My Father is he, his chylde am 1;
My conforte he is, I have no mo :
In all my nede he maketh me spedc ;
His powre is with me alwaye,
To keepe me every daye.
There is no evell can have his wyll
Agaynst my health nor yet my wealth.
But it muste come to my furtheraunce.
He is my kynge, that ruleth all thynge;
The devell can make no hynderaunce.
So do I trust on Jesu Christ,
His Sonne conceaved of the Holy Goost; uj.tt.i.
Borne of Marye a virgin fre, Lukeu.
For all my synnes to paye the cost.
For deed was he and buried trucly ; Jiait xv.
The gates of hell hath he broken.
And heaven hath he made open.
He rose truely the thyrdc daye fre ; i c^- ^v.
He went up ryght to the Father of myght;
And shall apeare at domes-daye : ^!<-rk xvi.
For judge shall he all the worlde truely, ^'='^'-
And dryve myne enemyes all awaye.
I also truste on the Holy Goost,
Lykc the Father and Sonne in Trcnite ; i J"''" ^•■
35—2
548
GHOSTLY PSALMS AND SPIRITUAL SONGS.
Acts XXI.
Matt. vi.
Gen. vi.
Matt. vi.
Luke xi.
Matt, vi..
My conforth best in all evell rest,
In all my nede my cliefest remedie.
A Church holy I beleve truely,
Which is but one generall :
For synne can it never fall ;
A company of sayntes they be.
Of synfulnesse true forgyvenesse
Is from amonge them never.
Our fleshe verely shall ryse in glory ;
So shall we lyve with God for ever.
OF THE PATER NOSTER.
O Father ours celestiall,
We praye to the ;
Thou wylt have us on the to call
In spirite and verite.
Thy godly name be sanctified
In great honoure
x\monge us all ; and halowed
Also every houre.
The kyndome of thy grace drawe nye,
That thou mayst dwell alwaye in us
With thy holy Spirite continually,
That we remayne not vicious :
But as thou hast geven us thy Spirite,
So let us ever do good thorowe it.
We praye the also, blessed Lorde,
Let thy will be done
Amongst us here with one accorde.
As in heaven all season.
And let us never oure wyll fulfyll.
But thyne alwaye :
For ours is wycked and geven to evell,
Truely both nyght and day.
And geve us ever oure dayly bred,
Both for oure body and soule also ;
And let us with thy worde be fed.
That we be never kepte therefro.
Lorde, sende us true shepherdes therefore,
To fede us thy shepe evermore.
GHOSTLY PSALMS AND SPIRITUAL SONGS.
Forgcve our dettes and synfulncssc,
Lorde, we the praye ;
Where we have greved the move or lesso,
Ether by nyght or daye.
For we forgevc them that grcve us,
Or do us cvell;
Trusty nge that thou wylt be gracyous,
Thy promyse to fulfyll.
In no tentacyon, Lorde, us brynge,
Nor suffre us for to fall from the;
But be cure keepe in every thynge.
And kepe us from all ioperdy
Both of our body and soule also,
And delyver us whereever we go.
i49
Luke xi.
ANOTHER OF THE SAME.
O OURE Father celcstiall,
Now are we come to praye to the:
We are thy chyldrcn, therefore wc call;
Hear us. Father, mercifully.
Now blessed be thy godly name,
And ever amonge us sanctified:
There is none other but this same,
AVherby mankynde must be saved.
Kirielcyson.
Thy kyngdome come: reigne thou m us.
For to expell all synne awayc ;
Let not Sathan dwell in thy house.
To put the forth by nyght nor day.
i , Ti 11 Luke xi.
Fulfylled be thy godly wyll Acuxxi
Among us all, for it is ryght;
As they in heaven do it fulfyll,
So let us do both daye and nyght.
Kirielcyson.
Our dayly bred geve us this daye;
And let us never perysh for nede.
The litle byrdes thou fedest alwaye ;
Thyne own chyldren than must thou fedc.
Luke xi.
00(i GHOSTLY PSALMS AND SPIRITUAL SONGS.
Our dettes are great; forgeve us, Lorde,
Matt, xviii. As we cure detters all forgeve ;
And let us alwaje be restored
To thy mercy, that we may lyve.
Kirieleyson.
Tentacyon is sore in use,
And strongly now are we proved;
Good Lorde, thou mayst us not refuse.
We pray the with us to abyde :
Not that alone, but helpe us out
From parels all and ioperdy :
Let no evell sprete put us in doute
Of thy favour and great mercy.
Kirieleyson.
BE GLAD NOW, ALL YE CHRLSTEN ]\IEK
Be glad now, all ye christen men.
And let us rejoyce unfaynedly.
The kyndnesse cannot be written with penne.
That we have receaved of God's mercy ;
Whose love towarde us hath never endc :
He hath done for us as a frende ;
Now let us thanke him hartely.
I was a prysoncr of the devell ;
p.om. V. With death was 1 also utterly lost ;
My synnes drove me dayly to hell ;
Psalm li. Therein was I borne ; this may I best.
I was also in them once ryfe ;
Psalm xiv. There was no virtue in my lyfe,
To take my pleasure I spared no cost.
Rom. iii. Unto my workes I trusted to sore :
But they coulde not helpe, nor yet fro wyll ;
R^n,. i,i_ My herte was not the better therefore,
Gen. vi. For I was alwaye gevcn to evell.
My conscience drove me to despayre;
It was so vexed all with feare ;
There was no helpe, but synke to hell.
GHOSTLY PSALMS AND SPIRITUAL SONGS. 551
Than God eternall had pitie on mo,
To ryd me fro my wyckednesse. Luuei.
He thought of his plenteous great mercy,
And wolde not leave me comfortlessc.
He turned to me his fatherly herte, Ephes. i.
And wolde I shoulde with hym have parte
Of all his costly ryches.
He spake to his deare beloved Sonne,
The tyme is nowe to have mercye ;
Thou must be man's redempcyon,
And lowse hym from captivite.
Thou must hym helpe from trouble of synne ;
From paynfull death thou must hym wynnc,
That he may lyve eternally.
God's Sonne was redy so to do *, rhii. ii.
Into this worlde he cam to mc ;
Borne of a virgen pure also, iTim.i.
Because he thought my brother to be.
For in my shape he dyd apeare, Lukeii.
Me to dely ver whole from feare, neb. a.
And from all evell to make me fro. p'i'I- »■
These lovynge wordes he spake to me :
I wyll dely ver thy soule from payne ;
I am desposed to do for the,
And to myne owne selfe the to retayne.
Thou shalt be with me, for thou art myne ; joim xiv.
And I with the, for I am thyne ;
Soch is my love, I can not layne.
They wyll shed out my precyous blonde.
And take away my lyfe also ;
Which I wyll suffre all for thy good:
Beleve this sure, where ever thou go.
For I wyll yet ryse up agayne ; ^ra«- xx.
Thy synnes I beare, though it be payne.
To make the safe and fre from wo.
I wyll go from this worldly lyfe johnxvi.
To my deare Father, with him to lyve :
Yet am I with the in batell and stryfe ;
Pure Spirite of truth I wyll the geve.
552 GHOSTLY PSALMS AND SPIRITUAL SONGS.
AVhich shall the conforte in hcvynes,
And lede the into godlynes :
Thus wyll I all thy synnes forgyve.
Matt, xxviii. Soch tliynges I have taught and done,
Shalt thou both teach and do also.
Geve thankes for thy redompcyon,
And knowlege my worde, where ever thou go
And kepe the well from straunge lernynge,
Which maye the to destruction brynge ;
So wyll I never departe the fro.
NOW IS CURE HELTH COME FROM ABOVE.
Now is oure health come from above,
For God hath shewed us his mercy :
We cannot deserve to have his love ;
Yet Christ hath brought us liberte
Fro all oure synnes and wickedness,
Oure naughtie lyfe and watoncs,
And wyll not codene us truly.
Acts XV. What God had commaundcd in the lawe
Were wc not sufficient for to do ;
For oure stomakes it Avas to rawe ;
Ephes. ii. God's wrath reigned in us also.
Rom. viii. Oure flcsli was weake, it had no niyght ;
We could e not geve the Sprete his ryght ;
Oure flesh wolde not consent therto.
Yet had we a false meanyng therbye,
And thought the law was gcven thcrforc ;
As who sayc we were all so frc
God's lawe to fulfyll evermore.
Gal. Hi. The law is but a scolemaster,
Which doth oure naturall evell declare,
That causeth us to synne so sore.
For all this must the lawe be donne ;
Els had we ben all utterly lost.
Gal. iv. Therefore hath God sent his deare Sonne,
Which was made man to paye the cost.
GHOSTLY PSALMS AND SPIRITUAL SONGS. 553
The hole law hath he well fulfylled;
His Father's anger hath he stylled,
To do it else no man coulde boost.
The lawe therefore sheweth us oure synne,
And smyttcth oure conscience to the grounde:
But when the gospell commeth therln,
It lyfteth us up, and maketh us sounde.
Our synne is great, but mercy is more;
Our conscience oft doth greve us sore,
But Christe hath stopped that bloudy wounde.
When I consyder this in my mynde,
What God in Christe hath done for me;
I can in no wyse be unkynde,
Nor use myself unchristenly.
I am compelled godly to lyve.
My neghbour's fautes to forgeve,
As Christ dyd for me mercyfully.
So are good workes the very frutc
Of hym that beleveth stedfastly.
A good tre with good frutes breaketh out,
As the gospell doth testifie.
For lyke as fayth hangeth whole on God,
Sq shulde our workes do other men good:
For fayth without them can not be.
0 hevenly Father, grant thy grace
Thv name in us to be sanctified:
Thy kyngdome come; thy wyll alwayes
Amonge us all be fulfylled.
Fede us, and forgeve all our evell ;
Lede us not in tentacion styll ;
From evell delyver us at oure ncde.
CHRIST IS THE ONLY SONNE OF GOD.
Christ is the only Sonne of God,
The Father etcrnall :
We have in Jesse foude this rod,
God and man naturall;
Matth. V.
Rom. vii.
Bom. V.
Ephes. iv.
Matt. vii.
Matt. vi.
Luke xi.
554 GHOSTLY PSALMS AND SPIRITUAL SONGS.
He is the mornynge star;
His beames sendeth he out farre,
Beyonde other starres all
Lukei. JJq -y^g^g £qj. ^g g^ jjjg^j^ bomC
In the last parte of tyme ;
Yet kepte the maydenheade unfolorne
His mother that bare hym :
He hath hell gates broken,
And heaven hath he made open,
Bryngynge us lyfe agayne.
Thou only maker of all thynge,
Thou everlastynge lyght,
From ende to ende all rulynge,
By thyne owne godly myght ;
Turne thou oure hartes unto the ;
And lyghten them with the veritie,
That they erre not from the ryght.
Let us increase in love of the,
And in knowlege also ;
That we belevynge stedfastly
Johniv. May in spirite serve the so.
That we in our hartes may savoure
Thy mercy and thy favoure,
And to thyrst after no mo.
Awake us, Lorde, we praye the ;
Thy holy Spirite us geve,
Which maye oure olde man mortifie,
That oure new man maye lyve.
So wyll we alwaye thanke the.
That shewest us so great mercye,
And oure synnes dost forgeve.
MEDIA VITA.
In the myddest of our lyvynge
Death compaseth us rounde about ;
Who shulde us now sucour brynge,
By whose grace we maye come out?
GHOSTLY PSALMS AND SPIRITUAL SONGS. 555
Even tliou, Lorde Jesu, alone:
It doth oure liartes sore grevc truly,
That we have offended the.
O Lord God, most holy,
O Lord God, most myghtie,
O holy and mercyfull Saviom^e,
Thou most worthy God eternal!,
Suffre us not at our last houro
For any death from the to fall.
•^ Kirieleyson.
In the myddest of oure dyenge
"We are vexed with hello's payne.
Who shulde helpe us out of this thynge,
With stronge fayth to resyste agayne?
Even thou, Lorde Jesu, alone.
For whan we crye and call on the,
Thou art moved than with mercye.
O Lorde God, most holy,
O Lorde God, most myghtye,
O holy and mercyfull Savioure,
Thou most worthy God eternall,
Suffre us not at oure last houre
For any hell from the to fall.
Kirieleyson.
In the myddest of oure hello's payne
Oure owne synnes vexe us greatly.
Who shulde save us from despayre agayne,
That we maye holde by thy mercye?
Even thou, Lorde Jesu, alone :
For thy deare blonde ryght plenteously ■
Was shed out for oure synnes frely.
O Lorde God, most holy,
O Lorde God, most myghtye,
O holy and mercyfull Savioure,
Thou most worthy God eternall,
Suffre us not at oure last houre
Thorow despare from the to fall.
Kirieleyson.
556 GHOSTLY PSALMS AND SPIRITUAL SONGS.
BY ADAM'S FALL.
By Adam's fall was so forlorne
The whole nature of mankynde,
That we were poysoned or we were borne ;
And no helpe thereto could we fynde,
Tyll Christ Jesu
By his vertue
For oure dette his deare bloude hath spent.
That we were in
By Adam's synne,
When he brake God's commaundement.
Seynge Eve was sore begyled
By the serpente's tentacyon,
Because she God's worde despysed,
Brought mankynde to destruccyon ;
Agaynst this dede
It was great node,
That God shulde us to comfortc gcve
His owne deare Sonne,
And mercy troane^
By whose death we all myght lyve.
^"'•''- Lyke as in Adam a straunge det
Had brought us to destruccyon ;
So are we now delyvered from it
In Christe, our ryght salvacyon.
Lyke as we all
By Adam's fall
Were ordened with ryght to dye ;
So in God's Sonne
Bedempcyon
Have we found eternally.
Bom-v. So dyd he then gave us his Sonne,
When we were yet his enemys ;
Which for us on the crossc was done :
fcor.x'V!"' ^^^^ ^0 ^^^*^ thyrdc dayc dyd aryse,
[1 mercy troane; mercy-seat. Rom. iii. 25. "Whom God hath
set forth for a mercy-seat." Coverdale's Translation.]
Rom. viii
Bom. iii.
Rom. iv.
John xiv.
Psal. Ixii.
GHOSTLY PSALMS AND SPIRITUAL SONGS. 557
To justifie
Eternally
All us that trust fast on bis myglit.
Why shulde we than
Drede any payne?
He is now oure owne by ryght.
He is his Father's eternall Worde,
The way, the lyfe, and veritie ;
He is the Savioure and the Lorde,
Whom he hath geven us frely
To be oure health,
Oure helpe and wealth.
And not to trust in any man.
For there is none,
But he alone,
That us sucoure or comforth can.
Man is all wicked by nature;
There is no helpe with hym to fynde.
Who seketh helpe in a creature,
And not in God with harte and mynde,
He buyldeth on sonde,
And may not stonde.
When tyme cometh of tentacyon. ^^^^ ^^^...^
Therefore to trest
On God is best,
And the most sure foundacyon.
He that hopeth in God stedfastly,
Shall never be confounded:
For doutles God's worde can not ley,
Though all men shulde resist it.
Great trouble and care
Is every where;
This worlde's sorowe is infinite:
Yet sawe I never
Him perish for ever,
That fast on God's worde trusted.
Rom. X.
0 Lorde, I praye the hartely
For thy great mercyfull kyndnesse;
Thy wholsome worde take not fro me.
Because of my unthankfulnesse.
Psal. cxix.
558
GHOSTLY PSALMS AND SPIRITUAL SONGS.
J^saL cxiv.
Eecles. ii.
My synne is great,
I acknowlege it :
But thy mercy excellcth all thyiige.
Therefore will I
Hope styll in the.
To thy blysse that thou mayest mo bryngc.
WAKE UP, WAKE UP.
Wake up, wake up, in God's name,
Thou worthy fayre christente ;
And shewe thy brydgrome's great fame,
For that he hath done to the ;
Which hath his word now sent
And opened it once agayne ;
As thou mayest se in many a place,
Where now is preached his grace
So truly and so playne.
Thy olde enemye that Sathan,
The father of all lesynge,
Seketh all the meanes that he can
The veritie downe to brynge.
If any man speake thereof.
It must cost hym his bloude :
For many soch men he dryveth alwa^e.
And some he slayeth now every daye ;
Yet all doth hym no good.
He can not leave his cruelnesse.
But threateneth daye and nyght ;
His mynde is whole the to oppressc,
That thou mayest feare his myght.
But stonde thou fast in God,
O worthy fayrc christente :
He is thy helpe and sucourc ;
Whoso doth the displeasure.
He toucheth God's owne eye.
Beholde, how God hath ever done
For Israeli in theyr node.
He drowned kynge Pharao ryght sone.
With all that them troubled:
GHOSTLY PSALMS AND SPIRITUAL SONGS.
559
The Avails of Hierico fell, J"^"-^*-
So sone as God's folke came:
Thy Lorde God is so myghty.
That he can helpe the swyftly,
And put thy foes to blame.
The :Madianites dyd all theyr best
To trouble God's people deare:
The Amaleckes wolde not let them rest,
But helde them styll ui feare.
Israel cryed to God,
Which helped them louyngly
By Gedeon his servaunt :
There fell a hundreth thousande J^-'s'"-
And twenty thousande truly.
Eemember, how God kepte David isam.xxiii.
From Saul, that wicked kynge;
How oft he hym delyvered,
Which caused David to synge.
He had also great harme
Even of his naturall sonnc.
That made great laboure hym to slaye ;
But God delyvered hym alwayc,
And hanged fayre Absalon. 2Sam. xv.u.
Note also how God helped
The good kyng Abia;
And hym strongly delyvered
From Hieroboam alwaye.
Though he was sore vexed
Of hvm a longe season,
As sone as he complayned.
Five hundreth thousande were slayne deed.
And all destroyed ryght sone.
So hath God helped ryght well
Assa, that faythfull kynge;
That we his sucoure myght fele
In every troublous thynge.
His enemyes were many,
And stronge in all men's syght,
A thousand tymcs a thousande : ^ '^'"°" ''"'■
Yet were they not so stronge to stonde,
But fell all thorow God's myght.
560 GHOSTLY PSALMS AND SPIRITUAL SONGS.
Consyder how God delyvered
The kynge Ezechiam,
Which was very oft sore threatened
With Sennacherib by name.
is^K^xf'x'vh.' Of thousandes even an hundreth
xxx"!!?"' Foure score and .v. he brought :
Yet were they sone destroyed than ;
God's auno'ell slewe them every man,
And brought them all to nought.
Heare to how strongly God fought
schron. XX. For his kynge Josaphat,
When Ammon all his power brought,
And Moab's boost was thereat.
Israel called to God ;
He was theyr helpe onely ;
The heythen were so plaged,
That one dyd slaye another deed,
God's folk gat the victory.
Thus all God's enemyes peryshed,
God slewe them all sodenly.
His hand is not yet shortened,
O worthy fayre christente :
He can the well defende ;
Thy heeres are told truly :
Let Sathan do all that he maye,
Yf thou holde fast God's worde alwaye,
He shall not forsake the.
I CALL ON THE, LORDE JESU CHRISTE.
I CALL on the, Lorde Jesu Christ,
I have none other helpe but the :
My herte is never set at rest,
Tyll thy swete worde have conforted me.
And stedfast fayth graunt me therfore,
To holde by thy worde evermore
Above all thynge,
Never resistynge.
But to increase in favth more and more.
GHOSTLY PSALMS AND SPIRITUAL SONGS.
561
Yet once agayne I call on the ;
Heare my request, 0 mercyfull Lordc :
I wolde fayne hope on thy mevcye.
And can not be thereto restored,
Exceptc thou with thy grace oppresse
My blynde and naturall wcaknessc.
Cause me therefore
To hope evermore
On thy mercy and swete promises.
Lorde, prynte into my harte and mynde
Thy holy Spirite with ferventnesse ;
That I to the be not unkynde,
But love the without faynednesse.
Let nothynge drawe my mynde from the.
But ever to love the earnestly:
liet not ray harte
Unthankfully departe
From the ryght love of thy mercy c.
Geve me thy grace, Lorde, I the prayc.
To love myne enemyes hartely ;
Howbeit they trouble me alwaye.
And for thy cause do slaundre me.
Tet, Jesu Christe, for thy goodnesse,
Fyll my harte with forgevenesse ;
That whyle I lyve
I maye them forgeve.
That do offende me more or lesse.
I am compased all round aboutc
With sore and stronge tcntacyon :
Therefore, good Lorde, delyver mc out
From all this wycked nacyon.
The dovell, the worlde, my flesh also.
Folio we upon- me where I go ;
Therefore wolde I
Now fayne delyvered be :
Thy helpe I seke, Lorde, and no mo.
Now seist thou, Lorde, what nede I have;
I have none els to complayne to :
Therefore thy Holy Goost I crave,
To be my truyde \Yherevcr I go ;
J ^ J 36
[COVERDALE, II.]
562 GHOSTLY PSALMS AND SPIRITUAL SONGS.
That in all my adversitie
I forget not the love of the;
But as thou, Lorde,
Hast geven me thy worde,
Let me therein both lyve and dye.
OF THE BIRTH OF CHRIST.
Now blessed be thou, Christ Jesu ;
Thou art man borne, this is true:
The aungels made a mery noyse.
Yet have we more cause to rejoyse.
Kirieleyson.
The blessed Sonne of God onely
Luke ii. In a crybbe full poore dyd lye :
With oure poore flesh and oure poore bloude
Was clothed that everlastynge good.
Kirieleyson.
He that made heaven and earth of nought.
In oure flesh hath oure health brought ;
rfiii. ii. For oure sake made he hymselfe full small.
That reigneth Lorde and Kynge over all.
Kirieleyson.
ijohni. Eternall lyght doth now appeare
To the worlde both farre and neare ;
It shyneth full cleare even at mydnyght,
Makynge us chyldren of his lyght.
Kirieleyson.
The Lorde Christ Jesu, God's Sonne deare,
Was a gest and a straunger here ;
Us for to brynge from mysery,
That we might lyve eternally.
Kirieleyson.
Into this worlde ryght poore came he,
To make us ryche in mercye :
Therefore wolde he oure synnes forgeve.
That we with hym in heaven myght lyve.
Kirieleyson.
GHOSTLY PSALMS AND SPIRITUAL SONGS. 563
All this dyd he for us frelj,
For to declare his great mercy :
All Christendome be mery therfore,
And geve hym thankes evermore.
Kirieleyson.
OF THE RESURRECTION.
Christe is now rysen agayne
From his death and all his payne:
Therfore wyll we mery be,
And rejoyse with hym gladly.
Had he not rysen agayne,
We had ben lost, this is playne :
But sen he is rysen in dede,
Let us love hym all with spede.
Now is tyme of gladnesse,
To synge of the Lorde's goodnesse
Therefore glad now wyll we be,
And rejoyse in hym onely.
Kirieleyson.
Kirieleyson.
Kirieleyson,
ANOTHER OF THE SAME.
Christ dyed and suffred great payne.
For oure synnes and wickednesse ;
But he is now rysen agayne.
To make us full of gladnesse.
Let us all rejoyse therfore.
And geve him thankes for evermore,
Synginge to hym, Alleluya.
Alleluya.
There was no man that couldc overwynne
The power of death, nor his myght:
And all this came thorow oure synne,
Wherfore we were dampned by ryght.
By occasyon of which thynge
Death took us into his kepynge ; Rom. v
We coulde not escape out of his syght.
Alleluya.
36—2
564< GHOSTLY PSALMS AND SPIRITUAL SONGS.
But the Lorde Jesu, God's owne Sonne,
Takynge on hym oure weake nature,
Jo'^'^i- Hath put awaye oure synnes alone,
And overcome death thorovv his power.
As for death and his great myght,
Christ hath overcome it all by ryght ;
It can do us no displeasure.
Alleluya.
It was a marvelous great thyngc,
To se how death with death dyd lyght:
For the one death gat the wynnynge,
1 Cor. XV. And the other death lost his myght.
Holy scripture speaketh of it.
How one death another wolde byte ;
The death of Christ hath wonne by ryght.
Alleluya.
This same is the ryght paschall lambe.
That was once offred for oure synne :
Into this worlde mekely he came,
From Sathan's power us to wynne.
For oure wickednesse wolde he dye,
And rose us for to iustifie ;
The mercy of God was great therein.
Alleluya.
Heb. ii.
1 Cor. V.
GLORIA IN EXCELSIS DEO.
To God the hyghest be glory alwaye.
For his great kyndnesse and mercy ;
That doth provyde both nyght and daye
Both for oure soule and oure body.
To mankyndo hath God great pleasure,
Now is great peace every where ;
God hath put out all emmyte.
Ad Patrem.
We love and prayse and honoure the.
For thy great glory ; we thanke thy grace,
That thou, God, Father eternally,
Art oure defender in every place.
GHOSTLY PSALMS AND SPIRITUAL SONGS. 565
Thou art to us a mercyfull Father,
And we thy chyldren altogether ;
Therfore we geve the thankes alwayes.
Ad Filium.
O Jesu Christ, thou onely Sonne
Of God Almyghty thy heavenly Father,
Our full and whole redempcyon,
Thou that hast stilled God's displeasure ;
O God's Lambe, that takest synne awaye.
When we have nede, helpe us alwaye ;
Graunt us thy mercy altogether.
Ad Spirltum. Sanctum.
O Holy Goost, our confortoure
In all oure trouble and hevynesse ;
Defende us all from Sathan's power,
Whome Christ hath bought from wofulnesse:
Kepe oure hertes in the verite.
In oure tentacyon stonde us by.
And strength alwaye oure weake bodies.
Rom. iii.
1 John ii.
MAGNIFICAT, WHICH IS THE SONGE OF THE
VIRGIN MARY. Luke i.
My soul doth magnyfie the Lorde,
My spret rejoyseth greatly
In God my Savioure and his worde ;
For he hath sene the lowe degre
Of me his handmayden truly.
Beholde now, after this day,
All generacyons shal speake of me.
And call me blessed alwaye.
For he that is onely of myghte
Hath done great thynges for me ;
And holy is his name by ryghte :
As for his endles mercy,
It endureth perpetually,
In every generacyon,
On them that feare hym unfaynedly
Without dissimulacyon.
566 GHOSTLY PSALMS AND SPIRITUAL SONGS.
He slieweth strength with his great arme,
Declarying hymselfe to be of power ;
He scatereth the proude to theyr owne harme,
Even with the wicked behavoure
Of theyr owne hertes every houre..
He putteth dowhe the myghtye
From theyr hye seate and great honoure,
Exaltynge them of lowe degre.
The hongrye fylleth he with good,
And letteth the ryche go emptie,
Where his owne people want no foode :
He thynketh upon liis mercye,
And helpeth his servaunt truely,
Even Israel, as he promysed
Unto oure fathers perpetually,
Abraham and to his sede.
NUNC DIMITTIS, WHICH IS THE SONGE OF
SIMEON. Luke ii.
With peace and with joyfull gladnesse.
And with a mery harte,
Accordynge to thy swetc promesse,
Lorde, let me now departe :
Now geve me leave, that I may dye ;
For I wolde be present with the.
For myne eyes have seen the Savioure,
That is sent out from the;
Thou hast satisfied my harte therfore.
That thou hast shewed hym me.
Which is oure onely salvacyon,
Oure helth and oure rcdempcyon;
Whome thou hast prepared ryght well,
And shewed hym openly
Before the face of all people,
Preachynge thy worde planely;
Kepynge no man from thy kyngdome.
That thorow hym wyll therin come.
GHOSTLY PSALMS AND SPIRITUAL^SONGS. 567
He is the true and oncly lyglit.
Which moved with mercy
Restoreth the Gentyls to theyr syght,
Lyghtenynge theyr hartcs truly.
He is the glory of Israel,
Thy people whom thou lovest so well.
THE XI. (XII.) 1 PSALME OF DAVID.
Salvum me fac Dominc.
AGAYNST FALSE DOCTRYNE AND YPOCRITES.
Helpe now, 0 Lorde, and loke on us,
How we are brought in lowe degre.
Thy sayntes are dryven from every house,
Where are fewe faythfull leftc truly :
Men wyll not suffre thy trueth to be known,
Thy fayth is almost overthrowen
Amonge men's chyldren piteously.
It is but lyes and vanite,
That one preacheth now to his brother;
They flatter with theyr lyppes falsely,
And one dyssembleth with another.
Thus shewe they with theyr mouth one thynge,
And yet have they another meanynge
Within theyr hertes altogether.
O that the Lorde wolde once rote out
All soch disceatful lyppes speakynge;
Which wyll not have that men shulde doute
In thynges that are of theyr makynge.
We ought to speake by auctorite,
Oure tonge shulde prevayle, they say proudly;
Who shulde rule us or oure doynge?
[1 This Psalm, which is the twelfth according to the notation of th^^^
Hebrew Text, is numbered the eleventh in the Scptuasn t vusion
fnd To Vulgate, the notation of which was generally lollowed by
Bishop Coverdale.]
Jude.
568
GHOSTLY PSALMS AND SPIRITUAL SONGS,
Therfore, sayetli the Lorde, now wjll I ryse,
I se the poore are oppressed ;
Theyr sore complaynte wyll I not despyse,
But wyll them helpe shortly in dede.
I wyll set them at lybertie,
My worde shal be preached planely ;
They shall no more be disceaved.
Sylver seven tymes tryed in the fyre
Is purified and made deare therby :
So is God's worde alwaye nearer,
Whan it is persecute cruelly.
The Lordc's wordes are pure and ryght.
And wyll not be kepte downe by myght,
But wyll apeare the more planely,
0 Lorde, defende thou them therfore.
And preserve us gracyously
From this generacyon evermore,
That persecute us so cruelly :
For whan vanite and ydilnesse
Is set by amonge men, doutless
All are full of the ungodly.
Psalm l\xi.
ik Ixxxiii.
The prophet.
THE SECONDE PSALME OF DAVID.
Quare fremueriint gentes.
Werfore do the heithen now rage thus,
Cospyryng together so wyckedly?
Wherfore are the people so mahcious,
Vayne thynges to ymagyn so folyshly ?
The kynges of the earth stonde up together,
And worldly rulers do conspyre
Agaynst the Lorde and his Christ truly.
They saye. Let us breake up theyr bondes,
And let us cast theyr yocke awaye ;
Theyr lawes wyll make us lose oure londes,
Therfore none soch wyll we obeye.
But he that in heaven hath residence.
Shall laugh them to scorne and theyr pretence ;
The Lorde shall mocke them nvirht and dave.
GHOSTLY V.^ALMS AND SPIRITITAL SONGS,
569
The Lorde shall talke with them together
In his great anger and wrath truly;
And also he shall trouble them ever
Thrugh his displeasure at them daylye.
Yet have I ordened and set my kynge God^t^^e
On my hyll Syon to have rulynge,
Theyr heade and governoure for to be.
I wyll shewe forth the commaundement, so".'
Wherof the Lorde hath sayd to me:
Thou art my Sonne, whome I have sent, t'ather!
This day have I begotten the.
Axe me, and I shall geve the soonc
All heithen in possession,
Throwout the worlde, wherever they be.
Forsoth thou shalt rule them together
With a rodde of yron made strongly;
Lyke erthen vessell brent in the fyre,
Shalt thou them breake that resyst the.
Therfore, ye kynges, now understonde,
Be wyse and resyst not the Lorde's honde ;
Be content, ye judges, warned to be.
With feare se that ye serve the Lorde,
Reioyse before hym all with drede;
Kysse ye the Sonne and his swete worde;
The Lorde wyll els be sore greved. ^
Than shall ye peryshe from the verite ;
His wrath shall be kyndled shortly:
They that truste in hym are all blessed.
THE XLVL PSALME OF DAVID.
Deus noiftcr rcfuriutm.
OuRE God is a defence and towre,
A good armoure and good weape ;
He hath been ever oure helpe and sucoure.
In all the troubles that we have ben in.
Therfore wyl we never drede,
For any wonderous dede
Christ the
Heb. i. & V.
Rev. ii. &
xiv.
The prophet.
Jer. xvii.
570
GHOSTLY PSALMS AND SPIRITUAL SONGS.
Rom. viii.
By water or by londe,
In hilles or the see sode ;
Oure God hath them al in his hod.
Though wc be alwaye greatly vexed
With many a great tcntacyon ;
Yet, thanked be God, we are refreshed,
His swete worde conforteth oure mansion.
It is God's holy place ;
He dwelleth here by grace ;
Amonge us is he
Both nyght and daye truly;
He helpeth us all, and that swyftly.
The wicked heithen besege us straytly,
And many great kyngdomes take theyr parte
They are gathered agaynst us truly.
And are sore moved in theyr herte.
But God's worde as cleare as daye
Maketh them shrenke alwaye.
The Lorde God of power
Stondeth by us every houre ;
The God of Jacob is oure stronge towre.
Come hether now, beholde, and se
The noble actes and dedes of the Lorde ;
What great thynges he doth for us daylye,
And conforteth us with his swete worde.
For whan oure enemyes wolde fyght.
Than brake he theyr myght,
Theyr bowe and theyr speare,
So that we nedo not feare,
And brent theyr charettes in the fyre.
Thcrfore, saycth God, take hcdc to me.
Let me alone, and I shall hclpe you.
Knowe me for youre God, I saye onely,
Amonge all heithen that reigne now.
Wherfore than shulde we drede,
Seyenge we have no nede ?
For the Lorde God of power
Stondeth by us every houre ;
The God of Jacob is our strono-e towrc.
GHOSTLY PSALMS AND SPIRITUAL SONGS. 571
THE CXXIII. (CXXIV.) PSALME OF DAVID.
I^isi quia Dominus.
Except the Lorde had bene with us,
Now mayc Israel say boldly ;
Excepte the Lorde had ben with us,
When men rose up agaynst us fearsly ;
They had devoured us quyck doutlessc, Prov. i.
And had overwonne us confortles,
They were so wroth at us truly.
The waves of waters had wrapped us in;
Oure soule had gone under the floode.
The depe waters of these proude men
Had ronne oure soules over where they stode.
The Lorde be praysed every houre,
That wolde not suffre them us to devoure,
Nor in theyr tethe to sucke oure bloude !
Oure soule is delyvered from theyr power,
They can not have that they have sought.
As the byrde from the snare of the fouler,
So are we from theyr daungers brought.
The snare is broken, and we are fre; prov. xviii.
' ' Psal. cxxi.
Oure helpe is in the Lorde's name truly.
Which hath made heaven and earth of nought.
THE CXXXVI. (CXXXVII.) PSALME.
Super Jiumina Babilonis.
At the rvvers of Babilon,
There sat we downe ryght hevely ;
Even whan we thought upon Sion,
We wepte together sorofully.
For we were in soch hevynes,
That we forgat al our merynes,
And lefte of all oure sporte and playe :
On the willye trees that were thereby
We hanged up om"e harpes truly.
And morned sore both nyght and daye.
iJiZ GHOSTLY PSALMS AND SPIRITUAL SONGS.
They that toke us so cruellj,
And led us bounde into pryson,
Requyred of us some melody
With wordes full of derision.
When we had hanged oure harpes alwaye,
This cruell folke to us coulde saye :
Now let us heare some mery songe,
Synge us a songe of some swete toyne,
As ye were wont to synge at Sion,
Where ye have lerned to synge so longe.
To whome we answered soberly :
Beholde now are we in youre honde :
How shuldc we under captivite
Synge to the Lorde in a straunge londe?
Hierusalem, I say to the,
Yf I remember the not truly,
My honde playe on the harpe no more :
Yf I thynke not on the alwaye,
Let my tonge cleve to my mouth for aye,
And let my loose my speache therfore.
jer. xiix. Yee, above all myrth and pastaunce,
Ezek. XXV. Hierusalem, I preferre the.
obad. i. Lorde, call to thy remembraunce
The sonnes of Edom ryght strately ;
In the daye of the destruction.
Which at Hierusalem was done
For they sayd in theyr cruelnes,
Downe with it, downe with it, destroye it all ;
Downe with it soone, that it may fall,
Laye it to the grounde all that there is.
isai. xiii. 0 thou cite of Babilon,
Thou thy selfe shalt be destroyed.
Truly blessed shall be that man,
Which, even as thou hast deserved,
Shall rewarde the with soch kyndnesse,
As thou hast shewed to us gyltlcsse,
Which never had offended the.
Blessed shall he be that for the nones'
Shall throwc thy chyldren agaynst the stones,
To brynge the out of memorie.
fi for the noiios: for the nonce, for the purpose.]
GHOSTLY PSALMS AND SPIRITUAL SONGS. 573
THE CXXVII. (CXXVIII.) PSALME.
Bcati omncs qui timent Domhmm.
Blessed arc all that feare the Lordc,
Worshyppynge hym both nyght and daye,
Ordrynge theyr lyfe after his worde,
And walkyng ever in his waye.
For thou shalt get thyno owne lyvyngc, cen. iii.
And eate thy bred without ydelnesse ;
Even with thy handes laborynge,
So shalt thou have prosperous increase.
Thy wyfe as the vync shall be I'rutcfull
Within the walles of thy dwellynge ;
Thy chyldren shall stonde about thy table,
Lyke olyve braunches floryshynge.
Lo, thus shall that man be blessed,
And happye shall he be alwaye,
That leadeth his lyfe in the Lorde's dredc.
And feareth hym both nyght and daye.
From Sion shall the Lorde blessc the,
And pleasure shalt thou have aniongc,
Beholdynge the great prosperitc
Of Hierusalem all thy lyfe longc.
The Lorde shall so prolonge thy lyfe, jobxin.
That thy chyldre's chyldren thou shalt sc ;
In Israel shalt thou se no stryfe, Tobitxii
But peace and great felicite.
THE SAME rSALME.
Beati omnes.
Blessed are all that feare the Lorde, Psaim
Worshippynge him both nyght and daye,
Ordrynge theyr lyfe after his Avorde,
And walkynge ever in his waye.
574
GHOSTLY PSALMS AND SPIRITUAL SONGS.
Job xlii.
Tobit xiv.
For thou shalt get thin owne lyving.
And eat thy bred without ydehies,
Eve with thin owne hfides workyng.
And thou shalt have prosperous increace,
And want nothynge to thy harte's ease.
Thy wyfe also shall be frutefull
Within the walles of thy dwellynge :
As the vyne-tre plenteous and full,
Shall she fayre chyldren to the brynge,
Which rounde aboute thy table shall stonde,
Lyke fayre plantes of the olyve-tre.
Lo, thus shall he blessed be founde,
That worshippeth and feareth the Lorde truly,
Havynge God's lawe before his eye.
The Lorde shall do the goode alwaye
From the holy hyll of Sion;
Thou shalt delyte both nyght and daye,
Beholdynge the prosperous fortune
Of Hierusalem all thy lyfe longe ;
And thy chyldre's chyldren shalt thou se.
Thus shall the Lorde thy dayes prolonge,
To se the peace and felicite,
Wherin all Israel shall be.
Psal. xxxii.
Job xiii.
Luke xviii.
THE L. (LL) PSALME OP DAVID.
Miserere mei Deus.
0 Lorde God, have mercy on me,
After thy marvelous great pite :
As thou art full of mercy,
Do away all my iniquite ;
And washe me fro all fylthynesso
Of my great synnes and wantoncsse ;
For they are many within me,
And ever I fele them hevye :
My synne is alwaye before myne eye ;
1 have alone offended the ;
Before the have I lyved synfuUy :
In thy worde stondest thou stedfastly,
Thoughe thou be judged wrongfully.
GHOSTLY PSALMS AND SPIRITUAL SONGS. 57o
Se how I am conceaved in syiine,
My mother hath brought me forth therin ;
A chylde of wrathe by nature borne, Ephes. li.
And without the Lorde am forlorne.
To the treuth thou hast a pleasure alwaye,
And helpest my blyndnesse every daye,
To knowe thy wysdome gracyously,
That thou hast hyd so secretly.
With ysope fayre sprenkle thou me,
Washe thou me clone ; so shall I be
AVliyter than snowe : mende thou my cheare,
My weery bones to helpe from feare,
Which thou thyselfe hast brused so neare.
Loke not upon my wreched lyfe,
Forgeve my synnes that are so ryfe : ^^^^- '""'^■'•
Lorde, make in me a ryght pure harte, Actsii.
A good conscience let be my parte ;
A godly spirite renew in me,
And cast me not away from the ;
Thy holy Spirite let me have styll.
To be my conforte in all evell;
And let me have ever the gladnesse
Of thy health in all hevynesse :
Thy rayghty Spirite holde thou in me ;
I wyll helpe synners turne to the,
Thy way wyll I teache them hartely.
God, rydde me from bloud-gyltynesse,
Thou God of all my healthfulnesse.
So shall my tonge geve prayse to the,
Thy ryghtuousnesse to honoure in me.
Lorde, open thou these lyppes of myne,
That my mouthe maye to thy prayse inclyne.
Thou hast no pleasure in offrynge ; M'c. vi.
For els I thought them the to brynge.
Burnt oifrynges are not to thy paye^
They please not the, though they be gaye ;
They are nothynge worth in thy syght :
God's offrynge is of moche more myght ;
A Spirite all troubled is his ryght.
[1 pay; satisfaction, content.]
Oi6 GHOSTLY PSALMS AND SPIRITUAL SONGS.
A contrite harte that is brought lowe
Shalt thou, Lorde God, awaye not throwe :
That dost thou alwave so rcffarde,
That it shall ever of the be harde.
To Sion, Lorde, be gracyous,
After thy kyndnesse plenteous ;
That the walles of Hierusalem
Maye be buylded and brought from shame.
Then thou shalt be pleased doutlesse
With the offrynge of ryghtuousnesse,
With the brent offrynges of thy wyll :
Then shall good men theyr calves kyll,
Thorwith thyne alter to fulfyll.
THE SAME PSALME.
Miserere Qiiei Dens.
0 God, be mcrcyfull to me,
Accordynge to thy great pitic ;
PsaL xxxii. Washe of, make clene my iniquitc :
1 knowlege my synne, and it greveth me ;
Agaynst the, agaynst the only
Have I synned, which is before myne eye :
Though thou be judged in man's syght,
Rom. iii. Yet are thy Avordes founde true and ryght.
Beholde, I was all borne in synne,
]\[y mother conceaved me therin :
But thou lovest treuth, and haste shewed me
Thy wysdome hyd so secretly.
With fayre ysope, Lorde, sprenkle thou me ;
Washe thou me clean ; so shall I be
Wliyter than snowe : cause me reioyse.
Make my bones mery, who thou madest lowse
Lorde, turne thy face from my Avickednessc ;
Clense me from all unryghtuousnesse :
Ezek. xxxvi. A puro harte, Lorde, make thou in me,
Renewe a ryght spirite in my body :
Cast me not out away from the.
Nor take tbv IIolv Goost fro mc :
GHOSTLY PSALMS AND SPIRITUAL SONGS.
>77
Make me reioyse in thy savynge health,
Thy myghty Spiritc strength me for my wealth.
Thy waye shall I shewe to men full of vyce,
And enstructe them well in thy service;
That wicked men and ungodly
May be converted unto the.
0 God, O God, my Savioure,
Delyver me from the synne of murther :
My tonge shall reioyse in thy mercye;
Open my lippes, and my mouth shal prayse the.
Thou wylt have no bodely offrynge;
1 thought them els to the to brynge.
God's sacrifice is a troubled spirite;
Thou wylt not dispise a harte contrite. isa.. ixvi.
With Sion, 0 God, deale gently,
That Hierusalem walles may buylded be:
Than shalt thou delyte in the ryght offrynge,
Which men shall with theyr calves brynge.
Mic. vi.
THE CXXIX. (CXXX.) PSALME.
De profundis.
Out of the depe crye I to the,
O Lorde, Lorde, heare my callynge;
0 let thyne eares enclyned be
To the voyce of my complaynynge.
Yf thou, Lorde, wylt deale with stratenesse, ptil^cxiui.
To marke all that is done amysse,
Lorde, who may abyde that rekenynge?
But there is mercy ever with the.
That thou thcrfore mayest be feared:
1 wyll abyde the Lorde paciently ;
My soule loketh for hym unfaynted,
And in his worde is all my trust ;
So is my hope and conforte most.
His promyse shal be fulfylled.
As the watchemen in the mornynge
Stonde lokyna-e longe desyrously,
37
[COVERDALE, 11.]
Exoil. xxxiv.
Psal. cii.
578 GHOSTLY PSALMS AND SPIRITUAL SONGS.
That they myght so the layrc clay spryngc
So waytcth my soitle for the Lordc dayly.
Therfore let Israel wayte styll,
Untyll it be the Lorde's wyll
To lowse them from adversite.
For with the Lorde there is mercy,
And great plenteous redempcyon ;
Allthough we synne oft wickedly,
Yet hath he for us a sure pardon.
He shall redeme poore Israel,
And hym shall he delyver full well
From all the synnes that he hath done.
THE XXIV. (XXV.) PSALM OF DAVID.
Ad te Domine lecacl.
I LYFT my soule, Lorde, up to the,
My God, I trust on the alone ;
Let me never confounded be,
^om. IX. My enemys els wyll mocke me soonc.
isai. xxviii. They shall not be shamed that trust on the ;
Psai. xxxi. But they that scornefull dcspysers be,
Those shalt be put to confusyon.
Shewe me, O Lorde, thy godly waycs.
And Icrne me the ryght pathos to the ;
In thy vcrite Icadc mc alwayes :
Thou art God my Savioure truly.
Lernc me, for in the is all my trust.
My hope, my bcleve, and confortc most.
All the daye longe continually.
licmembre, Lorde, thy great mercy,
And thy great plenteous kyndnessc.
Call to thy mynde, Lorde, Ave praye the,
Thy gracious favoure and gentylnesse :
For in these thynges thou excellest greatly,
Even from the begynnynge eternally ;
Thou art so rychc in mercyfulncssc.
GHOaTLY I'sALMS AXU Sl'irtlTUAL SOXGS. 5 / i)
Mj fautcs and my ungodlynesse,
My synfull youth and cruell bearynge,
As thou art, Lorde, full of goodnesse,
Remembre not this my evell lyvynge ;
But after thy mercy thynke on me,
And after thy great benignite
Forgyve thou all my mysdoynge.
The Lorde is iuste, full of goodnesse r^^'- '^^^^
To synners that leave theyr cruell lyvynge:
For though they fall oft thorowo weaknessc.
Yet to his waye he wyll them bryngc.
He shall lerne meko men his gracyous wyll ;
And teach them his Avayc to come thcrtyll,
And set theyr fete fast for slippyngc.
All wayes of the Lorde are full truly
Both of mercy and faythfulnesse.
For as he promyseth mercyfuUy,
So payeth he all without doubylnessc
To soch as regarde his worde and wyll,
And are ever redy to fulfyll
Theyr covenaunt with hym and theyr promcssc.
For thy name's sake, Lorde, I prayc the,
Forgeve me my great wickednesse. isai. xiiii.
The Lorde shall lerne that man truly.
That fcareth hym with all lowlyncssc :
He shall be teachyngc hym ever the waye, .tci. xxxn
That pleaseth hym both nyght and dayc ;
His conscience shal be in quyetnesse.
His chyldren shall possesse the londc ;
It shall be theyr heretage and ryght :
They shall never want by see nor londc,
The Lorde wyll fede them thorow his myght. r.-ai. xxxv
He is a defence both lovynge and deare,
For every man thath hym doth fearc,
Shewynge them his covenaunte day and nyght.
Myne eyes shall on the Lorde be set,
Tyll he se his tymc and season
To drawe my fete out of this net,
That holdeth me so last in pryson.
37—2
580 GHOSTLY PSALMS AND SPIRITUAL SONGS.
Beholde thou, and have mercy on me ;
For I am forsaken in myserj.
And full of great affliction.
The cares of my harte and sorofulnesse
Increase ever dayly more and more.
Leade me out of my hevynesse,
And my poore state beholde therfore :
Forgeve thou all my synnes, and se,
How many they are that trouble me,
And persecute me with furiousnesse.
Preserve my soule, and delyver me.
Lest I be brought to confusion ;
For I have put my trust in the.
Let godlynesse kepe me all season ;
My hope is in the, and shall be styll.
Oh God, delyver poore Israel
From all theyr trouble and affliction.
THE LXVI. (LXVII.) PSALM.
Deus misereatur nostri.
God be mercyfuU unto us.
And sonde over us his blessynge ;
Shewe us his presence glorious,
And be ever to us lovynge ;
That men on earth may knowe thy waye,
Thy savynge health and ryghteousnesse ;
That they be not led by nyght nor day,
Throwe the pretexte of trewe justice.
To seke salvacyon where none is.
Therfore the people mought magnifie the :
O God, let all folke honoure tliy name ;
Let all the people reioyse gladly.
Because thou dost ryght without blame.
The people dost thou judge truly,
And ordrest every nacyon :
Thou hast directe the earth iustly,
Ever sense the fyrst creacyon,
With thy godly provision.
GHOSTLY PSALMS AND SPIKITUAL SONGS. 581
O God, let the people prayse the ;
All people, God, moiight geve the honoure ;
The earth also ryght plenteously
Mought increase ever more and more ;
And God, which is oure God over all,
Mought do us good and pleasure.
God blcsse us now both great and small.
And all the worlde hym honoure,
Fearynge alwaye his myght and power.
XVIII.
THE XIII. (XIV.) PSALME OF DAVID.
Dixit insipiens.
The foolish wicked men can saye,
They holde of God ryght perfectly ;
Yet are they farre out of the waye ;
For in theyr hartes they hym deny :
Corrupte and abominable are they also
In al the thynges that they do ;
There wyll not one do good truly.
The Lorde dyd loke here downe fro heaven, om. xi. &
Men to consyder and theyr doynge ;
To se yf any men were geven,
To God's knowlege above all thynge;
Yf there were any, that perfectly
Regarded God so earnestly.
To folowe his worde in his lyvynge.
Then sayd God these wordcs moreover :
Is every man gone so farre by,
Swarved so farre now all together
From the ryght waye so parlously ;
So unprofitable and peryshed,
That no man wyll do good in dedc.
No not so moche as one truly ?
Are they out of theyr myndes so farre.
All these workers of wickcdnesse ?
Beholde now, for they nothyngc care
My people to devoure for grcdynessc.
582 GHOSTLY PSALMS AND SPlRITrjAL SOXGS.
As one sliulde eat a pace of bread :
The Lorde's feare is out of theyr heade,
They do not regarde it moch doutlesse.
Wherfore they shal be feared truly
With feare incomparable and endlesse.
O ryghteous man, thou mayst be mery ;
For they that beseged the gyltles,
Theyr bones hath God shaken altogether.
How shalt thou despyse them for ever !
For God hath left them confortles.
God is in iust men's company,
And in the ryghteous nacyon.
But wicked men mocke them dayly,
For none other cause nor reason,
But for because they folowe the mynde
Of the poore afflicte, which was God's frende,
To trust in the Lorde's redempcyon.
0 wolde God that the savynge health
AVolde come from the hyll of Sion ;
That Israel myght have his wealth,
And God to lowse hym from preson !
Then shulde Jacob be full of joye,
And Israel shulde make full mery.
Because of his redempcyon.
THE CXLVI. (CXLVII.) PSALME.
Latida^ Hiernsalem, Dotniniitn.
Prayse thou the Lorde, Hierusale,
Prayse thou thy God, 0 Sion :
For all thy strength stondeth whole in hym
He barreth and kepeth thy gates alone,
Endewyng thy chyldre in the
With goodly gyftes pleteously,
Blessyng thy cogregacion.
He doth endewe thy borders all
Rounde about the with peace and rest :
His provision for the is not small ;
With whoato lie foadeth tlie of tlie best.
GHOSTLY PSALMS AND SPIUITI-AL SONGS. 583
He sendetli his worde into the earth ; Psaimxxxiii.
& cxliv.
Swyftly renneth his commaundement forth ;
All thynges obey hym, most and least.
Lyke woll doth he cast downe the snowe,
Scatrynge the frost lyke as asshes ;
Lyke morsels of bread liis haile doth he throwe,
That no man maye byde the coldnesse ;
With a worde meltynge them all agayne,
And leadeth his wynde backe to geve rayne ;
So droppe the waters downe with moystnesse.
This same is he that tolde ryght well
His pleasures to Jacob, his deare frende ; exou. xx.
His lawes and decrees to Israeli,
That they myght kepe them in theyr mynde.
With no nacyon hath he dealte thus,
Nor bene to them so gracyous, oeut. iv.
His godly worde them for to sende.
THE CXXXH. (CXXXHI.) PSAL^IE.
Ecce qumn homim.
Beholde and se, forget not this.
How joyfull and pleasaunt a thynge it is,
Brethren to dwell all together,
And to be of one mynde ever.
For they are lyke that precious unction,
Which, beynge powred on the head of Aaron,
Ran in his bearde, into Aaron's bearde,
And to his skirtes it descended.
This brotherly love is so noble vertue,
That it is lykened unto the dew,
Which fell on the hyll of Hermon,
And on the fayre hyll of Sion.
For there the Lorde gave his blessynge,
And shewed his lyfe everlastynge.
So where as love is unfayned,
There is the Lorde's blessynge in dede.
584! GHOSTLY rSALMS AND SPIRITUAL SONGS.
CHRISTE, QUI LUX.
O Christ, that art the lyght and daye,
Thou discoverst the darkness of nyght ;
The lyght of lyghtes thou art alwayc,
Preachyng ever the blessed lyght.
Thou holy Lorde, to the we praye,
Defende us all in this darke nyght ;
Let us have rest in the alwaye,
And graunt us all a quyet nyght.
Let not hevye slope on us fall,
Nor let the feynde take us awayc ;
Let nor oure fleshe consent withall,
To make us gyltie by nyght nor daye.
Let oure eyes take theyr slepe natural],
But let oure hartes wake to the sty 11 ;
With thy ryght honde defende us all,
Thy servauntes true that love the well.
Loke on us, Lorde, our defender ;
Put them downe, that wolde us no good :
Kepe thy servauntes in good ordrc,
Whom thou hast bought with thy deare bloude.
Lorde, call us now unto thy mynde,
In this body that is so hevy ;
Thou, that doest ever oure soule defende,
Be present now with thy mercy.
God the Father for evermore,
With Jesu Christ his Sonne only,
And the Holy Goost oure Confortoure,
Be thanked alwaye hartely.
O HEVENLY LORDE.
O HEVENLY Lorde, thy godly worde
Hath longe bene kcpte alwaye from us:
But thorow thy grace now in oure dayes
Thou hast shewed the so plenteous,
GHaSTLY PSALMS AND SPIRITUAL SONGS. 585
That very well we can now tell,
What thy apostles have written al ;
And now we se thy worde opely
Hath geven anthyechrist a great fall.
It ig so cleare, as we may heare,
No man by ryght can it deny,
That many a yeare thy people deare
Have bene begyled perlously
With men spirituall, as we them call,
But not of thy Spirite truly ;
For more carnall are none at all,
Than many of these spirites be.
They have bene ever sworne altogether,
Theyr owne lawes for to kepe alwaye :
But, mercyfull Lorde, of thy swete worde
There durst no man begynne to saye.
They durst them call great heretikes all,
That dyd confesse it stedfastly ;
For they charged, it shuldc be hyd.
And not be spoken of openly.
O mercyfull God, where was thy rod.
In punyshynge soch great tyranny ?
Why slepte thou then, knowynge these men
llesist openly the veritie?
But the prophetes saye, thou art alwaye
Full of mercy and gentylnesse;
For nyght and daye thou suffrest, that they
Myght turne from theyr olde wickednesse.
Neverthelesse they dyd oppresse
Thy worde and thy true preachers :
For theyr evell syght thou sent thy lyght,
Yet slewe they all soch teachers.
Then seynge they resisted alwaye
Thy grace offred so lovyngly ;
Thou madest it mete for the poore m sprite,
That now receave it thankfully.
For there are none, but they alone,
That knowe the for theyr Savioure :
All other Avithstondc thy godly honde,
And slaundre thy worde every hourc.
586 GHOSTLY PSALMS AXD SPIRITHAL SONGS.
Well is hym therfore, that feletli his sore,
Sekynge no helpe but in thy bloude; "
Receavynge grace of the alwayes,
Knowynge of hymselfe to have no good.
We tlianke the, Lorde, for thy swete worde.
And for thy kyndnesse shewed therin ;
For thy mercy, Lorde, we praye the.
Strength us therwith agaynst all synne.
And, Lorde, oppresse unthankfulnesse,
That we never do forget the :
Graunt us thy Spirite, to lyve throwe it
Li vertue ever, whyle we dye.
LET GO THE WHORE OF BABILON.
Let go the whore of Babilon,
Her kyngdome falleth sore ;
Her mechauntes begyne to make theyr mone,
The Lorde be praysed therfore.
Theyr ware is naught, it wyll not be bought,
Great falsheed is foude therin :
Let go the whore of Babilon,
The mother of al synne.
No man wyll drynke her wyne any more,
The poyson is come to lyghte ;
That maketh her marchauntcs to wepe so sore.
The blynde have gotten theyr syghte.
For now we se God's grace frelye
In Christ oiFred us so fay re :
Let go the whore of Babilon,
And bye no more her ware.
Of christen bloude so much she shed,
That she was dronken Avithall ;
But now God's worde hath broken her head.
And she hath gotten a fall.
God hath raysed some men in dcde,
To utter her great wickednesse :
Let go the whore of Bnbilon.
And her unn'odlynesse.
GHOSTLY PSALMS AND SPIRITUAL SONGS. 587
Ye ypocrites, what can ye saye?
Wo be unto you all !
Ye have begyled us many a daye;
Heretikes ye did us call,
For lovynge the worde of Christ the Lorde,
Whom ye do alwaye resiste.
Let go the whore of Babilon,
That rydeth upon the beast.
Ye proude and cruell Egipcians,
That dyd us so great wronge,
The Lorde hath sent us delyveraunce,
Thoughe ye have troubled us longe.
Youre Pharao with other mo
Is drowned in the Reed See.
Let go the whore of Babilon,
With her captivite.
Ye Canaanites, ye enemyes all,
Though ye were many in dede ;
Yet hath the Lorde geven you a fall.
And us delyvered.
Even in youre londe do we now stonde,
Oure Lorde God hath brought us in :
Let go the whore of Babilon,
And fle from all her synne.
Dagon, Dagon, that false ydoll.
The Philistine's God,
Which hath deceaved many a soule,
Li soch honoure he stode:
But now the Lorde with his swete word
Hath broken hym downe before the arke.
Let go the whore of Babilon,
And forsake the beeste's marke.
Balaam, Balaam, thou false prophet,
Thou hast cursed us ryght sore ;
Yet into a blessynge hath God turned it,
No thanke to the therfore.
For thy helpe thou woldest lye,
Though God make the to save the soth^
Let go the whore of Babilon,
And turne you to the trueth.
[1 sotli : sootli. truth.]
588 GHOSTLY PSALMS AND SPIRITUAL SONGS.
Thy God be praysed, O Daniel,
For his goodnesse so great :
The gredy prestes of the idoll Bel
Were wonte to moche to eate,
And that prively, no man did se ;
But now the kynge hath spied theyr cast.
Let go the whore of Babilon,
For Bell is destroyed at the last.
O glorious God, full of mercye.
Wo thanke the evermore ;
Thou hast shewed us thy verite ;
Thy name be praysed therfore.
For thy swete worde, O gracious Lorde,
Let us be ever thankfull to the ;
And send the whore of Babilon
Into captivite.
Rejoycc with me, thou heaven above.
And ye apostles all ;
Be glad, ye people, for Christe's love,
That the whore hath gotten a fall.
Be thankfull now, I requyre you,
Amende youre lyves, whyle you have space.
Let go the whore of Babilon,
And thanke God of his grace.
THE SONGES CONTEYNED IN THIS BOKE.
PAGE
To the Holy Goost 541
Another of the same 542
Another of the same 543
Unto the Trenite il>.
The Ten Commandementes of God 544
Another of the same 545
The Crede 546
Another of the same 547
Of the Pater Noster 548
Another of the same 549
Be glad now, all ye christen men 550
Now is oure helth come from above 552
Christ is the only Sonne of God 553
Media Vita 554
By Adam's fall 556
Wake up, wake up 558
I call on the Lords Jesu Christ 5G0
Of the birth of Christ 562
Of the resurrection 563
Another of the same ib.
Gloria in excelsis Deo 564
Magnificat, which is the songe of the Virgin Mary 565
Nunc Dimittis, which is the songe of Simeon 566
The xi. (xii.) Psalme of David. {Salvum me fac, Dominc.) 567
The seconde Psalme of David. {Quare fremuerunt gentes.) 568
The xlvi. Psahne of David. {Deus noster o'efugium.) 569
The cxxiii. (cxxiv.) Psalme of David. {Nisi quia Dominus.) 571
The cxxxvi. (cxxxvii.) Psalme. {Super flumina Bahilonis.) ib.
The cxxvii. (cxxviii.) Psalme. {Beati omnes qui timent Dominum.) 573
The same Psalme. {Beati omnes.) ib.
The 1. (li.) Psalme of David. {Misei-ere mei, Dens.) 574
The same Psalme 576
The cxxix. (cxxx.) Psalme. {De profundis.) 577
The xxiv. (xxv.) Psalm of David. {Ad te, Domine, levavi.) 578
590 THE SONGES CONTEYXEU IX THIS 150KE.
PAGE
The Ixvi. (Ixvii.) Psalme. {Dcus nmcrmtur riostri.) 580
The xiii. (xiv.) Psalme of David. {Dixit ins'rpiens.) 581
The cxlvi. (cxlvii.) Psabiio. {Laudn, Hicrusaleni, Dominum.) 583
The cxxxii. (cxxxiii.) Psahnc. {Evce quam honum.) 583
Christe, qui lux 584
O hevenly Lordc ib.
Let go the whore of Babilon 586
Imprynted by nio Jolicau Gough.
Cinn pflvlle<jio Rv<jaH.
APPENDIX
CONTAINING
THE ORIGINALS OF THE LETTERS WRITTEN
IN LATIN.
CONTENTS.
EPIST. ''^**''
XII. Ad Hemicum BuUingenim 593
XIII. Ad Conradum HuLertum •• ib-
XIV. Ad eundem 595
XV. Ad eundem 596
XVI. Ad eundem ib.
XVII. Ad eundem 597
XVIII. Ad eundem 598
XIX. Ad eundem 599
XX. Ad eundem 600
XXL Ad eundem ib.
XXII. Ad eundem GOl
XXIII. Ad eundem ib.
XXIV. Ad eimdem 602
XXV. Ad eundem ib.
XXVI. Ad cimdem 603
XXVII. Ad eimdem 604
XXVIII. Ad eundem 605
XXIX. Ad eundem 606
XXX. Ad eundem ib.
XXXI. Ad eundem 607
XXXIII. Ad Johannem Calvinum ji,,
XXXIV. Ad Paulum Fagium 608
XXXV. Ad Conradum Hubertum 609
593
EPISTOLA XII.
MILO COVERDALUS AD HENRICUM BULLINGERUM.
S. p. D. Occupationibus est factum mcis et quadam cor-
poris irapotentia, (ut interim taceam rei familiaris inopiam,)
ne una cum clarissimis viris D. Butlero dominoque Richardo
iter istic nunc facerem. Quam pcgre autem vobis jam absum,
paucis equidcm non dicam. Valdc enim cupio pr?esens ves-
tram contemplari ecclesiam, Quando vero id mihi non datur,
praestolabor benignam Dei Patris voluntatem ; contentus in-
terim bonum illius Spiritum per vcstrum in verbo suo minis-
terium degustasse, atque ita vobis in Christo usum esse
familiariter. Defuisset plane quod nunc ad te scriberem,
pra)ceptor integerrime, si non habuissem in memoria, quam
tu benigne nostras literas, et quidem crassiores, sub calendis
Octobris emissas acceperis, bonique consulueris, Unde vides,
qualem pariat balbutiem infelix educatio, nimirum aliena ab
omni prorsus vel linguarum vel compositionum ornamento.
Ceterum habeo gratiam, quod gravissimis alioqui studiis oc-
cupatus, me tamcn in literis D. Richardi dignatus sis resa-
lutare. Denique inslgnes hos viros, verasque pietatis et stu-
diosos et patronos, omni quo possum animi candore vobis
commendo ; certus, gaudium illud in S. S. vobis utrinque non
defuturum, ubi una in Domino conveneritis. Quod ut felicitcr
fiat, ille faxit, qui pectora vestra sincere sui amore jampridem
curavit esse conjunctissima. Bene vale. Argcntorati, sexto
calendas Augusti. Salutat vos plurimum uxor mea in Domino.
Tuus,
MILO COVERDALUS.
EPISTOLA XIIL
MILO COVERDALUS AD CONRADUM HUBERTUM.
Pax et gaudium in Spiritu Sancto ! Quando per temporls
angustiam prolixiori scripto iiti non datur, frater in Doramo
carissime, dummodo nobis nunquam non adsit gratissima tui
38
[COVEUDALE, II.]
594 MILO COVERDALUS AD CONRADUM HUBERTUM. [epIST.
memoria, facilius te scio bene volenti amiculo ignoscere. Heri
enim a prandio, quum alioqui plures mihi scribendse essent
literse, himc hodie primo ad vos diluculo profeeturum intel-
ligebam. Miraris tu quidem, et merito, quid esset, si qui
apud tuos^ nunc ago, literas tibi dare prorsus intcrmitterem.
Verum in Septembri cum literis vestris communitus hue voca-
tus accederem, plane effeci, quanquam scripto satis brevi, ut
qua? turn hie gererentur, ipse admodum non ignores. Joannes
item, frater tuus carissimus, qute postea in mei et ecclesifB
hujus causa subsequebantur, nobis interim absentibus, baud
dubie indicavit. Siquidem, confecto jam negotio, descendi
statim ego in inferiorem Germaniam, uxorem inde carissimam
allaturus. Rediens tandem, atque nunc plura expertus, qua3
antea prresens parum animadverteram, video (proh dolor!) pra)-
sentem ecclesiarum, qure hie sunt, calamitosam esse nimis
conditionem, irao fere deploratam : usque adeo principes
connivere, factiones horrendissimre pullulascere, atque adeo
ipsi Dominici gregis pastores lascivire videntur. Proinde
utinam ipse, ita ut carrissimus etiam parens, Dei adhuc bene-
ficio superstes, percupide optat, nobis vel biduum adesses!
Nam et plurima sunt, qun3 ego quoque in sinum tuum habeo
committenda.
Quod si tua humanitas carissimo nostro Abelo adfuerit in
vasis nostri qua3rendi negotio, quod civis cujusdam Mogunti-
nensis errore et incuria Argentoratum, ut audio, quum Spiram
adferri debuisset, est advectum, rem certe feceris nobis nunc
peregrinis gratissimam. Vale, et conjugi et Samueli carissimo,
prseceptori item nostro integerrimo D. D. Petro Martyri, etc.
multam ex me et uxore salutem nuntiabis. Vale iterum.
Tabern. d. 24 Decembris. 1543.
MICHAEL ANGLUS2,
Minister ecclesiae Tabern.
[1 Hubertus e Tabernis Montanis erat oriundus. — Simler].
[2 Vel potius et rectius Milo Coverdalus, (ut ipse notat Hubertus
ad epistolfe inscriptionem,) nuper Exon. episcopus, qui cur nomen
Michaelis Angli sibi sumpserit, plane ignore, nisi forte Milo et Michael
unum idemque lingua Anglica sonant. Erat autem ludo literario ec-
clesise Taberno-montanfc prsefectus, ut Joannes Dodmannus Anglus ad
Bissweilerianam ecclesiam, Gennanice quoque docendam, vocabatui-,
Edmundus vero ad scholce Landaviensis ministerium. — Simler.]
XIV.] MILO COVERDALUS AD CONRADUM HUBERTUM. 595
EPISTOLA XIV.
MILO COVERDALUS AD CONRADUM HUBERTUM.
Pax et gaudium in Spiritu Sancto ! In prioribiis meis
literis scrips! parentem tuum carissimum vobis ante octo dies
adfuturum. Quid autem illi obstitit, ipsemet vos coram faciet
certiores, cui et vii florenos xiique batzones numeravi; eo
nimiriim, ut tu pro tiia, qua es erga me, humanitate id pecu-
niarum meis creditoribus solutura efficias; qua in re me multum
sane tibi demereberis. Novisti quid per te acceperim ex D.
Vindelino, Rihelio, Cephalfeo, et Jacobo Jucundo. Pra3ter
hos item creditores habui Christophorum, (bibliopolam ilium,
qui sub pra3torio officinam habet D. Vindolino proximam,) et
senem ilium Joannem Grymmum, qui prae foribus templi
majoris duas habet ab occidente officinas. In sum ma, quic-
quid est, Germanica tibi ha)c schedula significantius ostendet.
Tu quseso a^gre ne feras, quod integritatis ture officiis porro
uti non desinam ; tete enim mihi videre obtulisse, ut te fruar
in Domino.
Cura, te oro, ut Cephalaeus cliartam illam mittat, cujus
memini in meis ad ilium literis : itidem et Jacobus Jucundus
eos ut tradat tibi libros, quorum nomina in hac scribuntur
schedula. Et ex nostratibus si quid literarum extorquere
poteris, id ut facias rogo : nee hoc solum, sed et mensam
illam, quam missurus est Edmundus noster, ad nos quam pri-
mum adferendam cures velim. Bene vale. Salutamus plu-
rimum ego et uxor mea te et tuam carissimam in Domino.
Iterum vale. E Tabernis Montanis, prid. Calend. April.
MICHAEL COVERDALUS.
Cal. April. Hoc mane, cum obsignaturus eram has Hteras,
accessit ad me carissimus pater tuus, qui per corporis im-
potentiam institutum iter aggredi nunc non potest. Brevi
tamen ad te profecturum non desperat : nee se male habere
videtur usque adeo, Deo sit gratia ! Quare non est, quod vos
hoc nomine magis sitis solhciti : nam accessisset etiam nunc, si
auriga non negasset personce sure vecturam.
38—2
596 iMILO COVERDALUS AD CONRADUM HUBERTUM. [ePIST.
EPISTOLA XV.
MILO COVERDALUS AD CONRADUM HUBERTUM.
Pax et gaiidlum in Spirltu Sancto ! Literas tuas 11
Martii datas, Conrade carissime, reddidit mihi Edmundus
noster ; cujus equidem ncgotiiim, lit in hujusmodi docendi
ministerium admitteretur, pro mea virili ante tres menses
laboravi. Dominus item Jesus, cujus agitur causa, liuic nostro
institute non defuit : nee de prosperrimo successu possum
dubitare, etiamsi pueros insulsissime educates offenderit, valdc-
que arduus sit illi ingressus in scholam Landavienscm hoc
potissimum nomine. Quod ad causam nostratium puerorum,
qui istic sunt, attinet, ego ante quindecim dies, absente D.
Nicolao, quum illustrissimus princeps adesset, Spirara descen-
surus, banc ipsam, quod potui, peregi ; non quidem apud
salutatum principera, sed, prgesente et audiente principc, apud
prrofectum nostrum : qui mihi illustrissimi principis nomine
hoc dcdit responsum, nempe ab illius celsitudino decretum
jam esse, ut in proxima visitatione, quam nos in Maio futuram
putavimus, huic rei optime consulatur. Pr^eterca, nos una
cum parentibus tuis longe carissimis utcunque valemus, vestri
et iUius quas istic est in Domino ecclesia? parum immemores ;
quod et vos vicissim pro nobis indesinenter facere non dubi-
tamus. Vale. E Tab. Mont. d.-lO Aprilis, 1544.
Tuus in Domino,
MICHAEL ANGLUS.
EPISTOLA XVI.
MILO COVERDALUS AD CONRADUM HUBERTUM.
S. SuMMAM crga me ostendit amicitiam beatus ille,
prseclarus quidem, juvenis, qui non sohim hue, imo ad Taber-
nas Montanas, istinc ad me attuht hteras, verum etiam in se
accepit has pecunias per tidum internuntium ad vos perferen-
das. Vix paucis dicam, quam invitus ipse eas hactenus
tenuerim : parens enim tuus, ut scis, attuhsset. Qua) cuique
debeatur summa, intelligis ex ilia schedula, quam in literis meis
Cal. Aprihs ad te misi; ut nunc pluribus te verbis interturbare
XVI.] MILO COVfiROALLlS AD CONRADU.M HUBERTIJJM. .597
non sit opus. Saluta mihi et uxori mea) tuam, qua'so, carissi-
mam. Libenter audimus filiolum tuum revaluisse. Bene vale.
Tuus ex animo,
MICHAEL ANGLUS.
Interim pro mutua inter nos in Domino amicitia oro, ut
ex Vindelino, Cepliala?o, et Jacobo Jucundo eos quam primum
habeam libros, quorum memini in superioribus meis literis.
Iterum vale. Raptim. Wissenburgje. Idibus Aprilis, 1544.
EPISTOLA XVII.
MILO COVERDALUS AD CONRADUM HUBERTUM.
Gratiam et pacem a Domino! Cum internuntius hie
carissimus mihi per literas significasset, se tarn paucos post
dies istuc profecturum, parentem tuum carissimum conveni,
de cujus ad vos profectione non alitor constat, quam quod
circiter Ascensionis festum vos tandem inviscre decrevit.
Pedibus enim nunc melius valet. Mater item, etsi molesta
quadam scabie teneatur, animo tamen pulchre valere videtur.
Dominus autem, qui nunquam non sanctus est in omnibus
suis operibus, pro bona sua voluntate, ante octo dies Joanni
fratri tuo prolem. illam suavissimam ademit, quam circiter
Natalem ediderat illi uxor. Cras, Domino volente, sacram
illius coenam peracturi sumus. Negotium catechismi, quod-
ante duas septimanas in templo aggrediebamur, felicitcr (Deo
sit gratia !) et non sine frugi experimur nunc succedere. Faxit
ille Optimus Maximus, ut magis ac magis in sui gloriam in-
crementum accipiat, quod nos plantare et rigare orsi sumus.
Quod ad pecunias illas attinet, quas hie tibi traditurus
est D. Valent. Brentius, in literis meis prid. Cal. Aprilis misi
una ad te schedulam, qua significabam quid cuique debeatur.
Quare tu hoc meum, quseso, cura negotium, et ut chartam ae
libros, quibus nunc opus habemus, mittantur, diligenter
admone Vindelinum, CephalcTeum, et Jucundum. Ad Vindelinum
et Cephalteum dedi nunc hteras privatim, non autem ad
Jacobum Jucundum. Quare pro mutua inter nos amicitia
abs te effectum vehm, ut Donati minoris exemplaria duodecim,
totidemque Collo : Formu : Seobaldi Heiden, ct Buco. Virgilii
'598 MILO COVERDALUS AD CONRADUM HUBERTUM. [ePIST.
exemplaria vi aut viii, ab illius quoque officina habeam ; utque
una cum charta Cephalsei et libris Vindelini ad nos per-
ferantur. Quod utinam quam primum fieret ! Non enim
credis, quanta librorum necessitate et chartarum penuria
laboramus. Wissenburgum saltern hsec esse advecta optarem,
si fieri posset. Nee te sane in tarn sancto ministerio occu-
patum his rebus impedirem, si esset, cui istud negotii liceret
tuto committere. Bene vale, salutatus plurimum ab uxore
mea, quae tuam quoque carissimam pi. salvere jubet. Iterum
vale. E Tabernis Montanis, xi Calend. Maii. 1544.
MICHAEL tuus COVERDALUS.
EPISTOLA XVIIL
MILO COVERDAI.US AD CONRADUM HUBERTUM.
Pax et gaudium in Spiritu Sancto ! Quanto nos beneficio
affecerit Dominus, quod hue carissimum nobis in illo prae-
ceptorem D. Bucerura nunc miserit, prse animi mei alacritate
vix satis vel pr^dicare vel scribere possum. Ad triduum
enim usque exhibuit nobis, non sine summis laboribus, multa
et pietatis et caritatis officia : unde et ecclesias nostras non
parum stabilitas fore, certus scio, in Domino. Hsec autem
Christophorus noster suo melius ore, quam ego scriptis, sig-
nificabit. Ad carissimorum parentum sedes D. Bucerum bis
duxi ; quod quantum illis refocillamenti attulerit, utriusque
parentis, imo et fratris, affectus satis indicarunt. Nostrum
vero oppidulum (proh dolor !) ex superiori, qui ante dies octo
contigit, grandine maximum suscepit damnum. Sed si veram
hujus flagelli rationem habeamus, bonitas profecto Dei, qui
susceptum filium erudire solet, ad poenitentiam nos invitat.
Quod ad MatthaBum, pr^etoris in Roda filium, attinet, (quando-
quidem in Uteris ad nos datis, quam bene illi in Domino
volueris, satis ostendisti,) mihi etiam sane consultum neque
hulc ipsi neque ecclesias Dei esse videtur, ut ante annum
saltern vigesimum secundum ad sacrum ministerium assumatur.
Rationes, quibus eo adducor, ut hoc asseram, plures sunt,
quam ut paucis commemorem. Denique ante Pentecosten
decrevit carissimus parens vos invisere : quo forsan nuntio,
si Dominus faverit, plura de ecclesiae nostras conditionc, cui
XVIII.] MILO COVERDALUS AD CONRADUM HUBERTUM. 599
tu candide faves, libenter scribam. Optima ilia vidua, matris
tuas soror carissima, duos istuc aureos, quos Christophoro tradi-
di, misit: alterum dono dedit Samueli, suavissimo filiolo, alterum
in eum misit usum, ut inde conopus illi ematur, atque ad nos,
cum opportunum fuerit, transmittatur. Vale, salutatus pluri-
mum a parentibus et uxore mea in Domino. Tuam ex nobis
pi. salvere jubebis. Iterum vale. E Tab. Mont. 22 Maii.
Tuus,
MICHAEL ANGLUS.
EPISTOLA XIX.
MILO COVERDALUS AD CONRADUM HUBERTUM.
Pax et gaudium in Spiritu Sancto ! Etiam si plura mihi
ad te scribendi argumenta non essent, volui tamen vel salutem
adscribere tibi, vir in Domino carissime, ne ex longa, qua
jam usus sum, intermissione literarum me tui immemorem
putes. Parentes tui carissimi satis commoda sunt valetudine,
teque una cum uxore pi. salvere jubent. Keligionis negotium
magis ac magis in dies hie valiturum non dubito : hujus enim
specimen aliquod expertus, hsec scribo, ut qui ecclesia? Dei
optime cupis, et illi nobiscum gratias agas, et pro majori
successu preces indesinenter effundas. Hoc autem ab te velie-
menter peto, ut quid valcat D. Bucerus in turbulentissimo hoc
seculo, certior factus, nos itidem ut sciamus efficias. Pacis
spcm satis malam prsenunciant rumores, quos hie audimus.
Nam ut aiunt Caesarera nullam velle pacem admittere, (imo
ne hortatu quidem principum.) ita et Juliacensis fertur in
Brabantiam finesque Hollandicos de integro jam summa vi
grassatum esse. Horrendissima profccto initial Faxit Deus,
ut tantis malis incitati, nostramque ingratitudinem vere ag-
noscentes, citra omnem fucum resipiscamus. Salutatos mihi
libenter optarem, quotquot isthic sunt nostratium, pra}scrtim
vero D. Ricardum, &c. Meis item verbis D. Vindclino, D.
Conrado parocho, Sturmioque, et Severo salutem si nuntia-
veris, gratissimum erit. Vale. Idibus Augusti. E Tabernis
Montanis, 1544.
M. COVERDALUS.
600 MILO COVERDALUS AD CONRADUM HUBERTUM. [ePIST.
EPISTOLA XX.
MILO COVERDALUS AD CONRADUM HUBERTUM.
Pax et gaudium m Spiritu Sancto ! Si quid edidit com-
munis noster prjBceptor D. Bucerus in hostes jam evangelii,
prffisertim in Wintoniensera Anglum, te unice oratum volo, ut
mihi quoque aliquid sit editionis hujusmodi. Valemus, Dei
beneficio, omnes. Parentes te cum tua in imminentem jam
vindemiam exspectant, plurimumque salvere jubent. Vale. E
Tab. Mont. prid. Cal. Sept. 1545.
MICHAEL AXGLUS.
EPISTOLA XXL
MILO COVERDALUS AD CONRADUM HUBERTUM.
Pacem et gaudium in Spiritu Sancto ! Magnum humani-
tatis tuse specimen praebcs, virorum eruditissime, qui Uteris
tuis suavissimis, veluti calcaribus, Michaelem (vel si mavis
Milonem) tuum, pigre alias incedentem, ad feliciores progressus
incitare non desistis. Litera3 tiise iii. Cal. Sept. datse bona
nobis fide ad in. Novembr. ejusdem redditae sunt ; ex quibus
intellexi D. Bucerum, prseter nostram vero omnium opinionem,
nondum rediisse. Quo nomine et nos magno afFectos esse
dolore ne dubites. Ceterum pro tanto viro universam eccle-
siam multis jugiter preclbus agere scio ; atque Dominum pro
solita eum misericordia liberaturum, non est quod desperemus.
D. Xicolaus sanus et Itetus domum rediit, teque pi. resalutat.
Circa Cal. Octobris constituimus ego et uxor, superis bene
juvantibus, isthuc ascendere, vosque nostri amantissimos in-
visere. Parentes tui carissimi satis commoda sunt valetudine,
atque adeo prsesentes ad te literas dedere, E Tab. Mon.
Idibus Septembr. a. inc.
Tuus,
M. COVERDALUS.
XXII.] MILO COVERDALUS AD COXRADUM IIUBKRTIIM, GOl
EPISTOLA XXII.
MILO COVERDALUS AD CONRADUM HUBERTUM.
Pax et gaudium in Spiritu Sancto ! Quam non male velis
patriae tuse, Conrade carisslme, testimonio sunt litera?, quibus
superiori septimana adolescentulis nostris ad nos dedisti. lUo-
ruin nos causam, etiamsi paruin, eo tamen promovimus apud
Praefectum, ut hujus jussii Erasmo nostro x floreni in siibsi-
diuni ministrentur, donee res ipsa coram visitaturis meliorem
habuerit exitum : id quod Praefectus ante Natalem non esse
futurum prsedixit. Pr^eterea ad coenam diei mensis hujus
XXVII me et uxorem, ita ut sfepius solet facere, invitavit.
Inter ccenandum de pluribus conferentes, in sacri ministerii
mentionem incidimus. Cui equidem colloquio libenter ipse
aliquid addidissem ; sed uxor Prsefecti tanta dexteritate causam
Domini agebat, ut mihi verba facere opus non esset. Prse-
fectus vero sequenti die, qui erat Dominicus, orationem habens
ad populum, gravissimisque verbis usus, ostendebat sibi parum
placere, quae popellus noster clanculum illo factitare solet.
Puerpera nostra (gratiam habemus Domino) cum sua filiola
revaluit. Vale feliciter, atque librorum exemplaria, quorum
in superioribus Uteris memini, si a bibliopola nondum acce-
peris, ne quiBso sumas ; horum enim mihi tandem satis alla-
tum est e Francofordia : sed si jam habes, ad nos mitte; atque
Margaretam tuam nostro nomine pi. jubeto salvere. Gratia
tecum. Amen. Tab. Mont, in Octobris. Anno [1544].
Tuus,
MICHAEL ANGLUS.
EPISTOLA XXIIL
MILO COVERDALUS AD CONRADUM HUBERTUM.
Pax et gaudium in Spiritu Sancto ! Si cum prole et uxore
carissima sanus atque \set\is domum redieris, est id nobis ve-
hementer gratum. Parentes tui prospera sunt valetudine,
tibique multam in Domino salutem optantes, significatum
volunt, Margaretam, fratris tui uxorem, mediocriter nunc re-
valuisse, atque adeo mulierem illam, nempe Joannis con-
602 MILO COVERDALUS AD CONRADUM HUBERTUM. [ePIST.
jugem, quae vobis praesentibus nondum pepererat, felicem novsB
et pulchrse prolis matrem heri esse factam, non sine summa
Patris summi dementia. Hunc castanearum sacculum ad sedes
D. Ricardi alia turn cures velim.
Vale, mi D. Conrade suavissime, et me precibus tuis Do-
mino, quseso, commenda. E Tab. Mont, xi Octobris [1544].
M. COVERDALUS.
Non dubito, quin memor sis, dominumque Bucerum dili-
genter admoneas, ut pro sua opportunitate ad PraBfectum
nostrum aliquando literas mittat, atque adeo Edmundi nostri
rationem habeat, cujus rei te promotorem esse cupio.
EPISTOLA XXIV.
MILO COVERDALUS AD CONRADUM HUBERTUM.
Pax et gaudium in Spiyitu Sancto ! Rogassem, atque
adeo abs te didicissem, adliuc praesens Argentorati, quonam
pacto, quibusvis rebus atramentum conficere soleas : pluribus
tamen negotiis obrutus neglexi. Quare pi. oro, ut eorum,
quae ad banc rem comparanda sunt, uxorem meam adliuc
prsesentem, vel schedula quadam, facias certiorem : prfeterea
J). Bucerum et literarum, quas ad Praefectum nostrum polli-
citus est se daturum, (nempe in communi pietatis negotio,) et
conditionis Edmundi nostri aliquando, ut admoneas, vehemen-
ter abs te peto. Hoc enim mibi gratius nihil facere potes.
Parentes tui te pi. salvere jubent, vel his testantibus literis.
Uxori tuae cum prole carissima multam precor salutem in
Domino, meamque vobis ex animo commendo. Vale. E
Montanis Tabernis, 9 Dec. [1544].
M. tuus ANGLUS.
EPISTOLA XXV.
MILO COVERDALUS AD CONRADUM HUBERTUM.
Pacem et gaudium in Spiritu Sancto ! Ad summos alio-
qui dolores, quibus nunquam non afficitur ecclesia, accedit et
XXV.] MILO COVERDALUS AD CONRADUM HUBERTUM. 603
hoc acerbissimum, quod morbis semper gravissimis, vel saltern
subinde, tenentur, qui populum docere sacrisque monitis
erigere et possint et velint. Erasmus Bierus, Bissweilerien.
ecclesia) minister, (ita ut coUega hie meus Taberno-IMontanus,
Joamies carissimus,) contractis membris eo (proh dolor!) im-
potentise dicitur pervenisse, ut apud populum officio fungi
ecclesiastico non valeat. Proinde ^Eschnavius, Praefectus noster
integerrimus, huic malo consulere cupiens, optat eo in auxilium
Erasmi vocari pium ilium confratrem nostrum, Dodmannum
Anglum, de quo et tuam integritatem optime meritam esse
baud illibenter audio : quern item in lingua Germanica tan-
toper e jam promovisse speramus, ut cum frugi ecclesia? etiam
posse inservire non dubitemus. Tu igitur pro tuo, quo es
in ecclesiam Christi candore, eidem nostrati Dodmanno hoec
significes oro, ut Bissweilerum accersitus eo libentius se con-
ferat, mercedem a Prsefecto reportaturus non ingratam.
Nuntius enim banc ipsam ob causam missus est Argentoratum.
Vale, salutatus pi. ab uxore mea, et a fratre tuo carissimo,
cujus filius Joannes et has tibi tradendas attulit nunc literas
inclusas. Uxorem tuam cariss. una cum parentibus nostris
verbis amantissime salutari cupimus ego et mea multum in
Domino, vii Cal. Januarii. E Tab. Mont. [1544].
MICHAEL ANGLUS.
EPISTOLA XXVI.
MILO COVERDALUS AD CONRADUM HUBERTUAL
S. p. Pax et gaudium in Spiritu Sancto ! Literas quas
26 Dec. ad me dederas, ad 10 Januarii accepi, una cum
librorum fascicule, cujus tu in eisdem feceras mentionem.
Quod et tibi per ahos meo nomine significatum esse non
dubito. Causarum quidem pra^cipua, quam vestra diUgentia
promotam apud Prafectum nostrum (adfuit enim tunc vobis
Ai'gentorati) ex animo cupiebam, hfec erat ; nempe ut va-
nissimas populi hujus saltationes, aliaque istiusmodi pietatis
impedimenta pro officio suo aboleret, facerctque, ut saltern
tempore sacrioris ministerii minori cum contcmptu adessent,
nee suis privatis colloquiis tot undique fori et coemeterii an-
o-ulos p-rec^atim, dum concionatur, dum oratur, dum canitur.
604 MILO COVERDALUS AD CONRADUM IIUBERTUM. [ePIST.
occuparent. Nunc autem sperare non possum meliora. Adeo
enim (proh dolor !) hie frigere, omnemque pietatis curam
prorsus exuisse videntur praefecti nostri, in miseris hominibus
gravissime onerandis alioqui studiosissimi.
Pueri nostri, quanquam non omnes, tussi quadam inso-
lenti, ut et capitis dolore, nimium etiam calentes, misere
decumbunt: gravius autem nullum haetenus hie tenuit mor-
bus, quum carissimura meum in Domino tironem, Joannera
Hubertum, fratris tui filiolum. Quern Dominus tamen pro sua
dementia post octiduanum morbum benigne nobis restituit
nunc sanum et incolumem. Nos sane plerique de vita pueri
desperabamus. Ante octiduum acceperunt istinc parentes tui
literas, quibus se pater brevi satisfacturum non dubitat.
Valet uterque parens una cum omnibus, quos hie habes,
amicis feliciter. Plurimum Tale, salutatus ab uxore mea in
Domino. E Tab. Mont. 6 Febr. [1545].
Tuus,
MICHAEL ANGLUS.
EPISTOLA XXVII.
MILO COVERDALUS AD CONRADUM HUBERTUM.
S. p. Pax et gaudium in Spiritu Sancto ! Si vales, bene
est ; nos una cum parentibus tuis longe carissimis omnes quidem
valemus. Hoc autem ecclesiae (proh dolor!) ad cetera accessit
mala, quod Suevus ille a Badero ad ministerium ecclesias
Lindaviensis intrusus, etiam a senatu in futurum parochum
nuper admissus, rogantibus illis, eo adduci non possit, ut vel
semel in anno sacram Domini coenam administret. Itaque
populus ille miserriraus cogitur, vel invitus, in verba Schwenk-
I'eldii jurare. Cujus me rei ante triduum certiorem fecit
Edmundus mens per literas. Hoc tu vulnus ecclesi^e, quam
creverit, D. Bucero, prteceptori meo observando, significes
velim, ut habeat, quod piis precibus in Domino addat.
Scrips! uxori mea3, quae parens nostcr semina abs te
cupiat comparata. Tu vero cura, ut mea rediens ad nos
adferat. Et si qua ratione efficere possis, ut responsionis
Buceranj© ad Wintoniensem vel unum mihi exemplar sit ante
nundinas, dabo operam, ut Latinus Brittannice etiam quam
XXVII.] MILO COVERDALUS AD CONRADUM HUBERTUM. 605
primum calleat, idque amicis et fratribus in Domino per
Angliam gratissimum fore ne dubites ; quod tamen clanculum
omnibus optarem effectum, donee ut Latine, ita et Anglicc
prodeat. Uxori tufe castissimao atque Samueli filiolo multam
precare salutem. Carissimum patrem Conradum parochum
simul et insigne illud ecclesipe ornamentum, D. Paulum Fagium,
raeis verbis multum salutatos velim. Vale. E Tabernis Mon-
tanis, 14 Cal. Mart. a. 1545.
Tuus ita ut suus,
M. COVERDALUS.
EPISTOLA XXVIIL
MILO COVERDALUS AD CONRADUM HUBERTUAL
S. D. P. Interea dum ad me perlatse essent H. T.
literse 6 Cal. Januarii datae, scripseram ipse ad te meas in
negotio ecclesia) Bissweilerian^e pro Joanne Dodmanno nos-
trate, prout D. prafectus optaverat, rcgrotante tunc D. Erasmo
nostro carissimo. Nee me certe oblectat diuturnum a mutuo
scribendi officio silentium. Veneror enim et exosculor hoc
Christianas benevolentiae studium. Calcare tamen subinde me
opus habere fateor, ut qui et natura tardus, et pluribus per-
petuo negotiis obrutus sum. Quae geruntur apud nos, et ego
hie nunc qua sum conditione, potest pra9sens internuntius
facile signiticare. Exspectatur in diem novus ille ludimode-
rator Spirensis, quern senatus Taberno-Montanus noster in
quadriennium conduxit. Conservus mens D. Joannes manuum
adhuc contractione laborat, nostrisque ecclesiis magis atque
magis facessunt negotium Anabaptistarum furiae ; qui tamen
passim ut magni habcntur, ita et non sine maximo totius tam
populi quara ipsorum etiam principum infortunio tolerantur,
ruentibus interim et omnino contemptis Dei Optimi Maximi
miuisteriis. Vale, salutatus plurimum ab uxore mea et tuis in
Domino. Salutamus ego et mea conjugem tuam simul atquo
parentem cariss. E Tab. Mont. 10 Calend. Martii [1545].
Tuus in Domino,
MICHAEL ANGLUS.
606 MILO COVERDALUS AD CONRADUM HUBERTUM. [ePIST.
EPISTOLA XXIX.
MILO COVERDALUS AD CONRADUM HUBERTUM.
Pax et gaudium in Spiritu Sancto! Negotium MatthiaB
Rodensis ita pensitavit princeps noster illustrissimus, ut cupe-
ret ilium plures istic annos studiis et disclplinse addidisse.
Verum quando fide astrictus est conjugali, et se vitam in
omnibus ministro dignam ducturum pollicetur, annuit princeps,
ut ecclesife Milhoffen prceficiatur, ea tamen lege, ut optimis
et studiorum et vitse rationibus uteretur. Hjec et consimilia
intellexi ex Uteris, quas mihi relegabat ante triduum Priefectus ;
cui nihil videtur Matthaeo nostro consultius, quam ut Argento-
ratum repetens, cum iis isthic omnibus redeat in gratiam
reconciliatus, quos nuper affecit ofFendiculo ; hac enim ratione
magnas mali occasiones amputaturura ilium arbitratur. Bi-
pontini ministri testati sunt principi, Mattliiam illis ad quaesita
examinatum non inepte respondisse. Ipsemet etiam prioris
se vitsD poenitentiam acturum et illis promittebat. Qua in re
ut felicius firmetur in futurum ecclesia3 sedificium, vos quseso
prioris suae petulantiae argutura sancte ilium admonete, lapsum
erigite, ct vestrum se favorem recuperasse, Uteris, ad prse-
fectum saltern datis, ostendite. Hoc te unice rogo, Conrade
humanissime, quod ut facerem unice hortatus est D. prsefectus,
qui hac de re literas etiam misit ad Bucerum, communem
nostrum prseceptorem, quern ex me officiose in Domino salu-
tatum cupio. Bene vale. Parentes salvi et incolumes, Deo
sit gratia, domum redeuntes omnia salva offenderunt. Dat.
Zaberniae, die tcrtia a Pentecoste. [1545].
MICHAEL ANGLUS.
EPISTOLA XXX.
MILO COVERDALUS AD CONRADUM HUBERTUM.
Pax et gaudium in Spiritu Sancto ! Cum scirem hunc
internuntium istuc ascensurum, parentes tuos carissimos feci
certiores, qui nunc, Deo sit gratia, optima sunt valetudine,
teque et uxorem pi. salvere jubent. Pater item Samueli tuo
omnia precatus felicissima, (id quod anno inchoante facere
XXX.] MILO COVERDALUS AD CONRADUM HUBERTUM. 607
Solent amici,) in paterni favoris argumentum una cum lineo
indusio quamdam misit monetam. Ego vero meis fere ob-
rutus negotiis, plura non scribo, sperans te pro tuo candore
animum meum interim boni consulturum. Salutat te et tuam
cariss. uxor mea in Domino. Vale. E Tab. Mont. 27 Dec.
[1545].
Tuus, MICHAEL ANGLUS.
EPISTOLA XXXI.
MILO COVERDALUS AD CONRADUM HUBERTUM.
Pax et gaudium in Spiritu Sancto ! Rogo te etiam atque
etiam, mi D. Conrade carissime, ut scriptura mea in Franc-
wilerum^ diligenter perpensa, si quid vel in lingua Germanica
vel alia quacunquo ratione a me in hoc negotio peccatum sit,
humaniter corrigas, meque tua3 sententi;© facias certiorem.
Vix enim credis, quam nostra periclitetur ecclesia, et quantum
nobis negotii exhibeat Francwilerus ; ut interim taceam, quam
pariun promptus sit noster Nicolaus (peqno rogatus atque ego)
istis malis occurrere. Tu rebus Domini profuturus, perge vel
consulendo. Et si eas acceperis pccunias, quas ante triduum
Praefecto nostro tradidi tibi reddendas, (nimirum pro Catharina
Francisci Osterlingii vidua, et pro Matthaso Rodensi,) mihi
qua3S0 per Edmundum nostrum renuntia.
Dominus Jesus vos omnes ecclesia? susg incolumes con-
servet. Amen.
Raptim. Wyssenburgae, ix Martii a. 1546.
Tuus, MICHAEL AI^GLUS.
EPISTOLA XXXIIL
JOANNI CALVINO M. COVERDALUS.
Oblata occasione, virorum clarissime, non potui integri-
tatem tuam non salutare. Ante triduum allatus est hue in
mediis nundinis libellus quidam Britannicus, ilium Sacra)
Communionis Ordinem, quem regia majestas pro temporis
[1 Num hie Suevus ille Schwenkfeklii discipulus, lie quo v. Milonis
Epist. ad Hubertum, xvi. Febr. 1545. Simler.]
€08 JOANXI CALVINO M, COVERDALUS. [ePIST,
adhuc ratione instituit, complecteus, Cujus equidem rei
-quum plures viderem percupidos, traduxi statim in linguam
et Germanicam et Latinam. Atque adeo cum intelligerem
pium hunc hominem vestratum esse, arbitrabar me tibi rem
iacturum haudquaquam ingratum, si humanitatem tuam hoc
qualicunque manusculo donarem. Alteram traductionem
datam Germanicis, alteram, nempe Latinam, humanitati tuae
transmissam ex animo cupiebam. Tu si banc felicitatis ratio-
nera et pietatis initium aliis significare volueris, (prout nunc
Dominus religionem suam in Anglia vult renatam,) pr^elo
hoc mei in te amoris pignus committere poteris facilius. Ego
nunc post octo annorum exilium vocatus rediturus sum in
Angliam. Vale, praDceptor integerrime, et uxorem tuam do
mo et mea, cum Argentoratum ascendimus, optime meritam
benigne saluta. E Frankfordia, 26 Martii 1548.
MICHAEL {alias MILO) COVERDALUS, Anglus.
EPISTOLA XXXIV.
]\IILO COVERDALUS AD PAULUM FAGIUM.
Pacem et gaudium in Splritu Sancto ! Literas tuas, viro-
rum integerrime, 22 Augusti datas, ab uxore mea 8 hujus
mensis accepi, vestri plurimum commisertus, quos dira ista
tyrannis tantopere exagitat. Scripta item tua heri revc-
rendissimo Cantuariensi ostendi, qui ut carissimum filium tuum
(quem etiam mode Cantuariam misit ob saBvifentem hie pestem)
suscepit suis porro sumptibus et pietate et Uteris cducandum,
ita calamitatera ecclesiarum vestrarum animadvertens, vicem
revera vestram dolebat maxime : quare et te prsesertim nobis
adesse maluit, quam vel in Turciam abire vel in Ungariam.
O mi prfeceptor ! si tu alio quam ad nos aufugeris, cum tanta
sit hominum ubique perfidia, quam frigebit donum illud pra3-
stantissimum, quod reposuit in te Deus Optimus Maximus !
8i rcverendissimus tot ecclesia) pericula pra;vidisset, cujus ego
responsum literis meis ad te inserebam, revera mea tibi scripta
nunquam fuisscnt impcdimento. Cogita igitur utrumque nos-
trum facti pooniterc, etiamsi nihil sit in illis literis scriptum,
quod tum non fcrebat occasio. Ego sane, mi pra^ceptor, ct
XXXIV.] MILO COVERDALTTS AD PAULUII FAGIUM. 609
tibi et ecclesiis nostris atque scholis felicisslmo ministerio tuo
destitutis non parum timeo. Proinde etsi principes nostri te
nominatim, qui clares inter Germanise studiosiores, non vocent
ob latentes forsan causas (ut antea scripsi) ; nos tamen, qui
te satis novimus, per immortalem Deum te obsecramus, ut hue
te conferas, ubi te gratissimum fore, atque adeo humanissime
tractatum iri, ne dubites. Bene vale. Ex arce regia, quam
vocamus Windsor, 21 Octobris, a. 1548.
Tuns ex animo,
M. COVERDALUS.
EPISTOLA XXXV.
MILO COVERDALUS AD CONRADUM HUBERTUM.
Pacem et gaudium in Spiritu Sancto ! Quum ascenderem
Vesalia Francofordiam, 7 Idus Sept. adortus est me jurgio
satis quidem acri amicus meus carissimus Joannes Abelus,
ut qui literas me a vobis suavissimas accepisse putaverat, nee
tamen respondere voluisse. Proinde misso statim famulo
scripsi ad magistratum Taberniensem. Interea vero dum
famulus abesset, redditse sunt mihi liae literse una cum reliquis
illis inclusis. Nuntio igitur Francofordiam reverse, ad 17
Cal. Oct. tandem illinc solvens, hodie Dei Optimi Maximi
beneficio hue adpuli, quo et Eschnavius praBfeptus Taberno-
montanus die etiara hodierno accesserat. Quem etsi conve-
nerim, ipsum tamen negotium ad principem, cujus adventum
eras fore predicant, refertur absolvendum. Quem postea
exitum Deus 0. M. dederit, vel meis vel Joannis, fratris tui
carissimi, scriptis humanitati tuse significabitur. Ego inter-
dum animi tui erga me candorem merito amplexus, insignem
etiam in vobis agnosco benevolentiam. Vale, amicorum et
fratrum amice et frater in Domino sincerissime, conjuge tua
pudicissima diligenter ex me salutata una cum Samuele caris-
simo. Dat. Zabernis Montanis, 12 Cal. Octobr.
MILO COVERDALUS, Anglus,
nuper Exon.
39
[COVERDALE, II. J
610 MILO COVERDALUS AD CONRADUM HUBERTUM. [ePIST. XXXV.]
Quod ad rem illam attinet, de qua illustrissimam Suffol-
cianam per me cupis interrogatam, maritus certe illius, vir
adprime illustris, quern hujus negotii causa alloquutus sum
Francofordige, certo se scire dicit, illustrissimam nihil omnino
debere (quod ses alienum spectat) vel optimo patri Bucero vel
aliis. Ego vero quum rediero Vesaliam, unde et uxorem me
cariss. hue adferre nunc oportet, rem omnem diligentius ex-
piscabor Domino fortunante.
INDEX.
Abel, John, some account of, 504.
Anabaptists, denied the incarnation,
347 ; errors about the Lord's sup-
per, 518.
Anderson, Annals of English Bible,
referred to, viii, &c.
ApeUitse, opinions of, 150 «, 184.
Archontici, opinions of, on the resur-
rection, 184.
Attachment, inordinate to the things of
this world, improper, 127.
Augustine, on the true resurrection of
our Lord, 145 ; doctrine relative to
the ascension of our Lord, 153 ;
what is meant by the right-hand of
God, 154 — 5 ; says that we ought
not to inquire, where and how the
body of our Lord is in heaven, 156 ;
that it becometh us to have the
worthy and glorious body of our
Lord in high and worthy estimation,
157 ; says that Christ, when he as-
• cended, endued our nature with im-
mortality, but took not away the
nature and kind, IGO ; on the re-
surrection of the body, 169; on the
future glory of the bodies after the
resurrection, 179 ; i" what sense our
bodies are said to be spiritual after
the resurrection, 182; errors con-
cerning the resurrection of the body,
183; his mind concerning the re-
surrection of the flesh, 192; says,
that our Saviour, after the resurrec-
tion, though now in the spiritual
flesh, yet in the true flesh did eat
and drink with the disciples, 193 ;
on the state of the bodies after the
resurrection, 194 ; on the death of
the soul, 201 ; on the nature of the
salvation of the righteous, 213 ; God
shall be the end of our longing and
desire, 216 ; on the knowledge of the
souls departed with regard to what
they do who are alive, 218 ; doctrine
concerning memorials for the dead,
270 ; says that the blood of the
martyrs is the seed of the church,
313; on the authority of scripture,
335 ; jutification by faith defended .
by him in many places, 340 ; pas-
sages quoted, ib.; maintains that
true faith is the foundation of re-
pentance, 343 ; on the opinions of
Eutyches, 348 «. ; on the sinfulness
of man, 385, 387 ; strictures of the
opinions of the Pelagians, ib., and
388; saith, that if we be the children
of God, we are led by God's Spirit
to do good, 389 ; that God doth
command us certain thmgs which we
cannot do, because we might know
what things we ought to ask him,
ib. ; referred to, ib, ; examination and
illustration of the saying of Augus-
tine, Ego cvangclio non crcdcretn,
nisi me catJtolicce eccksice commoverf.t
atictoritas, 419 — 21 ; says, that when
God rewardeth any good work, he
crowns his own gifts in us, 432 ;
says, that we ought not to boast of
men's merits, but let the grace of
God, which reigneth through Jesus
Christ, have the pre-eminence, ib.
Aurelius Prudentius on the resurrection
of the body, quoted, 195.
B.
Barnes, Dr Robert, prior of the monas-
tery of the Augustines at Cambridge,
vii; the friend of Coverdale, viii; his
arrest in the Convocation-house, ib. ;
circumstances connected with his mar-
tyrdom, alluded to, 322; Protesta-
tion on that occasion, ib. ; attacked
by Standish, 323 ; works referred to,
341, and passi?ni his confession of
faith, 352.
612
INDEX.
Bccket, Thomas a, superstitions con-
nected with, 495.
Believers, faithful, how it goeth with
them, 312 ; how they win, ib. ; how
Christ comforts them under their
trials, 312 — 13; comforts them at
his holy table, 313; do not always
experience the same degree of spi-
ritual joy, 317; shewn in the ex-
ample of David, and St Paul, ib. ;
find their great consolation in the
faithful service of God and earnest
prayer, 318; believers not con-
demned, 354.
Bible, Coverdale's, probably never had
the sanction of Henry VIII., x;
different editions of, 2 n. ; Ma-
thewe's, account of, x ; Crumwell's,
account of, ib.; Cranmer's, account
of, xi.
Bingham, Origincs Ecclesiastics, on
the subject of memorials for the
dead, referred to, 249.
Bonner, bishop, services rendered by
him at Paris in printing Crumwell's
bible, 495.
Bucer, 510.
Bullinger, letter from Coverdale to, 502.
Butler, Henry, some account of, 502.
C.
Caii Fragmenta, referred to, 184 h.
Carpocratians, their opinions on the re-
surrection, 184.
Cecil, secretary, interests himself with
queen Elizabeth in behalf of Cover-
dale for the remission of the first-
fruits of St Magnus, xv ; letters of
Coverdale to, on this subject, 530, 1 ;
letter from bishop Grindal to, 529 «.
Celestines, their opinion, that the right-
eous have no sin in this life, 387.
Cerdonians, their opinions on the re-
surrection, 184.
Cerinthians, their supposed opinions on
the earthly Jerusalem, 184 n.
Charles V., invades the duchy of Cleves,
512.
Christ, became man, that man's mortal
nature might be exalted to an im-
inortal life, 71 ; had a natural fear
of death, ib.; comfort to Christians
from the death, resurrection, and as-
cension of, 71 — 3 ; considerations of,
to be imprinted on the minds and
consciences of the sick, 73 ; faith in
Christ necessary to our support and
comfort in death, 84, 5 ; resurrection
of, 142 ; rose again with his body, ib. ;
evidence of his resurrection, 142 — 4 ;
appearings afterwards, 144 ; the body
of Christ rose again, not a spirit, but
a true body, 144 — 5 ; the fruit of
his resurrection, 147; we are born
again by it to a lively hope, 148 ;
we are assured of our own resurrec-
tion, 149 ; of the ascension of Christ,
ih. ; heresies connected with, 150 ;
sitteth at the right-hand of God by
his humanity, 157; true doctrine of
his ascension, 1 62 ; fruit and com-
modity of the corporal ascension of
Christ, 164; death of, the only
satisfaction for the sins of men, 356,
369 — 70, 373 ; opinions of Roman-
ists destructive of this faith, 358 —
360; his blood cleanseth from all
sin, none except, so long as we walk
in his light, and not in darkness,
378 ; all our hope in the death of,
404.
Christians, their only way of deliver-
ance to cast their burden upon God,
308; the rich comfort of christian
men, 314.
Chrysostom, says that God takes us
away by death at the time most
profitable for us, 117; on the nature
and reward of good works, 432 ; on
the duty of the frequent reception of
the Lord's supper, 254 ; on memo-
rials for the dead, 270.
Cicero, TiiscuL Qiucsfioncs, quoted, 222.
Church, authority of, cannot bind
things left free by the gospel, 338 ;
hath no authority to make a new
article of faith, or to receive a doc-
trine contrary to God's word, 418;
we must receive no doctrine, but
that which agreeth with the universal
INDEX.
613
church of Christ, 422 ; the pillar and
ground of the truth, ih. ; description
of the true church, 4G1.
Commandments, God's, not grievous
to the righteous, JJOl ; why they are
not grievous, lb.
Communion, order of, translated by
Coverdale, 525.
Confession, auricular, refutation of the
doctrine of, 4ol ; scriptural argu-
ments in support of confession of
sin, ih.
Correction, why God corrects his chil-
dren, 307.
Corsie, corrosive, 335.
Coverdale, bishop Myles, place of his
birth, vii ; sent to Cambridge, ib. ;
attracts the notice of lord Crumwell,
ib. ; ordained priest at Norwich, ib. ;
accompanies Dr Robert Barnes on
his being arrested for heretical opi-
nions, viii ; conspicuous amongst the
leaders of the Reformation in the
northern parts of Essex, ih. ; pub-
lishes his translation of the bible,
ix ; goes to Paris to superintend the
publication of lord Crum well's bi-
ble, X ; interrupted by the inter-
ference of the Inquisition, xi ; re-
turns to England, ih.\ brings out the
bible in 1539, ih.; at Newbury in
Berkshire, ib. ; goes abroad, ih. ; at
Tubingen, xii ; at Bergzabern, ib. ;
appointed minister of the church
there, ib. ; returns to England, ib. ;
appointed almoner to the queen dow-
ager, xiii ; on a commission against
the Anabaptists, &c., ib. ; publishes
a new edition of his bible, ih. ; ac-
companies lord Russell into Devon-
shire, ih. ; appointed coadjutor to
Veysey, bishop of Exeter, ib. ; con-
secrated to that see, ih. ; on a com-
mission for the reformation of ec-
clesiastical laws, ih. ; death of king
Edward, ih. ; deprived of his bishop-
rick, ih. ; summoned before the coun-
cil, lb. ; released on the intercession
of the king of Denmark with queen
j\lary, xiv ; goes to Denmark, ib. ;
appointed preacher to the exiles at
Wesel, ih. ; returns to Bergzabern,
ib. ; his works included in a general
proscription, ib. ; returns to England,
ih. ; not engaged in the Geneva ver-
sion of the bible, ib. ; preaches at
Paul's Cross, xv ; assists at the con-
secration of archbishop Parker, ib. ;
recommended by bishop Grindal for
the see of LlandafF, ib. ; presented to
St Magnus, London-bridge, ib. ; re-
signs it, ib. ; his death, xvi ; remarks
on his writings, ih. ; on his character,
as a translator of scriptures, xvii.
Cranmer, archbishop, referred to, 262.
Cross, the, commodious and profitable,
239—47.
Crumwell, lord, his early notice of
Coverdale, vii ; letters from Coverdale
to Crumwell at this period, 490, 1 ;
undertakes the reprint of Mathewe's
bible at Paris under Coverdale's
superintendence, x ; account of the
manner in which this work was
carried on, ih. ; letters from Cover-
dale to Crumwell relating to this
work, 492 — 4 ; remarks connected
with this bible, xi ; Coverdale dedi-
cates to him his edition of the new
Testament, ib. ; employs Coverdale
in Berkshire in the investigation of
popish superstitions in that country,
ib. ; letters from Coverdale to him
during this period, 498 — 501 ; letter
of Coverdale to Crumwell in behalf
of Nycolson, 498; his death, xi.
Cup, meaning of the similitude, 314.
D.
Death, treatise on, account of, 39 ; con-
solation under, to be found only in
scripture, 41; what death is, 47;
the time of, uncertain, 48 ; that it is
God who hath laid the burden upon
us, 49 ; God sendeth death because
of sin, ib. ; by means of the jiassion
and death of Jesus Christ, God turn-
eth death into good, 51 ; death in
itself is grievous both to body and
soul, ih.; all men commonly afraid
614
INDEX.
of death, 54 ; commodity of, that it
delivcreth from this transitory life,
56 ; from much misery, 57 ; con-
sideration of, profitable to virtue, 60;
in death we learn the knowledge of
ourselves and of God, and the wor-
thiness of the passion and death of
Christ, 61 ; the dead ceaseth from
sin, 62 ; is delivered from this world,
63; the dead obtaineth salvation, 64;
witness that death is wholesome, 67 ;
death cannot be avoided, ib. ; we
ought not to fly from death, 69;
God can and will help us under
death, for Christ's sake, 70 ; God
hath promised his help and comfort
in death, 73 ; the faithful cannot be
separated by death from Jesus Christ,
74 ; God more able to help than
the most horrible death to disturb
or grieve, 75 ; the troubles of death
not to be compared to the eternity
that followeth after, ib. ; examples
of God's help in death, 76 ; it is
necessary to prepare for death, 77 ;
profitable, in health to make pre-
paration for death, 80 ; we should
not consider it in itself, or in our own
nature, or in them that are slain
through the wrath of God; but prin-
cipally in Jesus Christ, and then in
his saints, who through him overcame
death, ib. ; repentance and sorrow for
sin, a necessary preparation for death,
81 ; true faith necessary to prepare
for death, 82 ; the proper exercise of
faith with regard to death, 84 ; God
blasphemed by our fear of death, 85 ;
the exercise of hope in the hour of
death, 86; the participation of the
sacraments of baptism and the Lord's
supper necessary to the confirmation
of our faith and hope, ib. ; prayer
necessary for our support in death,
88; form of prayer and thanksgiving
in the hour of death, 88 — 91 ; that
faithful prayer is heard, 92 ; the
word of God ought to be practised
and taught, ib. ; amendment of life
necessary, 93 ; patience necessary.
94 ; example of Christ, ib, ; of the
saints, ib. ; patience promoted and
sustained by faith, 96; we ought,
during the time that we are in health,
to prepare for death, ib. ; worldly
matters to be settled beforehand, 99 ;
faith should be planted and cherished
in us by the preaching of the word,
by prayer, and sacraments, 100; on
the manner in which the sick ought
to be comforted, 104 — 8 ; on the
burial, and what is to be done towards
the dead, 108; the grounds of con-
solation for those who are dead. 111;
that to those who die, it is profitable
to depart out of this life, 114; the
death of friends profitable to the
living, 118; how persons ought to
comfort themselves under the death
of others, 120; unseemly sorrow for
the dead, unprofitable and hurtful,
125; on the death of young persons,
128; of the aged, 131; of strange
death, ib.
Dodman, John, mentioned, 505.
Dudley, lord Robert, mentioned, 530.
E.
Euripides, his improper reflections on
death, 54.
Eusebius, Ecclesiastical History quoted,
132 «.
Eutyches, his opinions on the incar-
nation of our Saviour, 348 and n. •
refuted by Vigilius Tajisensis, Ad-
denda ; his opinions explained by
bishop Pearson, ib. ; origin of them
explained by Dr Grabe in his notes
on IrensBus, ib.
Faith, true, brought to pass by the
preaching of the word and the sacra-
ments, 308 ; worketh through godly
love and charity, 342 ; the foundation
of repentance, 343; judgment of Au-
gustine concerning, ib. ; Dr Barnes's
confession of, 352 ; true and free con-
fession of faith, in what it consists,
461—2.
INDEX.
615
Faithful, the, shall know one another
in heaven, 221.
Forgiveness, we must be forgiven by
God, before we can forgive, 344.
Fulgentius, his doctrine concerning our
Lord's ascension, 153; his opinion
with regard to the punishment of the
ungodly hereafter, 200.
G.
Gardiner, Stephen, bishop of Win-
chester, ambassador at Paris, 496;
letters in reply to Bucer on the celi-
bacy of the clergy, 512, 20 ; answered
by Bucer, ib.
Gennadius, his strictures on Origen's
opinions relating to the resurrection
of the body, 185 ; on the sinfulness
of man, 385.
Gabriel Biel, Canon. Miss. Expos, re-
ferred to, 254 and «. ; maintains that
the pope has power to declare new
articles of faith, ib.
Grey, lady Jane, her letter to her sister
before her death, 133.
H.
Hand, right-hand of God, meaning of,
154 ; Augustine's opinion of, ib. ;
what it is to sit at the right-hand of
God, and how Christ sitteth there,
155 ; how he is said to sit there with
reference to his Godhead, 1G2.
Heaven, divers significations of the
word, 152 ; in what sense it is to be
understood with reference to the as-
cension of our Saviour, 152 — 3.
Heresy, nature of, 330 ; what is a
heretic, 334 ; Jerome's definition of
a heretic, ib. ; character of described
in scripture, 400 — 2.
Hilles, Richard, some account of, 502.
Hubert, Conrad, some account of, 503;
letters of Coverdale to, 503, &c.
I.
Institution of a Christian ]\Ian, quoted,
335.
Irenseus, quoted, 18G, 348 7*.
Irony, use of, in scripture, 333.
J.
Jerome, his opinion on the resurrection
of the body, 1G9, 190; attacks the
opinions of John bishop of Jerusalem
on this subject, ib., 185 ; of other
heretics, ib. ; definition of a heretic,
334 ; maintained that the apocrypha
is not canonical, 42G ; counselleth
us to believe no man without God's •
word, 448.
Job, ch. xix. 23 — 27, exposition of,
170—2.
Johannes Damascenus, on the resur-
rection of the body, quoted, 175.
John, bishop of Jerusalem, his opinions
on the resurrection of the body at-
tacked by Jerome, 169.
Justification, faith only justifies, 339;
proved by the universal testimony of
scripture, ib. ; passages quoted, ib. ;
and by the testimony of the early
fathers, 340 ; testimony of Augus-
tine in various passages referred to,
ib. ; does not render good works un-
necessary, 341 ; we must needs do
them, and they which will not do
them, because they be justified by
faith, are not the children of God,
nor children of justification, ib. ;
where faith is preached only to jus-
tify, does not render repentance void
and superfluous, 342 ; because true
faith worketh through godly love
and charity, ib. ; no work of ours
can deserve anything of God, but
only his passion, as touching our
justification, 379 ; illustrated by the
example of Cornelius, 179, 80 ; case
of, vindicated against the objections
of the Romanists, 380; of Hezekiah,
ib. ; and of the Ninevites, 381 ; no
example to be found in scripture fi>
teach us, that justification ikserved
only by the death of Christ is a false
justification, 382 ; we cannot obtain
justification by our own deservings,
ib. ; proved by the testimony of
scripture, ib. ; of Augustine, 384 ;
of Gennadius, 385; those who are
justified ought to live in good works,
Gin
INDEX.
389, 90 ; evidence of scripture, ib. ;
of early fathers, ib,
L.
Leo X. charged with infidelity, 139,
and M.
Lewis, history of English translations
of the bible, referred to, x.
Life, this life full of misery, 59 ; of
eternal life and salvation, 210; scrip-
tural doctrine on this subject, ib. ;
where the place of the faithful is,
212; ho w the salvation shall be, 2 1 3 ;
Augustine's opinion on this subject, ifc.
Lord's supper, see Sacrament.
M.
Maccabees, book of, quoted in support
of the sacrifice for the dead, 271 ;
refuted, ih.
Manichees, their opinion of the resur-
rection of the body, 184.
Marcionites, their opinions of the re-
surrection of the body quoted, 183.
Marcus Constantius, (bishop Gardiner)
referred to, 258 and iu
Martyrs, blood of, the seed of the
church, 313; the steadfast and joy-
ful hearts of them that have suffered
for the Lord, 31G.
Mary the virgin, doctrine concerning,
351, 415.
Mass, name unknown in the time of
the apostles, 449.
Matthew, ch. xvi. 18, interpretation of,
465, G.
Memorials of the dead, ancient practice
of, nature of, 249, 270; doctrine of
the ancient fathers concerning, ih. ;
opposed to the Romish doctrine of
praying for the dead, ih.
N.
Name of God, what is to be understood
by, 303.
Ninevites, in their repentance an ex-
ample to us, 3G8 : case of, affords no
ground to the Romish doctrine of
satisfaction, ih.
Nycolson, James, printer in South-
wark, printer of Coverdale's bible,
X ; and new Testaments, xi ; Co-
verdale's letter to lord Crumwell in
behalf of, 498.
O.
Ointment, meaning of the similitude,
314.
Origen, his errors about the resurrection
of the body referred to, 185, G, &c. ;
confuted by Jerome, ih.
Paul, St, the death of, 132.
Pearson, bishop, quoted, 140 «., 340 «.
Pelagians, their opinions on the sinful-
ness of man, 387 ? Augustine's re-
remarks concerning, 388.
Penance, used by Coverdale in the
same meaning with repentance, 19,
29, 343.
Persecution, not strange, 233; opinions
of the papists, for which they per-
secute, 248.
Peter, Saint, on the death of, 132; no
spiritual pre-eminence given to him
by Christ, 4G7, 8 ; no argument
to be derived from Matthew xvi.
for the supremacy of the church of
Rome, ih.
Philemon, against unseemly sorrow for
the dead, 12G.
Philip of Macedon, remarkable saying
of, 59.
Philosophers, opinions of, concerning
death and a future state, 40; write
foolishly and childishly concerning a
future state, il. ; exposed by bishop
\rarburton, ih. n.
Prayer, necessary to support us in the
hour of death, 121 ; to be made in
faith to God through Jesus Christ,
275.
Prayers for the dead, the true doctrine
of, 258; on praying to saints, and
Christ the only Advocate, 2G0, 425;
Romish doctrine of praying and
sacrificing to the dead refuted, 2G9 ;
not supported by the fathers of the
first five centuries after Christ, 272 ;
refutation of the heresy of praying
INDEX,
617
to saints departed, ih.; not taught
in scripture, 423, 475.
Priests, Romish, doctrine concerning the
marriage of, refuted, 483—5.
Psalm, the twenty-third, Coverdale's
translation of Luther's exposition
upon, 280, &c. ; doctrine of this
psalm, 283.
Psalms, English, metrical versions of,
some account of their early history,
536 ; Coverdale amongst the earliest
writers of these compositions, ih.
Purgatory, taken out of the books of
the heathen, and not found in the
books of the old and new Testament,
473 ; argument in support of, 2 Mac-
cabees xii., refuted, ih., 473 — 5 ; also
that from 1 Cor. iii. 15, ih.
R.
Reason, natural reason of man can give
no account of the victory of the faith-
ful against the devil, the world, the
flesh, a man's own conscience, and
against death, 311.
Repentance, (penance) fruits of, cannot
be separated from the fruits of inno-
cency, goodness, &c., 363 ; nature of
true repentance, 365 ; God hath call-
ed us unto good works, to walk in
them., but not to make our Saviour,
or satisfaction to God of them, ih. ;
true doctrine of, 374 — 6 ; repentance
of Peter, 376, 7- See Penance.
Resurrection of the body, scriptural
arguments for, I7O, &c. ; manner of
the resurrection, 176; what a glori-
fied body is, 177; scriptural argu-
ment in illustration of it, 178 — 81 ;
case of our members in the resurrec-
tion of the body, 181 ; the bodies of
unbelievers shall rise again, 197;
scriptural arguments in support of
this, 197 — 200 ; the bodies of un-
believers, being raised, are passible,
204 ; opinion of Augustine on this
subject, ih. ; nature of the punish-
ment of the wicked, scriptural argu-
ments considered, 205 — 8.
Rome, bishop of, no foundation for the
[c'OVEUUALE, II.]
authority assumed by him, either in
scripture or christian antiquity, 464,
465.
S.
Sacrament of the Lord's supper, Romish
doctrine of, confuted, 261 ; transub-
stantiation a new doctrine, ih. ; the
assertion, that the priest's intent is
necessary to the effect of the sacra-
ment, refuted, 262 ; the Lord's sup-
per is a sacrament, not a sacrifice,
267, 470, 1 ; in it we receive obsig-
nation and full certificate of Christ's
body broken for our sins, and his
blood shed for our iniquities, ih. ;
the true nature of the spiritual be-
nefits conveyed to us in baptism and
the Lord's supper, 267 ; the true
doctrine concerning the holy sacra-
ment, 417 ; instituted in both kinds,
471 ; primitive usage of, 469 — 7'-;
not a sacrifice, but the remembrance
of a sacrifice, 471.
Sacrifice, how God's word teacheth of
(Christ's sacrifice, and the Romish
corruption of that doctrine, 256 ;
Romish doctrine of the sacrifice con-
futed, 264 ; implies the insufficiency
of the death of Christ, ih. ; refuta-
tion of the doctrine, that the sacrifice
of the I\Iass is principal means to
apply the benefit of Christ's death
to the quick and dead, 266.
Scotus, Joann. Duns, referred to, 254
and «.
Scripture, in what manner we ought
to understand the examples contained
in, 15; contents of, 15 — 19; terms
of, how to be understood, 19 ; in-
struction to be derived from, 21 ;
authority of, Augustine's opinion
concerning, 335.
Seleuciani or Hermiani, opinions of,
160 and n.
Shepherd, in what sense God may be
so called, 287 ; Christ our Shepherd,
290 ; what comfort may be derived
from this belief, 294, &c.
Simonians, their opinions on the resur-
rection, 183.
40
618
INDEX.
Sin, God not the author of, 341.
Shifuhiess of man, doctrine illustrated,
384; maintained by Augustine, 385,
by Gennadius, ih.
Soul, death of the, 201 ; how mortal,
and how immortal, ib. ; Augustine's
opinion on this subject, ib. ; that the
soul is passible, 202 ; souls departed
wot not what they do who are alive,
238 ; Augustine's opinion on this
subject, 218—20.
Standish, John, his attack on the Pro-
testation of Dr R. Barnes, 322 ; cha-
racter of, ib.
Strype, quoted, vii, x, &c.
SufFolk, Catharine, duchess of, men-
tioned, 528.
T.
TertuUian, reflections on the ascension
of Christ, 166; on the resurrection
of our flesh, 167 ; quoted, 186 w.
Testament, new, different editions of
Coverdale's translation of, xi, 23 ;
dedication and prologue to first edi-
tion, 24 — 31 ; to Regnault's edition,
32 C ; reasons for publishing this
edition, 32.
. Tonstal, bishop of, his register referred
to, viii, n.
Translations of scripture, various trans-
lations both of the Greeks and Latins,
13; advantage of various translations
of the scriptures, ib. ; translations
used by Coverdale in his version,
12; proposal of Coverdale to lord
Crumwell to insert various readings
from the different versions in the
reprint of Mathewe's bible, 493 — 4,
497.
Trouble cannot hurt God's children,
235.
Tyndale, translation of bible men-
tioned, viii ; of new Testament, ib. ;
not assisted by Coverdale, ib.
U.
Ungodly, refutation of the opinions of
those who denied the punishment of
the ungodly to be eternal, 208 — 10 ;
opinions of Jerome and Augustine
on this subject, 208.
V.
Valentinians, their opinions on the re-
surrection, 183.
Vigilius, on the ascension of Christ, 154.
Virgil, iEneid. Lib. vi. 624-_6,
quoted, 205.
Vulgarius, who is to be understood by,
13, and Addenda.
W.
Waterland, Dr Daniel, quoted, 139 w.
Whitaker, history of Richmondshire,
referred to, vii.
Whittaker, Rev. J. W., Historical and
Critical Inquiry into the Interpreta-
tion of Hebrew Scriptures, referred
to, xvii ; his opinion on Coverdale's
translation of the scriptures, ib.
Wicklitfe, his translation of the scrip-
tures referred to, ix.
Word of God, to have it, is the chiefest
good upon earth, 297 ; our treasure,
298 ; without God's word can no
man's conscience be at rest, 301 ;
power of God's word, 310; com-
mendation of, 311.
Works, good, necessary to salvation,
341 ; those who do not do them are
not the children of God, nor the
children of justification, ib. ; must
follow faith, but not that we may
set any of them in the place of
Christ, nor make them the satisfac-
tion to God for our sins, 365; de-
rogation to God's glory, to teach
that we may trust in our works, and
by our working deserve immortality,
397 ; opposed to our Saviour's doc-
trine, ib. ; to that of St Paul, 398 ;
commended in scripture, 402 ; neces-
sary to shew forth our profession,
but not to deserve immortality, 403 ;
when we have done good works, the
reward given to us is not on account
of our own merits, but of God's
own promise and blessing in Jesus
Christ, 432 ; Augustine's opinion on
this subject, ih. ; Chrysostom's, ih.
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