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YALE
UNIVERSITY LIBRARY

REMAINS

BISHOP COVERDALE.

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anH ©arlp ©saritors of tl&c liefornifD

REMAINS

MYLES COVERDALE,
BISHOP OF EXETER.

rONTAINING
PROLOGUES TO THE TRANSLATION OF THE BIBLE.
TREATISE ON DEATH.
HOPE OF THE FAITHFUL.
EXHORTATION TO THE CARRYING OF CHRIST'S CROSS.
EXPOSITION UPON THE TWENTY-SECOND PSALM.
CONFUTATION OF THE TREATISE OF JOHN STANDISH.
DEFENCE OF A CERTAIN POOR CHRISTIAN MAN.
LETTERS.
GHOSTLY PSALMS AND SPIRITUAL SONGS.

EDITED FOR
BY THE
REV. GEORGE PEARSON, B.D.
RECTOR OF CASTLE CAMPS,
,^^¦13 T,\TF. CHRISTIAN ATiVOCATE IN THE UNIVERPITY OF CAMURinf.I

CAMBRIDGE:
PRINTED AT
THE UNIVERSITY PRESS.

.VI.DCCC.XLVI.

CO^^TENTS.

I'AGK

Biograpliical notice of Bishop Coverdale  vii
Addenda et Con-igenda  xxiv
Dedications and Prologues to the Translation of the Uible  1
 to the New Testament  23
Treatise on Death  37
The Hope of the Faitliful  135
An Exhortation to the Carrying of Christ's Cross  227
Exposition upon tlie Twenty-second Psalm  279
A Confatation 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 Psahns and Spmtual Songs  533
Appendix, containing the Originals of the Lettei-s written in Latin.. 591
Index  'ill

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 life every thing is equally
obscure. When he was of a proper age for an academical
education, he was sent to the monastery of the Augustines at
Cambridge, of which the celebrated Dr Robert Barnes was
at that time Prior ; from whom he imbibed those sound prin
ciples of learning and religion, which fitted him afterwards to
take so conspicuous a lead in the events connected with the
Reformation ; and his name is mentioned amongst the princi
pal persons in the University at this period who favoured these
opinions, the most celebrated of whom were BUney, Stafford,
and Latimer^. 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 Bichmondshire, Vol. I. p. 17.
2 Strype's Parker, Vol. i. p. 12. Ed. 1822; Memorials, Vol. i. p.
.568. 3 See Letters I. II.
1 Tanner, Bibliotheca Britanno-Hibcrnica.

Vm BIOGRAPHICAL NOTICE OF

authority to have been admitted to the degree of D.D. at
Tubingen. Upon the occasion of Dr Barnes being arrested in the
Convocation-house and carried before Wolsey for preaching
heretical doctrines, we find Coverdale accompanying him, to
support him under his trials. The next intelligence that
we hear of him is amongst the earlier leaders of the Refor
mation in the northern parts of Essex. Among the parishes
in this part of the country, which are mentioned as having
been favourable to the cause of the Reformation, are those of
Birdbrook, Steeple-Bumpstead •, and the adjoining parish of
Stoke-Clare in the county of Suffolk ; and this effect seems
to have been produced by the circulation of portions of the
New Testament, which had existed in manuscript long before
the pubhcation of Tyndale's New Testament, and had prepared
the minds of men for the reception of it, when it appeared^.
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 Archeeologia, 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 he has given of Coverdale's character; a view, which he be
lieves not to be borne out by an impartial estimate of his life, and
of the transactions in which he was engaged.
3 An interesting account is given by Anderson, ibid. p. 177, from
the Register of bishop TunstaU, (which contains the confessions of
various persons, who were apprehended on different charges of
heresy, and for being concerned in the circulation of the scriptures,)
of the events connected with the progress of the reformed doctrines
in this district, and of the conversion of Foxe, and also of Topley and
Gardiner, two Augustine fi-iars of Stoke-Clare, from the perusal of
Tyndale's New Testament; of which copies had been procured by two
countrymen, who travelled to London from this place on purpose,
where they procured them from Dr Barnes. The following is the'
interesting narrative, which is given by Topley, of his conversion, and
of the connexion of Coverdale with it: "It fortuned," ho relates,
•'about half a year ago, that the said Sir Richard Foxe went forth'

BISHOP COVERDALE. JX
find the name of Coverdale mentioned in a prominent manner
In connexion with these transactions, and with the distribution
of the scriptures at this period.
Wickliffe's translation of the scriptures had now for
nearly two centuries been before the pubUc, 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
aJmost entirely after the year 1528 till 1535, when he pub
lished, on the fom-th 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 "WickUffe's Wicket," whereby I felt in my
conscience a great wavering for the time that I did read upon it, and
afterwards also, when I remembered, it wounded my conscience very
sore. Nevertheless I consented not to it, till I heard him preach, and
that was upon St Anthony's day. Yet my mind was much troubled
with the said book, (which did make the sacrament of Christ's body in
the form of bread but a remembrance of Christ's passion,) till I heard
Sir Miles Coverdale preach; and then my mind was sore withdrawn
from the blessed sacrament, insomuch that I took it then but for the
remembrance of Christ's body. Furthermore he said and confessed,
that in the Lent last passed, as he was walking in the fields at Bump-
stead with Sir Miles Coverdale, late friar of the same order, going in
the habit of a secular priest, who had preached the fourth Sunday in
Lent, (29th March 1628,) at Bumpstead, they did commune together of
Erasmus's works, and also upon Confession. This Sir Miles said, and
did hold, that it was sufficient for a man to be contrite for his sins
betwixt God and his conscience, without confession made to a priest;
which opinion this respondent thought to be true, and did affirm and
hold the same at that time. Also he saith, that at the said sermon
by the said Sir Miles Coverdale at Bumpstead, he heard him preach
against worshipping of images in the church, saying, that men should
in no wise honour or worship them ; which likewise he thought to be
true, because he had no learning to defend it." b
[coverdale, ILJ

X BIOGRAPHICAL NOTICE OF
but the best and most approved opinions assign it to Fros-
chover, a learned bookseller at Zurich, one of the earhest
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 kmg.
From a review of the circumstances, as they have been
related by Coverdale himself, and from the fact, that in
the following year, m 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 pubUshed 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 lung's most gracious
hcence^." 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 printmg of it was suddenly interrupted by
an order from the Inquisition, before which Regnault, the
1 See Memorials of Coverdale, chap. v. ; Fulke, Defence of the
English Translations of the Bible, p. 98. Parker Soc. Ed. ; Strype's
Cranmer, Vol. i. p. 638; Jenkyns, Preface to Cranmer's Remains,
p. xxviii. 2 Lewis, History of Translations, p. 105 ; Strype's Cranmer, Book
I. c. 21 ; Annals n. i. p. 324 ; Memorials of Coverdale, chap. vi.

BISHOP COVERDALE. XI
printer, was summoned to appear on the seventeenth of
December. However by the activity of Coverdale the
greater part of the impression, together with the types, was
removed to London, where it was published in April 1539,
and was presented by Cranmer to the king. This edition
of the Bible must bo distinguished both from the former
edition of 1537, and from those which were set forth in
1540 and the following years, under the express patronage
and authority of Cranmer. It appears to have been under
taken and carried through the press at the sole risk and
charge of lord Crumwell ; and is a noble instance of his zeal
in the cause of the scriptures'.
About this period, and during his absence at Paris, the
first New Testament of Coverdale was published by Nycolson
of Southwark, professing to contain Coverdale's translation
and the Latin in parallel columns. It appears, that Cover-
dale wrote a Dedication to Henry VIII. and a Prologue to
the reader, to be prefixed to this volume, entrusting the task
of carrying the work through the press to Nycolson. But
upon its appearance it was found to be so full of errors, that
Coverdale published in December a new edition at Paris,
which was printed by Regnault under his own immediate
direction ; to which he prefixed a Dedication to Lord Crum
well and a Prologue to the reader, complaining of the errors
of the first edition*. Nycolson published in 1538 another
edition of this Testament, (although without the sanction of
Coverdale,) in which the mistakes of the former edition were
corrected, with the name of John Holybushe prefixed to it ;
who probably was also the real editor of the former edition.
In the early part of the year 1539 we find Coverdale
resident at Newbury in Berkshire, and engaged under Lord
Crumwell's directions in the detection of popish books and
other abuses connected with religion in that neighbourhood^.
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 cu-cumstances connected with this
Bible, see Anderson's Annals of the English Bible, Vol. n. pp. 22, &c.
Compare also Letters III, IV, V, VII.
¦1 See pp. 32—36.
5 Sec Letters IX., X., pp. 498, 500.
62

XU BIOGRAPHICAL NOTICE OF
to Calvin, when he was on the point of returning to England,
in which he mentions that he had been in exile eight years',
that Coverdale, having lost in Lord CrumweU his friend and
protector, and having been so closely connected with Dr
Barnes, in this year left England for Germany ; where he
resided in the first instance at Tubingen^, and afterwards at
Bergzabern in the duchy of Deux-ponts, supporting himself
at this place by keeping a school and by his pastoral charge,
to which he had been promoted in consequence of his know
ledge of the German language. At this place he lived in
very straitened circumstances, till on the accession of Edward
VI. he was recalled to England'. Shortly after he left Eng
land he married a person of Scotch extraction, named Eh-
zabeth Macheson ; a connexion, which appears to have been
to him a source of great comfort. During his residence at
Bergzabern the principal part of the letters in this collection
were witten; and they give an interesting picture of his
condition at this period*.
An ancient friendship had existed between Cranmer and
Coverdale; and his great exertions, first, in translating the
1 Letter XXIII. p. 525.
2 Godwin De prsesulibus Anglise, p. 413. '
3 See Letter XXIII.
* The following account is given of him at this time in a letter
from Richard Hilles to Henry Bullinger, in the Third Series of Letters
relative to the English Reformation published by the Parker Society,
Letter CXIV. p. 247 : " * * * has requested me to obtain for him the
testimonials of at least two Englishmen of sufficiently known reputa
tion and piety. One of them is * * *. The other, I think, is some-
-ivhat known to you, both by my commendation and also his own letters
sent to you some time since. He is called Myles Coverdale, and is
truly one who is very dear, and honourably esteemed by all the minis
ters of the word and other learned men in these parts. He is the
master of a grammar-school at Bergzabern, a town not far from Weis-
semberg, and where, by translating in his leisure hours, for the sake
of the extensive advancement of the kingdom of Christ, various re
ligious works into our language, partly yours, and partly those of other
learned men, he is of very great service in promoting the scriptural
benefit of those persons in the lower ranks of life, who are anxious
•for the truth, and inflamed with zeal and desire of obeying the will
of God. He is one of those, who, after the example of Moses, rathet
choose to be banished, than with a woimded conscience enjoy the
pleasures of sin in their native EsA-pt."

BISHOP COVERDALE. XlU
scriptures, and afterwards in carrying Lord Crumwell's Bible
through the press, as well as his various writings, had marked
him as one of the leading men of his day : and therefore on
his return to England he was appointed one of the king's
chaplains, and almoner to the queen Catharine ; and in Janu
ary 1550 he was nominated in conjunction with the arch
bishop, and the bishops of Ely, London, Lincoln, Sir John
Cheke, Latimer, and Dr Parker, afterwards archbishop of
Canterbury, on a commission against the anabaptists and such
hke sectaries. These persons were authorised to punish all
anabaptists, and such as did not duly administer the sacra
ments according to the Book of Common Prayer^.
In 1550 Coverdale brought out a new edition of his
Bible, which was printed by Froschover at Zurich, and pub-
hshed in London by Andrew Hester. The same book was
re-issued in London in 1553, with a new title-page and the
Dedication and Prologue reprinted, by Richard Jugge.
In 1551 he was sent to accompany Lord Russell into
I)evonshire, to preach to the rebels, and he subsequently
preached a thanksgiving sermon after the victory^. He
was shortly afterwards appointed coadjutor to Veysey, bishop
of Exeter, and was finally on the thirtieth of August con
secrated bishop of that see, Scory at the same time being
consecrated bishop of Rochester ; his first-fruits, on the ground
of his poverty, having been forgiven him by the king'^. He
was in the same year appointed on a commission for the
reformation of the ecclesiastical laws^-
In 1553 king Edward died, and together with the other
protestant bishops Coverdale was deprived of his bishoprick^;
and by an order dated August 20th he was summoned to
s Strype, Memorials, ii. i. p. 385 ; Parker, I. p. 55.
8 Strype, Cranmer, Vol. i. p. 382 ; Memorials, iv. ii. p. 268 ; Cheke,
•p. 175. ^ Strype says (Cranmer, Vol. i. p. 389. August 30th); "John Scory,
Ponet being translated to Winchester, was consecrated bishop of
Rochester at Croydon, by the archbishop of Canterbmy, assisted by
Nicholas, bishop of London, and John, suffragan of Bedford. Myles
•^Coverdale was at the same time consecrated bishop of Exeter, all with
their surplices and copes, and Coverdale so habited also." See also
Rymer, Vol. xv. p. 289.
8 Strype, Cranmer, Vol. i. p. 388.
9 Strype, Cranmer, Vol. i. p. 443 ; Memorials, Vol. in. i. p. 77.

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, Machabseus, 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 rehgion, 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^. Upon this Coverdale retired to Den
mark ; but was subsequently appointed 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 5; and afterwards in the same year he
returned to England.
1 Minutes of Privy Council, MSS. Cecil, Vol. I. pp. 177—8.
2 The circumstances connected with this discharge are related by
StryiDe, Memorials, Vol. in. i. p. 240 ; by Foxe, Acts and Monuments,
Vol. m. pp. 102, &c. ; in the Memorials of Coverdale, pp. 157, &c.;
and by Anderson, Annals of the English Bible, Vol. n. p. 293.
3 Strype, Memorials, Vol. m. i. pp. 233, 410.
* Strype, Memorials, Vol. in. i. pp. 417  18.
5 Strype, Annals, Vol. i. i. chap. rn. pp. 150  4.

BISHOP COVERDALE. XV
The fact of his returning to England in this year, appears
to be conclusive against the supposition that he was engaged
in the Geneva version of the bible, which was not pubhshed
till 1560. We find him spoken of on his return in terms of great
respect as preacliing on different occasions at Paul's Cross '^;
and on the 17th of December he assisted with bishops Barlow,
Scory, and Hodgkin, the suffragan of Bedford, at the con
secration of archbishop Parker".
In 1563 he was recommended to secretary Cecil by
bishop Grindal for the bishoprlck of Llandaff, in a letter in
which the bishop states that he had offered him different
pieces of preferment, which had been dechned by him* : and
it is probable that he refused this also. But in 1564 he was
presented by the bishop to the living of St Magnus, London
bridge, the first-fruits having been remitted to him by the
queen on account of his poverty, on the intercession of arch
bishop Parker and secretary Cecil ^. This living he resigned
in 15661". In 1563 he took the degree of D. D. at Cambridge,
having previously taken it at Tubingen ; and in April 1564
he was commissioned by the vice-chancellor of Cambridge to
admit bishop Grindal to the same degree ^i-
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 i^; and
6 Strype, Annals, Vol. l. i. pp. 200, 300, 408 ; Grindal, p. 40.
¦^ Strype, Parker, Vol. i. Book ii. c. 1. pp. 107, &c. ; where the
a,ccount 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-
courf 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.

XTl BIOGRAPHICAL NOTICE OF
he was much followed as a preacher by persons attached to
these opinions 1. Nevertheless, whatever might have been
his scruples with respect to vestments and other subjects
of controversy at this period, it is evident that he never
renounced his episcopal character; as his signature always
retains the addition of his former dignity to the time of his
death-. He died in February, 1569=*, 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 published. 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 publication, the
exact period of their first publication 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 Strype, Parker, Vol. i. p. 480.
2 Myles Coverdale, quondam Exon.
3 "Myles Coverdale, Doctor of Divinity, was buried anno 1568, the
19th of February." Register of burials of St Bartholomew behind
the Exchange. The date being of the old style, is correctly 1569.
1 P. 340.

BISHOP COVERDALE. XVll
although bringing to bear upon the subject in question much
varied and recondite learning. It is a distinguishing mark
of the hunuhty 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 scriptm-es, 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 convince us, that the two translations are cast in an
entirely different mould.
It is not consistent with the object of the present pub
lication, to enter into an elaborate discussion of the merits
of Coverdale as a translator; yet it may be permitted to
remark, that although he professes to have consulted both
the Latin and German translations, his version through-^
out bears marks of a close attention to the original: and
ample justice has been done to his quahficatlons, and to
the general abihty with which he has executed his task^.
5 This appears to be clearly established by Anderson, Annals of
the English Bible, Vol. I. pp. 240, 554.
fi 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, Histoiy 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-
bum, in his Historical and Critical Enquiry into tlie Interpretation of
the Hebrew Scriptures, pp. 48, &c.

XVIU BIOGRAPHICAL NOTICE OF
When Rogers, who had been the friend and fellow-laboureP
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 stiU 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 abihty 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
accomphshment 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 klngi : 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
Uved, must be estimated by an impartial survey of their
conduct under the various trials to which they were ex
posed: and whatever different opinions may prevail with
1 This point appears to be clearly established by Anderson, Annals,
Vol. I. p. 576. Cranmer's correspondence on this subject is contained
in StiTpe's Cranmer, Book i. c. 15.

BISHOP COVERDALE. XIX
regard to him, yet when we consider his character in all
its different bearings, and, above all, his labours in pre
senting to the inhabitants of this country, and all the nations
of the world who speak the English language, the scriptures
in their native tongue ; the name of Coverdale is one which
will be always mentioned with veneration and respect.
The following account of bishop Coverdale and his works
has been given by bishop Tanner in his Bibliotheca Bri-
tannico-Hibernica ^ :
Coverdalus [Milo] patria Eboracensls in Cantabrigiensi
academla studia philosophica et theologlca sedulo excolult.
Dein imus ex primis doctrlnse reformatse prsedlcatoribus.
Frater eremita Augustinianus A. mdxoiv. Norwici per Jo.
Calcidonensem episcopum suffrag. ordinatus presbyter. [A.
MDXLvii. in ecclesia S. Pauli London, prsedicabat, cum multi
AnabaptlstsB pahnodiam canebant. Stow, Hist. p. 596. Et
A. MDXLix. dominum Russel comitatus est in expedltione
contra rebelles Devon. Hooker ad Hollinsh. ill. 1023.] S.
theol. doctor Tublngae in Germanla creatus. A. mdli. 20
Aug. consecrabatur episcopus Exon. Post blennlum in car-
cerem detrusus, aagre, Danorum regis opera, flammas evasit,
et solum vertit (Fox, i. edit. 1081). Post obitum reginse
Mariaj e Germanla In patrlam redllt, sedem vero suam re-
petere non curavlt, quia Calvlnlstarum dogmatlbus in Ger
manla Imbutus, ceremoniis et vestibus sacris in ecclesia An-
gllcana infensissimus erat. A. mdlxiii. per episcopum Grindal
ad episcopatum Landavensem commendabatur (Strype in Vita
Grindall. p. 91.) Et hoc anno 3 Martll collatus fult ad
ecclesiam S. Magni ad pedem pontls Londln. quam resignabat
A. MDLXvi. Beg. Grind. Newc. i. 396. A. mdlxiv. 15 April.
Edmundum Grindall. episc. Londinensem ad gradum doc-
toratus virtute mandati procancellaril universitatis admlslt,
Strype in Vita Grindall. p. 95. Scripsit Anglice, Cmrfu-
tation of J. Standish his treatise made against the pro
testation of Dr Barnes, anno mdxl. Marp. mdxlvii. 8vo.
Foxius hunc inter libros prohibitos recenset, 1 edit. 573.
Calvinum de eucharistia cum constitutionibus quibusdam
2 In the preceding volume of bishop Coverdale's works a list of his
writings is given in a more compendious form, for which the Editor
was principally indebted to "Memorials of Bishop Coverdale," London,
1838.

XX BIOGRAPHICAL NOTICE OF
ecclesice Danicoi in sermonem Anghcanum transtuht. Longam
epistolam lectori prsefixit: Pr. "As the author of this little
book." Pr. Lib. " For as muche as the hoh." Lend. . . 12mo.
Baleus tractatum hunc h. t. insignivlt : Ordinem rectum
ccenoi Domini, Lib. i. Defensionetn pauperis cvjusdam Chris-
tiani, qui lege pontifcia damnari dvbuit, transtuht in AngUc,
Noribergaj mdxlv. 8vo. Novi Testamenti concordantias,
Lib. I. Catecliismum Christinmim, Lib. i. Dc Christiana
matrimonii statu, Lib. i. c. 25. " Whan our Lorde Jesus
Christ." MDXLi. 8vo. . . MDXLiii. .24to. et Loud, mdlii. 24to.
Pr. pr. edit. Lend, mdlxxv. 24to. "Among other grieveous
syns and." Original of wedlock or matrimony [a Baleo
liber hie BuUingero attrlbuitur, et a Coverdaho versus fuisse
in hnguam Anglicam dlcitur] Lend, mdlii. 8vo. An exhor
tation to accustomable swearers ; also what a right and
lawful oath is. Pr. pr. " In the Lord's vineyard, dear
friend." Lend, 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 accustomable swearers. The manner of saying
grace after the doctryne of the holy Scripture. Pr. " The
eyes of all loke." Ibidem. Fruitful lessons upon the passion,
burial, resurrection, ascension, and of the sending the Holy
Ghost ; gatliered 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 tlie christian faith hath endured since tlie be
ginning of tlie world, and that through it all virtuous men
pleased God, and were saved, c. 11. Pr. pr. " Like as
the almighty eternal God." Pr. Lib. "I suppose plainly
that many simple." Lond. mdxlvii. 8vo. et mdcxxiv. 4to.
Epistolam tempore Marice reg. Anglicam. Pr. "It moch
rejoyceth my poore heart." MS. Eman. coll. Cantabr. inter
epist. martyrum. A faithful and true prognostication upon
the year mdxxxvi. translated out of high German. Inter
libros prohibitos memoratur a Foxio 1 edit. p. 573. Con-
futationeni concionis doct. Weston ajmd crucem Paulinam
20 Octob. MDLiii. MS. ohm 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." Lond. mdlxiv.
4to. Transtuht in sermonem Anghcum Biblia tota; cum
prsefatione ad Henr. VIII. extant mdxxxv. et mdxxxvii.
Vetus Testamentum hujus translationis. Pr. epist. ad Edw.
VI. "Caiaphas being byshop that yeare." In fine hujus
epistolee ait se translationem hanc ante annos 16 patri Henr.
VIII. dicasse. Pr. pr. lectori. " Consyderlng how excellent."
In prsef. ait se hanc translationem A. mdxxxiv. inchoasse
rogatu doctorum amicorum. Pr. transl. " In the beginning,"
&c. Lond. MDL. MDLIII. 4to. Princlplum epistolse dedicatoriee
et prsefationls hujus impressionls idem est cum epist. et prsefat.
principle editionls Southwark. mdxxxvii. fol. Novum Tes
tamentum. Pr. ded. dom. Cromwell. " I was never so wyl-
linge to labour." Lond. mdxxxviii. 8vo. Hsec editlo anni
MDXXXVIII. accurata est ; in prsefatione de erroribus in alia
editlone conqueritur. Impr. Lat. et Anglice Lond. mdxxxix.
8vo. Translatlo hsec collata cum versione Gul. Tindalli.
Lond. MDL. 8vo. Bullingerum de antiqua fide, Lib. i. " An
old book called the old faith by Miles Coverdale." Fox, 1
edit. 573. Reprinted mdlxxx. Eundem de matrimonio
Christi, Lib. i. Lutheri expositionem in psalmum xxii. vel
xxlli. Pr. " The Lord is my shepherd." Pr. " In this
psalme doth David," Southwark. mdxxxvii. 12mo. ex Ger-
manico. Osiandrum 'super qui habitat. Lib. i. Psalterium
Joannis Campensis, Lib. i. Psalms and songs drawn as is
pictended out of tlie Holy Scripture by Miles Coverdale. Inter
Libros prohibitos. Fox. 1 edit. 573. Apologiam adversus
concilium Mantua, Lib. i. Erasmi paraphrases in Paulum
ad Romanes, Corinthios et Galatas, Lib. iv. Lond. mdxlix.
fol. Secundum earum volumen, nomine translatoris et typo-
graphi dicavit regl Edwardo VI. Pr. " So mercifully did
almighty God." Supplicationem plebis Austriacensis ad
tegem, Ferdinandum in causa religionis cum regis responso...
8vo. Epitomen enchiridii jE'rasw^^, Ausborough, mdxlv. 8vo.
Prognosticationem in A. mdxlix. c. 17, et halendarium spi
ritual, Lond. mdxlix. 8vo. Gemmam pretiosam (Calvini)
docentem omnes crucem amare et amplecti, c. 31. Pr. "I call
that trouble and afihction." Lond. mdlxix. 16mo. Mm~tis
librum, quomodo in mortis periculo Christianus se gerere

XXJl BIOGRAPHICAL NOTICE OF
debet, Lond. mdlxxix. 16mo. ex Germanico. M. Bureri et
Phil. 3Ielanclttonis acta disputationis in concilio Ravens-
purgensi...iwxhu. 8vo. Pr. ded. M. Buceri, "Whansoever
any councell or." Sjyem fidelium, sc. de reswrectione turn
Cliristi, turn corjjorum jios^J'orittu... mdlxxix. 16mo — 24to.
ex Germ. Pr. pr. transl. " Every man must nodes confess."
Justificationem esse ex libera Dei misericordia. non ex bonis
operibus, mdlxxix. 16mo. ex German. Ordinem baptismi
ct co'nce Dominicm in Dania et quibusdam Germanioi ec-
clcsiis... 12mo. Concionem in psalm, xci. de fuga a peste,
Lond....8vo. Southwark. mdxxxvii. 12mo. ex Germ. An
exposition upon 3Iagnificat ex Lat. tempore Henr. VIII.
Fox. 1 edit. 574. The original and spring of all sects ;
ex Germ. Ibidem. Tlie old God and the new; ex Germ.
Ibidem. Londini grandsevus setatis 80, vel 81, obiit Jan. 20,
MDLXXX. Fuller, Feci. Hist. ix. 64, 65. A. mdlxv. juxta
Strype in Vita Parker, p. 149. attamen juxta pag. 241 ejus-
dem hbri in vlvls adhuc erat A. mdlxvii. Et in ecclesia S,
BartholomEei 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
Britannim :
]\IiIo Coverdalus, patria Eboracensls, ex Augustiniano fra-
terculo Christianus minister factus, ex primis unus erat, qui
renascente Anglorum ecclesia, cum Roberto Barnso, sua3 pro-
fessionls doctore, Christum pure docuit. Alii partlm, hie se
totum dedidit ad propagandam Evangelii regni Dei glorlam, ut
patet in utrlusque Testamenti laboriosissima versione. Ex-
aravlt etiam vir plus et doctus, in native sermone, Confuta-
tionern Joann. Standicii, Lib. i. Septimo die Decembris trad.
Ordinem rectum coence Do. Lib. i. Omnibus qui esuriunt et
sit. Defensionem cujusdam Cliristiani, Lib. i. Cogit amor
cequi judices. Novi Testamenti concordantias. Lib. i. Ca
tecliismum Christianum, Lib. i. Transtuht in Anghcum
sermonem, prseter Bibha tota, Bullingerum de antiqua fide,
Lib. I. Eundem de matrimonio Christiana, Lib. i. Lv^
tlierum super Dominus regit. Lib. i. Osiandrum super qui
habitat. Lib. i. Psalterium Joannis Campensis, Lib. i.
Cantiones Witenbergensium, Lib. i. Apologiam adversus
concilium Mantuce, Lib. i. Erasmi paraphrases in Paulum,

BISHOP COVERDALE. XXlll
Lib. IV. Aliaque plura fecit. Claa'uit episcopus Excestri-
ensis sub rege Edwardo sexto, anno Domini 1552, nunc
autem in Germania pauper ac peregrinus manet.
In concluding this portion of the works of bishop Cover-
dale, the editor is desii-ous of acknowledging his obhgations
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 FeUows 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 ^latthew Gutch, Esq. of Claines, Worcestershire ;
and to the Reverend S. R. Maitland, for valuable assistance
derived from the archiepiscopal Library at Lambeth.

ADDENDA ET CORRIGENDA.

4. 1. 11. For throughout, read thoroughout.
1. 9 and 20. Your grace. Note (4) is here transposed.
6. 1. 11. For tlie, A. B. read this.
12. 1. 18, 19. For, / have been the more glad to follow for the most
part, C. D. read, / have been glad to follow.
— 1. 23. After ive, C. D. read, in ours.
 1. 24. And that with a good will, omitted C. D.
13. 1. 2. Vidgarifcs, 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 Proleg. ad N. T., and Jortin's Life of Erasmus,
Vol. u. pp. 230—5. Ed. 1560.
14. n. 3. did: so also At B.
25. 1. 5. for siniUerhi, read sinisirally.
— 1. 25. dele a.
40. n. 1. 1. for philosopher, read philosophers.
276. 1. 7. for Ii'iiii, read us.
281. 1. 1, 2. for paraphrase, read exposition.
348. 1. 21. foi; 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 Irenseus, Lib. i. cap. 13,
which is referred to in the preceding note. In this note the
learned writer refers to Vigilius Tapsensis, who in his work
Adversus Nestorium et Eutychem pro defensione Synodi Chalce-
donensis. Lib. III., has especially noticed the errors of Eutyches
on this subject: and he also corrects an error committed by
some writers, (and amongst them by our author, Hope of tlie
Faithful, p. 154,) who speak of him as Vigilius, the martyr;
a title which belongs to another person. See Cave, Hist. Lit.
Vol. I. p. 370. For some further account of the opinions of
Eutyches, see August, de Heeresibus, Opera, Tom. x. p. 8. A.
1541, and bishop Pearson On the Creed, Art. m. '
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. J

[DEDICATION AND PROLOGUE TO THE BIBLE.
The Dedication and Prologue to the Bible are taken from the first
edition of Bishop Coverdale's Bible of the year 1535. They are here
printed from a copy in the University Library, Cambridge, and have
been collated with the following editions, viz. :
1. The folio edition of 1537, published by James Nycolson of
Southwark, in the Cathedral Library at Lincoln. Another copy of
this edition is in the Baptist College Library at Bristol. A.
2. The quarto edition, published by Nycolson in the same year,
in the library of Earl Spencer at Althorp. B.
3. The edition of 1550, published by Andrew Hester, in the Uni
versity Library, Cambridge. C.
4. The edition of 1553, published by Richard Jugge, also in the
University Library, Cambridge. D.
These last two are in fact the same edition ; the last edition
consisting of copies of the original edition, which was printed by
Christopher Froschover at Zurich in 1550, and re-issued in London,
with a new Title and Calendar, and with the Dedication and Prologue
reprinted, by Richard Jugge, in 1553.]

DEDICATION AND PROLOGUE
TO THE
TRANSLATION OF THE BIBLE.

UNTO THE MOST VICTORIOUS PRINCE AND OUR MOST
GRACIOUS SOVEREIGN LORD
KING HENRY THE EIGHTH,
KING OP EN'OLAND AND OP FRANCE, LORD OP IRELAND, &C.',
DEPENDER OF THE FAITH, AND UNDER GOD THE CHIEF
AND SUPREME HEAD OP THE CHURCH OF ENGLAND.
IT The right and just administration of the laws that
God gave unto Moses and unto Josua : the testimony
of faithfulness that God gave of David : the plenteous
abundance of wisdom that God gave unto Salomon :
the lucky and prosperous age, with the midtiplication
of seed, which God gave unto Abraham and Sara his
tuife: be given unto you, most gracious prince^, tvith your
dearest just wife, 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 live, 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 Wind bishop
(though he knew not what he did) prophesied, that by the
righteous admmistration and continual dlHgence 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 hke
brethren, though the one be a Jew, and the other a coun
terfeit Christian. First, Caiphas prophesied that it was
better to put Christ unto death than that the people should
perish. The bishop of Rome also, not knowing what he
prophesied, gave your grace this title, Defender of the faith.
The truth of both these prophecies is of the Holy Ghost
(as was Baalam's prophecy), though they that spake them
knew not what they said. The truth of Caiphas's pro
phecy is, that it was necessary for man's salvation that
Christ by his death should overcome death, and redeem
Num. xxiv. us. And the truth of our Baalam's prophecy is, that your
grace in very deed should defend the faith, yea, even the
true faith of Christ; no dreams, no fables, no heresy, no
papistical inventions, but the uncorrupt faith of .God's most
holy word ; which to set forth (praised be the goodness of
God, and increase your gracious purpose!) your highness,
with your most honourable council, appHeth all his study'
and endeavour.
These two bhnd 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.]
P they, C. D.] [3 the, C. D.J
\i your grace's most noble father, C. D.]
[5 aU study, A. B.] [c to, A. B.]

TRANSLATION OF THE BIBLE.

he should not deceive the people: our Baalam calleth defend
ing of the faith the suppressing, keeping secret, and burning
of the word of faith, lest the light thereof should utter
his darkness; lest his own decretals and decrees, his own
laws and constitutions, his own statutes and inventions, should
come to none effect ; lest his intolerable exactions and usurp
ations should lose their strength; lest it should be known
what a thief and murtherer he is in the cause of Christ, and
how heinous a traitor to God and man, in defrauding all
christian kings and princes of their due obedience ; lest we,
your grace's subjects, should have eyes in the word of God,
at the last to spy out his crafty conveyance and 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 hes, and dlscloseth all
juggling and deceit, therefore is our Baalam of Rome so
loath that the scripture should be known in the mother-
tongue ; lest, if kings and princes, speciaUy 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 well enough, that if the clear sun of God's
word come once to the heat of the day, it shall drive away
all the foul mist of his devilish doctrines. Therefore were
it more to the maintenance of antichrist's kingdom, that the
world were still in ignorance and bhndness, and that the
scripture should never come to hght. For the scripture,
[T claim, C. D.]

DEDICATION TO THE

Matt. xvU.
Tit. iii.

Exod. x\ii.
rs.U. Ixxxii.

Numb. xii.

Josh. iv.
1 Kings i.

both in the old testament and in the new, declarcth most
abundantly, that the office, authority, and power given of
God unto kings is m earth above all other powers : lot them
call themselves popes, cardinals, or whatsoever they will, the
word of God declai-eth 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 wore. 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 hero unto us in the world present the person of God,
and are called gods m the scripture, because of the excel-
lencv of their office. And though there were no more autho-
ritics but the same, to prove tlio pre-emmence 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
king in his realm, but that he only under God is the chief
head of all the cono;res;ation and church of the same. And
in token that this is true, there hath been of old^ antiqmty,
and is vet unto this day, a loving ceremony used in your
realm of England, that when your grace's subjects read your
letters, or begin to talk or commune of your liighness, they
move their bonnets for a sign and token of reverence unto
your grace, as to their most sovereign lord and head under
God: which thing no man useth to do to any bishop; whereby
(If our understanding were not blinded) we might evidently
perceive, that even very nature teacheth us the same that
scripture commandeth us ; and that, like as it is against God's
word that a king should not be the chief head of his people,
even so, I say, is it against kind, that we should know any
other head above him under God.
And that no priest nor bishop is exempt, nor can be
lawfully, from the obedience of his prince, the scripture is
full both of strait commandments and practices of the ho
liest men. Aaron was obedient unto Moses, and called
him Ills 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.]

TRANSLATION OF THE BIltLE. 7
rors to do ; notwithstanding he spared not to rebuke him, 2 s.™. xii.
and that right sharply, when he fell from the word of God
to adultery and manslaughter. For he was not afraid to
reprove him of his sins, no more than Hellas the prophet
stood in fear to say unto king Achab, "It is thou and thy iK.ngsxviii.
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. xviii.
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? u.
when he saw an urgent cause, as Salomon did unto Abla-
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 straltly
forbid the IsraeUtes 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 our Saviour Christ, being yet free and
Lord of all kings and prmces, 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 prmces? Did not Joseph, Luke 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 Eon,.xi,i.
the authority of his prince? And to be short, the apostle
Peter doth not only stablish the obedience unto princes i Pet. ii.

8 DEDICATION TO THE
and temporal rulers, but affirmeth 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 prmce, 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 prmces
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 yom* 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 xli.. Matt, xxvl., 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 then' office con-
sisteth, namely^, in preaching the gospel, &c.
Wherefore, most gracious prince, there is no tongue, I
think, that can fully express and declare the intolerable
injuries, which have been done unto God, to all princes, and
to the commonalties of all chris.tian 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 steahng away
of your money for pardons, benefices, and bishopricks; his.
deceiving of your subjects' souls with his devilish doctrines and
sects of his false rehgious; his blood-shedding of so many
of your grace's people for books of the scripture : whose hearfc
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.] [6 rowm.es; i. e. realms.]

TRANSLATION OF THE BIBLE. 9
to remembrance, ht)w obstinate and disobedient, how pre
sumptuous and stubborn that anticlirist made the bishops of
your realm against your grace's noble predecessors in times
past, as it is manifest in the chronicles? I trust, verily,
there be no such now within your realm : if there be, let
them remember these words of scripture : Presumptuousness Prov. xvi.
goeth before destruction, and after a proud stomach there
foUoweth a fall.
Wliat 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 imto
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 xxh.
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 straltly, as yom' 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 abuslons ; 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
fehclty was among the people of Jerusalem in. his days!
And what prosperous health, both of soul and body, fol-
loweth the hke ministration in your highness, we begin now
(praised be God!) to have experience. For as false doc- jer. xiiv.
[^ omitted, C. D.] [s your grace's most noble father's time, C. D.]
[9 by whose and by your majesty's, C. D.]
[ic the mountains of idolatry, superstition, and hypocrisy, 0. 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 fehclty : it
brlngeth all goodness with it, it brlngeth learning, it gen-
dereth understanding, it causeth good works, it maketh chil
dren of obedience ; briefly, it teacheth all estates their office
and duty. Seeing then that the scripture of God teacheth
us everything sufficiently, both what we ought to do, and
what we ought to leave undone, whom we are bound to
obey, and whom we should not obey ; therefore, I say, it
causeth all prosperity, and setteth everything in frame ;
and where it is taught and known^, it llghteneth all dark
nesses, comforteth all sorry hearts, leaveth no poor man
unhelped, suffereth nothing amiss unamended, letteth no
prince be disobeyed, permltteth no heresy to be preached ;
but reformeth aU 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
s Tim. iii. reforming all them that will receive it, to make them per
fect and meet imto 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 I 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 years ago, not only to labour faithfully
in the same, but also in most humble wise to dedicate this my poor
translation to your grace's most noble father ; as I do now submit this
and all other my poor corrections, labours, and enterprises, to the gra
cious spirit of true knowledge, understanding, and judgment, which is
in your highness ; most humbly beseechmg the same, that though, this
volume be small, and not whoUy the text appointed for the churches,
it may yet be exercised in aU 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. Tour grace's most humble and faithful subject,
MtLES COVEEDALE."]

TRANSLATION OF THE BIIILE. 11
only to be my natural sovereign liege lord, and chief head
of the church of England, but also the true defender and
maintainor 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 tills translation unto your highness,
but wholly to commit it unto the same ; to the intent, that
if anything therein be translated amiss, (for in many things
we fail, even when we think to be sure,) it may stand in
your grace's hands to correct it, to amend it, to improve
it, yea, and clean to reject it, if your godly wisdom shall
think it necessary. And as I do with all humbleness sub
mit mine understanding and my poor translation unto the
spirit of truth in your grace ; so make I this protestation,
having God to record in my conscience, that I have neither
wrested nor altered so much as one word for the main
tenance of any manner of sect, but have with a clear con
science purely and faithfully translated this out of five sundry
interpreters, havmg only the manifest truth of the scripture
before mine eyes, trusting in the goodness of God, that it
shall be unto his worship, quietness and tranquillity unto
your highness, a perfect stablishment of all God's ordinances
within your grace's dominion, a general comfort to all chris
tian hearts, and a continual thankfulness both of old and
young unto God and to your grace, for being our Moses, and
for brmgmg 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 Gohath and all their enemies, as we are
to your grace for dehvering 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
unfeigned unto our neighbours, and in all virtue that cometh
of God. To whom, for the defending of his blessed word
by your grace's most rightful administration, be honour
and thanks, glory and dominion, world without end ! Amen.
Your grace's humble subject and daily orator,
MYLES COVERDALE.

A PROLOGUE.

MYLES COVERDALE UNTO THE CHRISTIAN
READER.
Considering how excellent knowledge and learning an
interpreter of scripture ought to have in the tongues, and
pondering also mine own insufficiency therein, and how weak I
am to perform the office of a translator, I was the more loath
to meddle with this work. Notwithstanding, when I considered
how great pity It was that we should want it so long, and
called to my remembrance the adversity of them which were
not only of ripe knowledge, but would also with all their
hearts have performed that they began, if they had not
had impediment' ; 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 vet
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, L e. German.]
[3 in other languages, C. D.]
{4 that the scripture might whoUy 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 hke-
wlse 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, Cyprlanus, Tertulhan,
St Hierome, St Augustine, Hllarius, 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 bhnd
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 ours ? Doubtless, like as all nations in the diversity
of speeches may know one God in the unity of faith, and be
one in love; even so may divers translations understand one
another, and that in the head articles and ground of our most
blessed faith, though they use sundry words. Wherefore
methmk we have great occasion to give thanks unto God,
that he hath opened unto his church the gift of interpretation
and of printing, and that there are now at this time so many,
which with such diligence and faithfulness Interpret the scrip
ture, to the honour of God and edifying of his people: whereas.

14 PROLOGUE TO THE
hke 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
hltteth it better than another ; yea, one can do it better than
another. Who is now then so unreasonable, so despiteful, or
envious, as to abhor him that doth all his diligence to hit
the prick, and to shoot nighest it, though he miss and come
not nighest the mark? Ought not such one rather to be
commended, and to be helped forward, that he may exercise
himself the more therein ?
For the which cause, according as I was desired S 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 inisseth in some thing), love- shall construe all to
the best, without any perverse judgment. There is no man
Uving that can see aU 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 thine own
ignorance, not to the scripture : thmk that thou understandest
[1 Anno, 1534, C. D.] [2 christian love, C. D.]
[3 did, C. D.]
[¦t 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 imderstand 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 foUoweth after. For there be some things which are
done and written, to the intent that we should do likewise;
as when Abraham believeth God, is obedient unto his word,
and defendeth Loth his kinsman from violent wrong. There
be some things also which are written, to the intent that we
should eschew such hke ; as when David heth with Urias'
wife, and causeth him to be slain. Therefore, I say, when
thou readest scripture, be wise and circumspect ; and when
thou comest to such strange manners of speaking and dark
sentences, to such parables and similitudes, to such dreams or
visions, as are hid from thy understanding, commit them unto
God, or to the gift of his Holy Spirit in them that are better
learned than thou.
As for the commendation of God's holy scripture, I would
fain magnify it, as it is worthy, but I am far unsufficient thereto :
and therefore I thought it better for me to hold my tongue,
than with few words to praise or commend it ; exhorting thee,
most dear reader, so to love it, so to cleave unto it, and so
to follow it in thy daUy conversation, that other men, seeing
thy good works and the fruits of the Holy Ghost in thee, may
praise the Father of heaven, and give his word a good report:
for to Uve 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 evU 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 hght 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 thme ignorance, healeth thee in aU thy sickness.

16 PROLOGUE TO THE
forgiveth thee all thy sins, feedeth thee, giveth thee drink,
helpeth thee out of prison, nourisheth thee in strange countries,
careth for thee, and seeth that thou want nothing. CaU this
to mind, I say, and that earnestly, and consider how thou
hast received of God aU 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 aU his trouble, to heal his
sickness, to forgive him his offences, and that heartUy, to feed
him, to cherish him, to care for him, and to see that he want
nothing. And on this behalf I beseek thee, thou that hast
the riches of this world, and lovest God with thy heart, to
lift up thine eyes, and see how great a multitude of poor
people run through every town ; have pity on thine own
flesh, help them with a good heart, and do with thy counsel all
that ever thou canst, that this unshamefaced begging may be
put down, that these idle folks may be set to labour, and that
such as are not able to get their hving 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 weU provided
for. their poor people, to the great shame and dishonesty of
us, if we hkewise, 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 dUigent in this cause,
as they are in other ! Let us beware bytunes, for after un
thankfulness there foUoweth 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
D«.t. Ti. Lord's feet, and read his words, and, as Moses teacheth the
Jews, take them into thine heart, and let thy taUdng and com
munication be of them, when thou sittest m thme house, or goest
by the way, when thou hest down, and when thou risest up.
And, above aU thkigs, fashion thy hfe and conversation ac
cording to the doctrine of the Holy Ghost therein, that thou
mayest be partaker of the good promises of God m the Bible,
and be heir of his blessing in Christ : in whom if thou put
[1 of the council, A. B.] *

TRANSLATION OF TEE BIBLE. 17
thy tmst, and be sm unfeigned reader or hearer of his word
with thy heart, thou shalt find sweetness therein, and spv
wondrous things, to thy understanding, to the avoidinir of
all seditiotts sects, to the abhorring of tiij old sinful life, and
to the stablishing of thy godly conversation.
In the first book of Moses, called Genesis, thou mayest
learn to know the almi<:hty power of God in creating aU of
nought, his infinite wisdom in orderinir the same, his right
eousness in punishing the ungodly, his love and fatherly
mercy in comfortiDg the righteous with his promise, ice.
In the second book, caUed Exodus, we see the mighty
arm of God in delivering his people from so sreat bondage
out of Egypt, and what provision he maketh for them in the
wildemess ; 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
samfiees the priests and Levites used, and what their office
and ministration was.
In the fourth book, caUed Numerus, is declared, how the
people are numbered and mustered, how the captains are
chosen after the tribes and kindreds, how they went forth
to the battle, how they pitched their tents, and how they
brake up.
The fifth book, caUed Deuteronomium, sheweth how that
Moses, now being old, rehearseth the law of God unto the
people, putteth them in remembrance asain of aU the wonders
and benefices that God had shewed for them, and exhorteth
them eamestlT to love the Lord their God, to cleave unto
Iiim, 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 distribnteth the land tmto
fliem, unto every tribe their possession. But in their wealth
thev format the coodness of God, so that ofctimes he save them
over into the hand of their enemies. Nevertheless, whenso
ever they caUed faithfiiUy upon him, and converted, he de-
liyered them again, as the book of Judges dedareth.
In the books of the Things is desmbed the regiment of good
and evil princes, and how the decay of all nations cometh by
evil kincrs. For in Jeroboam thou seest what mischief, what
idolatrv. and such hke abomination foUoweth, when the king
o
[COVHTDALE. IlJ

IS PROLOGUE TO THE
is a maintainor of false doctrine, and causeth the people to
sin against God ; which falhng away from God's word in-
creased so sore among them, that it was the cause of aU their
sorrow and misery, and the very occasion why Israel first,
achroD.xvii. and then Juda, wore carried away into captivity. Again, in
Josaphat, in Ezechlas, and in Josias, thou seest the nature
of a virtuous king. He putteth down the houses of idolatry,
seeth that his priests teach nothing but the law of God, com
mandeth his lords to go with them, and to see that they teach
the people. In these kings, I say, thou seest the condition
of a true defender of tho faith ; for he sparoth neither cost
nor labour to maintain tho 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 seost again, how God
defendeth him and his people, though he have never so many.
enemies. Thus went it with thorn in the old time, and oven
after the samo manner goeth it now with us. God be praised
therefore, and grant us of his fatherly mercy that wo bo not
unthankful; lest where ho now givoth us a Josaphat, an
Ezecliias, yea, a very Josias, ho send us a Pharao, a Jero
boam, or an Achab I
In tho two first books of Esdras, and in Hester, thou
seest tho deliveranco of tho 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 brlngeth thorn out
of captivity, according as he had told them before.
In tho book of Job wo learn comfort and patience, in
that God not only punisheth the wicked, but proveth and
trieth the just and righteous (howbeit there is no man
innocent in his sight,) by divers troubles in this life; declaring
thereby, that they are not his bastards, but his dear sons,
and that he loveth them.
In the Psalms we learn how to resort only unto God
in all our troubles, to seek help at him, to call only upon
him, to settle our minds by patience, and how we ought
in prosperity to be thankful unto him.
The Proverbs and tho Preacher of Salomon teach us
wisdom, to know God, our own solves, 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 turp unto

TRANSLATION OP THE BIBLE. 19
God; a faithful promise of the mercy and pardon of God
unto all them that turn unto him, and a threatening of his
wrath to the ungodly? savmg that here and there they
prophesy also manifestly of Christ, of the expulsion of the
Jews, and caUlng of the heathen.
^Thus much thought I to speak of the old Testament,
wherein Almighty God openeth unto us his mighty power,
his wisdom, his loving mercy and righteousness : for the
which cause it ought of no man to be abhorred, despised,
or hghtly regarded, as though it were an old scripture that
nothing belonged imto 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 beheveth 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 aU 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-
derstandmg 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 caUeth 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, caUing it
in some place penance, that in another place I call repent
ance; and that not only because the interpreters have done
[1 This paragraph is omitted, A. B. C. D.] Z — 2

20 PROLOGUE TO THE
SO before me, but that tho advcrsaric^s of tho truth may
SCO, how that we alilior not this word penanco, ;is they untruly
report of us, no more than the intorprntors of Latin abhor
pmniterv, when they read resipiscere. Only our heart's de
sire unto God is, that his people be not Winded in their
understanding, lest they believe penanco to 1)0 ought save
a very repentance, amendment, or conversion unto God, and
to bo 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 tho which error God of his mercy and plenteous good
ness preserve all his !
Now to conclude : forsomuch as all tho scripture is writ
ten for thy doctrine and ensample, it shall bo necessary
for theo to take hold upon it while it is offered thoo, yea,
and with ten hands thankfully to recolvo it. And though
it be not worthily ministered unto thee in this translation,
by reason of my rudeness ; yet if thou bo fervent in thy
prayer, God shall' not only send it thoo in a better shape
by the ministration of other that began it afore, but shall
also move tho hearts of them which as yet meddled not
withal, to take it in hand, and to bestow tho 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 tho mean whilo on God's behalf,
if thou be a head, a judge, or rulor of tho people, that thou
jo.h. i. let not the book of this law depart out of thy mouth, but
exercise thy.self therein both day and night, and bo 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 tho
commandment, neither to tho right hand nor to the left;
Deut. xxiv. lest thou be a knower of persons in judgment, and wrest
the right of the stranger, of tho fatherless, or of tho widow,
and so tho curse to come upon thee. But what office so over
ROTLxii. thou hast, wait upon it, and execute it to tho 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 OP THE lUHl.E. 21
of God and tlio lovora tlioi-oof, and to Uio destruction of
tho wicked.
If tliou bo a prtwohor. and hast tho oversight of tho ^jf;; vx.
flock of Clirist. awakt> and t'ooil Christ's shoop with a good
lu\i.rt, and spare no labtmr to do tlieiu good : sock not tliy-
solf. luid litnvaro of filtliy lucro; but bo unto tlio tlock !>ii ,^Tim,iv.
onsamplo in tho word, in couvorsatiou, in love, in forvout-
ntvss (if the spirit, and bo over reading, oxliorting, and toadi-
ing in IuhI's wonl. that tho people of (!od run not unto
otlun- doctrim-s, ami lost thou thyself, when thou shouldost
(each other, bo found ignorant therein. Ami rather than
(liou wouldost toatli the people any otiior thing than tuul's
word, taki> llio book in thine hand, and road tlio words, oven
as thoy stand theroiii; t\ir it is no sliauio so to tlo, it is more
shame to make a lie. This I s)iy for such as are not yet
exjiort in tho scripture; for I ropnno no preaching without
tlio book, aj5 long as thoy say the truth.
If tliou lie a man tliat hast wit'o and cliildron, tlrst lovoEph. ,.
thy wito, according to tlio onsjtiuplo of tho love Avhorowitli
Christ loved tho ooiigrogatioii ; and roinonibor that so doing
thou lovost ovou tliysolf: if thou liato hor, thou liatost thine
own flesh ; if thou oliorisli hor and make much of lior. tliou
iliorishost and makost nuioh of tliysolf; for she is bono of
thy Ihuios, aiitl flesh of thy tlosh. .Vud whosoever thou
bo that hast childrou. bring them up iii tho nurture aiulKi*. vi.
iut'oniiatiou of tho Lord. And if thou bo ignorant, or ai't
otherwise occupiod lawt'ully. tliat thou canst not 'teach them
thvsolf. thou bo ovou as diligent to seek a good master for
thy cUilihvn, as thou wast to sivk a mother to boar thoin ;
for there lioih as great weight in the one, as in tlio other.
Yea, bettor it wore tor thorn to bo unborn, than not to tear
God. or to bt< evil biMught up: which thing (l moan bringing
up well of cliiUhviO it" it bo tliligoutlv looked to, it is tho
uphoUlin>>' of all eomniouwoaltlis; and tho iiogiigoiu'o of tho
s;uiu\ tlio very decay of a\\ realms.
Finally, whosoever thou be. take those words o( sorijv
turo into thy heart, and be not only an outward hearer, but
a iloer thoroa.t'ter. !\ud practise tlivself therein; that tliou
mayest tool in thine heart the sweet promises thereof for
thy consolation in all tiH-iublo, and for the sure stabUshing
of thy hope in Ciirist : suid have ever an eye to the words

--i 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*,
thou mayest yet have knowledge to judge aU spirits, and
be free from every error, to the utter destruction of aU
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 AOT) PROLOGUES TO THE NEW
TESTAMENT.
Three editions of Bishop Coverdale's translation of the New Tes
tament were published in 1638:
1. That by James Nycolson, with a Dedication to Henry VIH.
and a Preface to the reader. These are here presented from a copy
of this edition in the British Museum.
2. Another edition of the same year, with a Dedication to Lord
Cromwell, and an Address to the reader, printed by Francis Regnault
at Paris, under the immediate direction of Bishop Coverdale, and
published in London by Grafton and Whitchurch, which are 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 Coverdale2, 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, a.d. 1538.

DEDICATION TO HENEY VIH.
TO THE MOST NOBLE, MOST GRACIOUS, AND OUB MOST DREAD SOVEREIGN
LORD, KING HENRY THE EIGHTH, KING OF ENGLAND AND OP
PRANCE, &C., DEFENDER OP CHRISt's TRUE FAITH, AND
UNDER GOD THE CHIEF AND SUPREME HEAD OP
THE CHURCH OF ENGLAND, IRELAND, &C.
Considering, most gracious sovereign, how lovingly,
how favourably, and how tenderly your highness hath taken
mine infancy and rudeness in dedicating the whole bible in
English to your most noble grace; and having sure expe
rience also, how benign and gracious a mind your highness
doth ever bear to aU them that in their calhng are wUhng to
do their best ; it doth even animate and encourage me now
likewise to use the same audacity toward your grace, never
intending nor purposing to have been thus bold, if your most
noble kindness and princely benignity had not forced me here
unto. This, doubtless, is one of the chiefest causes, why I do
now, with most humble obedience, dedicate and offer this trans
lation of the New Testament unto your most royal majesty.
And, to say the truth, I cannot perceive the contrary, but as
many of us as intend the glory of God have aU 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 evU works. For if we went about evU, God forbid that
we should seek defence at your grace ! But even our well
doings, our good-wills, and godly purposes, those with aU
humble obedience must we, and do, submit to your grace's
most sure protection. For as our adversary the devil walketh
about like a roaring Hon, and seeketh whom he may devour;

DEDICATION TO THE TRANSLATION OP THE NEW TESTAMENT. 25
and as the enemies of Christ went about to tansle 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 weU-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 evU of us, slander us, and say the worst of us : yea,
they are not ashamed to affirm, that we hitend to pervert the
scripture, and to condemn the common translation in Latin,
which customably is read in the church ; whereas we purpose
the clean contrary. And because it grieveth them that your
subjects be grown so far in knowledge of their duty to God,
to your grace, and to their neighbours, their inward malice
doth break out into blasphemous and uncomely words; insor
much that they call your loving and faithful people heretics,
new-fangled feUows, 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- rsai. ixvUi,
vide for us, when he made yotu" 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 httle I have or do intend
to despise this present translation in Latin, or any other in
what language soever it be, I have here set it forth, and the
English also thereof, — I mean the text which commonly is
caUed 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 gj-ace'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
ene by the other. And I doubt not but such ignorant bodies

26 DEDICATION TO THE
as, having euro and charge of soids, ai-e very milearnod in
the Lathi tongue, shaU through this sinaU labour be occa
sioned to attain imto more knowledge, and at tho least be eon-
strained to s;iy well of the tiling which heretofore they have
blasphemed. The ignorance of which men, if it were not so
exceedlnff sri'oat, a man woidd wonder what shoidd move tliem
to make such importtme cariUatlons against us. It is to bo
feared, that frowardness and mahce is mixed with their igno
rance. For, inasmuch as in our other translations wo do not
foUow this old Latin text word for word, they ei-y out upon
us, as though aU were not as nigh the truth to traiislato the
scripture out of other languages, as to turn it out of the Latin;
or as though tho Holy Ghost were not the author of his
scripture as well in the Hebrew, Greek. French, Dutch, and
in Enghsh, as in Latin. Tho scripture and word of God is
truly to every christian man of hke wortliiness and authority,
in what hmguage soever the Holy Ghost spettkoth it. And
therefore am I, and wiU be whUe I hve, under your most
gracious favom* and correction, alway willing and ready to
do my best as weU 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 tlunk 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 tho most an
cient interpreters .and most truo texts of other languages.
For certainly, in comparing divers examples together, wo see
that in many places one copy hath cither more or less than
another, or else the text is altered from other languages.
To give other men occasion now to do thoir best, and to
express my good-wUl, if I coidd do better, I have, for the
causes above rehearsed, attempted tills small labour, submit
ting, with all humbleness and subjection, it and aU other my
hke domgs to yoiu- grace's most noble majesty: not only
because I am boimd so to do, but to the intent also, that
tlirough yoiu" most gracious defence it may have the more
freedom among yom- obedient subjects, to the glory of the
everlasting God. To whom only for your grace, for your
most noble and dear son pruico Edward, for your most ho
norable council, and for all other liis singular gifts, that we
daily receive in your grace ; to him, I say, which is tho only

TRANSLATION OP THE NEW TESTAMENT. 27
giver and granter of aU this our wealth, be honour and praise
for evermore ; to your grace, eontuiual thankfulness and due
obedience, with long hfe and prosperity ; finaUy, 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
English, is the same that customably is read in the church,
and commonly is called St Hierome's translation. Wherein
though in some places I use the honest and just hberty of a
grammarian, as needful is for thy better understandmg ;
yet, because I am loath to swerve from the text, I so tem
per my pen, that, if thou wilt, thou mayest make plain con
struction of it by the 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
smaU labour is not taken for them, save only to move and ex
hort them, that they likewise, knowing of whom they have
received their talent of learning, will be no less grieved in
them caUing to serve their brethren therewith, than we are
ashamed here with this our smaU ministration to do them
good. I beseech thee therefore, take it In good worth : for so
weU done as it should and might be, it is not ; but as it is,
thou hast it with a good-will.
Whereas by the authority of the text I sometime make it
clear for thy more understanding, there shalt thou find this
mark [ ], which we have set for thy warning, the text never
theless neither wrested nor perverted. The cause whereof
is partly the figure called echpsis, divers times used m the
scriptures, the which though she do garnish the sentence m
Latin, yet wUl not so be admitted in other tongues ; where
fore of necessity we are constrained to inclose such words in
this mark: partly, because that sundry, and sometime too
rash writers out of books have not given so great dihgence
as is due in the holy scripture, and have left out, and some
time altered, some word or words, and another, usmg the same
book for a copy, hath comnutted lUce fault. Let not there
fore this our dUigence seem more temerarious unto thee, gen-

PROLOGUE TO THE TRANSLATION OF THE NEW TESTAMENT. 29
tie reader, than was the diUgence 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 shaU judge the same of
us also, if it be joined with love to the truth. And though I
seem to be aU too scrupulous, caUing it in one place penance
that in another I call repentance, and gelded, that another
caUeth chaste; this methink ought not to offend thee, seeing
that the Holy Ghost, I trust, is the author of both our doings.
If I of mine own head had put into the new Testament these
words, Nisi pcenitueritis, poenitemini, sunt enim eunuchi,
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
caUing it in one place penance that in another I call repent
ance, than I think harm in him that caUeth 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 shaU 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 wiU ; so let us not
swerve from that tmity, but be one ui him. And for my
part, I ensure thee, I am indifferent to caU 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 ofttunes the more labour a
man taketh for their commodity, the less thank he hath.
But if they that be learned, and have wherewith to mauitaln
the charges, did theu- 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 translatuig themselves, nor to bear the expenses thereof,
nor of the printmg; 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 beUies'of the world: for he that never
faUed me at my need, hath taught me to be content with
such provision as he hath, and wiU make for me. Of you
therefore, that be servants to your own riches, require I
nothing at aU, save only that which St James saith unto you
in the beginning of his fifth chapter ; namely, that ye weep
and howl on your wretchedness that shall come upon you.
For certainly ye have great cause so to do; neither is it un
like but great misery shall come upon you, considering the
gorgeous fare and apparel that ye have every day for the
proud pomp and appetite of your stinking carcases, and ye
be not ashamed to suffer your own flesh and blood to die
at your doors for lack of your help. 0 sinful belly-gods!
0 unthankful wretches! 0 uncharitable idolaters! With
wliat 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 wiU 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 weU ui 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 aU good thmgs, that at the last
ye would do but your duty, and help, as weU with your
good counsel, as with your temporal substance, that a perfect
provision may be made for the poor, and for the rirtuous
brmging 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,
seemg the poor, aged, lame, sore, and sick provided for,
and our youth brought up as well in God's knowledge, as in
other rirtuous occupations, may have hkewise occasion sufS-
cient to praise God for the same. Our Lord grant that this
our long beggmg and most needful request may once be
heard ! In the mean time, till God brmg it to pass by his

TRANSLATION OP THE NEW TESTAMENT. 31
ministers, let not thy counsel nor help be beliind, most gentle
reader, for the fm'therance of the same. And for that thou
hast received at the merciful hand of God already, bo
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 sinistraUy 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 tmto the king's most noble grace; trusting that the
book, whereunto it was prefixed, should afterward have been
as weU 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
Latm, I was heartUy weU content, that the Latin and it
should be set together; provided alway, that the corrector
should follow the true copy of the Latm in any wise, and
to keep the true and right Enghsh of the same. And so
doing, I was content to set my name to it. And even so
I did, trustmg, that though I were absent and out of the
land, yet aU should be weU; and, as God is my record, I
knew none other, tiU 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 OP THE NEW TESTAMENT. S3
of the said prmt : 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 wiU favour no man to the
hinderance thereof, nor to the maintaining of anything that
is contrary to the right and just furtherance of the same. And
therefore as my duty is to be faithful, to edify, and with the
utmost of my power to put away all occasion of evU, 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 hke 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 wiU of the doers may be considered, and not
the negUgence of the work: speciaUy, seeing they be such
men, which as they are glad to print and set forth any
good thing, so wUl they be heartUy weU content to have it
truly correct, that they themselves of no malice nor set pur
pose have overseen. And for my part, though it hath been
damage to my poor name, I heartily remit it, as I do also
the ignorance of those which not long ago reported, that at
the printing of a right famous man's sermon I had depraved
the same; at the domg whereof I was thirty mUes from
thence, neither did I ever set pen to it, though I was de
sired. Now as concerning this text of Latm, because it is the
same that is read in the church, and therefore commonly the
more desu-ed of aU men, I do not doubt but after that it is
examined of the learned, to whom I most heartily refer it, it
shaU instruct the ignorant, stop the mouths of evU speakers,
and induce both the hearers and readers to faith and good
3
[coverdale, II. j

34 DEDICATION TO THE TRANSLATION OP 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 aU 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 thereui.
To be short, I might have dedicate unto your lordship
some other httle treatise touching some part of the adminis
tration of the commonwealth, as prudence, pohcy, or some
other private virtue. But forasmuch as in the New Testar
ment is contained the very pith and substance of aU virtue,
and the pattern of aU good governance ; considering also that
your lordship doth advance nothing so much as the true wor
ship of God, the king's honom-, the wealth of his realm, and
increase of aU virtue, which this New Testament doth teach;
I thought nothing meeter to send unto you than that which
ye be daUy occupied withal, and that aU your chief study and
pleasure is in. In the which estate Almighty God, that
brought you thereto, grant your lordship long to endiu'e!
Amen. Your lordship's humble
and faithful servitor,
MYLES COVERDALE.

PROLOGUE.

TO THE READl'lR.
This translation, most doai' reader, have I with a right
good-will sot fortli for thy edifying, trusting that if thou uso
it well, it shall move theo to increase and grow in all such
virtuous ways, as -\lmiglity God hath begun in thee. And
¦whereas it hath not boon set forth unto thee heretofore so
exactly, and in sill points so perfectly, as might have been, I
pray theo conster' all to tlio best, and blame neither the
printer nor me, considering that wo bcixi' no worse mind unto
thee than thou dost to thyself. Let christian lovo have some
governanco in tliy judgment, and think not tho contrixry in
us ; but as wo see pcradveuturo to-day tliat wo did not yes
terday, so wUl wo be right glad to do for tlico to-morrow
tliat wo cannot do to-day.
And for my part, 1 ivill desu-e nothing of tlieo again, but
tliat (as thou art graciously hcensed, by the goodness of God
in our prince, to read and enjoy this and all tlie otlier pai-ts of
tlio lively word of God) thou wilt so embrace it. foUow it, aaid
practise it in thy daily living, tliat tliou even marry tliy-
self to tho fruits of tho Holy Ghost thei-cin ; and so to use
it. that thou bo sobei- in the knowledge thereof; not only
avoiding all contention and strife, but also witli all humble
ness, and under correction, to require of tliem tliat be learned
in scripture the true sense .and understanding of such places
as unto tliee bo yet dark and obscure.
As touchuig this text in Latin, and tlie style thereof,
which is read in tlio church, and is commonly caUcd St
Jerome's translation, though there be in it many and sundry
sentences, whereof some bo more than tho Greek, some less
than tlie Greek, some in manner repugnant to the Greek.
some contrai'y to tlie rules of the Latin tongue and to the
right order thereof, (as tliou mayest o;islly perceive, if thou
compare tlie divei-sity of the interpreters together :) yet for-
[1 Const or : construe, interpivt]

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 m this one thing thus bold I am, under
correction, that whereas the Greek and the old ancient
authors read the prayer of our Lord m the eleventh chapter
of Luke after one manner, leaving out no petition of the
same, I foUow them lecture, though sundry copies of the
vulgar translation do the contrary, omittmg two petitions
thereof. Now for thy part, most gentle reader, take in good worth
that I here offer thee with a good-wiU, and let this present
translation be no prejudice to the other that out of the Greek
have been translated before, or shaU be hereafter. For if
thou open thine eyes and consider weU the gift of the Holy
Ghost therem, thou shalt see that one translation declareth,
openeth, and Ulustrateth another, and that ui many places
one is a plain commentary unto another. I pray God, whose
Spu-it is the author of aU good domg, that as his scripture is
written and set forth unto thee, thou mayest have a true
understandmg therein, and be thankful imto him therefore,
lovmg 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 hke book, thou chance to find any letter altered
or changed, either in the Latin or Enghsh (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 aU 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, Tcvrj-
6^Ta> TO deXrjfm cov cos iv ovpava kcli im. ttjs yrjs, and (2) that in the
fourth verse, aXXa pvo-ai ij/ias ano tov Trovqpoi. With regard to the
authorities which have been alleged for the omission of these passages,
compare Griesbach ad locum.']

TREATISE ON DEATH.

i ^ mogt
frutefull ^itUW
anU karncU trcatssE, 5ofo a tW
sten man ougfite to fiefiaue J)gm=
selfe in tjbe bauger of ireati) : anb
Soto tfijg are to liee teleuetr anb
tomforteb, fofioge beare fwnbts
are bspartjb oute of t^is
foorlbe, moste necessarg
for tjbt» our bnfortu=
nate age anb sor=
ro&Jtfull bages.
C3-3n5n. 6.
©ertlg bertls, 31 Saae 6nt0 sou,
5£ tjat fielEu^ti^ In me, ^atj c«
uerlaStgnsc Ijfe.

[THE TREATISE ON DEATH.
This is the second of the four treatises of Otho WermuUerus i, or
Vierdmnllems, 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 Baier, 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.]
P Mention is made of this learned person in a letter of Caspar Thoman to
Caspar Waser. Zurich Letters, Second Series. Letter CXXXVIII. p. 328.]

PREFACE.

UNTO ALL THOSE THAT UNFEIGNEDLY DESIRE
TO LIVE UNDER THE FEAR OF GOD, AND WITH
PATIENCE ABIDE THE COMING OF OUR LORD
AND SAVIOUR JESUS CHRIST, THROUGH
THE WORKING OF THE HOLY
GHOST, GRACE AND PEACE
BE MULTIPLIED.
Though aU kinds of beasts have some things hi 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 hen another disposition than the wolf. Even so in
other my books, heretofore by me pubhshed, 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 afihction 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 aU, and it
can yet with no wisdom of man be rightfuUy judged, how it
goeth with a Christian in and after death; therefore the
greatest necessity requlreth, that we Christians be dUigently
instructed by the infaUible word of God in especial, touchuig
the end and conclusion of our hfe. For when the last hour
draweth nigh, which we every day, yea, every twinkhng of
an eye look for ; whether the soul after it be departed do
Uve, whether the corrupted body shaU 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 aU. Plato, Aristotle, Cicero, the greatest-learned and
wisest, write of these high weighty matters very chUdishly
and foohshly^ ; and as for consolation that they give, it is in
[1 With respect to the opinions of the ancient pMlosopher on the
immortaUty of the soul and a future state, those who wish to ex-

PREFACE. 41
no sort nor wise to be compared unto the holy divme scrip
ture, which only mmistereth the true christian comfort in life
and death. And though every man ought daily to consider
his end, and at aU times to make himself ready for death,
seemg that he knoweth not how, where, and when God shaU
lay his hand upon him ; yet nevertheless at this present time
we have more occasions to talk and treat thereof, now that
Almighty God doth with diverse and sundry plagues, more
grievously than heretofore, visit our unrepentant Ufe, for that
he aU this whUe hath perceived in us but httle amendment ;
neither need we to think, that these, that rain, and other
plagues shaU over-leap us. Considerhig now that I, though
unworthy and immete, was caUed by authority, but speciaUy
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 coUected, how a man should prepare himself unto
death, how he is to be used that heth 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
offer unto thee. And though I can consider, that this httle
book is so small and slender a gift, because of my person ;
yet is it neither Uttle, 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 httle book goeth forth unto
thy use, that art an unfeigned Christian, and to the comfort
of aU such as are afraid of death ; I pray thee, for Christ's
sake, not only to accept it as the testimony of a wUhng and
loving mind toward thee, but also to have stiU 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.] p From this place to the end of the preface is supplied from the
Bodleian copy.]

42

mayest move other to the like, that can do better, and by thy
profit stir the harvest-lord to send more harvest-men into his
harvest. Which he cannot but do, except he could deny
himself, that came into the world, neither to
put out the flax that smoketh, nor to
break the reed that is but bruised,
but to open to them that knock
to him. Vale. Love God,
leave vanity, and
Uve in Christ.

THE TABLE.
THE CONTENTS OF TELE FIRST PART.
CHAPTER I.
PiOT.
Declaring what death is  47
CHAPTER n.
That the time of death is uncertain  48
CHAPTER m.
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 Grod tumeth death unto good  51
CHAPTER TI.
That death in itself is grievous to the body and the soul  ib.
CHAPTER TH.
That we all commonly are afraid of death  54
CHAPTER ym.
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  69
CHAPTER XI.
That consideration of death beforehand is profitable to aU virtues. . . 60
CHAPTER Xn.
In death we learn the right knowledge of ourselves and of God,
and are occasioned to give ourselves unto God  61
CHAPTER Xm.
That the dead ceaseth from sin  62
CHAPTER XTV.
That the dead is delivered from this vicious world, having not
only this advant^e, that he sioneth no more, hut also is
discharged from other sins  "^

44 THE TABLE.
CHAPTER XV. FACE
That the dead obtaineth salvation  64
CHAPTER XVI.
Similitudes, that death is wholesome  **•
CHAPTER XVII.
Witness that death is wholesome  67
CHAPTER XVIII.
That death cannot be avoided. Item, of companions of them
that die  '*•
CHAPTER XIX.
Of natural help in danger of death  69
CHAPTER XX.
That God is able and will help for Christ's sake  70
CHAPTER XXI.
That God hath promised his help and comfort  73
CHAPTER XXn.
God setteth to Iiis 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, children, and friends, which
must be left behind  78
CHAPTER XXVI.
Preparation concerning ghostly matters ; with what cogitations the
mind ought most to he exercised  79
CHAPTER XXVII.
Of repentance and sorrow for sin  81
CHAPTER XXVm.
Of true faith  .,  ib,
CHAPTER XXIX.
Of hope  86
CHAPTER XXX.
Of the sacraments  ,  ij.

THE TABLE. 45
CHAPTER XXXI.
Ot prayer  37
CHAPTER XXXII.
The form of prayer  gg
CHAPTER XXXIII.
A form of prayer and thanksgiving  91
CHAPTER XXXIV.
That the prayer is heard  jj.
CHAPTER XXXV.
That the word of God is to be practised and used  92
CHAPTER XXXVL
Amendment of life necessary  93
CHAPTER XXXVII.
Exhortation unto patience  94
CHAPTER XXXVm.
The original and fruit of patience  96
CHAPTER XXXIX.
That a man, whUe 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 L
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  168

PAOK

46 THE TABLE.
THE CONTENTS OF THE THIRD PART.
CHAPTER I.
How they ought to be comforted, whoso dear friends are dead . Ill
CHAPTER II.
That unto such as die it is profitable to depart out of this life  114
CHAPTER IIL
What profit the death of friends brlngeth to such as are left
behind alive  l-^'
CHAPTER IV.
Companions that suffer like heaviness of heart  120
CHAPTER V.
Tlirough God's help all heart-sorrow is cased  ib.
CHAPTER VI.
Wl- must furnish ourselves with prayer and ])atience  121
CHAPTER VII.
Ensamples of patience in like case  123
CHAPTER VIII.
The commodity of patience  126
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 XL
Of the death of the aged  130
CHAPTER XII.
Of strange death  131
An exhoi-tation written by the Lady Jane, the night before she
suifered, in the end of the New Testament in Greek, which
she sent to her sister Lady Katherine  133

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 caUed a natural life, so long as the soul
remalneth with the body upon earth. The natural death is it
that separateth the soul from the body.
2. The second is a spiritual unhappy death here in time
of life, when the grace of God, for our wickedness' sake, is
departed from us ; by means whereof we were dead from the
Lord our God and from all goodness, although as yet we
have the life natural. Contrary unto this there is a ghostly
blessed life, when we, through the grace of the Lord our God,
live unto him and to all goodness. Hereof writeth St Paul
after this manner : " God, which is rich in mercy, through his Eph.u.
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 Ufe, when the flesh with
his wicked disposition contmuaUy breaketh forth, and Uveth
in aU wilfulness. Against this doth Paul exhort us, saying :
" Mortify therefore your members which are upon earth, for- coioss. ui.
nication, uncleanness, unnatm-al 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 behove undoubtedly,
that our soul is immortal, and that even this present body

48 FIRST BOOK OF DEATH. [^CHAP.
shaU rise again. But forasmuch as we ourselves grant that
Ufe is sweet, and death a bitter herb, this word life by a
figurative speech is used for mirth and joy ; this word
death, for heaviness and sorrow. Therefore eternal life is
caUed 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 dehghteth in his own wickedness, though as yet
he hve upon the earth, he is nevertheless dead before God,
and the soul must continue stiU 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. Tea,
the world swimmeth full of such ungodly people, as have
none other meaning. Else, doubtless, would they behave
themselves otherwise towards God. Death verUy is not a
destruction of man, but a deUverance of body and soul.
Wherefore as the soul, bemg of itself immortal, doeth either
out of the mouth ascend up into heaven, or else from the
mouth descendeth into the pit of heU ; the body, losmg his
substance tlU doomsday, shaU then by the power of God be
raised from death, and jomed again to the soul ; that after
ward the whole man with body and soul may eternaUy in
herit either salvation, or else damnation.

CHAPTER II.
THAT THE TIME OF DEATH IS UNCERTAIN,
The body of man is a very fraU thing. Sickness may
consume it, wUd beasts may devour it, the fire may burn it,
the water may drown it, the an- may mfect it, a snare may
choke it, the prickhig of a pk may destroy it. Therefore
when his temporal Ufe shaU end, he cannot teU.
The principal cause why we know not the time of death,

U.] THE TIME OF DEATH IS UNCERTAIN. 49
is even the grace of God ; to the intent that we bv no occa- Luke xu
sion should linger the amendment of our hves until ase, but
alway fear God, as though we should die to-morrow.
But as soon as the hour cometh, no man shaU overleap
it Hereof speaketh Job, when he saith, that " God hath Job ^^ •
appointed unto man his bounds which he cannot go beyond."

CHAPTER III.

THAT IT IS GOD WHICH HATH LAID THE BrRDEX
OF DEATH CPOX US.
It becometh aU ChrisTlans not only to suffer, but also to
commend and praise, the wUl of the heavenly Lord and
King. Now is it his vriU that we die. For if the sparrows,
whereof two are bought for a farthing, faU 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 faU to the
ground through death without the wUl of God : hke as the
soldier tarrieth in the place wherein he is appointed of the
chief captain to fight against the enemies, and if he caU him
from thence, he wUlinglT obeveth: even so hath the heavenly
Captain set us upon earth, where we have to fight, not with Bphes
flesh and blood, but with wicked spirits. Therefore if he give
us leave, and caU 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 tbi^ 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 skxdeth death because of srs'.
AccoEDixG hereunto ponder thou the just judgment of
God ; for out of the third chapter of the first book of Moses
it is evidenflT perceived, that death is a penalty deserved,
[coverdale, U.j

50 FIRST BOOK OP DEATH. [cHJ
laid upon us all for the punishment of sin. As the Httle woi
that groweth out of the tree gnaweth and consumeth the tr
of whom it hath his beginning ; so death groweth, waxe
out of sin, and sin with the body it consumeth : and special
the venomous sickness which they call the pestUence, is se
of God as a scourge for the punishment of our naughtinei
Hereof speaketh the word of God in the fifth book of Mos
Deut. xxi-iu. after this manner : " If thou wUt not hearken unto the vol
of the Lord thy God, to keep and to do all his comman
ments and ordinances, which I command thee this day, th(
shall aU these curses come upon thee, and overtake thee : tl
Lord shaU make the pestilence to cleave unto thee, until 1
have consumed thee from the land, whither thou goest
enjoy it. The Lord shaU smite thee with swelling, wii
fevers, heat, burning, withering, with smiting and blastin.
And they shall foUow thee till thou perish."
2 Sam. xxiv. Yot amoug the most gracious chastenings is the pestUem
reckoned of the holy prophet, and king David; who, aft(
that he of a pride had caused the people to be nnmberei
when the election was given him, whether he would rath(
have seven years' dearth, three months' overthrow in war, (
ichron.xxii. three days' pestilence in the land, made this answer : "I ai
in a marveUous strait. But let me faU, I pray thee, into th
hands of the Lord, for much is his mercy ; and let me nt
2 Ram. xxiv. faU luto tho hauds of men. Then sent the Lord a pestilenc
1 Chron. xxii. -.tii , Tt*.i
mto Israel, that there died of them seventy thousand men,
Wherefore, if God overtake thee with this horrible disease, I
not thou angry with Saturnus and Mars, nor with the corruj
air and other means appomted of God; but be displeased wit
thine own smful life. And when any fearful image of deat
cometh before thee, remember that thou with thy sms has
deserved much more horrible things, which God neverthek
hath not sent unto thee.

V.J GOD TURNETH DEATH INTO GOOD. 51
CHAPTER V.
that god TURNETH DEATH INTO GOOD.
Although thou hast deserved an hundred thousand
greater plagues, yet shalt thou comfort thyself beforehand
after this manner : A father doth his chUdren good, and not
evU. Now is my beUef 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 sms, 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 evU 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 wUl now
declare, to the intent that when we have considered the same,
before trouble come, we may in our distress be the less afraid,
holding against it the great commodities of death that Christ
hath obtained for aU faithful. It grieveth a man at his death
to leave the pleasant beholding of heaven and earth, his own
young body and cheerfid stomach, his wife and chUdren, house
and lands, fields and meadows, sUver and gold, honour and
authority, good friends and old companions, his minstrelsy,
pastime, joy, and pleasure, that he hath had upon earth.
Afterward, when death knocketh at the door, then be-
ginneth the greatest trouble to work. When the diseases
be faUen upon the body of man in greater number, they
are against aU 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. [cH
astonished, reason bUnded, sleep hindered, the senses all-
broken : by means whereof the eyes are darkened, the fa
is pale, the feet are cold, the hands black, the members c
of course, the brow hardened, the chin falleth down, t
breath diminisheth, the deadly sweat breaketh out; y(
the whole man is taken in and disturbed, in such sort tl
he is now past minding any other thing. Death also is
much the more bitter and terrible, because that the feel
discomfited nature doth print the horrible image of death i
deep in itself, and feareth it too sore. And hereunto is t
devil hkewise busy, to set before us a more terrible evil dea
than ever we saw, heard, or read of; to the Intent that y
being oppressed with such imaginations or thoughts, shot
fly and hate death, and be driven to the love and carefuln(
of this Ufe, forgetting the goodness of God, and to be fou
disobedient at our last end. Moreover, whoso of himself
not thoroughly assured, and knoweth yet sin by himself,
is not astonished for nought ; forasmuch as sin carrieth wi
it the wrath of God and eternal damnation. Now not on
the evU, but also the good, have grievous and manifold sii
(yea, more than they themselves can think upon,) with t
which, in dangers of body and Ufe, their mind is oppress^
, as it were, with a violent water that fiercely rageth ai
gusheth out ; yea, even the same praiseworthy and commen
able thing which the godly have practised already, that
they yet perceive not to be perfect, but mixed with unclea
isai. ixiv. ness. Hereof speaketh Isaiah in this wise : " We offend a:
have been ever in sin, and there is not one whole. We a
aU as an unclean thing, and all our righteousnesses are
filthy rags."
psai. cxiiii. David prayed : " Lord, enter not into judgment with tl
servant ; for in thy sight shaU no man Uving be justified."
Gregory writeth: "Woe unto the commendable life
men, if it be led without mercy!"
Item, the apostle Peter giveth warmng: "Your advt
sary, the devU, goeth about as a roaring Uon, seekmg wh(
he may devour."
If one that is about to shoot a gun be unsteady at t
letting of it go, he misseth altogether, and aU that he prepar
for it before is in vam : even so, at the end of this life, a
devUs most busy to turn us from the right mark, that o

I Pet. V.

VI.J DEATH IS GRIEVOUS TO THE BODY AND SOUL. 5^
former travail and labour may be lost ; forasmuch as they
know that there remalneth but a very small time of life ; so
that if the soul escape them now, they shaU 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 heU. When we are yet in prosperity, the
devUs would have us to make but a smaU matter of it, as
though we were hi 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 deUvered ; and by reason thereof
whoUy to despair, and to become the devil's portion.
Furthermore, good friends and companions are loth to
depart asunder, speciaUy 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 slmlUtudes: "A tree, if it be cutJob.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, untU the heaven perish." This un
derstand, that after the common course one cometh not again
in this present life; one cannot die twice, and after death
cannot a man accompUsh 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 spoUed of aU his powers, beauty, and senses, and be
come a miserable thmg to look upon. Augustme saith : " A
man that m his hfetlme was exceeding beautiful and pleasant
to embrace, is In death a terrible thmg to behold'." How
nobly and preciously soever a man hath Uved upon earth, his
body yet begmneth to corrupt and stink, and becometh worms'
meat : by means whereof the world is of this opinion, that
the body cometh utterly to nought for ever. The world also
knoweth nothing concerning the immortaUty of the soul ; and
they which afready behove that the soul is immortal, doubt
yet whether it shaU be saved ; yea, they say plainly, it were
good to die, if one wist what cheer he should have m yonder
world. To them is death hke unto a misty and dark hole,
where one woteth not what wUl 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 concermng
the passage of death. In the poet Euripides, in Orestes'^, one
[1 The author appears to refer to the treatise entitled, Exhortatio
de salutaribus docmneniis; which is falsely attributed to Augustine,
and is given by the Benedictine editors on the authority of MSS.
to Paulinus, bishop of Aquileia, a.d. 776; with whom Cave agrees.
Hist. Lit. Vol. I. pp. 250, 495. " Die mihi, quseso, frater mi, qualis
profectus est in pulchritudine camis? Nonne, sicut foenum sestatis
ardore percussum arescit, et paulatim decorem pristinum amittit?
Et cum mors venerit, die mihi, quseso, quanta remanebit in cor-
pore pulchritudo ? Tunc recognosces, quia vanum est, quod antea
inaniter diligebas. Cum videris totum corpus intumescere, et ia
foetorem esse conversum, nonne claudes nares tuas, ne sustinea*
foetorem foetidissimum? .... lUe est finis pulchritudinis carnis et
oblectationis." — Aug-ustin. Vol. rv. 254 D. Ed. 1541.]
[2 The passage is in the Iphigenia in Aulide, w. 1250  2 :
TO <pws ToS' avBpamouTiv i]dt(TT0v ^Xineiv
Ta vepde S' ovBiv. fxaLveTai 8' or ev)(eTac
Bavelv. KaKas Qv Kpfiira'ov fj daveiv KoXoJr.]

VII.J WE ALL COMMONLY ARE AFRAID OP DEATH. 55
saith: "It is better to Uve UI, than to die weU." 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 aU that else was exceeding heavy and bitter.
He judged it a smaller matter to caU his wife his sister, than
to be destroyed himself.
Hezekiah, an upright vaUant king, when the prophet told isai. xxxviu.
him he should not Uve, was afraid of death, and prayed
earnestly that his Ufe 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: "VerUy, verUy, I say unto Joimxxi.
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 shaU gird thee,
and lead thee whither thou wouldest not." Lo, Peter being
exceUently endowed with the Spirit of God, and stedfast in
faith, had yet in his age a natm'al 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 : " K the piUars tremble, what shaU the
boards do ? Or if the heavens shake for such fear, how wiU
that be unmoved which is under?" That is, if famous saints
did fear to die, it Is much less to be marveUed 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
Uve nor die : for in his adversity he ofttlmes wlsheth 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 Uke as they that be of Sardana-
palus' sort do unaguie, or else mistrust the promise, comfort,
and help of God, as though he were not able, or would not
succour and deliver us. Yea, some there be, that if death be
but spoken of, they are afraid at it.

56 FIRST BOOK OF DEATH. [cHAP,

CHAPTER VIII.
THE COMMODITY OF DEATH, WHEN IT DELIVERETH US
FROM THIS SHORT TRANSITORY TIME.
All the aforesaid disprofits and griefs do justly vanish,
and are nothmg esteemed, in comparison of these commodities,
when death deUvereth us from this ruinous miserable hfe,
from aU enormities and vicious people, and conducteth us to
eternal joy and salvation : which thing shaU hereafter ba
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 Ufe of
man ? Half the time do we sleep out ; chUdhood is not per
ceived ; youth flleth away so, that a man doth Uttle consider
it; age creepeth on unawares, before it is looked for. We
can reckon well, that when chUdren 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 fom'-
score years, look now, how much he hath Uved of the same
days or years, so much is abated of the time appointed.
'iluude. ""^^ ^^ ^°^ ^°^ ^ ^°%' that a man can consider how his
wine diminisheth in the vessel, and yet regardeth not how
his hfe doth daily vanish away ?
Among aU thmgs most undurable and most frail is man'^
life, which innumerable ways may be destroyed. It is com-i
pared unto a candle-Ught, that of the wind is soon and easily
ai. 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 caUed 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 simUitude soundeth not evil among
Christians. For what is the whole sum of our hfe, but even
one point, in comparison of the eternity that undoubtedly
11. xe. foUoweth hereafter? David himself saith, "that our years
ai. cxiiv. pass away suddenly." " Man is Uke unto a thing of nought ;
his time goeth awav 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, the less
fear shaU we have of death, which deUvereth 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 wlU con
tinue. There be more kinds of diseases than the best learned
physicians do know : among the same some are so horrible
and painful, that if one do but hear them named, it maketh
him afraid; as the falling sickness, the gout, frenzy, the sud
den stroke, and such hke. Besides sickness, a man through
out his whole life cometh into danger by a thousand means
and ways. Consider, with how great carefulness the chUd 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 waUing ? After seven years the
child has his tutors and schoolmasters to rule him, and beat
him vrith 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 that he now from henceforth must endure.
The old man thinketh that he carrieth an heavy burden or
mountain upon his neck. Therefore weigh well the miserable
body and the miry sack of thy flesh towards thy helper,
and be not so sore afraid of death, that easeth thee of this
wretched carcase. According hereunto is the mind cumbered
and vexed, through sickness and griefs of the body, by rea
son that the body and soul are joined together. And how
precious a thing, I pray you, is our natural reason ! Child
hood knoweth nothing concerning Itself. Young folks take
vain and improfitable things in hand, supposing aU shaU be
gold, and consider neither age to come, neither yet death;

58 FIRST BOOK OF DEATH. [cHAP.
and, even as the common saymg is, thus wUl the world be
beguUed. Whereas a man, the longer he Uveth, 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 chUd, yea, twice a chUd.
The disquiet- xho mind Is tomptod, tho lust ragoth, the hope deceiveth,
ness of mans r ' „ ,' r j- •
i'''^- heaviness vexeth, carefulness is full of distress, tear disqmet-
eth; yea, the terror of death is more grievous than death
itself. It cannot be expressed, how a man is sometimes
plagued with worldly favour; afterward vexeth he himself
with care of temporal things. Many one marreth himself
with vice and wickedness, getteth him an evil conscience and
a gnawing heart.
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 daUy commit grievous sins against God. Which
thing thorouglily to consider maketh a good-hearted person
the more desirous of death, which delivereth us from this
The griefs of sluful llfo. Moreovor, aU conditions and estates of men have
all estates. . . n t*' i ^ ' ^
them griefs. Riches, that with great care and travail are
gathered together and possessed, be sometimes lost by storm,
fire, water, robbery, or theft. He that is in honour and pro
sperity hath enemies and evil willers. Whoso hath the
governance and rule of many must also stand in fear of
many things. And what occupation or handicraft can a
man use, but he hath in it whereof to complain?
Not only hath a man trouble on his own behalf, but a
very stony stomach and an iron heart must it be, that is not
sorry when hurt doth happen to his father and mother, to
his own wife, children, friends, or kinsfolk.
Furthermore, the universal trouble is manifold and piteous,
speciaUy now at this present, with noisome diseases, divisions,
wars, seditions, uproars: like as one water-wave foUoweth
upon another, and one can scarce avoid another ; even so oft-
times cometh one mischance in another's neck : and in this
short Ufe 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 deUverance approacheth.

IX. j DEATH DEUVERETH US FROM THIS SIISERABLE LIFE. 59
Now might one object against this, and say, that this our troubles
present life hath many pleasures and pastimes withal. Never- jSys?
theless a man must open the other eye also, and behold, that
in this life there is ever more sorrow than joy behind. Worldly
joy is mixed, defiUied, spotted, and perverted with sorrow and
bitterness. It may weU 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 rrov.xiv.
heart is sorrowful even in laughter, and the end of mirth is
heaviness." PhUlp, the king of the Macedonians, when he upon one
day had received three glad messages ; one that the victory
was his in the stage-play of Olympus; the second, that his
captain Parmenio had with one battle overcome the Dardanes;
the third, that the queen his wife was deUvered of a son ; he
held up his hands to heaven and said : " 0 ye Gods, I be
seech you, that for so great and manifold prosperity ye wUl
appoiat me a competent misfortune." The wise prudent king
feared the inconstancy of fortune, which, as the heathen talk
thereof, envleth great prosperity. And therefore his desire
was, that his exceeding welfare might be sauced with a Uttle
trouble. Experience itself teacheth us. Where did ever one live
the space of a month, or one whole day, in pleasure and ease
so thoroughly, but somewhat hath offended or hindered him ?
Therefore earthly joy is not so great, so durable, nor so pure,
but that the whole Ufe of man may weU 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 Uke the days of jobvu.
[1 So also Cov. Bible, following the lxx. Syr. Vulg. The autho
rised version, following, as appears, the Chaldee paraphrase and some
of the Hebrew commentators : " Man is bom to trouble, as the sparks
fly upwards."]

60 FIRST BOOK OF DEATH. [cHAP.
an hu-ed servant, even a breath, and nothing but vain." Look
through the whole book of Ecclesiastes, the Preacher. Augus
tine writeth : " If a man were put to the choice, that either
he must die, or else Uve again afresh, and suffer like thmgs
as he had suffered already before, he would rather die, speci
aUy if he thoroughly consider how many dangers and mis
chances he scarce yet hath escaped."
^Tioso now knoweth likewise, that God through death
doth make an end of misery upon earth, it brlngeth him
great comfort and ease. Yea, he shaU 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 cUe than to Uve.
I Kings xii. Elias, being sure in no place, desired to die. Tobias,
being stricken with blindness, and misentreated of, his wife,
[Tobitiii.] prayed thus : " 0 Lord, deal with me according to thy wiU,
and command my spirit to be received in peace ; for more
expecUent were it for me to die than to Uve." 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 foUy is it, a man
to wish for to continue stlU in the life of misery, and not to
prepare himself to another and better life.

CHAPTER XI,

THAT THE CONSIDERATION OF DEATH BEFOREHAND IS
PROFITABLE TO ALL VIRTUES,
A VERY mad and unhappy man must he needs be, which
thoroughly considereth, that undoubtedly he must depart
hence, he knoweth not how nor when ; and whether he shall
then have his right mmd, directing himself to God and de-
sirmg grace, he cannot teU; and wUl not even now out of
hand begin to fear God, and serve bun more dUigently,
As the peacock, when he looketh upon his own feathers,
is proud, but when he beholdeth his feet, letteth the feathers

XI.J C0NSIDER.VTI0N OF DEATH PROFITABLE. 61
down ; even so doth man cease from pride, when ho consider
eth his end. For in the end he shall be spoiled of aU tem
poral beauty, strength, power, honour, and goods. "Naked Job i.
came 1 out of my mother's womb, and naked shall I turn
thither agiiin."
Through the consideration of death may a man despise
all fleshly lust and worldly joy. For even tho same flesh
that thou so pamperest with costly dainties and v.ain 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-
vokcth forward, and giveth a man suflicient occasion to avoid
eternal death, whereof the death of the body is a shadow.
Thevcfove the Ninevites, fearing their own overthrow and Jonas a.
destruction, repented and fell to a perfect amendment.

CHAPTER XIL
IN DEATH WE LEARN THE RIGHT KNOWLEDGE OF OURSELVES
AND OF GOD, AND ARE OCCASIONED TO GIVE OURSELVES
I XTO GOD.
M.vNv 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 over would
have thought all the days of our life. Then perceive we
seeingly and feelingly (so to say), that we stand in the only
hand and power of God, and that he alone endurcth 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 tilings, whereof we
never took so diligent heed before in om- hfetlme.

62 FIRST BOOK OP DEATH. [cHAP.
Then come the fits of repentance for sins committed, that
we think : " 0, if I had known that God would have been
so earnest, I would have left many things undone, which I
(alas therefore!) have committed." Then are we forced to
receive and love the gospel, which else heretofore might not
come to such stout and joUy youngsters. Then begm we to
run to God, to caU upon him, to magnify and praise him,
faithfuUy to cleave unto bun, and uprightly to serve Mm.

CHAPTER XIII.
THAT THE DEAD CEASETH FROM SIN.
All Christians desire to be free from sin : for sm and
vice doth far far vex the faithful, more than aU misfortunes
of the body. Now though one do keep himself from sin, yet
standeth he in a sUppery place ; the flesh is weak, strong is
the devU, of whom it is easUy overcome : " Whoso standeth,
let him look that he fall not."
WhUe the captain yet fighteth, it is uncertain whether he
shall have the victory and triumph : even so, though a man
do vaUantly defend himself against the lusts of the flesh and
temptations of the devU, he may yet faU and lose the
victory. Yea, if we always Uved, we should do more evil :
sin ceaseth not, tlU we come to be blessed with a shovel.
Death cutteth away sin from us, and deUvereth 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 GoUath with his own sword was destroyed
of David ; even so with death, that came by the means of sin,
is sin overcome and vanquished of Christ. If it grieved us
from our hearts, that we daUy see and find how we continu-
aUy use ourselves against the most sweet wUl of our most
dear Father, and were assured withal, that in death we cease

XlII.j THE DEAD CEASETII FROM SIN. 6.3
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 complained that he
found another law, which strove against the law of God,
sighed and cried : " Oh wretched man that I am ! who shall Rom. vh.
deUver me from the body of this death ?" Again, so long
as death hath so evU a taste in us, and we wiU perforce con-
tmue stUl m the life of the flesh ; we bewray ourselves, that
we do not weU, nor sufiiciently understand our own defaults,
neither feel them deep enough, nor abhpr 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 evU 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 Uve here any more ? This meaning doth
the preacher set forth in the fourth chapter of Ecclesiastes,
saying : " So I turned me, and considered aU the violent
wrong that is done under the sun. And behold, the tears of
such as were oppressed, there was no man to comfort them,
or that would deUver and defend them from the violence of

6i FIRST BOOK OF DEATH. [cHAP.
their oppressors." There is at this day, by the grace of
God, many a worthy Christian that deslreth rather to die,
than to be a looker upon such devilish wiU'ulness as commonly
goeth forward.

C1L\PTEK XV.
THAT THE DEAD OBTAINETH SALVATION.
As for vicious um-epentant people, when they die, I know
no comfort for them. Their bodies indeed sliaU rise at the
last day, but foul and marked to eternal pain. Then- souls
shall be dehvcved unto the devil, to whom they have done
service. An example hereof stixndoth 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
agaui, then were death indeed a terrible thing, neither pre
cious nor much worth. But our body is not so httle 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 Ufe. 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 hoUness, wisdom, joy, honour, and glory for
evermore.

CHAPTER XVL
SIMILITUDES THAT DEATH IS WHOLESOME.
If an old sUver goblet be melted, and new-fashioned after
a beautiful manner, then is it better than before, and neither

XVI.j SIMILITUDES THAT DEATH IS WHOLESOME. 65
spUt nor destroyed. Even so have we no just cause to com
plain of death, whereby the body being deUvered from aU
filthiness, shall in his due time be perfectly renewed.
The egg-sheU, 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 chUd 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 hfe. Here
unto behold the words of Christ : " A woman, when she John xvi.
travaUeth, hath sorrow because her hour is come: but as
soon as she is deUvered of the chUd, she remembereth no
more the anguish, for joy that a man is born into the world."
Namely, Uke as a chUd out of the smaU habitation of his
mother's womb, with danger and anguish is born iato this
wide world ; even so goeth a man through the narrow gate
of death with distress and trouble, out of the earth into the
heavenly life.
For this cause did the old Christians call the death of the
saints a new birth. Therefore ought we to note well this
comfort, that to die is not to perish, but to be first of aU born
aright. The death of the faithful seemeth indeed to be like unto
the death of the unbeUevers : but verily this is as great a
difference as between heaven and earth. Our death is even
as a death-image made of wood, which grinneth with the
teeth, and feareth, but cannot devour. Our death should be
esteemed even as Moses' brasen serpent ; which, having the
form and proportion of a serpent, was yet without biting,
without moving, without poisonhig. Even so, though death
be not utterly taken away, yet through the grace of God it
is so weakened and made void, that the only bare proportion
remameth. When the master of the ship thinketh he is not
wide from the place where he must land and discharge, he
saileth on forth the more cheerfuUy and gladly : even so, the
nearer we draw unto death, where we must land, the more
[COVEKDALE, II.J

66 FIRST BOOK OP DEATH. [cHAP,
stoutly ought we to fight against the ghostly perils. Like as
he that goeth a far journey hath uncertahi lodging, travail,
and labour, and deslreth to return home to his own country,
to his father and mother, wife, chUdren and friends, among
whom he is surest, and at most quiet ; by means whereof he
forceth' theless for any rough careful path or way homeward:
I chron. even so aU we are strangers and pUgrims upon earth. Our
S '"'"^ home is paradise in heaven ; our heavenly father is God, the
2 cof; V.' earthly father of aU men is Adam ; our spiritual fathers are
Heb': xL xiii. the patriarchs, prophets, and apostles, which altogether wait
and long for us. Seeing now that death is the path and way
unto them, we ought the less to fly it, to the intent that we
may come to our right home, salute our fathers and friends,
Heb. xiii. embrace them, and dweU with them for ever. We have here
phii.iu. no remaining city, but we seek one to come. Our conver
sation and burghership is in heaven.
But if any man be afraid of death, and force not for
the country of heaven, only because of temporal pleasures,
the same dealeth unhonestly ; even as do they, that whereas
they ought to go the next way home, set them down 'm a
pleasant place, or among companions at the tavern: where
they lying stiU, forget their own country, and pass not upon
then- friends and kinsfolks. How evU this becometh them,
every man may well consider by himself.
The Lord Jesus giveth this sunUitude : " Except the wheat
corn faU into the ground and die, it bideth alone: but if it die,
1 Cor. XV. it bringeth forth much fruit," LUiewise 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 hfe that foUoweth after, resembleth he to the pleasant
green corn in summer.
If a man he in a dark miserable prison, with this condition
that he should not come forth, tiU the waUs of the tower were
faUen down, undoubtedly he would be right glad to see the
waUs begui to faU : our soul is kept m withm the body upon
earth, as m captivity and bonds. Now as soon as the body
is at a pomt that it must needs faU, why would we be sorry?
For by this approacheth the deUverance, when we out of the
prison of misery shaU be brought before the most amiable
countenance of God, mto the joyful freedom of heaven. Ac-
[1 To force : to lay stress upon, Johnson.]

XVI,] SIMILITUDES THAT DEATH IS WHOLSESOME, 67
cordmg to this did David pray: "Brmg my soul out of psai. cxiu.
prison, 0 Lord, that I may give thanks unto thy name,"
Item, m many places of scripture, to die is caUed ta 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 agam ;) so when we or our friends depart i cor. xy.
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 wiU aUege 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 thirst, wherein is sin and
wretchedness : in the day of thy death thou shalt be deli
vered from aU evil. Again we read : " Though the righteous wisd. iv.
be overtaken with death, yet shaU he be in rest,"
" VerUy, verily, I say unto you, he that heareth my John v.
words, and beheveth on him that sent me, hath everlasting
life, and shaU not come into damnation, but is escaped from
death into life," " If we Uve, we Uve unto the Lord : if we Rom. xiv.
, . 2 Cor. iv.
die, we die unto the Lord, Therefore whether we Uve or die,
we are the Lord's," Behold, how comfortably this is spoken
of aU Christians,

CHAPTER XVIII,

THAT DEATH CANNOT BE AVOIDED, ITEM, OF COMPANIONS
OF THEM THAT DIE,
Upon this condition are we born into the world, uito this
Ught, not to contioue alway therein ; but when God wiU,
through temporal death to lay aside and put off the travaU of
5 — 2

Bom. V,

68 FIRST BOOK OF DEATH. [cHAP.
this miserable hfe. Witty men have found out, how hard
stones may be broken and moUified, and how wUd beasts may
be 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 bodUy enemies there
may be made fortresses, castles, and bulwarks ; but so far as
concerneth death, aU men have an unfenced city. In other
dangers, power, money, flight, counsel, and pohcy may help :
but as for death, it can neither be banished with power, nor
bought with money, nor avoided with flying away, nor pre
vented with counsel, nor turned back with policy. And
though thou be now deUvered from sickness, yet within a
httle whUe thou must, whether thou wUt or no, depart hence
to death's home ; for the highest lawgiver of aU told our first
father so before : " In what day soever thou eatest thereof,
thou shalt die the death." Understand, that the death of the
soul bringeth with it the death of the body.
Whoso now grudgeth, and is not content to die, what is
that else, but that he, forgetting himself and his own nature,
eomplaineth 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 flrst man must lay down their
necks. Death is an indifferent judge, regardeth no person,
hath no pity on the fatherless, careth not for the poor, dis-
penseth not with the rich, feareth not the mighty, passethnot
for the noble, honoureth not the aged, spareth not the wise,
pardoneth not the foohsL
For hke as a river is poisoned m the weU-sprmg, or
fountain, so was the nature of man altogether in our first
parents. And forasmuch as they themselves were maimed
through sm, they have begotten unright and mortal chUdren.
Touchmg this saith Paul: " By one man came death upon
aU men." Now let us consider, what exceUent companions and holy
feUowship they also have that are dead. Paul writeth, that
" we must be Uke shapen unto the image of the Son of God "

XVIII.] DEATH CANNOT BE AVOIDED. 69
If he now that of nature was Immortal and innocent, became
mortal for our sakes, even Jesus Christ our Saviour ; why
would we then, that many and sundry ways have deserved
death, contmue here stlU, and not die ? Abraham the faithful,
Sampson the strong, Solomon the wise, Absolom the fair one,
yea, aU the prophets and apostles, kings and emperors, through
death departed out of this Ufe. 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
Uke shaU happen unto him. That were even Uke as if one
would take upon hunself to be better than aU righteous and
holy men, that ever were since the beginning of the world.

CHAPTER XIX.
OF NATURAL HELP IN DANGER OF DEATH.
Whoso wUl help himself from the pestilence with flying
away, leaving his own wife, friends, and neighbours ; he de
clareth unperfectness of faith, and standeth not with christian
charity, where we owe unto others the same that we in like
case would gladly have at their hands.
Grant that the pestUence 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 fooUsh unadvised counsel, when we
vdth neglecting of our own members wiU flee from the wrath
of God, thinking through sin to escape the punishment of sin.
Experience also doth shew, that such folks do oft perish, as
weU as other; yea, sooner than they that fled not at aU.
But physic is permitted of God, as in the time of pestilence
with fires and perfumes to make the air more wholesome from
poison, and to receive somewhat into the body, for the con
suming of evil humours, and to hinder the infection. Item,
when one is taken with a disease, to be let blood, to sweat, to

70

FIRST BOOK OP DEATH.

[cHAP.

foUow the physician's instruction ; such things are in no wise
to be reprehended, so that, whether it turn to death or hfe,
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 ?

Mattx.
Luke xiL
Psal. xxxiv.
Psal. Ix.
1 Pet V.

Mark xvi.
Luke xxii.
Acts vii.
Rom. viii.

ph. i. iv.
Philip, ii.

CHAPTER XX.
THAT GOD IS ABLE AND WILL HELP FOR CHRIST's SAKK.
SPECLA.LLY 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 perUs of thy death, and can
meddle withal. Through his power shalt thou get through,
and drink the bitter draught. Though we die, yet Uveth
God before us, with us, after us, and is able to preserve us
for ever. Christ sayeth: "Weep not, the damsel is not
dead, but sleepeth." Faithless reason understandeth not the
mystery of God, and laugheth : but Christ, the true God,
hath both the word and work together, and saith no more
but " Arise ;" and the soul came again to the body, and she
arose. Out of this, and such like examples, oughtest thou,
faint-hearted man, to understand the infinite power of God,
who can receive thy soul also and preserve it.
Not only is God able, but wUl also help graciously. Why
should not he lay upon thee some great thing, as death is,
seeing he addeth so great advantage, help, and strength
thereto, to prove what his grace and power may do ? For
he hath numbered aU the hairs of our head : that is, he
alway hath his 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 his own dear Son ; whom he
caused to take our miserable nature upon him, and therein
for the sins of aU 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.'u.x.
The natural Son of God himself from heaven became a ps"'' «>'•
mortal man, to the Intent that man's mortal nature, throuo-h humanity
' o of Christ.
the uniting thereof with the immortal nature of the Godhead
in his own only person, might be exalted to an immortal life.
He, having a natural fear of death, said : " My soul is xhe pa-ssion
heavy, even unto death." He prayed also : " Father, if it be Matt.'xxvi.
possible, take this cup from me." But this fear and terror John xi*!!'
did he overcome; for he added thereto and saith : "Father,
not my wUl, but thine be fulfilled." Through this victory of
Christ, may aU Christians also overcome such terror and fear
as they be hi.
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, Uke a wretch must thou die,"
and no man is able to help thee ; yet did the Lord Jesus
hold his peace there-to, as if he heard and saw them not.
He made no answer again, but only regarded the good will
and pleasure of his Father. Therefore though we have an
horrible temptation of death, as though there were neither
comfort nor help for us any more, yet in Christ and with
Christ we may endure aU, and wait stUl upon the gracious
good wUl 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
this, he made it profitable and wholesome ; so that death,
which of itself should else be a beginning of everlasting sor
row, is become an entrance into eternal salvation. According
to this meaning are the words of Paul, when he saith, that
" Christ, by the grace of God, tasted death for aU men." phiu.^'
Item, " He became partaker of flesh and blood, to put Heb.'ii. '
down through death him that had the lordship over death,
that is to say, the devU; and that he might deliver them,
which through fear of death, were aU their Ufe-time in danger
of bondage." Moreover, that Christ is the Uvmg and immortal image
agamst death, yea, the very power of our resurrection and
of Ufe everlasting, he himself hath testified with his own joy- c^hr^t-sje-

r^

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 again.
Again, how full is it of comfort and pure treasure, that
St Paul joineth our resurrection unseparably to the resur
rection of Jesus Christ ! Likewise doth St Paul comfort his
2 Tim. ii. disciple Timothy with the resurrection, and saith : " If we
die with Christ, we shaU 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 wiU, that where I am, they also be whom thou
hast given me." Seeing that Christ now with body and sonl
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 Ufe 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 vahant
heavenly captain himself, who upon the cross overcame death
and aU misfortune for our sakes, hath respect unto us from
Deut i. XX. time to time, g;oeth before us in our battle, and fighteth for
Exod. xiv. , p 11 • , ¦ , 1 •
J^j^^i'K us, keepeth us from all mischances m the way to salvation ;
xSii.™" ""¦ ^° *^^* ^^ "^^^^ ^°* '^'"^ ^^^ ^^^''j *^** ¦"'® shall sink or fall
|Kta^vi. down to the bottom.
He shaU cause us with our own bodily eyes to see the
glorious victory and triumph in the resurrection of the dead,
and to have experience thereof in our own body and soul.
Death is even as a dark cave in the ground: but whoso
taketh Christ's Ught 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
life : he that beheveth on me, yea, though he were dead, yet
shaU he Uve ; and whosoever Uveth and beheveth in me sha}!

XX.]

GOD IS ABLE AND WILL HELP FOR CHRIST S SAKE.

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 aU die, so by Christ shaU aU be made i cor. :
aUve, every one in his order." Item, " Om- burghei-ship is in pwi. u
heaven : from whence we look for a Saviour, even Jesus
Christ ; which shaU change our vUe bodies, that they mav
be fashioned Uke 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 hfe is hid with Christ coi. ui
in God. But when Christ your life shaU shew himself, then
shall ye also appear with him in glory." Here doth Paul
declare, that our hfe is not in this world, but hid with Christ
in God, and shaU through Christ in his time be gloriously
opened. After this maimer should Christ be printed into the
feeble, troubled, and doubtful consciences of the sick. And
with aU dUigence ought the office of Christ to be considered,
how that he, according imto the scripture, coining into this
world for our wealth, did also for our wealth preach, wrought
miracles, suffered, and died, to deUver us out of this false un
happy world, to open unto us the right door into eternal Ufe,
and to bring us with body and soul into heaven ; wherein
neither sin, death, nor devil shaU be able to hinder us for
evermore. Who shaU ever be able sufficientiy 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 lustUy step
forth before the face of death, manfuUy to fight in all trouble,
and willingly to wait for the dehverance ?

CHAPTER XXI.
THAT GOD HATH PROMISED HIS HELP AND COMFORT.
Out of this exceeding grace of God, for the blessed Seed's
sake, proceed God's comfortable promises m the old and
new Testament. "Mine eyes shaU stiU be upon thee, thatPsai.xcL
thou perish not. The Lord shaU deUver thee from the snare
of the hunter, and from the most noisome death. With his

74 FIRST BOOK OP DEATH. [cHAP.
own wings shaU he cover thee ; so that under his feathers thou
shalt be safe. His truth and faithfulness shaU 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 pestUence that creepeth in darkness, nor yet any
hurt that destroyeth by day-time. Though a thousand fall
on thy left hand, and ten thousand on thy right, yet shaU it
not touch thee."
Here doth God evidently promise, that he wUl graciously
preserve his own chUdren, 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 aU mischances that overtake men openly in the day-
season, yea, sometimes suddenly and unawares : thirdly, from
the pestUence, 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 pestUence 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 ia hot countries, when the sun shineth most strongly.
Under these four plagues are aU mischances comprehended.
In the end of this psalm stand these words : " I am with
him in trouble, I wUl deliver him, and bring him to honour."
When God saith, " I am with him," consider not thou thine
own powers ; for they help nothing at aU : behold much more
the power of him that is with thee ui trouble. When thou
hearest, " I wUl deUver him," thou must not be famt-hearted,
though the trouble do seem long to continue. When thou
hearest, " I wUl brmg him unto honour," be thou sure, that
as thou art partaker of the death of Christ, so shalt thou be
also of his glory.
Matt xi. Christ caUeth thee to him, and crieth yet stUl : " Come
to me, aU ye that labour and are laden, and I wUl ease you.
Take my yoke on you, and learn of me, that I am meek and
lowly m heart, and ye shaU find rest unto your souls." Again:
[John viii.] " VerUy, verUy, I say unto you; If any man keep my say
ings, he shaU never see death," , Understand, that the hght
of Ufe doth shme clearer, than the darkness of death can
bUnd, For the faithful, through his beUef, is after such sort
mcorporated and jomed unto the Lord Christ, the true hfe,
that he shaU not be separated from hun. Though body and

XXI.] GOD HATH PROMISED HIS HELP AND COMPORT, 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 soid shall come together agam to
eternal joy. And thus the christian beUever neither seeth,
feeleth, nor tasteth the everlastmg 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 faithfuUy 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 endureth not long. Death must make
quick speed with us, as Hezekiah the king of Judah saith :
" He shall cut off my life, as a weaver doth his web." And isai. xxxviu.
when the pain is greatest of aU, then Is it near the end.
Hereunto may be appUed that Christ said, "It is but ajohnxiv.
modicum, a very Uttle while." Though it were so that the
troubles of death did long endure, yet towards the eternity
that foUoweth 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
aU is able to disturb or grieve. Sometime taketh he from
us the grievous enemy or mortal sickness, and so deUvereth
us out of the perUs 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 wUUngly to forsake all that earthly is, and to endure all
manner of pain and smart untU the end.
" The Spirit of God certifieth our spirit, that we are the Bom. vm.

76 FIRST BOOK OF DEATH. [cHAP.
chUdren of God. If we be chUdren, 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, 0 man, when thou diest, and to take heed
unto thy soul, to keep it, and to receive it, when it shall
Psal. xxxiv. depart out of the body. Witness this is : " The angel of the
Lord pitcheth round about them that fear him, and dehvereth
Psal. xci. them." And : " He hath given his angels charge concerning
thee, that they keep thee in all thy ways, and bear thee in
their hands, that thou hurt not thy foot against a stone."
Heb. 1. The angels, which are many without number, be minister
ing spirits, sent to do service for their sakes, which shaU 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 havmg compassion and prayer to help him by, that at his
death he may overcome death, sin, and hell.

Gen. xxxT,

CHAPTER XXIII,
EXAMPLES OF GOD'S HELP,

In the time of the prophets and aposties God raised
certain from death ; to the mtent that our weak feeble nature
might have the more help to beUeve the resurrection- and
eternal life. For the dead could not have been raised, if
death did bring man utterly to nought, Abraham feU sick,
and died m a good age, when he was old, and had Uved
enough, and was put unto his people ; that is, his soul came
to the soul of the other saints, which died before. So is it
also of Isaac, Word was brought to Mng Hezekiah, that he
should hve no longer; but after he had made his earnest
prayer unto God, there were added fifteen years unto life.

XXIII,] EXAMPLES OF GODS HELP, 77
When Lazarus died, his soul was carried of the angels into Luke xvi.
Abraham's bosom. The murderer upon the cross heard in
his extreme trouble that Christ said unto him: "This day Luke xxui
shalt thou be with me in paradise,"
DaUy experience testifieth, that God forsaketh not his
own. Therefore undoubtedly he that hath begun his king
dom in us, shaU graciously perform and finish it.

CHAPTER XXIV,
THAT IT IS NECESSARY TO PREPARE FOR THIS JOURNEY,
If we could find in our hearts gladly for to hear, how
unhurtful, yea, wholesome and vincible death is become
through Christ, we would not be idle, and linger still tiU the
time came that we must needs die,
A good householder maketh provision for himself and his
famUy, and buyeth beforehand fuel and victuals, and such
things as he hath need of for a whole year, or for a month,
&a, 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 shaU caU us out of this time, "If Lukexii.
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, xxiv
not, wiU 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 shaU
an unmeet warrior do, that knoweth not the nature, subtlety,
weapons, and pohcy of the enemy ?

I78 FIRST BOOK OP DEATH. |_CHAP.

CHAPTER XXV.
PROVISION CONCERNING TEMPORAL GOODS, CHILDREN, AND
FRIENDS, WHICH MUST BE LEFT BEHIND.
Again, concerning temporal goods: Let the rich who
hath wife and chUdren, or other heu-s, make provision for
them m good order under writing, according as in every
place the custom is. But if honour and authority, substance
or goods, go too near thy stomach, then consider that they be
not true, but uncertain, transitory, and vam goods, which
brmg more unquietness than rest. Consider also, that many
more rich mighty prmces, kmgs, and lords must be spoUed of
aU then- glory, and be fam to content themselves with a short
narrow place of the grave.
Though we here lose aU, yet do we scarce lose one
farthmg. And in the other Ufe we have not kmgdoms, nor
empmes, but God himself and everlasting goods; in com
parison whereof, aU minstrelsy, pastime, pomp, mu-th, and
cheer upon earth is scarce to be esteemed as castmg counters
towards the finest couis of gold. Therefore ought we to learn,
speciaUy in sickness, to give all temporal goods their leave,
and to bid them fareweU; And if any man wUl furthermore
disquiet and trouble us m teUing us stUl 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, chUdren, and friends, the same is the sorer laid at : for
naturaUy we aU 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 his cross and foUoweth me, is unapt
for me." Therefore must thou break thiae own wUl, take up
thy cross, and give over thyself unto the wUl of God; spe
ciaUy, forasmuch as even they whom thou art loth to leave
behind thee upon earth, shaU 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. whcu he should die : "I shaU be gathered unto my people."

XXV.J PROVISION CONCERNING TEMPORAL GOODS. 79
Item, unto Moses and Aaron said God : " Thou shalt go 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, his heaven our inheritance, and aU angels and saints
our brethren, sisters, and kinsfolks, with whom we shaU enjoy
eternal goods for ever.
Again, whoso leaveth behind him a poor wife, chUdren
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 wUl graci
ously take the governance of them. For our wives, chUdren,
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 Exod. xxii.
' _ . . Psal. cxlv.
fatherless, and taketh them into his own protection.
Now if thou receive not this godly consolation and com
fort, then, to thine own great notable hurt, thou disquietest
thyseE 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 aU other worldly matters
them leave, that the soul be not tangled with any earthly
business, but directed upward into heaven, where it desireth
everlastingly to Uve.
Here shall it be needful, that our mmd have an assured
understanding of the holy gospel. In this consideration en
dure thou stiU; hang thou thereupon with stedfast faith,
whereout grow these fruits, prayer, righteousness, patience,
and aU goodness.
After the doctrme of the true gospel, without thme own

80 FIRST BOOK OF DEATH. [cHAP,
and rehgious men's works, without the merits of samts, art
thou justified, made righteous, and saved only through Christ,
who alone is thy mediator, advocate, helper, satisfaction, hope,
comfort, and Ufe, It is Christ's wiU to convey thee away
from sin, from the world, from the devU, and from heU, 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 Ufe eternal,
that they know thee to be the only true God, and whom thou
hast sent, Jesus Christ," With this evangeUcal doctrine, and with
nothing else, must our hearts be occupied, what temptations
soever happen, which undoubtedly will not tarry behind.
While we go about yet merry and in health, it bringeth
exceeding great profit, if we exercise ourselves with the cogi
tations of death. But in sickness, and when we must die,
that is, when the horrible image of death would make us
afraid, we must not unquiet ourselves with heavy remem
brance of death. We should not behold or consider death
in itself, nor in our own nature, neither in them that are slain
through the wrath of God; but principally in Christ Jesu,
and then in his saints, which through him overcame death,
and died in the grace of God. From this fight may not
we suffer ourselves to be driven, though all angels and all
creatures, yea, though God himself, in our opinion, would lay
other things before our eyes, which they do not : howbeit,
the evU spu-it 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 shaU death be despised and devoured in hfe ; the
heart also hath the more rest, and may quietly die in Christ.
John xvi.- Therefore saith Christ: "In the world, that is, also, in your
selves, ye shall have trouble ; but in me peace. Be ye of
good comfort, I have overcome the world."
w^mk xxL " ^Isssed are they that die in the Lord." This afore
time was figured and signified, when the chUdren of Israel,
being bitten of fiery serpents, might not struggle with them,
but behold the brasen serpent, namely Christ. So the quick
serpents feU 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.J PREPARATIONS CONCERNING GHOSTLT MATTERS. 81
God's word, specially out of season, that is to say, in the
danger of death ; then hath death his whole power and
strength in our feeble nature, and killeth us with the greater
pain, so that we forget God, and are lost for ever.

CHAPTER XXVII.
of REPENTANCE AND SORROW FOR SIN.
To the intent that our wlU, heart, and mind may right
and truly receive and apprehend the Lord Christ, we must
first be thoroughly sorrowful for our sinful Ufe, 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 pubUcan. Therefore must we also acknow
ledge, that with aU our own power and works we are able to
prevail neither against death, nor other mischance. For how
were it possible, that we, poor sUly worms, feeble and weak
in body and soul, should be able to endure the stormy waves
and intolerable burden of death, if the right hand of God
himself were not present to help our infirmity ? Full truly
spake a certain king in France, when he lay on his death
bed : " I have been very rich, I have had exceeding much
honour, my power was passing great ; and yet for all my
riches, power, and friends, I am not able to obtain of death
so much as one hour's respite."

CHAPTER XXVIII.
OF TRUE FAITH.

To such a confession belongeth the christian beUef, that
we turn ourselves away from aU comfort of man, yea, from
aU 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
r 1 6
LCOVERDALE, II.]

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 tho same
yet shaU rise again and Uve for ever. Therefore is there re
quired faith in Christ and in his word. The sum hereof have
we in the twelve articles of the old ancient undoubted chris
tian beUef.
And though it be our duty alway, specially at the time
of death, earnestly to consider aU the articles, yet principaUy,
when we die, we ought to exercise the four last articles ; " the
mth"''^"' communion of samts, the forgiveness of sins, the resurrection
of the body, and the life everlasthig." For these four in them
selves comprehend all the power, commodity, and fruit of
faith : namely, whosoever doth stedfastly look for aU 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 aU sins, and joyfully rise again to eternal life.
Yea, whatsoever the Son of God himself hath, can do, and is
able, that same hath this behever also obtauied ; neither can
it go otherwise with him but prosperously in life and death,
here and in the world to come, temporaUy and eternally.
Witness: whoso hath Christ, hath already the true hfe
and aU blessing ; for Christ is the Ufe, the resurrection, and a
Eph. iu. plentiful sufficiency of aU good things. Through faith doth
Clirist dweU in our hearts. Therefore through faith we
obtain aU consolation and blessing.
That faith is the true absolution, it may be perceived by
the words of Christ, when he saith so oft m the gospel : "Be
it unto thee according to thy beUef."
Item, God wUl constantiy stand to his word and promise;
Lukexxi. he is of nature the truth itself. Heaven and earth shaU pass,
but his words shaU not pass.
John iii. "What are now the promises of God? "So God loved
the worid, 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 behove in Christ
the Son of God, we shaU through him inherit eternal Ufe !

XXVIII.] OP TRUE FAITH. 83
Item : " VerUy, verUy, I say unto you, he that heareth
my words, and beheveth on him that sent me, hath everlasting
life, and shall not come into damnation, but is escaped from
death unto life." Lord, how comfortable a thing is this, that
a faithful behever by temporal death escapeth through, yea,
is already escaped into everlasting Ufe !
Again : " This is the wiU of my Father, which hath sent john vi.
me, that every one which seeth the Son and believeth on him,
have eternal Ufe ; and I shaU raise hun 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
stiU endureth in stedfast confidence upon the grace and word
of God, shaU be preserved and saved for ever. And even
as Uttle shaU sin, heU, and the devil be able to hm-t him, as
they could hurt Christ himself. When the darkness of the a pUhy
night faUeth down, it covereth the whole world, dlmmeth the
colour and fashion of all creatures, feareth and dlscomforteth
them ; yet is it not of such power, as to darken, suppress,
and quench the least Ught of aU that is found in the world.
For the darker the night is, the clearer do the stars shine ;
yea, the least Ught of a candle wlthstandeth the whole night,
and giveth Ught 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 Ught. 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 Uving temple of God, and
Christ's disciples are caUed the Ughts of the world. Hereout
foUoweth 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
shaU be smitten back and driven away perforce.
A Uttle vein of water breaketh forth out of the ground An apt
. . , 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 fountaui, but
it driveth the whole weight of the water backward and for
ward, and springeth stiU contlnuaUy, tiU the ditch be so full
that it go over. And if the other water be foul and troubled,
6 — 2

84

FIRST BOOK OF DEATH. [cHAP.

it cannot mmgle Itself among the fresh clear water of the
fountam ; but the same remameth pure and fah-, tUl in tune it
come far from the head sprmg.
jer. ii. Now is God the only plentiful fountam of aU Ufe. And
Jota^x"' the faithful are very flowmg weUs. For Christ saith : "Whoso
believeth on me, out of his body, as saith the scripture, shaU
flow sti-eams of the water of Ufe." Which words " he spake
of the Spirit, that they which beUeve on him should receive."
Thus no mischance of this world can spoU any faithful man of
his comfort and Ufe ; forasmuch as God, the eternal well-spring
of Ufe, dweUeth and floweth m his heart, and driveth all
noisome things far away from it.
Theexereise To tho luteut uow that thou maycst be partaker of all
the fruits of faith, thou must manfuUy strive and exercise thy
beUef after this manner. If any unagination or thought con
cerning sm or death wUl fear thee, though flesh and blood tell
thee otherwise, and though thine own natural reason would
make thee to beUeve none other, and thou thyself feelest not
the contrary, but that God of very wrath wUl kUl 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
Bie^ed of the comfortable gracious word of the Lord Jesu. Comprehend
hSi'this " and keep it sure in a stedfast belief, 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, devU, heU, and
whatsoever cleaveth to the world ; and, " VerUy, verUy, he
that beheveth and putteth his trust in me, hath eternal life."
With the which words the same dear, vaUant, worthy, and
victorious man doth apply also unto me his victory and power.
With him wiU I continue, and keep me to his word and com
fort, whether I hve 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.

mind.

XXVIII.j OP TRUE FAITH. 85
Paul rejoiceth, and boasteth agamst the terror of death :
"Death is swallowed up in victory. Death, where is thyicor.xv.
victory? HeU, where is thy sting?" As though he would
say : 0 death, thou mayest weU make one afraid, as a death- to the faith-
image of wood may do; but to devour thou hast no might. comfoH. ""*
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 Uve or die, Rom.xiv.
we are the Lord's."
And again thus he speaketh exceeding comfortably :
" Christ is to me Ufe, and death is to me advantage." For pmi. i.
hereby go we from labour to rest, from shame to honour, Sords''we'r?°
from heaviness to joy, from death to life. " We Imow that oufheaJS.
we are translated from death unto hfe." " Though I walk in psai. 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, nel- unbeiiei.
ther beUeve 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 wiU not be comforted with the Lord how ood is
Jesu, doth unto God the Father and the Son the greatest dis- by our fear
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 devU, sin, and The fearer of
death is overcome ah-eady, we strengthen them to be our own the devu
. , ^ • f 1 ^g^'^st him-
tyrants against the faithful true Saviour. Hereof proceed self.
such words as these : " I wot not how to endure and abide it :
alas ! what shaU become of me ?" What is that else, but to have imst in our
respect imto our own strength, as though Christ were not at iTthl way to
T n • 1 1 iOTj. desperation.
hand to take our part, and to nmsh the matter .-' item,
through unbeUef 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
bodUy master : doth not he then procure imto himself ever
lasting shame, that hx trouble of death picketh himself away
from Christ, the heavenly master ? Witness : "He that be- Mark xvi.

86 FIRST BOOK OF DEATH. [cHAP.
John iii. Ueveth not shaU be damned. He that beheveth not on the
Son of God, shaU not see life, but the wrath of God abideth
on him."

CHAPTER XXIX.
OF HOPE.

^dstenrth Faith, though it be no greater than a Uttle spark, gen-
fa'ith"'"^'' dereth hope, which looketh and walteth for the dehverance
Psal. xxxvii. to come, and shaU undoubtedly not come to confusion. " Com
mit thy cause unto the Lord, hope upon hun ; and he fuU well
shall bring it to pass." Ipse faciet, he himself wUl be the
doer. The good patriarch Abraham is set forth unto us for an
example of faith and hope, LUce 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 in our way.

CHAPTER XXX.
OF THE SACRAMENTS.

To the confirmation of faith and hope serve the holy
sacraments of Baptism and of the Supper of the Lord. Bap
tism is an undoubted true token and evidence of the grace of
God, fastened even upon the body; with the which God
promiseth and blndeth hunself, that he wUl be thy God and
Father for his Son's sake, and wUl also preserve thee with
his own Spu-it m thy greatest perUs for evermore.
The sacrament of the body and blood of Christ must be
tte's'upperf <^^e''cised and practised only m the coming together of the
and person's. Tyhole congregatlou and church, accordmg to the example of
the apostles. Therefore let the sick satisfy himself with the
general breakmg of bread, whereof he was partaker with the
whole congregation!. But let him dUigently 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 fruit of
grace in Christ, and given me an assured token from heaven
in this sacrament, that Christ's life hath in his death overcome
my death, and that his obedience In his passion hath destroyed
my sms. This godly promise, token, and evidence of my
salvation shall not deceive me. I wUl not suffer this to be
taken from me, to die for it. I will rather deny all the world
and myself also, than to doubt hi God's token and promise.
Here the devU tempteth a man to say : " Yea, but through
my unworthiness I may spUl the gifts of God that are offered
me by the word and token, and so be spoiled of the same for
ever." Answer : God giveth thee nothing for thine own our wortw-
^ ^ ness to com-
worthiness' sake ; yea, he buddeth thee unworthy upon the mun'oate.
worthiness of his own Son: if thou believe on the Son of
God, thou art and continuest worthy before the face of God.
Item: Forasmuch as thou hast gone heretofore unto the
Supper of the Lord, thou art through the same sacrament in
corporated and conjoined with all them that are sanctified in
God, and art already come into the fellowship of the saints,
so that they with thee in Christ die and overcome.

CHAPTER XXXI.
OF PRAYER.

No man should presume to exercise faith, and hope, or
other spiritual gifts, out of his own power ; but humbly to
pray unto God for aU such things as are needful. And seeing
we have need of one mediator and advocate, God hath given P^;^=",»j^g^
us his Son Jesus Christ. Neither is any of our prayers ac- ood.
ceptable unto God, but such as we offer through Jesus Christ. Heb. xui.
Therefore must we withdraw ourselves from aU creatures,
praymg and deslrmg aU things at God's hand only through
the name of Jesu,
How ought a man to caU upon God through Christ ? what^is^to_^^
With beUef that we doubt not but our prayer is heard already, ^christ
Hooper, pp. 170—173. Parker Soc. Ed. The objection to the private
celebration of the Lord's Supper prevailed at a. very early period, as
wo learn from the second Apology of Justin Martyr, c. 98.]

88 FIRST BOOK Ob- DEATH. [cH.^P.
To such a faith and confidence are we occasioned, in that God
hath commanded us to pray, and promised that he wUl gra
ciously hear us : " Knock, and it shaU be opened unto you,
&c." For what thing ought we to make our prayer unto God?
For the understanding of his word, for remission of sins, for
Increase of faith, for love even towards our enemies, for help,
Themodera- patlcuce, comfort, and aU spu-itual gifts. To pray for health
foTtemiS' and long Ufe, is not unright, so far as we commit and refer it
'^"^ unto the holy wUl of God. For we cannot make it better
than the faithful Father, that knoweth best of aU. And to
pray for a long Ufe is ofttimes nothing else than to desu-e to
Isai. xxxviii. be kept long in misery. Good Hezekiah yet prayed with
tears, that he might Uve for a season.
Christ, the most perfect example of aU, did pray : " Fa
ther, if it be possible, take this bitter draught from me;
nevertheless, not my wUl, but thine be done." Like as he
now prayed, as the second and third time most earnestly ; so
ought we also without ceasing to caU upon God. Some ap
point God beforehand, what death he must suffer them to die.
But they do best of aU, that prescribe unto the Lord theu-
God neither fashion of death, nor time, neither other circum
stance ; but refer aU 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 aU into his own protec
tion. Unto prayer belongeth it also, cheerfuUy to give God
thanks for aU bodUy and ghostly benefits.

CHAPTER XXXII.
THE FORM OF PRAYER.
c^AAe" ^ Almighty everlastmg God, merciful Father of heaven.

Father.

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

XXXlI.j THE FORM OF PRAYER. 89
with grievous sins. I fear and flee from thee, as from a confession.
righteous judge. All this, whatsoever it be, I freely acknow
ledge and confess, and am sorry for it from the ground of
my heart. But, 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 thlnli 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 shaU have everlasting
life. Now is my beUef 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 Ufe. Thy
words are true ; be it unto me accorcUng 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 belief. Of this
my faith thou shalt thyself, O Lord, be witness, and all thine
elect. My last wiU 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 unbeUef and blas
phemy ; but help mine unbeUef, 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 "'^^s"-"'^
plague, as thou wUt thyself; only, I beseech thee, grant me
patience and lowliness of mind. Be thou the strength of my
soul in this far journey, which I have now to go in an un
known land. Now shew thyself unto my poor soul, so as it
may feel that thou art my refuge, my help, protection, de
fence, comfort, castle, my sure stony rock, my safeguard, my
treasure, prosperity, health, and welfare. I yield myself
whoUy unto thee with soul and body ; let me never be con
founded. Help also, 0 heavenly Father, that according unto Piaycrfor
,^ ' , "^ . . ^ n the enemy.
thy commandment I may love mme enemies, and pray tor 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 beguUed, deceived, or
offended any man with evU example, or with too few benefits.
I beseech thee, 0 Lord, through Jesus Christ, forgive thou
aU them that ever have hurt me in thought, word, or deed.
pmyerfor To thy falthfulness and protection, 0 dearest Father, I
commit aU that concerneth me, especially wife, chUdren,
friends, and aU such as thou hast put under my governance.
Comfort and help thou aU those that he in bonds, and are
persecuted for thy word's sake.
Have mercy upon aU 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 Uve accord
ing to thy godly wUl, and throughout aU troubles to endure
and continue stiU in the christian faith.
Prayer to Q Lopd Josu Chrlst, I bescech thee, through thine own
God the Son. ' .
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 woimds hast thou healed. 0 increase thou in me and
other men faith, patience, and consolatjon, 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 wiU, but thine be done :" and that
is my prayer also. Upon the cross thou didst pray : " Father,
forgive them." Even so, Lord, forgive I aU 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 spu-it."
Even so now. Lord, commend I my poor soul into thy
hands.
oS^Se'noiy ^ *^°^ ^°^y Spn-it, 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 : O vouchsafe thou
to Uluminate, comfort, and strengthen me and them unto all
goodness ; convey thou and bring us out of aU trouble, and
faU us not, neither forsake us for evermore. Amen.

XXXIII.] A FORM OF PRAYER AND THANKSGIVING. 91
CHAPTER XXXni.
A FORM OF PRAYER AND THANKSGIVING.
0 Almighty, eternal, merciful God and Father, I laud Thanksgiving
and praise thee, that thou hast created me a reasonable man, Fatifer.
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 aU faithful, through thy most dear beloved Son ; in that
he for my sins would be tempted so many ways, and suffer
so vUe 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 thanlv
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
' ^ .(.111- • (¦ 1 to the Son.
Lord Jesu Christ, for thy holy mcarnation, tor thy martyr
dom and bitter passion ; whereby I am perfectly assured, that
thou art my Redeemer and Saviour. Upon that only set I
my buUding ; thitherward standeth my hope ; there will I be
fovmd cheerfuUy and gladly; with thy help wUl I depart Rom. vi.
hence; trusting that as I am partaker of thy troubles, soawm. ii.'
shaU 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 '^^^^^^£^f^
thanks for the true understanding, behef, comfort, patience, '*''°"--
and aU 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 aU psalms of prayer and thanlisgivlng.
Howbeit, whatsoever concerneth prayer, it is all comprehended

92 FIRST BOOK OF DEATH. ['

CHAP,

with few words m the holy Pater-noster, if it be dihgently
and earnestly considered. Notwithstanding no christian prayer
can be done in vain, that it should not be faithfuUy heard,
Psal. xci. God saith : " He hath a desfre unto me, and I wUl deUver hun :
when he caUeth upon me, I shaU hear him ; yea, I am with
him in his trouble, whereout I wiU deUver hun, and bring
hun to honour. He knoweth my name, therefore wiU I
defend him ; with long hfe wUl I satisfy him, and shew him
my salvation," Yea, the whole Psalter is fuU of such com
fortable promises. Example : if thou pray with the murderer
Luke xxiii. upon the cross, that Christ wUl "remember thee hi his
kingdom," thou shalt also in thy heart hear the gracious
comfort, " This day shalt thou be with me m 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 himself therein.
For whereas he faithfuUy caUeth unto God, he doeth it upon
his word ; and in the word of God he is taught how to
behave himself towards all, whatsoever cometh in his way
If a man now cannot give himself true information out of the
holy scripture, whether it be concerning sins committed, or
other temptations; then ought he to ask counsel of his
learned soul-shepherd, or of some other men of godly under
standing. The Lord sayeth not for nought : " My sheep
hear my voice, and I know them, and they foUow me, and I
give them eternal Ufe, and they shall never perish."

XXXVI.] AMENDMENT OP LIFE NECESSARY. 93
CH.^VPTER XXXVL
AMENDMENT OF LIFE NECESSARY.
The true faith brmgeth with it naturally a stedfast pur
pose to Uve from henceforth according unto aU the com
mandments of God.
Christ also exhorteth every man rightly to exercise and
weU 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.]
caUed his servants, and dehvered 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
evU servant. The righteousness of faith comprehendeth the
fear of God, love of thy neighbour, patience, and aU virtue.
Of this fear it is written : " The fear of God is a fountain of prov. xiv.
Ufe, to avoid the snares of death." Neighbourly love doth
first and pruicipaUy require, that we friendly and unfeignedly,
for God's sake, forgive aU them that ever have offended us ;
and again to undertake, as much as heth in us, to reconcUe
aU our enemies. Then doth charity reqiure to give alms, to
comfort the heavy-hearted, and to practise aU 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 aU filthiness. As for bodUy things, the
sick should dispatch them vrith 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 deUberation. For look, what one speaketh at the
point of death, the same goeth deeper to the heart of such as
hear it ; partiy, because it cannot be thought, that a man on
his death bed, being in greatest trouble, wUl use hypocrisy,
or dissemble ; partly, for that when the soul beginneth to be
discharged of the body, it ofttimes sheweth some token of
the freedom and joy, with the which it shaU, even now forth
with, be perfectly endowed. Example: the dear worthy
patriarchs in the old Testament, before then' departmg out
of this Ufe, sent and caUed 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 dUigentiy to waUc thereui. How faithfuUy
did ]Mattathias at his death speak to his noble sons, comfort-
mo- them out of God's word against aU their enemies.

CHAPTER XXXVIL
EXHORTATION UNTO PATIENCE.
Finally, we cannot do better than with God's help,
being patient in aU adversity, and stedfast in aU tempta^
tions, most gentiy and meekly to give over our wUls into the
wUi of God. I speak not of such a patience and vaUantness,
as utterly to feel no more terror of death; for that is a
very blockish unsensibleness of wUd, mad, barbarous people :
but aU such feebleness as is felt, must a christian man over
come, and with faitliful confidence upon the grace of God
cheerfiiUy 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 liitherto Is written concerning preparation tmto death.
For he is given unto us of God not only to be our re-
icor. 1. demption; but also to be unto us wisdom, whereby we must
°^' "¦ learn aU that is necessary for our health.
The seven words that the Lord spake upon the cross,
are speciaUy to be pondered, weighed, and considered.
The fin-st : " 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."
^mpiesof Through the knowledge of Jesus Christ did all holy
fathers and servants of God in the old and new Testament
give over themselves wUUngly unto death, the way of all
Lukeu. flesh. Holy Simeon saith: "Lord, now lettest thou thy
servant depart m peace, according to thy word : for mine

XXXVII.] EXHORTATION UNTO PATIENCE. 95
eyes have seen thy salvation, winch thou hast prepared before
the face of aU people, &c."
Seeing then that every faithful Christian doth no less see a icsson 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 beUeve, that I am redeemed and deUvered 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 wUUngly 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 pwi. 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 oj;her holy martyrs
should by reason provoke us feeble sluggish Christians to
be the more hardy and stout, and to think thus : WeU, 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
cheerfuUy unto death for his name's sake.
Thou hast daUy made thy prayer, as Christ hath taught Prayer re-
thee, that God will take thee out of this wicked world into patience.
his kingdom, and that his will be done. Now if he wiU 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 vaUantly disputed before them, and proved
that there is no evU in death ; it should sound very evU, if
we (which out of the infaUible word of God are instructed
concermng a better life) should forsake tliis life of misery
with less patience, and with more unquietness of mind, than
died the heathen man.

96 FIRST BOOK OF DEATH. [cHAP..
CHAPTER XXXVIII.
THE ORIGINAL AND FRUIT OF PATIENCE.
To the intent that the feebleness of our nature, which'
quaketh at death as at a thing terrible, may shew christian
patience, we must cleave unto Jesus Christ with true faith,,
which shaU warm our hearts to have a love and desire after
the heavenly glory and everlastmg 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 deUverance
from sm, devU, and heU, by means of the blood-sheddmg of
Jesus Christ.
Impatient folks grudge agamst God, pouruig out aU un
thankfulness, for that they were not created immortal ; and so
imagme they in themselves a terrible cruel God ; yea, all
Gen. XV. manner of vices grow out of impatiency. Abraham, who
G^riii?' otherwise is set forth for an example of faith and righteous-
andxxvi.'"'' ness, fearing death too sore, sinned grievously, denying Sara
to be his vrife.
Note this In these latter days (the more pity, God be merciful
christian uuto US !) It Is become a common thing, for fear of death, to>
heart can ^ . , . , jl j
read this 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 Unger 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 foimd ready..
Like as a stout and vaUant 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 upoii-
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 yom- loins Luke xii.
be girded about and your Ughts burning, and ye yourselves
Uke unto men that wait for their master, when he will return
from the wedding ; that as soon as he cometh and knock
eth, they may open unto him Immediately. Happy are
those servants, whom the Lord, when he cometh, shall find
waking." With this similitude doth Christ exhort every man, that
at all times we prepare ourselves against his coming, when he
knocketh through sickness and other dangers ; when he calleth
us out of this life ; and when he shaU come again out of his
heavenly palace to judge the hving and the dead. The right
preparation is true faith, fervent love and charity, the clear
shine of aU virtues, and speciaUy 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, ecclxu.
or ever the days of adversity come, and before the years
draw nigh, when thou shalt say, I am weary of my Ufe."
Again we read : " Examine and correct thyself, before the wisd. xvui.
judgment come : so shalt thou fund grace in the sight of God.
Humble thyself before thou be sick, and declare In season
that thou wUt cease from sin. Be not hindered to pray in
due time, and defer not thy amendment until death." No man
knoweth the time, place, or manner, how he shall end this
Ufe. Many one hopeth yet long to Uve, and thinketh, "I am
yet young, I wiU foUow the world. When I am old, or have
a wife and keep house, then wiU I begin to frame myself."
But, 0 thou fool ! who hath promised thee that thou shalt be
an old man, yea, that thou shalt Uve 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 ^ «|n«y
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 hve tiU to-morrow. Learn to beware by the example of
other men, upon whom stretch-leg came suddenly, and slew
them, even when they thought nothing less than to die.
Yea, of death ought we to think, as of that which is
7
[coverdale, II.J

98

FIRST BOOK OF DEATH. [CHAP.

present : for we have death by the foot, and carry him about
with us hi our whole body.
Like as one m a slnp, whether he sit, stand, awake or
asleep, is ever stUl borne and carried forward, although he
mark it not greatly, neither feel it ; so our Ufe ui a continual
motion doth every twmldmg of an eye steal forth,^ and privily
creep to the end, though we mark not how the time passeth.
Psai.xc. David saith: "Our time goeth forth swiftiy, as though we
did fiy." As if he would say, there can nothing run or fly
Wisd. xiv. away more swiftiy. And Sh-ac saith : " Remember that death
tarrieth not."
1 Cor. XV. Paul saith: "I die daUy." For even " hi the midst of
Ufe are we m death :" yea, death daily, as soon as we are
born, taketh away somewhat of our life. After this meanmg
writeth Augustme : " The time of this life is nothmg else but
a rounding unto death^."
Moreover, death is daUy set before our eyes : we hear
the sighmg 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 stiU taUilng of those that are dead and buried.
U 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 m danger of life, either through tempest, sick
ness, pestUence, murder, war, or other misfortune ? Therefore
seeing death walteth 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 tlU 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 deslreth everlastingly to remain.
For uncertain he is, when the last hour cometh, whether he
shaU convert himself to God, and whether he shaU have bis
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 PREPARE HIMSELF. 99
horrible sight of thine own sins, the terrible fear of God's
judgment, and the cruel temptation of the devU, come al
together upon one heap in the perturbance and cumbrance
of death, and hinder exceeding much in every thing that one
ought to think, speak, or do. If thou now hast Ughtly re
garded aU warmng, and so diest in thy sins, thou shalt not be
able after death to amend any more. AU repentance and
sorrowing from that time forth shaU be in vaui. 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 battie ; every reasonable man may weU perceive,
that we ought by time and season, yea, all our Ufe-time, to
prepare beforehand against the said battle.

CHAPTER XL.
THAT THE FORESAID THINGS OUGHT BY TIME AND IN
DUE SEASON TO BE TAKEN EST HAND.
Thy last vnU and testament being made, whUe thy body The fruit of
is whole and sound, causeth not thee to die the sooner, as testament m
time of
our feeble understanding imagineth ; but is an occasion that health.
thou diest the more quietly, and that thou then goest not
first about such thorns, when thou best upon thy death-bed.
WeU done is it, when one that dieth doth restore evU-gotten
goods : but unto God it is a hundred times more acceptable,
if thou restore it thyself, whUe thou art whole and sound in
body. It is weU done to bestow one portion of goods for
the reUef of the poor : but yet it is a much more accept
able offering unto God, when one himself in his hfetlme giveth
unto the poor. For that which thou upon thy death-bed
appointest for them, is not always distributed; and though
it be, yet is it no more thine. Some do even as the vrife,
that would give none of her pottage to any body, tiU her
pot was overthrown ; then caUed she the poor unto it.
It is weU done in the end to forgive all men, and to
pray unto God that he also wUl forgive aU thine enemies :
7—2

]00 FlUST nOOK OP DEATH. [ciIAP.
but much more commendable is it to forgive them before,
Avhile thou hast thy health, and not do it for fear of death,
but for tho very love of Christ. As for other weighty
matters wherewith thou art wrapped, concerning wife, chU
dren, neighbours, debts, friends, or enemies, those likewise
oughtest not thou to defer tiU tho last day, wherein thou
hast enough to do with tho world, which thou art loath to
forsake ; with death, whom naturaUy thou hatcst ; with the
devil, who practiseth all his crafty falsehood and subtiety;
with the fear of heU, tho 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 wore no wonder, if thou shouldst
forget the same neighbour in tho moan season, when thy
dear friend Is departed. Even so, when one now hath alway
cast what may do tho body good, howsoever it goeth with
the soul, no marvel that tho soul's health is neglected, when
the body falleth.
After this meaning doth holy Augustine earnestly threaten,
saying : " With this penalty is a sinner punished, that when
he dieth he forgetteth himself, who in his life-time thought
not upon God." Therefore while a man is in his flowers of
health, he ought in such sort to learn the comfortable sayings
of the gospel, that in his trouble they may of themselves fall
into his mind; or if other men advertise him of them, he
may be tho 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 beginnmg, Increase, and strength, and is direct not
only above, Ijut also against aU 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 smners. 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 Uve, 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 draweth nigh, to put God in remembrance of
the same prayer, as well as of his commandment and pro
mise, in that he hath not only charged us to pray, but
promised also that he wiU graciously hear us.
Daily ought we to have remorse of conscience, where as oh most
we have faUed, to repent and be sorry, to crave of God for- five us gra'ce'
giveness, and to take upon us immediately to amend all such ana with 'un-
thiags as are amiss. For in the sight of God it is a thou- ?>^.a"s*o put
~ _ ~ ^ It m 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, wUl he not straightway call unto every man to
help him out one way or another ? WiU he not make a sore
moan, howsoever men haste to deUver 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 heU already, forasmuch as he turneth not from sin
to the grace of God.
Then must it needs be an horrible, deviUsh, and obstinate
bhndness, when one sticketh fast in such a state of life, as is
altogether cursed, and yet will appoint a day a great whUe
hence for to come, and therein think to begin to give the
devil his leave; when he knoweth not himself, whether he
shall live tiU that day, and whether he shaU then have a mind
to convert. For to have a wiU unto true repentance, is a free gift
of God, which ought of him daUy to be desired, that the
common proverb be not verified in us : " Vicious life, unhappy
death." He that will Ue well and soft, must make his bed
hereafter. Yet for aU 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,
heth 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 Uve 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 heartUy 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
aU 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 favom- 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 foUoweth, how we should behave ourselves towards
them that be in Uke case. Hereof did David sing these
words in the 41st Psahn : " Blessed is he that considereth
or thinketh upon the poor ; for in the time of trouble the
Lord shaU deUver him. The Lord shaU preserve him and
save his life; he shaU make him prosper upon earth, and
shaU not deUver him into the wUl of his enemies. When he
himself heth sick upon his bed, the Lord shaU refresh him;
yea, thou. Lord, makest his bed in aU his sickness," Item,
he that is judge of us aU shaU at the latter day pronounce
this sentence : " Come, ye blessed of my Father, possess the
kingdom that hath been prepared for you from the beginnuig
of the world. For I was sick, and ye visited me." 0 what
a wicked unbeUef is this, that we are more afraid at a Uttle
adversity and uncertain danger, than encouraged by such a
godly, sure, and faithfnl promise !
Therefore among the greatest works of mercy this is
reckoned, to visit the sick, to have compassion on them, to
give them good counsel, and to comfort them. Which thing
must be done with reason and discretion, to the intent that
neither too Uttle nor too much be meddled withal. Too
Uttle were it, to cause the sick stUl to beUeve, 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.

104 SECOND BOOK OF DEATH, [cUAP,
Again, it were too much to deal roughly with one that
is weak of fiiitli, 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
wUling unto the cross and death. xVnd so should they also
be put in mind, what death is, whence it came, and where
fore, what it doeth through the grace of God for Christ's
sake, by whose Spirit and power the most horrible death of
all is overcome. Hereof is spoken sufficiently in the chapters
going before.
Out of the which foundation, it may thus be spoken imto
the sick : " Thou hast the Almighty God thy dear Fatlier,
and Jesus Christ thine intercessor and Saviour, who hath
t.aken all thy cause In hand ; let lum alone vrlthal ; 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 tills present, and pre
pare thee to depart, giving aU temporal things their leave,
having a right understanding of the holy gospel, and exer
cising the true behef thereof by fervent prayer, charitable
love, and patience.
"Turn thee, for God's sake, from aU creatures to the
Creator and Maker; turn thee from wife and chUd, turn thee
from temporal goods and honour, considering that none of
them can help thee, neither from sm, nor from death. All
that thou leavest behind thee, the Lord according to his
almighty providence shaU weU and fatherly tako care for
them. He that hath created thy wife and children, shall
also provide them a Uving, 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 pomted hither and thither, up and down, as (the more
pity!) thoy use to do in the papistry; but only unto God the
Father through Jesus Christ, according to the contents of
Si^SiS^r"**^® ^^°^^ So^P®^' ^^^^^ tl^s meaning: "Dost thou believe
and confess from the ground of thy heart, that there is but
one only God, who hath given thee body and soul, meat
and drbk, lodgbg and clothing, with all other necessaries,

I, J HOW THE SICK OUGHT TO BE SPOKEN UNTO, 105
and graciously helped thee out of many grievous mischances
and miseries ?" Then let the sick say : " Yea, that I The sick.
acknowledge and confess,"
" Dost thou also confess that thou oughtest, above aU The com-
things, to have feared and worshipped this thy gracious
Maker and Father, and to have loved him with all thy
heart, with aU thy soul, with all thy strength, and, for his
sake, thy neighbour as thyself? Hath not God deserved
that at thy hand?" Then let him say: "0 Lord God, I The sick.
should Indeed have done so,"
" Acknowledge thou hkevrise, that thou oft and many a The com-
time hast wittingly and wUllngly, 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 :
" 0 sir, it is aU too true ; I yield myself gnUty, and confess The sick.
it before God," " WeU, greater and more horrible sins than The com-
these couldst not thou do, if thou wouldst stlU 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 wUl not deal with thee after his divine
judgment and justice, but according to his fatherly mercy,
and that he wUl remit and forgive thy sins and trespasses?"
Then let him say : " Yea, that is my desire from the bottom The sick.
of my heart."
" God from heaven did send unto thee his dear and only- The com-
begotten Son, who took upon him the nature of man, and
in his death upon the cross he bare not only our trespass,
but the pain also and punishment due for the same, malting
fuU payment and satisfaction for us. John the Baptist with
his finger pointeth unto Christ, and sayeth: 'Lo, this is
God's Lamb, that taketh away the sin of the world.' And
John the evangelist saith : ' The blood of Jesus Christ i John l
cleanseth us from aU sin.' Dost thou now confess, that
Jesus Christ, the Son of God, died and rose again for
thee also? And wUt thou, as one parcel of the world,
one broken reed, one piece of smoking flax, and one lost
sheep, cast aU thy sins upon him; embracing this comfort

forter.

106 SECOND BOOK OF DEATH. [cHAP.
of the gospel m. thy heart, and comprehending it with a
The sick, strong stedfast beUef?" Then let him say : "0 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 bim my mediator and redeemer ! I wUl whoUy
commit and yield myself unto him."
The com- "Then, upon this, the Lord Jesus Christ by his godly
word and gospel sendeth thee this message : ' Thy sins are
forgiven thee, and in his sight are aU taken away : not only
the sin, but the pain also due for the same ; namely, ever
lasting death, heU, and damnation : so that thou shalt be
received again as a dear acceptable child, and heir of eternal
life.' BeUevest thou this comfortable promise of Jesu Christ ?"
The sick. Thou Ict him say: "Yea, but, 0 merciful God, strengthen
thou my weak behef."
The sum of aU this is contained in the articles of the
christian behef, which, with the aforesaid interpretation, may
be rehearsed unto the sick.
The com- "And to the intent that thy heart may be set at rest,
and thou assured in thy faith, therefore hath Christ instituted
his holy Supper and sacrament of his body and blood; wherein
he doth signify, witness, and put to his seal, that even thou also
art one of those many, for whom he gave his body and shed
his blood. Now when sin, death, heU, deril, and God's wrath
tempteth and turmoUeth thy conscience, thou must with the
same sacrament, as with the word of God, comfort thy con
science, that Christ Jesus with his body and life is thy surety;
and that his soul and blood, and aU that he is, standeth for thee
and on thy side, against aU bodily and ghostly enemies."
Moreover, thou must bid the sick caU 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 aU 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 wiU be in the midst among them, and grant them
their desire."
And forasmuch as aU instructions must be taken of the
word of God, therefore before the sick these parcels foUowing
may be read.

I,] HOW THE SICK OUGHT TO BE SPOKEN UNTO. 107
The vi. Psahn, which beginneth : '¦ Lord, rebuke me not
in thine anger," <S:c.
The xxu, •• My God, my God," &c.
The xxv, " Unto tiiee, 0 Lord," &c.
The xxvU, " The Lord is my Ught," &c.
The xUi, " Like as the hart longeth," &c.
The U, " Have mercy upon me," &c.
The xci, " Whoso dweUeth," &c.
The cxrvi, " I am weU pleased," &c.
The cxxxix, " 0 Lord, thou searchest me," &c.
The cxiiii. ¦¦ Hear my prayer, 0 Lord," &c.
The Prayer of King Hezekiah : Isaiah xxxviu.
The Psalm of Simeon : " Nunc dimittis." Luke u.
The xi. chapter of John : of Lazarus.
The xiv. and xvii. of St John's gospel.
The Passion of Christ, and speciaUy concerning the one
of the two murderers.
The viU. chapter to the Romans.
The 1 Corinthians xv. AU which places serve to make
the prayer fervent, and to strengthen true beUef.
Furthermore, the sick ought to be told of the fruits of
faith, because of provoking thankfulness for the unspeakable
grace of God; with exhortation to forgive his enemies, to
do every man good according to his power, and in every
point to amend his own Ufe and conversation ; but especlaUy
with a patient, gentle, qmet, and good willing mind to wait
for deUverance. Namely thou mayest say thus : " Take up thy cross
upon thy neck patientiy, and foUow Christ thy Lord. Re
member, and behold Chi-ist hanging in great martyrdom upon
¦the cross. He suffered patientiy until his Father's wUl was
fuMQed in him. Even so thou also hold stDl unto the Lord
thy God, that he may perform his ¦wiU in thee : if it be his
good pleasure now to take the stinking transitory flesh from
thee, to purifv it, and to make an eternal glorified body of
it, thou hast great cause to rejoice."
When the sick is drawing away, and speechless, ha'ving At the point
yet understanding, thou mayest speak unto him these words :
" Fight vaUantiy, 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. [i

CHAP.

am the Resurrection and the Life. He that beUeveth on me
shaU Uve, though he were dead ; and whoso Uveth and be
lieveth on me, shaU never die.' In him is thy behef; there
fore shalt thou live with him for ever. Christ thy Saviour
johnx. shaU never forsake thee. There can no man pluck thee out
Lukexxi. of his hand. Heaven and earth shaU pass, but God's word
endureth for ever. Have thou therefore no doubt, thou shalt
after this battle receive the crown of everlasting Ufe."
Ask now the man, whether he understand and beUeve;
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 lo-ving 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.
Jlake thy prayer alone, or with others, that God wiU 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 behef.
The body of hun 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 deckre 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 behef of
the resurrection for to come. The scripture also commendeth
those that faithfuUy wUl have to do with burying of the dead,

II.] OF THE BURIAL OP THOSE -WHO ARE DEPARTED HENCE. 109
after the example of Tobias. Of misordering the bodies of
the dead writeth Plato, the heathen philosopher : " Is it not
a bond, greedy and voluptuous thing, to spoU the dead corpse,
and to rage against the body as an enemy, when the enemy
that fought m the body is departed away? What differ
they from dogs, which bite the stone that is cast at them,
and let him go free that cast it? There is no difference.
Of such pomts 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
faU into such a frensy, as to use pride after death.
Touchuig 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 aU hurt. Now out of graves there come
naturaUy evU savours or vapours, which alter and change
the air, and increase the disease of the pestUence, 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-
geUst saith: "When he came nigh unto the gate of the city, Lukevu
behold, there was carried out one dead, who was the only
son of his mother, she being a widow, and much people of
the city with her," Moreover the sepulchre of our Lord
Jesus Christ was without the city. But the pope and his
adherents with their money market found here a treasure
bag, otherwise persuading the people ; as though to he here
or there did further or hinder salvation.
Afterward let the dead rest quietly, no evU being spoken Good
of them of maUce, but good, though they were our enemies :
of maUce, I say ; for otherwise must vice and sin, as well of
the dead as of the Uving, be declared and rebuked, that others
may beware. The old poet Mlmnermus writeth : " We are
aU incUned to envy an exceUent famous man, but after death
[1 'PivBpdmav hk p-alvovTai. <f)peves,
Sanavas orav Bavoxicri jrep-iroia-iv Kevas.
Euripides, Polyid. Fragm. v.]

110 SECOND BOOK OP DEATH. [cHAP. II.]
to praise him'." Therefore do they not only against christian
charity, but also against man's nature, that disdain to give
unto the dead their due praise and commendation.
EspeclaUy 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 eomplaineth 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 Aeivoi yap dvBpl travTes itrpkv eiiKKeel
^avn (pdovTJo'ai, KarBavovTa 8' alviaai.
Mimnermus apud Brunck. Analects.]

THE
THIRD BOOK OF DEATH.

CHAPTER I.

HOW THEY OUGHT TO BE COMFORTED, WHOSE DEAR
FRIENDS ARE DEAD.
Naturally we mourn, weep, and lament, when our kins
folk and friends depart. When father and mother dieth, the
son and the daughter remembereth, how many a footstep the
elders went faithfuUy and worthUy to provide them their
Uving : yea, if it had been possible, they would have shewed
the chUd their own soul, and given them the heai't in their
body. Again, the parents consider how good obedient chUdren
they have had of theu- sons or daughters ; and what honom*
and joyfulness more they might have had of their chUdren,
if they should have Uved longer.
The sisters and brothers remember, that they came of
one father, being bom under one motherly heart, brought
up in one house, eating and drinking at one table. K it
were else a man's companion, he thinketh, he was my faithftJ
dear friend, he did no man hurt nor harm, but desired to do
every man ser-vice, and that so honestly, that a man might
have trusted bJTn with his own soul.
If he were a good ruler, we think he was to his own
native country true and faithful, and exceUently weU incUned
to the welfare thereof; who hath not then good cause to be
sorry for his departing ? This is the cause, that the blood
naturaUy 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 aUow.
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 feeUng, and love our friends, being sorry when

112

THIRD BOOK OF DEATH.

[chap.

Genl.

A notable
saying.

Lib. V. cap.
2.

they suffer trouble and die : yea, God hateth unfriendly and
unmerciful people, and whose hearts are not moved, when
their friends are vexed and taken away from them. There
fore the holy patriarch Abraham lamented and mourned for
Sarah his wife, when she was dead.
Good Joseph made great lamentation for Jacob his father.
Paul likewise writeth thus : " My helper and feUow-
soldier Epaphrodltus 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 stiU resist
the sorrow, and comfort ourselves with this account foUowing:
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 wiU, that conformeth itself to the
wiU of God.
For the good heathen man Seneca wrote unto his scholar
LucUlus after this manner : " A man ought to be content
with every thmg that God is pleased withal, only because it
pleased God."
Now in every thing ordered by the providence of God,
as holy Augustine, De Civitate Dei, saith, " Without an
orderly division and convenient jouiing together of the parts
hath not God left so much as the bowels of any beast, how
vUe or smaU 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 purposes
of his argument : Deus summus et verus cum Verbo suo et Spiritu
sancto, quse tria unum sunt, Deus unus et omnipotens, creator et
factor omnis animae atque omnis corporis, ... qui non solum coelmn
et terram, nee solum angelum et hominem, sed nee exigiii et con-
temptibilis animantis viscera, nee avis pennulam, nee herbEe flosculum,
nee arboris folium sine suarum partium convenientia et quadam veluti
pace dereliquit, nullo mode est credendus regna hominum eorumque
dominationes et servitutes a suse providentise legibus alienas esse to-
luisse. Augustin. De Civitate Dei. Lib. v. cap. 11. Oper Vol. v. p. 44.
D. Ed. Par. 1541.]

I.] FRIENDS OP THE DEAD TO BE COMFORTED. 113
If God now have so diUgent 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 wiU 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, vrife and chUd, friend and lover, yea, and all other
things that we have, what are they else but lent goods and
free gifts of God, which he hath committed unto us, and
which we, as long as he lendeth us them, ought to esteem as
advantage ?
When a lord hath lent us a fair costly table, whether
should we gladly with thanks restore it him again when he
requlreth it, or brawl with him after this manner : 0 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 pleasm-e
thereof for a whUe? 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 chUdren, 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 aU this
misery and hurt Job comforteth himself, and thanketh God,
who had lent him such things, and taken them away agam.
"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.J ,

] 1 i 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
chUd, such a friend; the Lord hath taken him again; blessed
be his name."
But when thou shouldst laud and praise God, it hindereth
thee exceedingly, if thou fear that God of a wrath and en
mity against thee hath taken away from thee thy son or
thy wife, &c. Such an opinion cometh not of God, but is
even a practice of the devil. And herewith agreeth our
feeble natm-e : whatsoever is sung or said, we thinlc in
trouble, that God is angry, and that our will is good and
profitable, and not God's wlU.
Contrary hereunto are we instructed by holy scripture,
that though we know not perfectly for what cause God
sendeth us this or that punishment, yet ought we to be sa
tisfied in this, that God is gracious and favourable unto us
for his beloved Son our Lord Jesus Christ's sake. Never
theless, to the intent that we may both the better understand,
and be the more glad to receive, the good-will of God, I will
declare what profit such a death bringeth to him that de
parteth and to those that remain.

CHAPTER II.

THAT UNTO SUCH AS DIE, IT IS PROFITABLE TO DEPART
OUT OF THIS LIFE.
If they that be dead from hence had not suffered trouble
in this world when they were aUve, it were no marvel to see
us mourn out of measure for their departing. As for aU their
joy and pastime upon earth, they are scarce to be accounted
dreams, in comparison of the true joys and treasures above.
Again : who wiU undertake to number the adversities that
aU men, of what estate soever they be, must be possessors
[Job xiv.] of? We may well say with Job: "Man that is born of a
woman, Uveth but a short time, and is replenished with many
miseries." Against the which there helpeth neither gold nor
sUver, neither power nor nobUity, neither poUcy 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 aUve, to-morrow
dead. Moreover, vice commonly hath so the upper hand, that
none can live upon earth, but he must displease either God or
man, or else them both. Therefore seeing thy loring 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 ; speciaUy 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 shaU not be quenched out through death ; but
the praise and commendation thereof, among aU 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 shaU at the last day be called to immortality,
where our friends shaU bfc a thousand times better, richer,
more pleasant, and more blessed, than ever they were upon
earth; when we aU shaU 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 simUitude : 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, verUy ; 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 caUed him and thee
to his eternal Idngdom, 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 hnm? for thou hast not lost him, but only sent him
before. If it were possible that thy son knew of thy immea
surable waiUng and howling, and could speak unto thee,
without aU doubt he himself would rebuke it, and say :
8—2

116 third book of death. [chap.
'• Wliy will you vex your age with unprofitable, yea, witli
unreasonable mourning? Wherefore wiU you blame God,
his ordinance, and providence ? Will ye envy me the great
honour and joy that I am promoted imto ? Think ye it is
a thing to be bewaUed 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 wUl 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 caU me down again into the misery of
yours ? AA'Ith what great faidt have I deserved such un
faithfulness at your hands ? And U' ye should not eaU me
again, why mourn ye then so and lament?" Upon such
words, wo 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 resm-rectlon
and the life. He that beheveth on me shall Uve, although
he die; and he that llvetli and believeth on me, shall never
Psal. cxvi. die." " How dear and precious in the sight of the Lord is
the death of his saints!" Understand, that God doth faith
fuUy take them into his protection, and hath respect unto
their souls, to receive them into eternal life.
Now sayest thou : Alas ! if I knew that my wife, child,
or friend were saved, I could then better away with his
death. As for a thief, he need not to be glad, when he is
carried from prison to the gaUows. This man hath been
aU his Ufe a child of the world ; he never feared God, but
died in sin, haply without repentance, and peradventure
from the cart of this misery he is yoked in the chariot of
eternal fire.
Answer : no man can teU, how he behaved himself at his
last end : happUy he repented, and Is pardoned. We ought
ever to hope the best, tUl we have suflicient eridences 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 m heU, as for
St Peter to be in heaven.

11. j death is profitable. 117
Thirdly, thou sayest: if he had Uved 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 suffer afterward, for God's
righteous justice sake. The ungodly sinneth ever the longer,
the more upon earth: but by death doth God pluck him
down from his sinful life ; though not spiritually and inwardly,
yet with external members, the same must cease from sin.
Therefore to such as are hard-hearted and disordered, there
is nothing better than to die the sooner.

CHAPTER III.

what profit the death of friends BRINGETH TO SUCH
AS ARE LEFT BEHIND ALIVE.
That the death of the ungodly doth profit other men, it
is easy to perceive ; for thereby are the wicked upon earth
somewhat diminished and swept out, and other poor wretches
fare the better.
But that the death of the righteous should bring any
commodity to such as remain aUve, it soundeth strange in
our ears: therefore shaU it be declared.
When a man endowed with exceUent 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 l^'^^- "^•"¦1
upon man doth put his trust." Now cometh it Ughtly to
[1 The sentiment is found in Chrysostom, Homil, ad Matthasum
xxxi. in fine. Opera, Tom. vn. p. 364. B. Ed. Paris. 1727.]

118 THIRD BOOK OF DEATH. [cHAP,
pass, that we set too much by rich parents, by fair children,
honourable friends, and men of good properties. Therefore
God plucketh them away from us, to draw us away from
creatures, and that we might perceive his fervent love towards
us, in that he is jealous over us, that he taketh out of our
sight whatsoever we gape upon besides himself; and also
to the Intent that we might perceive, that whatsoever is in
the world, it is but temporal, and lasteth but the twinkling
of an eye ; and that only the Father of heaven vriU, can, and
may help in aU troubles.
Moreover, what a number is there of them, that of an
inordinate love toward their chUdren, parents, and friends,
to make provision for them, and to bring them aloft, jeopard
then- souls for them, faU into great unquietness, being un
merciful, covetous, bribers, usurers, liars, deceivers ! Franciscus
Petrarcha writeth : " Thou hast lost thy son ; yea, but thou
hast lost with him also much fear, and an infinite matter
of careful sorrows : by reason of the which cares, that thou
mightest be deUvered from them, it behoved either thee or
thy son to die,"
Therefore give God thanks for his grace, when he dls-
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 chUdren and friends are departed give alms richly,
which whUe their wives, chUdren, and friends were aUve,
would not have given one penny, for fear that theu- friends
after thefr death should have had need, and been destitute
of money themselves. Yea, rich folks, which, as God some
time appointeth, have no chUdren, nor heirs of then- own
bodies, become fathers and upholders of many poor men.
Which thing unto them and unto aU 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 weU, I mean of those that
inherit their father's riches and goods ; for shamefuUy they
waste and consume them, to the hurt of themselves and of
others.

IH.j DEATH OP 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 wiU not displease them. Therefore graciously
doth God pluck away those friends, whose presence serveth
unto thy destruction.
Moreover thou sayest : How should not I mourn, seeing
I am now robbed of such help and succour, as I should still
have, if he were yet aUve ? Answer : such complaining cometh
not of a free love towards the dead, but of a servUe 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 wUl not faU thee at thy need.
And though it were so, that thou hadst none other chUd nor
friend in then- stead, but were destitute of aU bodUy help ;
yet hast thou a gracious God through Jesus Christ, with the
spiritual gifts which shaU continue with thee for ever.
But some say, and especiaUy great youngsters, My mourn
ing and sorrow is because my kindred, name, and stock, mine
arms and badge perlsheth, now that I leave no heirs of my
body behind me. 0 thou great idiot I thou lamentest that
thy name and honour perlsheth in this transitory world, and
forcest Uttle, 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 ah-eady,
as our Lord sayeth. Contrariwise, the dear worthy saints,
which despised aU glory of this mortal life, have at this day
greater honour, praise, and commendation, than they that
travaUed to obtain the glory of this world. Now therefore
wiU 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 chUd or friend,
that necessarily must not come to pass, so that he might
weU have escaped it, then hadst thou just cause to howl and
lament. But now behoved it him, as a mortal man, to end
this Ufe even according to the first ordinance of God. Thou
hast thousands and thousands of companions, whose dear
friends departed hence by death : why wilt thou then dis
quiet thyself? What time as Abraham was commanded of
God to sacrifice his own only beloved son, what mind had he,
thinkest thou, when he now drew the sword, and thought to
slay his son ? Greater sorrow had he for his son that yet
was alive, than thou for thy son that is dead. In what case
was the holy patriarch Jacob's heart, when tidings came to
him, that his dear son Joseph was torn of wild beasts? Where
was there ever father in greater heaviness than even David, '
when by his own son Absalom, whom he yet exceedingly
loved, he was expeUed 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 smaU 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 weU can see the
greatness of the sickness, and brawl with the patient for his
excess, but cannot shew a remedy whereby the blemish may
be healed. Therefore now that I have hitherto reproved
unmeasurable sorrow and heavmess, I -wUl not leave the
matter so bare; but declare now also a medicme, whereby

v.] THROUGH god's HELP ALL HEART-SORROW IS EASED. 121
unreasonable mourning, if it be not clean taken away, may
yet be eased and diminished.
The tune of Itself maketh aU cumbrance Ughter. 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 tho 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 aUed anything. Notwithstandmg
to wait stiU tiU 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
Ueth not in thy power, without the special help of God, to
expel sorrowful mourning. First and principaUy, 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 weU 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 aU 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
fuUy 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 wiU comfort us, that
we may render thanks unto him when he hath deUvered our

122 THIRD BOOK OF DEATH. [cHAB.
friends from the daUy battie of the soul agamst the flesh,
the devU, and the world, and from aU discommodities of this
vale of misery.
For Uke as one that hath fared weU at a dmner, doth
thank his host, though the host let him depart agam, yea,
the guest rejoiceth afterwards to remember it; even so, foras
much as God for a season hath lent us -wife, chUd, and friends
(which is more than he owed us), though he suffer them to
depart, we ought nevertheless to give him most high thanks.
EspeciaUy there is required a wUUng and stout mind:
whereof holy St Paul hath written this very comfortably:
" I would not, brethren, that ye should be ignorant concern
ing them which are faUen asleep, that ye sorrow not as
other do which have no hope. For if we beUeve that Jesus
died and rose again, even so them also which sleep by Jesus
wUl God bring again with him."
By these words may we perceive, that there be two
manner of mourners for the dead. The heathen and unbe
Uevers mourn ¦without hope of the resurrection : their opinion
is, that seeing their near friends are dead, there is no more
of them, but that they have utterly lost them for ever. This
heathenish sorrow will not St Paul have of Christians.
The Christians mourn also, but with a living hope of the
joyful resurrection. For Uke as God the Father left not
Christ the Lord in death, but raised him up again, and
placed him in eternal hfe ; even so us that beUeve shaU 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 aU travail and labour, that they
may rise again in better case.
Like as the flowers with all their virtue, smeU, and
beauty, Ueth all the winter in the root, sleeping and resting
tUl they be awaked with the pleasant time of May, when
they come forth with all their beauty, smeU, and virtue;
even so ought not we to thmk that our friends which be de
parted are in any cumbrance or sorrow, but their strength
and virtue being drawn in, Uveth in God and ¦with God.
They Ue and rest tUl the last day, when they shaU awake
agam, fair, beautiful, and glorious, in soul and body. Who
wiU not now rejoice at this comfort of Paul, and set aside
aU unprofitable sorrow, for this exceeding joy's sake ?

,Vl] 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 beUeve forgiveness of sins, the resurrection of the body,
and the hfe everlastmg." Therefore remalneth there nothing
behmd, for the which the soul of the faithful should be
tormented in the world to come, or shut out from everlasting
joy. In the law xUi. 9, 2, Ubicunque, it is noted : " Un
seemly heariness for the dead springeth out of despair of
the resurrection for to come ; and rather of faintness of
mind, than of mercy or godUness'."

CHAPTER VII.
ENSAMPLES OF PATIENCE IN LIKE CASE.
If the wise famous heathen could be numbered, which
took the death of their friends and chUdren in good part and
with a stout stomach, should it not be counted a shame unto
us christian men, that declareless constancy in that behalf?
Pericles, the captain of the Athenians (who for his
wisdom and virtue was caUed Olympius, one of heaven),
when he had lost his two sons, ParaUus and Zantippus, within
the space of four days, was no more sorry nor unquieted
in the same sudden chance, but that on the day foUowing
he came clothed in white before the whole multitude, and
consulted of the present wars so discreetly and manfuUy,
that every man wondered at him and honoured him*.
Xenophon, a disciple of Socrates, when he understood
that his only son GryUus 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
futurse resurrectionis intelligitur. Corpus Juris Canon. Tom. I.
p. 1042. Ed. Lugd. 1661.]
[2 Valerius Maximus, Lib. v. cap. 10.]

12-t THIRD BOOK 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 EmiUus, who overcame the Macedonians,
and triumphed gloriously over them. When he within seven
days had lost both his sons, he was not therefore broken-
minded ; but as he went forth to the multitude without both
his sons, (which beforetime always led him and stayed him,
the one on the right hand, the other on the left,) the people
of Rome, having pity on the old honourable man, began to
lament and weep. But he, being nothing moved, stood
there and said : " I besought the gods, if our commonwealth,
for the great prosperity thereof, have any evil will among
those which be in heaven, that I myself, and not the whole
multitude, might recompense and bear it : and seeing it is
so, I give God great thanks*," M. Fabius Maximus also,
not without just cause, belongeth unto the number of dear
worthy men. When he upon a time had to do with the
office of the master of works, there came unto him a mes
sage, first, that his house was fallen down, and had also
bruised his wife, a virtuous honourable woman ; secondly,
slain his mother, who in weighty affairs had oft given him
good counsel, which he followed to the great commodity of
the commonwealth : thirdly, it was told him the same day,
that his young son, of whom he had an expectation and
hope of all goodness, was dead in Umbria. The friends and
lovers of this Fabius, that stood about him, when they heard
this, wept very sore : but he alone being unmoved, went for
ward stoutly in the business that concerned the commonwealth',
[1 Valer. Max. Ibid.]
[2 The chcumstances of this histoi-y 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 quiun
ex summo retro volvi fortuna consuesset, mutationem ejus domus
mea potius quam respublica sentirot. Itaque defunctam esse fortu-
iiam 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.
Biyan. 1729. Vol. i. p. 407), relates tho account of the fortitude of
Fabius on the death of his son ; but omits all mention of the other
cu-cumstances of the history.]

VII.J ENSAMPLES OP P.VTIENUE IN LIKE CASE, 125
Here, because of shortness, I leave out a multitude of
examples of sundry men, named GalU, Pisones, Scaevolas,
MeteUi, Scauri, MarcelU ; whom in such points to foUow, 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
weU behaved themselves), were slain, and she of her friends
was caUed 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 unbeheving woman
could despise, should that make a faithful christian man so
utterly faint-hearted? That she wUUngly gave again unto
nature, ¦wilt not thou suffer God to have it, when he requlreth
it of thee ? She took upon her, with an unbroken mind, the
death of many chUdren; and ¦wilt not thou, that foregoest
but one chUd, be comforted again? The heathenish woman
knew none other, but that after death there remalneth
nothing behind ; yet made not she an unmeasurable howUng.
Thou knowest that after this time there remalneth an ever
lasting hfe : so much the worse then beseemeth it a christian
man to unquiet himself with excess of heaviness.

CHAPTER VIII.
THE COMMODITY OF PATIENCE.
Unseemly sorrow for their sakes that are dead is un
profitable and hurtful. Unprofitable : for as soon as the
soul is once departed out of the body, it cometh either into
heaven or into heU, and with no crying shall it be called
back again, or altered. Neither canst thou serve the dead
with any thing more, than that his remembrance be dear
[* See Plutarch, Vit. C. Gracchi. Vol. iv. p. 400. ed. Bryan.]

126 THIRD BOOK OF DEATH. [cHAP.
and had in honour with thee. The heathenish poet Sophocles
¦writeth : "If the dead might with tears be caUed again)
then should weeping be counted more worthy than gold.
But, 0 my good old man, it may not bo, that he which once
is buried should come again to the Ught. For if weeping
might help, my father had been aUve again'." Hurtful:
hereof hath the heathenish poet PhUemon 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, 1
shaU 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 from the lost play of the 2KYPIAI :
AXX el ficv rjp KXaiovo'iv lacOat KaKci,
Km TOV SavovTa daKpvots dviaTavai,
6 )(pva'OS TjO'O'ov KTjjpa tov kXuUlv av yjv.
vvv 8 , 0) yepaie, tovt dvrjvvTcos ex^'»
TOV fiev Ta(j}co Kpv(j)6evTa rrpos to (pais ayuv
KapoX yap av iraTijp ye baKpiav x^-P'-"
dvrJKT av fls (j)as. Sophocl. ed. Brunck. Vol. ii. pp. 51, 52,]
[2 Mft'fa) Ta Kara TroioCtrt iroXXoi, Bea-iroTa,
avTol bi aiiTovs, ^ ne<j>vKe Tjj (piaei.
olov, TeBvTjKev vlos *] p^TTJp Tivl,
T) V7J Ai aXKojv Tav dvayKaiwv ye Tis'
ei (lev XajBrj tovt, 'AireBav, avBpoTTos yap tJi/,
TOcrovTO yeyoye to KaKov, ^Xikov irep ?fv.
eav S', 'A/3i'(aT0S 6 ^los, OVK. eV o\jropat,
anoKaX, — iv iavTm tovt iav o-Konfj, Kam
TTpos To'ls Kanolaiv ovTOs erepa (rvXXeyet.
o fie Ta Xoyia-pm navra Trap' iavrw crKOTrav
TO KOKov d(j)aipet, Tayadov 8e Xa/i/Savei.
Philemon ap. Stobsei Florileg. Tom. III. p. 379, ed. Gaisford.]

VIII.] THE COMMODITY OF PATIENCE. 127
into the sea, and say that he so bewaUeth his adversity. No
less foolishly do they, that enjoy not such goods as are
present, and regard not their friends that be alive ; but spoU
and mai" themselves, because then* wives, chUdi'en, 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, winch 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,
TILAT WE MAY FORSAKE THEM.
All such things ought of us to be considered, taken in
hand, and exercised, whUe our wives and friends are stUl
aUve. Namely, if thou have father or mother, husband or
¦wife, chUd or friends, lay not thine heart, love, and affection
too much upon them, how good, profitable, and honest £?™A''y
soever they be ; but remember alway that they are tran- ^^^f""!
sitory things, which thou mayest lose and forego, when time Slove'them
requlreth. Love him most of aU, whom thou canst not lose, Iffecao'/to
even thy Redeemer ; who, to draw thee unto his love, and thm Wii"
to deUver thee from the love of the world, stretched out contented
his arms, and suffered the most ¦vUe death for thee upon the good wiu and
^ pleasure.
cross. Seneca saith not unwisely : " I lend myself unto the Sg'o/an ba
things of the world, but I do not give myself to them." He *™tiy m
saith moreover, that " nothing is possessed as it ought to be, ""' ^ ^"'^'
except one be ready at aU times to lose it."
But if we fasten our hearts (so to say) upon our chU
dren and friends ; that is, if we love them too much, and
not God above aU 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

12S THIRD BOOK OP DEATH. [cHAP.
greater love of transitory things, which hath brought thee
into such heart-sorrow ; to the intent that at other times
thou mavest 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 cUed in peace and rest.' Hereof cometh it that
we think the death of chUdren to be unnatural, even as
when the flame of flre 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 Ughtly 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
chUdren depart out of this world before old foUis. The
answer is taken out of the before rehearsed ground. If God,
Thevfiuof vrho hath aU in his own power, had promised every one a
long life, then mightest thou complam 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 wherem one
finisheth his course. Therefore hath no man cause to com-
Theshortness plalu of au untimely death ; but look, whatsoever one hath Uved
of this time. ^ jt_.ii/.
over and beside the first day of his birth, it is an increase,
[} De Senectute. c. 19.]

X.] OP THE DEATH OP YOUNG PERSONS IN ESPECIAL. 129
Moreover, God knoweth much better than thou and we
aU, 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, speciaUy 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 Uveth, the more miserable is he.
Take examples out of old stories. If Themistocles, after
the most glorious victory against Xerxes, when aU the Greeks
acknowledged and commended him for their redeemer and
deUverer, 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 faUen down at
the foot of the king of Barbary, as before a God, whom
he before had driven out of Greece. How thraU and vUe
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
liimself, 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 fiirst 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 CatUine, the catuine was
city was now become fuU of such seditious persons ! man.' '°"^
The examples of daUy experience declare sufiiciently
before our eyes, whereby we may evidently perceive, that
death, though they caU it untimely, deUvereth yet from
great misfortune and adversity.
Fourthly, the innocency and cleanness of youth is of their
own nature, and through evU example, defiled and stained with
the life and conversation that foUoweth after. Augustme
saith, "The older the worse ^."
[2 The foUo-wing passage appears to contain the sentiment of
Au<nastine, which is here referred to : Qulsquis igitur es amator vitfe
r 1 ^
[coverdale, II.J

ISO third book of death. [chap.
Therefore when a young man faUeth on sleep, know thou
that God sheweth great grace unto him, in that he suffereth
him not, as many other, to remain long in this blasphemous
world, to the intent he should no more be hindered and de
filed with it ; but hath caUed him from hence to a right good
state, that with himself and aU the elect he might possess the
He speaketh kingdom of hcavcn. 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."
SlmlUtudes. He that is upon the sea, and with a good
strono; ¦wind is carried soon to the haven or land where he
would be, is happier than he, that for lack of wind is fam to
saU stiU 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 speedUy 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?
FinaUy, 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 m the very birth.
The third in his flourishing youth, when he first delighteth
to Uve, faUeth away as a beautUul rose. Among a thousand
is there not one that cometh to the perfect age.
longaj, esto potius bonse vitse. Nam si male vivere volueris, longa
vita non erit varum bommi, sed erit longum malum. Au"xist. de
Verbis Apostol. Homil. i. Opera, Vol. x. p. 90. G. Ed. 1541.]

XI. j of the death of the aged. 131
CHAPTER XI.
of the death of the aged.
When old aged folks are greedy of this wretched Ufe,
they do even as those that, when the wine is aU spent, will
needs drink out the wine-lees also. Whoso dweUeth 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.
TMs is chiefly to be considered, that the Lord our God
wiU 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
shaU ever lack. Therefore unto them verUy it is best, that
God take them away from aU care, sorrow, and trouble, and
place them in quiet rest with other faithful christian folks.

CHAPTER XII.
OF STRANGE DEATH.

Whoso is taken with the pestUence, or dieth else of sick
ness in his bed, ought gladly to suffer the hand of God ; for
everybody hath deserved a far worse death. And a very
small rod is this towards it that God sendeth over the un
godly, yea, ofttimes over his own dear children, when one
is beheaded, another burned, the third drowned, &c. ; where ps. xiiv.
they altogether may sing with David: "For thy sake arezcor. iv.'
we kUled 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 chUd falleth down dead from an
9 — 2

1.32 THIRD BOOK OF DEATH. [cUAP. XU.]
hi<Th 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
fuUer'. Peter at Rome was fastened to a cross. Upon Paul
was execution done with the sword ^. Such Uke examples hast
thou. Item, the most excellent heathen men came miserably out
of this world. The good Socrates was poisoned ; Euripides
was aU-to torn of dogs ; Sophocles was choked ¦with a httle
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.
EspeciaUy 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 foUowiag : " I Uve, and ye also shaU Uve." 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 I'ragmenta apud Routh. Rel. Sacr. Vol. i. p. 195.]
[2 ¦SVith respect to the martyrdom of St Peter and St Paul, compare
Euseb. Hist. Eccles. Lib. n. c. 25. p. 83. S. Petri Alexandrini Frag-
menta apud Routh. Rel. Sacr. Vol. in. p. 332 ; and Pearson. Annalcs
Paulini ad annum Christi 68, Neronis 14.]

AX EXHORTATION WRITTEN BY THE L.\DY .TANi;.
THE NIGHT BEFORE SHE SUFFERED, IN THE
END OF THE NEW TESTAMENT IN
GREEK, WHICH SHE SENT TO
HER SISTER, LADY
KATHARINE.
I H-iVE here sent you, good sister Katherhie, a book ;
which although it be not outwardly ti-immed with gold, yet
inwardly it is more worth than precious stones. It Is the
book, dear sifter, of the law of the Lord : it is his testament
and last wiU, which he bequeathed to us ¦wretches, which shaU
lead you to the path of eternal joy. And If yon ¦with a good
mind read it, and ¦with an earnest desire foUow it. It shaU
bring you to an immortal and everlasting life. It wlU teach
you to Uve, and learn von to die: it shall win vou more
than von should have trained bv the possessions of vom*
woeful father's lands. For as, if God had prospered bim,
you should have inherited his lands; so if yon apply dUi-
sentiv this book, seeking to direct vour Ufe after it. vou
shaU be an inheritor of such riches, as neither the covetous
shaU withdraw from you, neither the thief shaU steal, neither
yet the moths corrupt.
Desipe with David, good aster, to understand the law
of the Lord your God. Live stUl 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 tout ace shaU lensTthen tout hfe : for as soon.
if Ged caU, goeth the young as the old. And labour alway
to learn to die, deny the world, defy the de^ril, and despise
the flesh, and delight yourself only in the Lord. Be penitent
for vour sins, and vet despair not. Be strong in faith, and
vet presume not. And desire with St Paul to be dissolved
and to be with Christ, -with whom even in death there is Ufe.
Be Uke the good servant, and even at midnight be waking ;
lest when death cometh and stealeth upon you, Uke a thief
in the night, you be with the evU servant found sleeping ;
and lest for lack of oU ve be found like the five foolish
women, and Uke bim that had not on the wedding-garment ;
and then be cast out fit)m the marriage. Rejoice in Christ,

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

THE
HOPE OF THE FAITHFUL.

tieclaringe fireefElg anir tUarBlg tge iHesurrcction of
our Uora 3(egus Ctfin'st past, antr of our true
ESSEnttall tolites to tonw : anir plagnelg ton=
futtng t^E cfiiefe errors tiiat ftabt sprong
thereof out of t^e gbtrtpturt ani 3ZSoc=
tors, ^ttjb an ebibent probatto
tjat tjbtrj is an ttErnall Ufe of
ti)z fait^ftil, anU efaerlasttng
bamnation of tltt
foitfeelJ.

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

PREFACE.

TO THE CHRISTIAN READER,
GRACE AND PEACE.
Every man must needs confess, that this is now a
lamentable time, m 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 perU, 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
shaU yet come into far greater sorrow, than we are already
wrapped in. For if one shoidd barely, and without aU rhe
torical amplifications, rehearse only the great pomp, vam
glory, riot, fornication, open idolatry, perjury, &c. of mighty
men and rulers, which waste the world miserably, the space
even of many days woidd 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 whoUy fashion and frame our lives after the
world ; seeking vain pomp and private commodity for our
own lust, with sure shame and pubUc 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 forblddeth the aforesaid and other vices, by strait
commandment forcing, and sure rewards aUuring us to the
contrary dealing. Neither may we think, but that such
vices daUy wUl increase, untU the time they overwhelm us,
except, the contempt of God's law set apart, (being the only
sufficient weU-spring of aU wickedness, for which the wrath
of God is enkindled and his bitter curses faU upon us,) the
same would be had in greater price and reverence. For
why ? what godUness 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 aU 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 avaUable, 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,
wiU but staui 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 merrUy while ye be in the world, and eat we and
drink we lustily ; to-morrow we shaU die :" which aU the
epicures protest openly, and the ItaUan atheoi in like
practice; and no worse man than a pope in our days hath
given the like definitive sentence among his court divines of
the soul's immortality' : 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 Ufe 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 aUudeth in
[' Allusion is probably made to Leo X. ; who has often been
charged not only with holding infidel opinions, but also with giving
utterance to them. Compare with what is here stated, what is written
concerning Leo by Waterland, in his Charge on Christianity defended
against Infidelity; "Works, Vol. vm. p. 77. Ed. 1823: also the remarks
which are made on his character by Seckendorf, Commentarius de
Liitheranismo, (Lib. I. sect. 47. § cxvm. Vol. I. p. 190,) who thus
gives his opinion of Leo : Hecc et alia ad mores Leonis pertinentia
Varillasius nuper in Arcana historia Florentine prodidit, ex quibus et
ex silentio Pallavicini judicium Pauli Veneti de Pontifice hoc con-
firmatm-, quod duobus maximis vitiis laboraverit ignorantia religionis,
et impietate, sive atheismo. See Ulyr. Flac. Catalog. Test. Genev.
1608. col. 2103. Also Bale, Pageant of Popes, Lond. 1574. fol. 179.]

no PREFACE.
the parable of the two sti'ong men, but tho more vaUant
man's. Wlierefore, gentie reader, I having this Uttie, but
absolute work of Christ's and our resurrection, and that there
is an eternal life and damnation, wherein tho devU hath soro
assaulted the church by men (this only excepted) of great
authority and learning, thought it my duty to put it in print,
not keeping tiiat private, which might do such good common.
The matter is plain in scripture ; yet leai-n wo better thmgs
caUed in question, and forced to us by reason : wherefore
not to stir up God's grace in us by embracing such treatises,
were to tempt God, and extinct the Spu-it.
For the scholar Icarneth of his schoolfellow, what ho
perceived not by his more learned master, and imderstandeth
him ever after the better; and so men fm-ther one another
in scripture : which, as I mean in printing, if thou desu-e
in reading, the Lord, no nay, shaU grant our request,
which giveth blessings plenteously to all such
as ask it constantiy. To whom give
honour and thanks from heart,
for the good that thou
reapest in his crea
tures. FareweU.

THE
FIRST PART OF THIS BOOK,

ENTITLED

THE HOPE OF THE FAITHFUL,
WHICH ENTREATKTH OF THE RESURRECTION AND
ASCENSION OF CHRIST, WITH THE FRUIT
AND COMMODITY THEREOF.

CHAPTER I.
THE CONTENTS OF THIS BOOK, AND THE AUTHOR'S
PURPOSE.
Considering that by the evangeUsts and by all the
apostles there is nothing vsT-itten 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 imbeUevers, of the hope and eternal Ufe 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 thuig that hereof might be
written, but only that which is chiefest and most necessary
of aU.

142 HOPE OP 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. Iii. surrection : " Like as Jonas," saith he, " was three days and
three nights in the whale's beUy, 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 swaUowed.
Therefore the very same true body of the Lord also, that was
burled, arose again. Which thing the holy apostle Paul
1 Cor. IT. minding perfectly to express, said : " First of all I deUvered
unto you, or taught you, that which I received ; how that
Christ died for our sins according to the scriptures ; and that
he was buried, and that he rose again the third day according
to the scriptures."
Lo, what can be spoken more evident and plain? He
that died for our sins, and was buried, even he himself the
very same rose also again. Of this now it foUoweth, 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 beUeved, 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 wUl now bring forth the true and evident
Ml?kxYi'"'' testimonies of the angels, who m Mark, Luke, and Mattheif,
Lukexiiv. speak unto the women that came to the sepulchre : " Ye seek
Jesus of Nazareth, him that was crucified. Why seek ye
the Uving among the dead? He is risen, he is not here,
Behold the place where they had laid him. Remember, hoff
he spake unto you, whUe he was yet in GaUlee, saymg, that
the Son of man must be deUvered 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 teU this to his disciples, that he is risen
from the dead. And behold, he shall go before you into
GaUlee ; there shall ye see him, as he himself told you."
These are the words of the angels, which, if all circum
stances be thoroughly well considered, do plainly declare,
that the very true body of the Lord did verUy 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 aUve again. " Why
seek ye the Uring 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. ivi.
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 wUt not leave my soul in heU, neither wUt 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 exceUent apostles, namely, Peter in the Acts ii. xm.
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 aU confess with these words, " he rose
AGAIN FROM THE DEAD." Thls word, "from the dead,"
doth truly express the death and resurrection after this sense :
He died, as other men also do, according to the law of
nature ; and even ia the same flesh, which he therefore took
upon him that he might die, received the immortality, and
took it unto him again. Therefore, say the angels, " he is
risen again." But that thing riseth not up, which fell not
afore; therefore even the same body of Christ, that fell to
death, is from death risen up again.
Moreover, they name also the place where he was laid,
to express perfectly, that the very true body was risen, saying ;

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 ubi, that is to say, where,) in the which he
was laid ; and as he now is become immortal, he hath his
own place again. For if the body that was raised up were
every where, then had not the angels said : " Behold the
place where they laid him." Yea, they had not been able
to shew any one place, where he was not; for the immortal
body must be every where. But now they shew a place, in
which the immortal body was not, and that with plain express
words, saying : " He is not here." Of this now it foUoweth,
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 GaUlee : 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, teU 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 shaU go before
you into GaUlee," yea, before you shaU he go with a true
body, that moveth from one place unto another ; " there," as
in a certain place, " shaU ye see him." " Ye shaU 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 he nor
deceive.

CHAPTER III.
APPEARINGS OF THE BODY RAISED UP.
Hereunto extend the manifold appearmgs, or open-
shewings of Christ, mentioned by the evangeUsts. In Mark

IJI.J APPEARINGS OP CHRIST RAISED UP. 145
it is written thus : " When Jesus was risen early the first Mark xvi.
day after the Sabbath, he appeared first to Mary Magdalen ; "
to whom in the gospel of St John he saith : " Go to my john xx.
brethren, and teU them, I go up to my Father and your
Father, to my God and your God. Now when she came to
the disciples, she told them that she had seen the Lord, and
that he had spoken such things unto her." In Matthew he
meeteth the women, and saith : " All haU. Fear not : go Matt, xxviu.
and tell my brethren, that they go into GaUlee ; there shall
they see me." In holy St Luke is mention made of two
appearings: the first, when he shewed himself to the two
that went to Emaus, and opened unto them the true re- Luke xxiv.
surrection of his body ; the second, when they were gone
again from Jerusalem, they came to the disciples, minding to
shew them, and to give them to understand, what they had
seen and heard. Then prevented they them, and said: "The Luke xxiv.
Lord is truly risen indeed, and hath appeared unto Simon."
" Now whUe they were talking of such things among them
selves, Jesus stood in the midst of them, and said. Peace be
unto you. But when they saw him, they were sore afraid,
thinking that they had seen a spirit, or some other vision.
Then said the Lord unto them. Why are ye troubled, and
why do thoughts arise in your hearts? behold my hands
and my feet."

CHAPTER ly.

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 Ills 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- DeAgone
•^ ^ Ciirihtiano.
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, he would
r 1 10
[COVERDALE, II.J

146 HOPE OF THE FAITHFUL.

; CH.\P.

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.' Xow is it as much as to rob God of his honour,
if any man would think that the Lord, who is the truth
itseU, had, in anything that he spake, not said the truth'."
Thomas was not there, when the Lord shewed himself ahve
unto his disciples : but when he came again, they told him with
great joy what they had seen and heard. Nevertheless he
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 wiU not
beUeve it. Therefore after eight days, when the disciples
were assembled together again, and Thomas with them,
Jesus cometh in, whUe 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 beUeving. Thomas answered
and said unto him. My Lord, and my God." For St Paul
also, in the first chapter of the epistie to the Romans, doth
out of the resurrection of the Lord prove the Godhead thus :
'• TMiich was bom 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;" namdy,
Jesus Christ our Lord. What can be spoken more plain,
more erident, or more certain ? For freely did the Lord set
before their eyes his body which was hanged upon the cross,
that they might see it and handle it. For the body was
pierced with nails, and marred with the prints thereof. Out
of this now it foUoweth, that the Lord with his true body
did verily rise again, and was not a spirit. And farther, the
Lord also sheweth himself unto the seven, which then were
in GaUlee, fishing at the Sea of Tiberias. The evangelist
addeth likewise thereunto, that it was not expedient for any
[1 Xeo eos audiamus, qui negant tale corpus Domini resnrreiisBe,
qxiale positmn est in monumento. Si enim tale non fuisset, non ips«
disisset post resurrectionem discipulis. Palpate et videte, qnoniam
spiritus OEsa et camem non habet, sicut me videtis habere. Sacri-
legTim est enim credere, Dominum nostrum, cum ipse sit veritae, in
aliquo fuisse mentitmn. August. De Agone Christiano. cap. 24. Open.
Tom. m. p. 74. F. ed. Paris. 1541.]

IV.] cnmsT 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 Jlatthew,
the eleven apostles " saw the Lord, and worshipped him," as iiatt. x.xviii.
it is declared afore. Some think, that the same was the ex
ceUent appearing that Paul speaketh of, saying : "Afterwards icor. xv.
was he seen of more than five hundred brethi-en 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 appearuigs, saying : " After this was he seen of
James, then of all the apostles, and last of aU he was seen of
me, as of one that was born out of due time.'
Lake the Evangelist, in the beginning of the Acts of the
Apostles, hath in manner coUected aU the probations toge
ther. "The Lord," saith he, "shewed himself ahve untoAcisi.
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 CorneUus in the
faith of Christ, said : •' We are witnesses of aU things which ihtt, 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 bim openly, not to aU the people, but unto
us witnesses chosen before of God, for that intent, which did
eat and drink with bim 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 verUy rise from the dead. As touching the
glorification, I shall speak thereof, when I come to the resur
rection of the bodies ; and there wUl I shew more, that the
glorification doth nothing minish the verity or truth of the
body. Read the sixth chapter.

CHAPTER T.
THE FRUIT OF THE RESURRECTION OF CHRIST.
Now wUl I declare the occasion, why I have with such
diUgence 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— x;

143 HOPE OF THE F.UTHFUL. [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 wUl I comprehend it aU 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
pensed and paid ; yet saith Peter, that " we are born again
through the resurrection of Jesus Christ unto a living hope."
For like as Christ with his resurrection overcame death, so
standeth also the triumph and victory of our faith in the
resurrection of Christ. Therefore through his death is sin
taken away, by his resurrection is righteousness brought
again. For how could he with his death have delivered us
from death, if he hlmsebf 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.
Hereof cometh it that Paul saith : "If Christ be not risen,
then is your faith in vain, and ye are yet still in your sins;
and so they that be asleep in Christ are lost ;" and to the
Romans : " Christ," saith he, " was deUvered up for our
sins, and rose again for our justification."
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."
To the PhUippians he saith moreover : " I count all
things but loss for the exceUent knowledge sake of Jesus
Christ." Out of aU this is there yet another thing concluded,
namely, that not only Ufe is restored unto us, but also that
in the resurrection of the Lord the immortaUty of the soul
is. grounded fast and sure. For so saith the Lord himself
in the Gospel : " I am the resurrection and the Ufe : he that
beUeveth on me, though he were dead, he shaU Uve; and
whosoever Uveth and beUeveth on me shaU 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 shaU rise from death ; forasmuch as in the

v.] THE FRUIT OF THE RESURllECTlO.X OF CHRIST. 149
true resurrection of the body of Christ om- resurrection hath
a fast and Immoveable ground. For Paid 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 aU die, so by
Christ shaU aU be made alive. But every one in his own
order : the first is Christ, then they that are Christ's." Now
he that is the first cannot be alone ; the head also shaU not
forsake the members. Seeing then that Christ the head is
risen, it must needs foUow, 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 finaUy, 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 Ufe ; Rom. vi.
but that we also, through the power of Christ, are renewed, ° °^ "•
that we might lead an innocent and holv life. And thus
have I briefly comprehended and declared the principal fruits
of the resurrection of the Lord.

CHAPTER VI.

OF THE TRUE ASCENSION OF THE LORD S BODY, THAT AROSE
A BODY, AND NO SPIRIT ; AND OF HIS PL-VCE WHITHER
HE WENT TO BE IN.
Moreover it shall be expedient to know, to what place
the true body of the Lord was carried, or came ; whether it
was laid in the earth again, or vanished away, or turned
Into the nature of the Godhead, or otherwise changed into a
spirit. In this point we affirm thus. The right old chris
tian faith, the upright holy scripture, and the ancient doc
trine of the christian church, doth teach, hold, and confess,
that Jesus Christ, very God and man, hath not laid away,
nor mixed together, nor yet put off his natures, the Godhead
and the manhood ; but that he keepeth stiU 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 OP THE FAITHFUL.

£CHAP.

kur!.xvi We find also in the Gospel of Mark: " So then when the
Lord had spoken unto them, he was received into heaven,
aufflnus. and sitteth at the right hand of God." Item, Ruffinus, an
old writer, who hath declared the articles of the faith, saith :
" He ascended into the heavens, not thither where the Word
that is God was not afore, (for he was ever stiU 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
I uke xxiv. 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
place : " He led them out," saith he. Who, I pray

one

thee ? Even the Lord Jesus Christ, which untU then, by the
space of forty days had in very deed truly shewed himself
unto his disciples, that he was risen from the dead with a very
true essential body, — even he, the very same that had taken
unto lum a true body, led his disciples out unto Bethany,
and from thence brought he them further to mount Olivet;
and in the same place liftmg 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 theu- leave
of us ; and so departed he from them, and set his body
corporaUy in heaven, as in one place. For afterwards it
foUoweth yet more plain : " he departed from them," that is,
[1 Ascendit ergo ad coelos, non ubi Verbum Deus ante non fiierat;
quippe qui erat semper in coelis, et manebat in Patre; sed ubi
Verbum caro factum ante non fuerat. Ruflini Expositio in Symbolum
Apostolicum apud Cypriani Opera, edit. Pell ; also Opuscula, p. 185.
ed. 1580.]
[2 Some accomit of the Apellitse, and of other persons who heU
heretical opinions on our Lord's ascension, are found in bishop Pear
son, On the Creed. Art. VI.]

VI.J OF THE true ascension OP THE LORd's BODY. 151
he was carried into heaven. For to be carried may here be
spoken only of the body ; and in such sort departed he from
them, that his body was from the earth taken up into heaven.
And though aU this be erident and plain in itself, yet by
the EvangeUst Luke m the Acts of the Aposties is it set Acts i.
forth and opened more manifestly. So afore aU things he
testifieth, that the Lord arose with his own true body, and
that by the space of forty days with many tokens and eri
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, " whUe 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 weU), behold, two men stood by them in white apparel,
which also said. Ye men of GaUlee, why stand ye gazing up
into heaven ? This same Jesus, who Is taken up from you
into heaven, shaU 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 shaU he come agaia unto judg
ment, according as the Lord himself said, and the prophet Matt xxvi.
Zachary, whose words St John aUegeth : " They shaU look zech. xn.
on him whom they have pierced."
Thus, I trust, is sufficiently proved and declared, that the
Lord Jesus with his own very true body, which he raised
from death, Is gone up into heaven. But to the intent that
no man mistake this word, heaven, or otherwise imagine
anything that is dark or not understood, whereby the simple,
being in error, may scarce know at the last where heaven is,
or where Christ hath his dweUing; it shaU therefore be
needful briefly to declare, what the heaven is, and that the
Lord with his own true body doth dweU in heaven, as in one
place: for heaven is a certain assured place, and not only

152 HOPE OF THE FAITHFUL. [cUAP.
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 dweUeth bodily m
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
caUed the heavenly host, or beautiful apparel of the heavens.
Psalm viii. Hereof hast thou record in the eighth and nineteenth Psalms.
It is taken also for the air, which is above us, as the prophet
Psalm cxivi. salth : " 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-
rsaim ciii. tlou, OT dwoUlng, 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 aU 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 dwelhng of God ; which dweUmg is
ordained for all faithful and virtuous believers, and is named
2Cor. ,. the heaven. This doth Paul witness, saying: "We know
that if our earthly mansion of this dwelhng were destroyed,
we have a buUding of God, an habitation not made with
hands, but eternal in heaven." There is now heaven taken
for the kmgdom 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-
Uevers ; a determmate 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

vn.] DIVERS SIGNIFICATIONS OF THE WORD HEAVEN. 153
above us there is a certain determinate place prepared for
us. For Luke saith : " He was received up on high, and a Actsi.
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, shaU 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 piui. su.
dwelhng, is in heaven, from whence we look for the Saviour,
even the Lord Jesus." Lo, " in heaven," saith the apostle,
" is our dweUing." 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 ihess. iv.
be caught up with him also in the clouds to meet the Lord
in the air, and so shaU we ever be with the Lord." He
saith also in another place : " If ye be risen again with coi. iii.
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 bodUy.
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 DeV. 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 dweUeth in heaven, is circumscribed and in one place ^.
[1 Noli itaque dubitare, ibi nunc esse hominem Jesum Christum,
unde venturus est ; memoriterque recole, et fldeliter tene Christianam
confessionem ; quoniam resurrexit 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 coelum ; 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 Pulgentii Opera, pp. 88, &c. ed. 1684, particularly cap. xviii.]

] 5 4 HOPE OF THE FAITHFUL.

[cHAP.

Vigilius. With him also accordeth uniformly the holy martyr YigUius';
whose testimony I wlU now omit, and come agam 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 shaU be expedient to declare what
the right hand of God is, and what it is to sit at God's right
hand.

CHAPTER VIII.

what god's right hand IS, AND TO WHOM IT IS
REFERRED.
First, the right hand of God is not referred unto God
himself, but unto men that are on the right hand. So that
first the right hand of God doth signify the eternal salvation,
and the place of those that be saved. This did holy Augustme
teach, whose words I may weU aUege ; forasmuch as he also
doth confirm and prove his opioion by the divme and holy
scriptures. In his book De Agone Christiano he saith:
Augustinus " Wo ought uot to hoar them that deny the Son to sit at
chris§ano. thc right haud 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 bodUy 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 shaU give to all godly and faithful be
lievers. In like manner is the left hand rightly taken for
the everlasting damnation that shaU come upon the unbe
lievers. So that not of God, but of the creatures, it must
be expounded what is written of the right or left hand.
For even the body of Christ also, which is the church, shall
come to the right hand, that is, unto salvation, as the apostle
Ephes. ii. saith to the Ephesians: 'He hath raised us up together with
him, and made us sit together with him among them of
\} Vigilii Opera. Contra Varimadum, Lib. i. cap. 37. ed. 1564.]

vm.] WHAT god's RIGHT HAND MEANETH. 135
heaven.' For though our bodies as yet be not there, our
hope nevertheless is there already^."
The same holy Augustme salth also further in the book
De Fide et Symbolo : " By the right hand," salth he, oe Fide et
1 111-, !• 1 •! Symbolo.
" must be understood the highest salvation, where righteous- cap. 7
ness, peace, and joy is : like as the goats also shaU be set on
the left hand; that is, by reason of their sins and wickedness,
they shall come into great calamity, trouble, and misery ^"
AU these are the words of holy Augvistine.

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, aU wickedness and
misery set aside, to hve in a godly Ufe, and to be partaker
of eternal joy.
Now that this word, ta sit, is used in scripture for rest,
these places declare. In the fourth book of Moses It is
vn-itten thus : " Shall your brethren go to war, and would Num. xxxn.
p Nee eos audiamus, qui negant ad dexteram Patris sedere
Filium. Dicunt enim, Nmnquid Deus Pater habet latus dexterum.
aut sinistrum, sicut corpora? Nee nos hoc de Deo sentimus: nulla
enim forma corporis Deus detinitur et concluditur. Sed dextera
Patris est beatitudo perpetua, qu8e Sanctis datur; sicut sinistra ejus
rectissime dicitm- miseria perpetua, quse impiis datur: ut non in
ipso Deo, sed in creaturis, hoc modo quo diximus intelligatur dextera
et sinistra; quia et corpus Christi, quod est ecclesia, in ipsa dextera,
hoc est, in ipsa beatitudine futurum est, sicut apostolus dixit. Quia et
simul nos suscitavit, et simul nos sedere fecit in coelestibus. Quamvis
enim corpus nostrum nondum ibi sit, tamen spes nostra ibi jam est.
August. De Agon. Christian, cap. 26. Opera, Tom. ra. p. 174. G.]
P 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-
cm-rat  Ad dexteram igitur intelligendum est dictum esse in
summa beatitudine, ubi et justitia, et pax, et gaudium est : sicut ad
sinistram hsedi constituuntur, id est, in miseria, propter iniquitates et
labores et cruciatus. Id. de Fide et Symbolo. cap. 7. Opera, Tom. ni.
p. 33. F.]

156

HOPE OF THE FAITHFUL.

[cHAP.

Ruflinus.

Acts ii. iii.

De Fide et
Symbolo.
cap. 6.

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 lus human nature which he took upon
him, that the same, being discharged and free from all travail
and misery of man, is now all in joy, and partaker of the
kingdom everlasting.
Thus saith also Ruffinus in his exposition of the Creed :
" To sit at the right hand of the Father is convenient for
the manhood received, which is received through a mystery.
For to ascribe it to the divine nature is unseemly, as though
it had a seat in heaven ; but of the human nature it is pro
perly understood and spoken \"
And the like 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 wUl so curiously inquire and know, what God
doeth in heaven.
For God wiU only teach us with his holy word, that he
Uveth and ruleth eternaUy 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 beUeve,
that he is verUy in heaven. For truly it standeth not with
our weakness to comprehend and discern the privity of the
heavens ; but it beseemeth our faith to have the worthy and
[1 Sedere quoque ad dexteram Patris camis assumtso mysterium
est ; neque enim incorporese illi naturae convenienter ista absque as-
sumtione carnis aptantur; neque sedis coelestis profectum divina
natura, sed humana conquirit. BufSni Expos, in Symbolum apud
Cyprian, p. 163. ed. Fell. Oxon. 1700.]

rx.J WHAT IT IS TO SIT AT GOd's RIGHT HAND, 8eC. 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 dweUeth
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 aU 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 Joim xvh.
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 wUl that where I am they also be
with me, that they may see my glory which thou hast given
me." Item, " He that doth me service, let him follow me : John xii.
and where I am, there also shall my servants be." Seeing
now that our souls, and our bodies also, after the resurrection
of the flesh shall be in heaven, as in a place certain ; it fol-
loweth, that the body of the Lord, which into heaven is taken
up, hath also a place certain in heaven, and that the right
hand of God in this signification cannot be every where.
In this upright matter let it trouble no man that is read
in St Paul, how that " Christ ascended up above all the 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 Sed ubi et quomodo sit in coelo corpus Dominicmn, curiosissimum
et supervacaneum est quserere : tantummodo in coelo esse credendum
est. Non enim est fragilitatis nostrse ccelorum secreta discutere, sed
est nostrse fidei de Dominici corporis dignitate sublimia et honesta
sapere. August. De Fide et Symbolo cap. 6. Opera, Tom. iii. p. 33.
E. ed. 1541.]

158 HOPE OF THE FAITHFUL. [cHAP.
Neither ought it to offend any man that is written, how that
[Phii.ii.] "unto Christ there is given a name, which is above aU
1 Cor. ii. names ;" and that Paul salth : " Neither eye hath seen,
neither ear heard, nor is come into the heart of man, what
God hath prepared imto them that love him." For the
scripture of God throughout doth witness constantly and
sure, that Jesus Christ is taken up into heaven, and sitteth
at the right hand of his Father. Whereby it is out of doubt,
that the Apostle thought not to set Christ without heaven;
but therefore proponeth he the matter with so high and ex
cellent words, to shew and declare unto us, that the body of
our Lord, which afore was despised and shamefully defaced,
is now in the supreme and brightest glory; and that meaneth
he, when he saith, " above all heavens." For [whoso] doth
thoroughly conspder the] place of Paul to the [Ephesians],
findeth that Paul [doth set the] two parts of his oration,
[the] one against the other. For he salth thus : " That
he ascended, what meaneth it, but that he also descended
first into the lowest parts of the earth ?" Against this
setteth he now : " He that descended, is even the same
also that ascendeth up, even above all heavens." Therefore
is here the one set against the other; namely, to descend
into the lowest parts of the earth, and to ascend above all
heavens. But who would here conclude, Christ descended
into the lowest parts of the earth; ergo, he had no place
upon earth ? For every man understandeth weU, that Paul
with these words minded to declare the true coming of the
Lord upon earth, and the great humility and meekness of
our Lord Jesus Christ. Therefore who would then in the
other part of the oration conclude, Christ ascended up above
all heavens ; ergo, he is not in heaven, or in any other
place ? For is there also any one place without the heaven ?
Who understandeth not now, that Paul here mmded to say
nothing else, than that which he uttereth more plainly to
Phil. ii. tiie PhUippians, "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 stUl the dwelling of the faithful; and
therefore is it a place certain. Wherefore after my plain
and simple understanding, which is not curious, I beheve
constantly, that the glorified body of Christ is ascended up

X.] CHRIST SITTETH ETC. IN HIS HUMANITY, 159
above all heavens, that is, above all compass, or sphere, or
height of heaven; and so even in heaven, that is, in the
dwelling of the faithful; and there remalneth, 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 shaU 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 PhUippians : " Our dwelhng is in heaven, from whence pwi. iii.
we look for the Saviour Jesus Christ." Plainly also and jesus christ.
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.
dweUings : 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 wUl come to you again, and receive you even unto
myseK; that where I am, there you may be also."
There Indeed could nothing be brought forth more meet
and convenient to our purpose. For the thing that we now
treat of is the heaven, which is the dwelhng and native
country of the blessed, and which here is called a dweUing,
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 salth
the Lord : ' In my Father's house already there are many
mansions, that not only I, but all mine also have a place and
dweUuig. 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 wiU 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."

CUIUS error.

160 nOPE OF THE FAITHFUL. [cflAP.
Christ then, as a very true man, is In heaven, as in one
place: wherefore it foUoweth, 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
taUty, but took not away the nature and kind'."
Theseieu- The Seleuciaul, or Hermiani, denied our Saviour Christ
after the flesh to sit at the right hand of the Fatherl But
the true faithful behevers 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 him, then is this the plain meaning, that our Lord had
no true body.
For holy Augustine saith, and saith right : " Take all
room and place from the bodies, that they have no place to
be in, and they are no where ; if they be no where, then are
they nothing at alP." As for the place of Paul to the Phihp
pians in the second chapter, it teacheth nothing at all, that with
the exaltation and ascension of Christ any thing is withdrawn
from the nature human, or that we ought to speak nothing
more of it, or we should or might ascribe no name and place
unto it ; but like as with the words going before, which serve
much to the matter, he thought to express the lowest hu-
miUty of Christ, even so is it now his mind, with very ho
nourable and high exceUent words to set forth his glory.
[1 Camis forma et substantia. . . cui profecto immortalitatem dedit,
naturam non abstulit. August. Epistolse. Ad Dardanum Epist. Wii.
Opera, Tom. ii. p. 56. M. See above, p. 154, note 1.]
[2 The Seleuciani and Hermiani taught that the body of Christ
ascended no farther than the sun, in which it was deposited, as we are
informed by Augustine : Seleuciani vel Hermiani ab auctoribus Se-
leuco et Hermia . . . negant Salvatorem in carno sedere ad dextram
Patris; sed ea se exuisse perhibent, eamque in sole posuisse, accipi-
entes occasionem de Psalmo, ubi logitur. In sole posuit tabemaedvm
suum. De Hter. Opera, Tom. vi. p. 6. I. ed. 1541. See bishop
Pearson on the Creed, Art. vi., who mentions that the same heresy
was held by the Manichees, and also by Hermogenes.]
P Nam spatia locorum toUe corporibus, nusquam erunt ; et quia
nusquam erunt, nee erunt. August. Epist. Ivii. ad Dardanum.
Opera, Tom. n. p. 57. G, ed. 1641.]

X.J CHRIST SITTETH AT THE RIGHT HAND OP GOD. 161
Yea, he declareth himself in the words following, and saith :
" In the name of Jesus shall aU knees bow, both of things Phii. n.
that are in heaven, of things that are on the earth, and
things that are under the earth."
And thus hath the Father exalted the name of Jesus The name ot
above aU names, even in shewing and declaring that Jesus is above aii
1 1 nil., names.
the same, whom aU they that are m heaven, upon earth, and
under the earth, ought by right to know, worship, and fear,
as Lord of all things and creatures ; yea, and that all things
should confess that Jesus is the Lord, to the praise of God
the Father. For verUy we must needs acknowledge that
Jesus Christ is Lord, yea, Lord of all things. King, Defender,
and Redeemer, of like power and honour with the Father :
which thing extendeth not to the Father's derogation or dis
honour, as the Arians foolishly thought, but to the greater Anani.
glory of the Father.
The Lord saith himself in the gospel : " The Father hath John v.
committed aU 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 beginnuig had he the honourable name of God,
which is glorious and far excellent above all names.
Now through the incarnation, and by reason of the con
temned and despised cross of Christ, the godly honour in
Christ was thought to be somewhat darkened. But that did
the Father restore and bring to glory, in that he raised up
his Son from death, and took him up into heaven. And thus
gave he him a name which is above all names ; for so he
declared that he is Lord of all things.
Holy Peter also, a fellow-helper of St Paul, in the second Acts u.
chapter of the Acts of the Apostles, did in like manner utter
the same. For after he hath opened and declared the true
resurrection of our Lord Jesus Christ from death, and his
glorious ascension into heaven, he saith : " Lo, therefore let
aU 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
r 1 "
[coverdale, II.]

Hj-2 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, Uke as he is also very
God, both together, and hath with the glorification not put
oft' the kind and nature of man, neither consumed it through
thc Godhead; therefore remahieth he stiU a true creature,
that is, a very true man, and therefore may he also right well
be named after the same natm-e, and hath likewise a place
certain. FinaUy, 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 foUoweth that the true
human body of Clu-ist 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 certam,
prepared for them in heaven, and that they may constantly
beheve, that in heaven they have a brother, namely, the
Lord Jesus Christ. Touching the fruit of the ascension of
our Lord, I shall more largely speak of it afterwai-d.

CHAPTER XI.
ANOTHER SIGNIFICATION OF SITTING AT THE RIGHT HAND OF
GOD, BY WHICH JI.VNNER 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 signlfieth and is caUed. It is taken m the scrip
ture for strength, protection, power, and for the mcompre-
Exod.xv. hensible honour or glory. And therefore it is written: " Thy
right hand, Lord, is become glorious ia power; thy right hand

XI.J ANOTHER SIGNIFICATION, &C. 163
also hath dashed the enemy." Item, ui the Psahn : " Thou Psai. xviu.
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
brlngeth 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 faithfdly to execute the same. For in the
third book of Kings saith David : " Solomon shall sit upon i Kings i.
my seat, and shaU reign after me." And so in the Psalm he
saith : " The Lord said imto my Lord, Sit thou at my right Psai. ex.
hand, tUl I make thine enemies thy footstool." And Paul
saith: "Christ must reign, tiU he hath put aU bis 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 shaU spring
up after him shaU buUd up the temple of the Lord ; yea, even
he shall buUd up the temple of the Lord, he shaU bear the
praise, he shaU 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
aU authority to rule and govern. Even so is Christ, in whom
the Father wiU 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 faithfuUy to execute, and to be Lord and
Governor of aU 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 aU 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 aU
things. For St Peter saith: "Christ is at the right handiPeLiii.
of God, gone up into heaven, angels, might, and power being
subdued imto him." Item, Paul to the Ephesians : " God the
11—2

IGi.

HOPE OF THE FAITHFUL. [cUAP.

Father raised up Christ from the dead, and hath set him on
his rlo-ht hand in heavenly thuigs, above aU rule, power,
might, and domination, and above aU names that are named,
not in this world only, but also in the world to come; and
hath put aU things under his feet, and hath made him above
aU things, and head of the congregation, which is his body,
and the fulness of him that fiUeth aU in aU thmgs." Thus
much concerning the right hand of God, and concemmg hea
ven, that is, the place certain or dwelhng of the blessed ; in
the which also our Lord Jesus with his body hath his man-
sion and seat.

CHAPTER XIL
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
and griefs. For Paul saith to the Hebrews : " Christ is
not entered into the holy places that are made with hands,
which are slmlUtudes of true things, but is entered into the
new heaven, to appear now in the sight of God for us."
Thereto also pertain other sentences and testimonies of John
in his first epistle.
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 aU worshipping and God's service of
those that are his. For no corporal worshipping doth fi-om
henceforth please him, but such as is done to his spiritual
body.

XII.J THE FRUIT OF CHRISt's ASCENSION. 165
He saith in the gospel of John : " The poor have ye John xn.
, , . , , . Markxiv.
alway with you, and when ye wUl, 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 2 cor. 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 aU upon earth, seeing that heaven Is our right
native country. Therefore ought we to use the world as 1 cor. vii.
though we used it not, and to direct aU our care and thought
unto heavenly things. For Paul salth to the Colosslans :
" Set your afi'ection on things which are above, and not on coioss. ui.
things which are on earth. For ye are dead, and your life
is hid with Christ in God." Item, to the Phihppians : " Our phmp. m.
dweUing is in heaven, from whence we look for the Saviour,
even Jesus Christ our Lord."
Christ also with his ascension into heaven thought to
declare unto us his power and might, wherein consisteth our
strength, our power, riches, triumph against sin, death, world,
devU, and heU.
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
Ms own strength, winch 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 agamst
aU eril, 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,
Savioiu-, and head of aU faithful behevers.
FinaUy, 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 testunony, that our flesh also shaU rise again,
and that the whole perfect man, the body and soul, shall be
carried into heaven. For the members shaU be like unto
the head. Therefore as the cloud took up the very true
body of the Lord, yea, even the whole perfect man, Christ ;
so shaU aU godly persons be taken up into the air to meet

166 HOPE OF THE FATTHFTL. [cHAP. XH.]
the Lord, that they may Uve in Christ their Lord and head
1 ihssL ir. for evermore. For Paul saith : " The dead in Christ shaU
arise first. Then we which hve and remain shaU be caught
up with them also in the clouds, to meet the Lord in the
air, and so shaU we ever be with the Lord." Item, to the
BA.X. Hebrews: "By the means of the blood of Jesu we have
free entrance into the holy place, by the new and Uring way,
which he hath prepared for us through the veU, that is to
sav, bv his flesh." Unto this meaning agreeth verv weU
the godly and exceUent sentence of the old writer Tertullian.
who in the book of The resurrection of the fitsli saith thus:
Teitiiuiaa. •• Cbrlst, whlch is eaUed 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 liesh, for an earnest-penny of the whole sum. For
like as he hath left us the pledge of the Spu-it, even so
contrariwise hath he received of us the eai-nest-penny of
the flesh, and carried it up with bim into heaven; a n-ue
eridence or pledge, that he wUl bring thither also the whole
sum, body and soul^'" For this great and high benefit,
declared unto us by his own mercy without our deservin;:.
be laud and praise, honour and thanks tmto our Kinir. our
rictorious triumpher, head, and Redeemer, even our Lord
Jesus Christ, from henceforth, now, for evermore. Amen.
[1 Hie sequester Dei atque hominum appellatus, ex ntrinsque partis
commisso deposito sibi, camis quoque depositum serrat in semetipso,
arrhabonem summse totius. Quemadmodum enim nobis arrhabonem
Spiritus reliqnit, ita et a nobis arrhabonem camis accepit, et Terit in
coelmn, pignns totius summse iUuc quandoque redigendje. TertvilL
De Resurr. Cam. cap. 51, p. 357. Ed. Eigalt. 1564.]

the
SECOND PART OF THIS BOOK,
ENTITLED
THE HOPE OF THE FAITHFUL,
entreating of our bodies.

CHAPTER XIII.
OF THE TRUE RESURRECTION OF OUR FLESH.
Now cometh it to the point, that we must also speak of
the true raising up of our bodies, or resurrection of this om-
flesh; for the same foUoweth 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 {avicTTrifii), which signlfieth ta erect, to rise
up, to set up again, and to stand. Egeiromai ex liypnou
( Eyeipo/Jiai e^ iiirvov), I arise up and awake from sleep. The
Hebrews use the word Kum (D^p), which signlfieth not only
to rise up, but also to endure, to continue, and to remain
upright. For in the book of Joshua we read : " The chUdren josh. vu.
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 oen. vti.
remained (that is, whatsoever there was that stood upright,
or erected itseK) 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. Cam. cap. 18, p. 336 ; a%o Adv. Marcion. Lib. v.
cap. 9, p. 471.]

168 HOPE OF THE FAITHFUL. [I'lIAP.
johnvi. soul. As when the Lord saith in the Gospel of John: '- 1
wiU 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 perlsheth in death. Now if by the
last day be understood doomsday, then ralseth 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 faUen to lus right case and estate again.

CHAPTER XIV.

OUR FLESH OR BODY ITSELF SHALL RISE AGAIN, THOUGH
IT BE HARD TO BELIEVE, AND WHAT THE FLESH OR
BODY IS.
Now wiU we speak also of these terms, flesh and body,
or coirpse. We beheve the resurrection of the body or flesh.
The scripture commonly caUeth 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 thc
body and to the flesh. Cyprlanus, or Ruflinus, saith, that
the church towards the west did express and acknowledge
the article in the holy apostohcal creed after this manner:
" I beUeve 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
[1 Satis provida et cauta adjectione fidem symbol! ecclesia nostrs
docet, quse in eo quod a ceteris traditur, carnis resurrectionem, uno
addito pronomine tradit, hiyus camis resurrectionem; hujus sine dubio,
quam is, qui profertur, signaculo crucis fronti imposito contingit ; quo
sciat imusquisque fidelium, camem 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 iwo
ad interitum. Kuffin. jixpos. in Symbol. Apostol. apud Cyprian.
Edit. FeU.]

jlV. 1 THE BODY ITSELF WILL RISE. 160
also m the book of the articles of the creed : " The same
visible, which properly is caUed flesh, shaU without doubt
and assuredly rise up again-."
Methinketh that Paul the apostle minded to point unto icm.xv.
the flesh, as with a finger ; and therefore said : " This cor
ruptible must put on incorruption." With the term, this,
pointeth he, as with a finger, to our flesh.
Holy Jerome forceth and compeUeth 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 waU is a body, but
flesh it is not. For flesh is properly caUed a substance of vnai &.e
blood, sinews, bones, and veins set together. As for a bodv, cori«i-
^ ealied of the
though the name thereof also be used for flesh, and most Latinisii.
part for a substance that may be seen or handled ; yet it
betokeneth sometimes a subtie state, that can neither be
handled nor seen, as namely the air^" But at aU times
it hath been a hard thing for man to beUeve, that bodies
which are buried and resolved to corruption, should whoUy.
without imperfection or blem^h, 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 Ughtly credit,
that the bodies which now are corrupt and returned to earth,
or otherwise torn and devoured of wUd beasts and fowls.
yea, sometimes burnt and brought to ashes, or drowned with
water, should perfectly be brought again, and whoUy restored?
[- Et ideo credimus et camis resurrectionem, non tantnm quia
reparatur anima, quse ntmc propter camales affectiones caro nostra
nominatur; sed etiam hsec visibUis caro, quse naturaliter est caro,
cujus nomen anima non propter naturam, sed propter affectiones
camales accepit. Hsec ergo visibilis, quse propria caro dicitur, sine
dubitatione eredenda est resurgere. August, de Fid. et Symb. cap. 10.
Opera, Tom. m. p. 34. G. Ed. 1541.]
P Aha camis, aha corporis definitio est : omnis enim caro corpus
est, non omne corpus est caro. Caro est proprie, quse sanguine, venis,
ossibus, nerrisque constringitur. Corpus, quanquam et caro dicatur,
interdum tamen setherium aut aereum nominatur, quod tactui visuique
subjacet, et plerumque visibile est et tangibile. Hieron. Epist. xxxnii.
ad Pammach. adversus errores Joannis Hierosolymitani. Opera, Tom.
rv. p. 322. Ed. 1706.]

]70 HOPE OF THE FAITHFUL. [cHAP.
But God, wilUng to make that easy and light, which is hard
unto us, hath in the resurrection of our Lord Jesus Christ
set before our eyes an open, plain, and sure trial, declaration,
or evidence of the true undoubted resurrection : whereunto,
as to an ensample and sure strength of the resurrection, we
ought to have respect, as much and as oft as we think upon
it, and wonder how our bodies should rise again.
Therefore with so many testimonies and arguments have
I declared afore, that Christ our Lord with his own body
rose truly again from death. He carried up Ellas also bring,
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 aU. FinaUy, with plain and
evident testimonies of the scripture hath he opened and
shewed, as I now vrill declare : which testimonies and argu
ments truly do teach, that the flesh of men shaU 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 ^ *' iii^ii
of the flesh they Were put into a book! would God they were graven
proveo' (/ 1 1/ o
with an iron pen in lead or in stone to continue ! For I am
sure that my Redeemer Uveth ; 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
Antagonisiai 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 wlsheth his faith to be known to those that come
after, winch 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 beUeve and am certified assuredly, that my Redeemer,
or Avenger, Uveth.' The holy Job useth an Hebrew word
called GoeP, which some have expounded a Redeemer: it
signlfieth 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
[1 ¦?«:]

XIV. J THE BODY ITSELF WILL RISE. I7l
it appertained to redeem the goods, and to rescue them ; as
we may learn further out of Ruth, and of the fourth book of Ruth iv.
Num> XXXV*
Moses : and with the aforesaid name, Gael, hath Job set
forth and specified the Messias, our Lord Jesus Christ ; that
he Uveth, namely, that he is the true living God, the life and
resurrection of men ; and that he is also the rescuer and
avenger, doubtless even the same that is our very near
friend ; namely, a very true man, such one as hath taken
our own flesh and blood upon him, suffered death, and with
his death hath made us living. Moreover he salth : "At
the last shaU he stand over the dust." For our Lord Jesus
Christ, with his very true body, shaU come at the last day
to judge, and then shaU he stand over the dust. This say
ing declareth eridently, that he wUl undertake and do some
what, namely, that he shaU put to his mighty hand, so order
and bring to pass, that the dust shaU come to life again.
The dust caUeth he here our flesh, and that according to the cen. iii.
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 wlU certify us, that even the very same
body, which at the first was made of dust, and now into dust
is sown, and through the corruption is become dust again,
yea, even that same very body, and none other, shall be
raised up.
But to the intent that no man should draw or refer the
dust to any other thing, than to the body of man, it foUoweth
moreover in holy Job, that after they, namely, the Father,
the Son, and the Holy Ghost, have with my skin (not with
a strange, but with mine own skin) clothed the body, even
mine own body which I now have, called dust, (and thereby
understandeth he the flesh, the sinews and the bones ;) then
shaU 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 ui 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 IIOPK 01' TIIK lAITIll'-UL. [cH

A I'.

shall see him," yea, even 1 myself. Then, '- niino eyes .slmll
SCO hiiii." Finally, " 1, and else nono otlii-r." As he would
s:iy, • lOvon 1 tiiat now have truo tlesli luul bone, and look
now uiion you with iiiino eyes, shall with tho very samo eyes
behold God al.so.' Therefore in tho resiirrcctioii of tho dead
wo shall with thc essontial substance and nature bi^ even tho
Sivnio that we wore bet'oro death, namoly, wo wiiali have our
iiioiiil)oi-.s, as head, eyes, bones, holly, anus, log.n, hniuLs, foot,
&1-. Now whoro this distinction is, thoi-o must bo also cir-
cuiiiscriptlon, there must tho saiiio have comjiass and Umits.
it followt'tii yet further in Job: "My reins," namoly,
my (loslro and liisl., " aro wasted away, and consumod Avithia
me," that is, within mo, namoly, in my boart, or i-eascd all
(itlior (losiros, lusts, and pU-asuros, in comparison of this my
hope towards tho rosun-oi^tion ; yoa, in (-oiniiarisoii thereof
thoy all are nothing, noithor worthy to bo ostoomod : for
in tho only i-o.sui-i-oction rostoth all my hopo and delight.
rhii. III. So said Paul also : " 1 have coniitod all things but loss, and
do judge them but dung, that 1 might win Cln-ist, to know
him and tho virtue of his rcsurroi^tion." And tiieroforo tho
old translator of tho book of Job hath evil Intorprotod those
words after tho sons(\ "this hopo is laid iij) in my heart'."
Ai'tor all this, doth holy Job add horounto that iiiakotii
the untlorstaiuling perl'oot, and conchuh^th his saying thus:
" Sooing 1 thus acknowledgo and conross, why hold yo mo
for ungodly ? Why do yc! ]i(^rsi!cnto and vex mo thus with
.spiteful words of reproach and slandor? VeL is tho root
of the word found in mo." And ho calleth tho root of tho
word tiio light foundation and ground of godlinoss: us if
ho would say : " b'orasmuch as tho truo head article of
salvation is found in nio." I'oi- like as tho root givoth all
virtue and sap unto tho ti-eo, (^von so is tho mattoi- of tho
icsuri-oction of tho dead through (Ijirlst the cliiorest, gi-wit-
est, and truo ]irincipal point of tho word and idl'aii-s of God.
•' Itopcnt tiiorolbro," saitii Job: "for wi-ath humbleth, and
[1 Tlio original is : ipni "^lyh^ il^S ; of which tho iiiciuiing 1)
oxiirossdcl iu tlui Latin Vulgate by, rcjxKiita. mt hav s/ii's in tiim men;
adopt! ni;, as RosonmulUa- has obsoi-vod, ii iiioiummk ut' llio word n'?3,
wliii'li is found in ililfoiviit passagos, " -/c velicnindiaainio drndci-iu, <iuo
quia conmiitilar quasi el dificil." Coiiip. Psahn Lx-Kxiv. 3, cxix. 81, 82i
lli.3, cxiiii. 7.]

XI v. J 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 Uve, even with my body isai. xxvu
shaU they arise. Stand up and be glad, ye that rest, or
dweU, 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, " shaU live ;" namely, the
souls that for thy sake are slain, and that have worshipped
thee. Nevertheless their bodies shaU not prevent my body
In the resurrection ; but at the last judgment, or upon dooms
day, shaU they arise again with my body. Likewise saith
also St Peter, that the souls of such as died aforetime do i Pet- "¦
live with God ; but with the flesh they shall be judged as
other men.
Therefore did the holy prophet Isaiah beUeve and con
fess the general resurrection of aU bodies at the last day.
In the which resurrection, he openly acknowledgeth, that his
own body also shaU rise again. Afterward bringeth he in
an archangel, blowing the trumpet, and saying : " Stand up,
and be glad, ye that rest in the dust." To rest in dust is to rest in
nothing else but a description of man's body. For the souls
and spirits do not rest or Ue 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 caUed inhabiters, or indweUers of dust, or such as
rest in dust. Then declareth he with a simUitude, how our
bodies, that putrefy and corrupt, shaU, 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 faUeth 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 erident and plain, that it is not needful to speak Ezek.xxxTii.
aught thereof.

17-i

HOPE OF THE FAITHFUL. [ciIAP.

And of this have wo many testimonies and witnesses in
tiie prophets, which might hero well have served ; but seeing
it is not necessary, 1 have because of shortness omitted
them, and now wIU I come to the sontencos of the new
Testament.
Johnv. Tho Lord saltii: "Verily, verily, I say unto you, tho
hour shaU come, and now it is, that tiio doad shall hear the
voire of the Son of God, and thoy that hoar it shaU live."
And immediately after ho saith : " Tho hour shall come, in
tho whicli aU thoy that are in tho gi-avos shaU hoai- his voice,
and shall come fortli." Now is it manifest, that nolther tho
souls, nor spirits, but tho bodies aro in tho graves; and if
other bodies should rise up for ours, what needed lie alway
to mako mention of tho graves, but to the Intent that he
immediately in tho gospol might declare tho evident, plain,
and undoubted i-csun-cctioii of our bodies? Ho fortiiwlth, by
johnxL his mighty and wonderful power, raised up Lazarus from death,
who now did stink, and had lain four days in tlio grave. This
marvellous act had the Lord himself declared unto Martha with
these words : " Thy brother shaU rise again. Then answered
she, I know that he shall rise in tho rosnri-oction at the last
day." Lo, how common, manifest, and known unto every
man was tho general resurrection of our bodies. The Lord
saith moro unto Martha : " I am tho resurrection a,nd the
life : he that believeth on me, though ho were dead, yet shall
he live ; and every one that liveth and believeth on mo, shall
never die." But what needeth me to collect so many testi
monies of tho resurrection of tho dead, considering that the
apostles were upon no article moro fervent and earnest than
upon this? He that will allege all tho sentences and wit
nesses, must write out almost the whole now Testament.
Acuiv. Luke saith in the Acts of the Apostles: " With groat power
did tho apostles bear witness of tho resurrection of the Lord
Acu xxiii. Jesus Christ." And in tho samo book saith Paul: "For
the hopo and resurrection of the dead am I judged." And
Actsxxviii. yet again: "For the hope sake of Israel am 1 bound with
this chain." In many places hath tho holy apostle Paul
brought forth evident ensamples and testimonies of our resur
rection ; concerning the which we shall speak In due time.
2Cor.lv. He saith moreover: " We which Uve aro always deUvered
tmto death for Jesus' sake, that tho life of Jesus might ap-

xiv.] THE BODY ITSELF -WILL RISE. 175
pear in our mortal bodies." What could he have spoken
more evident and plain ? For immediately upon tho same he
saith: "Thus we have bcllovcd : therefore have we spoken;
and know, that he whicli raised up tho 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 moro be mortal, but immortal.
To these witnesses out of God's word, and therefore In
vincible, I wUl also add tho testimony of one man, namely,
out of the fourth book of John Damascen De orthodoxa fide, Johannes
Cap. 2h. " 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 samo body that perlsheth is dis
solved and fallen asunder, and the very same riseth up again
indissoluble. For he that in the beginning created man out
of the dust of the earth, and then brought him again to earth
and dust, that ho was taken of, tho 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 tho resurrection of our bodies, though they turn
to dust and earth again, we should have no doubt; Now,
as I suppose, 1 have sufficiently and plainly declared, that the
truo flesh of all men, yea, even our own body, and else none
for it, yea, even tho human true body shall rise again from
death, namely, formed and fashioned with lus 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, remalneth, that is, he
shall have truo flesh, blood, bones, sinews, joints, members, &c.
[1 'AvaoTacri's ian iravTcos, <Tvvd(peia ndXiv ¦^vx'js tc xal udpaTos,
Ka\ SeVTfpa tov diaKvSivTos Kai necrovTos ^aov o'Taais. avTO ovv to aapa
TO (p8eip6p.fvov KOi bidkvopevov, amb ai/aoTjio-erai acjidapTov ovK dSvvaTet
yap 6 iv dpxTJ in tov ^obs Trjs ytjs avTo o'vcrrrja'apevos, iraXiv ava\v6iv /cat
diroa-Tpafjiev eif Trjv yijv, i^ ijj i\^<pdr], Kara Trjv tov Sijpiovpyov dir6(f>aa-iv,
iroKiv dvaa-Tijo-ai avr6. Joann. Daniasc. De Orthod. Fide, Lib. iv.
cap. 27. Opera, Tom. i. p. 321, Ed. 1712,]

176

HOPE OF THE FAITHFUL.

[chaP.

CHAPTER XV.

Matth. xxv.
John V.

1 Thess. iv.

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 wUl now tell how our bodies shaU rise, and
tvhat nature and kind they shall be of in the resurrection.
At the end of the world shaU the Lord come with great
majesty and judgment, and shaU 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 shaU 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 shaU, in the
twinkUng 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 heU.
Tins fashion and manner of the resurrection have not I
imagined of myself, but written it aU out of the evangeUsts
and scriptures of the holy apostles. For thus we read : " The
power of heaven shall move in the last time, aq^ then shall
appear the sign of the Son of man hi heaven ; and then shall
all the kindreds of the earth mourn, and thev shaU see the
Son of man come in the clouds of heaven with power and
great glory. And he shall send his angels with the great
voice of a trumpet, and they shall gather together his chosen
from the four winds, and from the one end of the world to
the other," &c. Thereunto add that he spake in Matthew
and John. And Paul in the first to the Thessalonians saith :
" This say we unto you in the word of the Lord ; that we
which Uve and are remaining in the coming of the Lord,

XV. J HOW THE BODIES SHALL KISB. 177
shall not come before them which sleep. For the Lord him-
seK shaU descend from heaven with a shout, and the voice of
the archangel, and trump of God : and the dead in Christ
shaU rise first. Then shaU we that Uve 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 salth Paul : " Behold, I shew i cor. xv.
you a mystery : we shaU not all sleep, but we shaU aU 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 shaU rise Incorruptible, and we shall be changed.
For this corruptible must put on incorruption, and this mortal
must put on immortaUty." This is now the maimer of the
resurrection of our bodies, and in what nature and kind they
shall rise again. But in the resurrection they shall, through
the power of God, be made immortal and incorruptible. For
the apostle saith expressly : " The dead shall rise again."
After that he saith : " This corruptible and mortal must put
on incorruption and immortaUty." In the which words the
term " this" pointeth directly, as with a finger, to our Uving
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, shaU remain even in their own right state
and substance, as afore. Tea, even the very same men shaU
keep stUl this nature and kind, as they did afore; saving
that they which aforetime were subject to fraUty shaU from
thenceforth be pure, clean, perfect, Immortal, of a sincere and
purified nature, subject and obedient unto the spu-it.
Such bodies raised from death did the old writers call "^^^l^
glorified, purified, or glorious bodies ; and that according to ^^"i **•
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 effect, beginning to dispute of
glorified bodies, as of the pure substance and estate of a
spu-it. Whereof we shaU speak shortly, if God wUl.

[COVERDALE, II.J

178 HOPE OF THE FAITHFUL. [cHAP.

CHAPTER XVI.
THAT PAUL SPAKE RIGHTLY OF A GLORIFIED BODY, AND
WHAT A GLORIFIED BODY IS, AND WHAT A NATURAL.
But now wiU I declare, that Paul did rightly and well
use this word glorious, or glorified body, even as it is truly
in itself. For to the Phihppians he saith : " Our dwelhng
is in heaven : from whence we look for the Saviour, even
Jesus Christ the Lord ; which shaU change our vUe earthy
body, that it may be fashioned like unto his own glorious
body, according to the working whereby he is able to subdue
aU things unto himself." In this sentence thou hast that
term, glorified body; thou hast also of what nature and kind
the glorified body shaU 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 shaU be an
upright, very true human body, as it is suflaciently declared
afore, where I spake of the true resurrection of the Lord. In
the which place we understand, that when the Lord's disciples
thought they had seen a spirit, when they saw the Lord,
he said unto them : "A spirit hath not flesh and bones, as ye
see me have. Handle me and see ; for it is even I myself,"
The Lord also after his resurrection set before them some
fashion or evidence of his glorification, namely, when he was
transfigured before them ; and at the time remained the right
essential substance of the body ; but in form and fashion
it was altered, in that it became glorious. So standeth it
plainly, "he was transfigured," and not that he was made void
or brought to nothing, or altered into another substance^
Thus salth Paul also: "He shaU change our body," &c.
Wherefore even the right true substance of the glorified
body shall remain stiU. As for the change or alteration,
it shaU be in the uifirmities that happen unto us ; so that
when the body taketh upon it the glorification and unmor-
taUty, they shaU be wholly removed and faU away.

XVI.J PAUL SPAKE RIGHTLY OP A GLORIFIED BODY. 179
Howbeit this shaU be more evident and plain to under
stand, if it be thoroughly and with diUgence considered and
declared, what this word glory or glorification meaneth.
For transfigm-ation, glory, and glorification, is one thing.
So saith holy Augustine^ in his book against the Arians : contra Ana.
" To bring to glory, to make glorious, and to glorify, are ""' '
three words, yet is it but one thing. The Greeks caU it
So^d^eiv, doxazein ; but the translators in Latin have other
wise mterpreted it." Thus much salth Augustine. But glory
in scripture is taken for Ught, brightness, and shine, as St
Paul speaketh to the Coriathians : " If the ministration that 2 cor. m.
through the letter killeth, and was graven in stone, hath
glory, so that the children of Israel could not behold the
face of Moses for the glory of his countenance," &c. And
hereunto serveth this sentence of Daniel the wise : " Such as Dan. xu.
have taught others shaU shine as the brightness of heaven,
and they that have instructed multitudes, or many, unto god
liness, shaU be as the stars world without end." Much after
the same wise doth the Lord himself also use it, saying :
" Then shaU the righteous shine as the sun in the kingdom natth. xiu.
of their Father."
Wherefore the glorified bodies shall be clear, bright, and
shining bodies, even as the body of Christ was in his trans
figuration upon the mount of Thabor ; of whom it is specified
in the gospel, that " his face was as bright as the sun, and Matth. xvu.
his clothes did shine as the Ught." 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
shaU change our vile body, that he may make it like unto
his own glorious and glorMed body." This word humility,
law estate, or dishonour, comprehendeth aU that is caUed
[1 Glorifiicare, et honorificare, et clarificare, tria quidem verba, sed
res una est, quod Greece dicitur bo^d^eiv : interpretum autem varietate,
aliter atque aliter positum est in Latino. August. Contr. Serm. Arian.
cap. 31. Opera, Tom. vl p. 146, E. Ed. 1541.]
12—2

180 HOPE OF THE FAITHFUL. [cUAP.
earthy, fraU, miserable, and mortal. For by means of our
sins we are brought low and into misery ; so that we must
needs feel and suffer sickness, hunger, thirst, cold, heat, pain,
vexation, manifold lusts and affections, fear, wrath, heaviness,
and such like things innumerable, yea, and death also at
the last.
Again, glorification comprehendeth deliverance, that is,
the laying away and clear discharge of all these miseries
and sorrows. So that now glorification is called (and so it
is in very deed) pureness, perfect strength, ImmortaUty, and
joy; yea, a sure, quiet, and everlasting life. For Paul salth:
2 Cor. V. " We that are in this tabernacle sigh and are grieved ; because
we would not be unclothed, but we would be clothed upon,
that mortality might be swallowed up of life." And to the
[Rom. viii.] Romans he saith thus : " I suppose that the afiflictions of this
Ufe 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 chUdren of God."
In aU 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 deUverance into the glorious and comfortable hberty
of God's chUdren. 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 aU such are we free discharged and de
Uvered, having now the perfect fruition of God, and made
1 John iii. 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 swaUowed up in the victory."
Therefore the glorified body, after the signification of
glory, shaU be a pvu-ified body, which is purged and cleansed
from all fraUty and vUeness, and now is clothed upon and
appareUed 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 perfectiy 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.J PAUL SPAKE RIGHTLY OF A GLORIFIED BODY. 181
riseth in power ; it is sown a natural body, and riseth a spi
ritual body." Item, what he meaneth by the natural and
by the spiritual body, he declareth Immediately upon the
same, and saith further : " If there be a natural body, there a natural
is also a spiritual body, as it is written : Thc first man Adam body.
is made into a natural life, and the last man Adam into a
spu-itual life. Tet is not the spiritual body the first, but
the natural; and afterward the spiritual. The first man is
of the earth earthy, tho 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
Uke as in Adam they all die, so in Christ shall they all
revive." Thus Paul calleth animale corpus the soulish body, Animaie et
..... ., 77-»i 111 spirituale
which IS interpreted, the natural body, the same that hath corpus.
his virtue, strength, power, and Ufe of the soul ; which body
we have of Adam ; and it is earthy, frail, and mortal. The
spiritual body he caUeth not it that is become or made a
spirit : but therefore nameth he the glorified body a spiritual
body, because it liveth of the Spirit of Christ; which spiritual
body, that is, incorruptible, indissoluble, and immortal, we
have received of Christ our Lord. Of all this is sufficiently
spoken in our expositions of the epistles of St Paul'.

CHAPTER XVII.

THE CASE OF OUR MEMBERS IN THE BODY S RESURRECTION,
AND OF THEIR FUNCTIONS.
But here might some man say : If our very true bodies,
with their members, shall be in heaven, then it follows, that
the use and exercise of the members shall be in heaven also.
[1 The author alludes to the translation of Erasmus's paraphrase
of tho epistles of St Paul, part of which was made by Bishop
Coverdale.]

182 HOPE OF THE FAITHFUL. [cHAP.
To this I give like answer as now is said, namely, that we
shall have even those members and this body, which we now
carry; but seeing that tlirough the glorification they shaU
be made heavenly, they shaU not need earthy exercise, neither
shall they use any frail thing at aU. 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 fraU lusts and temptations, which he now caUeth the
earthy and fraU body. Such temptations and lusts, saith he,
shall not be in the glorified bodies, neither shaU there any
fraU bodies be in heaven. For he saith immediately upon
the same : " Corruption shall not inherit incorruption ;" for
in the kingdom of God there shaU be no corruption nor
frailty. For the heavenly joy is far of another kmd and
nature, than that it can receive or suffer such vUe 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

Aupisfine. of Matthew. Holy Augustine saith also : " This doth sore
symbolo, hinder the ethnics and heretics, that we believe that the

cap. 6.

earthy body is taken up Into heaven ; for they think, that
into heaven can come no earthy thing. But they know not
our scripture, neither understand how it is spoken of Paul:
' It is sown a natural body, and shall rise a spiritual body.'
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 caUed natural, or soulish,
and is natural indeed, is not changed into the soul, and
become the soul. But therefore is the body caUed a spiritual
body, that it may so be prepared to dweU hi heaven. Which
thing cometh to pass, when all feebleness and earthy blemish
is changed into a heavenly pureness and stedfastness'." AU
these are the words of holy Augustine.
[1 Solet autem quosdam oflFendere vel impios gentiles vel hsere-
ticos, quod credamus assumptum terrenum corpus in coelum. At
gentiles plerumque philosophorum argumentia nobiscum agere solent.

XVIII.J DIVERS ERRORS CONCERNING THE RESURRECTION. J 83

CHAPTER XVIII.
THE DIVERS ERRORS THAT SPRUNG ABOUT THE ARTICLE OF
THE body's RESURRECTION.
Hitherto have I told what the scripture of the prophets
and apostles doth hold and testify concerning the resurrection
of the dead, and of our body, that is to say, of our own true
flesh; namely, that our true flesh and body shall rise from
death, and be glorified m 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 remalneth stiU.
Upon this now, to the commodity of the reader, and for a
more erident declaration and understanding of the aforesaid
words, I wUl shew what errors sprung up concerning the Errors touch-
resurrection of the dead; that any good faithful Christian Sft'on 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, aU histories declare. In the which re
gister the phUosophers for the most part are reckoned and phuosoph.
esteemed; the Hymeneus and PhUetus, of whom Paul maketh 2Tim.ii.
mention. In like manner are there many recited of Irenaus,
TertuUian, Eusebius, Eplphanlus, PhUastrius, and Augustine ;
namely these, the Slmonians^, Valentinians^ Marclonites^,
ut dicant, terrenum aliquid in coelo esse non posse: nostras enim
scripturas non novenmt, nee sciunt quomodo dictum sit, Seminatur
corpus animale, surget corpus spiritale. Non enim dictum est, quasi
corpus vertatur in spiritum et spiritus fiat : quia et nunc coi-pus nos
trum, quod animale dicitur, non in animam versum eat et anima
factum. Sed spiritale corpus intelligitur, quia ita coaptandum est,
ut coslesti hahitationi conveniat, omni fragiUtate ac labe terrena in
coelestem puritatem et stabiUtatem mutata ac conversa. August, de
Fid. et Symb. cap. 6. Opera, Vol. m. p. 33. E. Ed. 1541.]
[2 Simonians. August. De Hseres. Opera, Tom. vi. p. 3. K.]
[3 Valentinians. Id. Ibid. p. 4. C. Tertull. De Prsescript. Hseret.
cap, 33.]
[* Marcionites. Tertull. De Prescript. Hseret. Ib.]

184 HOPE OF THE FAITHFUL. [cHAP,
Cerdonians', Carpocratians*, Calncs', ArchonticiS Gcnerians',
Hierarchies ^ Seleucians^, Apellysts^ and Manichees'. Among
the Greeks also and Latinlsts there were excellent men, that
turned themselves to the golden and yet earthy Jerusalem,
promising milch, I know not what, of a kingdom of the world
to come after the resurrection, ascribing unto us such bodies
as, being partakers of tho kingdom, should also behold with
these earthy desires'". To these there is found yet tho third
part, which as touching tho substance and state of tho glori
fied bodies so said and taught, that they utterly took away
and overthrew thc bocUly nature, and gave unto it no moro
nor other thing than a spirit. Against tho second sort
speaketh holy Jerome, that forasmuch as they were carnal,
they have also loved only the flesh. Against tho third
speaketh the said Jerome, that they, being unthankful for
tho benefits of God, woidd not have and bear the flesh,
wherein Christ yet was born and roso again. Whereupon
he giveth very godly counsel, that we tarry in tho moan
[1 Cordonians. Tertull. Do Prajscript. Iloeret. cap. 51. August. Do
Hsores. Opera, Tom. vi. p. 4. P.]
[2 Carpocratians. Tertull. Do Prescript. Hcoret. cap. 48. August
De Il.xros. Ib. p. 4. B.]
[3 Gaines. August. Do Ilceres. Ib. p. 4. E.]
[4 Archontici. Id. Ibid. p. 4. F.]
[5 Genorians. Tho nature of thoir opinions does not appear.]
[0 Hierarchies. August. De Ilajres. Ib. p. 6. 0.]
[7 Seloucians. Id. Ibid. p. 6. I.]
[8 Apellysts. Tertull. De Prajscript. Iforet. cap. 33.]
[9 Manichees. August. Contr. Faustum Manich. Lib. IV. cap. 2.
Lib. V. cap. 10. Opera, Tom. vi.]
[10 Corinthus appears to have been the leader and chief of tho
persons, who held these opinions concerning the earthly Jorusalein,
as wo learn from the fragments of Caius, (Eusob. Hist. Eccles. Lib. ra.
cap. 28, and Caii Pragmonta apud Kouth, Rel. Sacr. Vol. IL p. 6, and
tho notes on this passage,) who thus explains tho opinions propounded
by Cerinthus, on the ground of a protended divine revelation: /^era
TTjv dvda-Taa-iv iniyeiov dvai ri fiaa-iKeiov tov XpierroO, Ka\ iraKiv imivjilm
Kol rjbovais iv 'Upova-oK^p. Trjv <rdpKa noXiTevopivriv 8ov\fVtiv. Compare
also Gennadius De ecclesiasticis dogmatibus, cap. 55. A learned m-
count of the opinions of the ancients and modems concerning tho
MiUonium may be found in Moshoim De rebus Christianortm ant«
Constantinum Magnum, pp. 720—728 ; in Whitby, Treatise on tlie trm
Millenium; and in Mode's works, passim.]

XVHI.] DIVERS ERRORS CONCERNING THE RESURRECTION. 1 85
way, namely, that we esteem and make the glorified bodies
no more spiritual, than the perfectness, property, and truth
of the bodies may permit and suffer : contrariwise, that we
make them not altogether so carnal and unghostly, that it
might be thought how that natural and fraU bodies shall
be in the glory". Old writers say also, that Origen did
not perfectiy confess the resurrection of the flesh, but that
in the resurrection he fantasled and imagined such a body,
as hath litfle difference from a spirit. And therefore in
Definitionibus Ecclesiasticis there is a chapter against the Defin.E<xies.
said Origen, in manner foUowing : "If that which faUeth do '^^'
stand up again, then shall our flesh truly rise again : for
the same faUeth in very deed, and shaU 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 fraU flesh
that faUeth of the just, and vanisheth, shaU with our feeble
ness rise again, that because of sin it may suffer pain, or
else, according to his deserts, continue in eternal honour
and glory '^,"
[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 AdPammachium et Oceanum de erroribus Origenis,
Epist. Lxv. where to the heretics who denied the resurrection of the
body, and who asked. Quid nobis prodest resurrectio, si fragile cor
pus resurget, et futuri angelonun similes habebimus et naturam ? he
answers : Dedignantur videlicet cum came et ossibus resurgere, cum
quibus resurrexit et Christns. In another letter (Epist. xxxvm.)
against the errors of John bishop of Jerusalem, he writes : Hsec est
vera resurrectionis confessio, quae sic gloriam cami tribuit, ut non
auferat veritatem. See below. Chap. xx. p. 190.]
[•2 The work here referred to is a work of Gennadius, which has
been improperly ascribed to Augustine, entitled. Liber de dif.nitionibus
ortJiodoxce fidei, give 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,
ahud novum corpus pro came : sed eadem caro corruptibilis, quse
cadit, tam justorum quam injustorum, incorruptibUis resurget, quse
vel poenam sufferre possit pro peccatis, vel in gloria Eetema manere
pro meritis. August. Op. Tom. m. p. 45. D. Care, Hist. Literaria.
VoL L p. 376. Ed. 1688.]

186 HOPE OP 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 ChlUasts' ; I will
shew now more largely what holy Jerome held of the resur
rection of the dead, and how he confessed the true upright
behef. He speaketh to Pammachius concerning the errors
of John bishop of Jerusalem, and in the same writmg he
comprehendeth the doctrine and opinion of Origen concerning
the resurrection in manner following. Origen salth, 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 shaU also
go with the feet, work with the hands, see with the eyes,
Hierome .d aud hear with the. ears." "This," saith he, "we speak as
Pamma- .,11 i .
chiura. Simple, homely, gross, and ignorant people. But the here
tics, as Marcion, Apelles, Valentinus^ and mad Manes, deny
whoUy and utterly the resurrection of the flesh, or body,
givmg salvation only unto the soul; and saymg, that our
words are nothing, when we affu-m 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 Ireneeus adv. Hser. Lib. v. cap. 2, p. 395. col. 2, and
Dr Grabe's note ad loc. Ed. Oxf. 1702.]
[2 Compare Tertullian, De Carne Christi, cap. 1, and passim ; also
his treatise De Resurrectione Carnis: and for the opinions of the
Manichees, August. Contra Faustum Manicheum, Lib. rr. OperJ,
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 I"
And after certahi words doth Jerome set forth Origen's
opinion, what he held of the resurrection, and saith : " There
is promised us another body, namely, a spiritual and heavenly,
that cannot be comprehended nor seen with eyes, nor having
any weight, and that, according to the circumstance and
diversity of the place that it shaU be in, shall be changed^"
And after certain words doth Jerome set forth the opinion of
Origen yet more plainly, saying : " 0 ye simple, the resur
rection of our Lord Jesus Christ ought not to deceive you,
in that he shewed his hands and feet, stood on the sea shore,
went over the field with Cleophas, and said he had flesh and
bones. This body, that was not born of the seed of man,
and of lust or pleasure of the flesh, is endued with greater
[3 Dicit ergo Origenes . . . duplicem errorem versari in ecclesia,
nostrorum et haereticorum. Nos simplices et philosarcas dicere,
quod eadem ossa et sanguis et caro, id est, vultus et membra totius-
que compago corporis, resurgat in novissima die ; sciUcet ut pedibua
ambulemus, operemur manibus, videamus oculis, auribus audiamus . . .
Hsec nos innocentes et rusticos asserit dicere. Haereticos vero, in
quorum parte sunt Marcion, Apelles, Valentinus, Manes, nomen in-
sanise, 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
i-esurrexerit ; et non solum resurrectio ejus, sed et ipsa nativitas
Tw SoKeiv, id est, putative visa magis sit, quam fuerit. Sibi autem
dispHcere utramque sententiam, fugere se et nostrorum et haereti
corum phantasmata; quia utraque pars in contrarium nimia sit;
aliis idem volentibus se esse quod fuerunt ; aUis resurrectionem cor
poris omnino denegantibus. Hieron. Epist. xxxviu. ad Pammach.
adv. errores Joannis Hierosol. Opera, Tom. iv. Pars 2, p. 320. Edit.
Paris. 1693—1706.]
[* Aliud nobis spirituale et setherium promittitur, quod nee tactui
iubjacet, nee ocuUs cemitur, nee pondere prsegravatur, et pro locorum,
In quibus futurum est, varietate mutabitur. Ib. pp. 321, 322.]

188

HOPE OP THE FAITHFUL. [cHAP.

The con-

error.

freedom than another body, and with his nature is not unhke
thc spiritual and heavenly body. For when the doors were
shut he entered, and in breaking of bread vanished he away
from their sio-ht^" &c. But at the last, Jerome answereth
unto Origen's foundation, and saith: "LUce as he shewed
Si|Si°^ 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 hiU, he passed through the midst
of them, that is, he escaped out of their hands. May we
then talk with Marcion, that his birth was therefore but a
fantasy, because that he against nature escaped those that
had him? How sayest thou? did they not know him in
tho 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, 0 simplices, resurrectio Domini decipiat, quod latus et
manus monstraverit, in litore steterit, in itinere cum Cleopha ambu-
laverit, et carnes et ossa habere se dixerit. Illud corpus ahis pellet
privilegiis, quod de viri semine et camis voluptate non natum est.
Comedit post resurrectionem suam et bibit, et vestitus apparuit, tan-
gendum se prsebuit; ut dubitantibus apostolis fidem faceret resur
rectionis. Sed tamen non dissimulat naturam aerei corporis et
spiritualis. Clausis enim ingreditur ostiis, et in fractione panis ei
oculis evanescit. Ib. p. 322.]
[2 Quomodo veras manus et verum ostendit latus ; ita vere come
dit cum apostolis et discipulis; vere ambulavit cum Cleopha; vero
lingua locutus est cum hominibus ; vero accubitu discubuit in coena;
veris manibus accepit panem, benedixit ac fregit, et porrigebat illis.
Quod autem ab oculis repente evanuit, virtus Dei est, non umbrse ct
phantasmatis. Alioquin et ante resurrectionem, quum eduxissent eum

xix.] origen's errors CONCERNING THE RESURRECTION. 1S9
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 wiU 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
Uttle faith, why hast thou doubted*?'" Thus much vo-ote
Jerome against Origen, and many other more yet in this
book written to Pammachius against John bishop of Jeru
salem, which, because of greatness and length, I have omitted
to put here in writing.
de Nazareth, ut praecipitarent de supercilio mentis, transivit per
medios, id est, elapsus est de manibus eorum. Numquid juxta Mar-
cionem dicere possumus, quod ideo nativitas ejus in phantasmate
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 eorwm tenebantur,
ne ewm agnoscerent. Et rursum: Aperti sunt oculi eorum, inquit, et
cognoverunt eum. Numquid alius fuit quando non agnoscebatur, et
aUus quando agnitus est? Certe unus atque idem erat. Cognoscere
ergo et non cognoscere oculorum fuit, non ejus qui videbatur, licet
et ipsius fuerit : oculos enim tenebat eorum, ne se cognoscerent.
Ib. p. 328.]
[3 Ib. p. 329.]
[* Miror quosdam aereum corpus, et paulatim in auras tenues
dissolvendum, post resurrectionem introducere ; quia Dominus poten-
tia sua clausis ingressus est januis. Qui certe et ante resurrectionem
pendulo super mare ambulavit incessu, et hoc ipsum apostolo prtebuit
Petro ; ut qui fide ambulavit, infidelitate postea mergeretur, cui dictum
est : Quare dubitasti, modicoB fidei ? Hieron. Comment. Lib. xviii. in
Isai. Proph. cap. 66. Op. Tom. in. p. Sl4. Ed. Paris. 1693—1706.]

190 HOPE OF THE FAITHFUL. [cHAP.

CHAPTER XX.
SAINT JEROME'S OPINION OF THE RESURRECTION OF THE
FLESH.
Yet ui 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 wUl 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 m
the body, wherein we die and are buried, we shaU rise
agam, thou add these words also, and say. Seeing the spirit
hath not fiesh and bones, as ye see me have: and forasmuch
as it was so distinctly spoken unto Thomas, Put thy finger
in my hands, and thy hand in my side, and be not faith
less, but believing; therefore say thou, that we also after
the resurrection shaU 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 wUl 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 wUl I manifestly and plainly acknow-
[1 Vis resurrectionem carnis veritate et non putative, ut loqueris,
confiteri? Post iUa, quibus audientium blanditus es auribus, quod
in ipsis corporibus, in quibus mortui sumus et sepulti, resurgamuB;
hoc potius adjunge, et die, Quonia/m spiritus camem et ossa non
habet, sicut me videtis habere; et proprie ad Thomam: Infer digitvm
tuwm in manus meas, et manum tua/m in latus meum,, et noli esse in-
credulus, sed fidelis. Sic et nos post resurrectionem eadem habebimuB
membra, quibus nunc utimur, easdem carnes, et sanguinem, et ossa;
quorum in scripturis Sanctis opera, non natura damnatur....Haec est
vera resurrectionis confessio, quae sic gloriam cami tribuit, ut non
auferat veritatem. Hieron. Epist. xxxvm. ad Pammach. adv. errores
Joannis Hierosol. Opera, Tom. iv. p. 323. Ed. 1693  1706.]

XX. j Jerome's opinion op 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
kiad, as of man and woman ; and where these both are dis
tinct the one from the other, there John must be John, and
Mary must be Mary. But thou needest not be astonished
at the matter, as though a wedding also were there to be
kept in aU the past, seeuig that before they died they Uved
without the work of their kind, that is, without the act of
marriage." " It is promised us, that we shall be Uke 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 beUeveth
my simplicity, and understandeth, that the kind must be
understood, howbeit without the works of the kind; yea,
that men must rise again, and so become Uke unto the angels
of God." "Neither ought the resurrection of members forthwith
therefore to be esteemed unprofitable and superfluous, be
cause they shaU not do their office, but stand idle. For
whUe we are yet in this Ufe, 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 hbere dicam, et quamquam torqueatis ora, trahatis capil-
lum, applaudatis pede, Judseorum lapides requiratis, fidem ecclesise
apertissime confitebor. Resurrectionis Veritas sine carne et ossibus,
sine sanguine et membris, inteUigi non potest. Ubi caro et ossa et
sanguis et membra sunt, ibi necesse est ut sexus diversitas sit. Ubi
sexus diversitas est, ibi Joannes Joannes, et Maria Maria. NoH timere
eorum nuptias, qui etiam ante mortem in sexu suo sine sexus opera
vixerunt....Angelorum nobis sinulitudo promittitur; id est, beatitudo
ilia, in qua sine came et sexu sunt angeli, nobis in came et sexu nostro
donabitur. Mea rusticitas sic credit, et sic intelligit sexum confiteri
sine sexuum operibus ; homines resurgere, et sic eos angelis adaequari.
Nee statim superflua videbitur membrorum resmxectio, quae caritura
sint officio suo; quum adhuc in hac vita positi, nitamur opera non

192 HOPE OF THE FAITHFUL. [cUAP.

CHAPTER XXI.
SAINT Augustine's mind of the resurrection of
THE FLESH.
Touching the resurrection of our flesh, not only did
holy Jerome beUeve 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 Christiana ', he salth : " 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 symbolo : " In the time of the angelical change,"
saith he, " it shall not be flesh and blood, but only a body,
&c." This I spake of the changing of earthy bodies into
heavenly, &c. But if one would understand it so, that the
earthy body which we now have should so in the resurrection
be altered and changed, that these members and the substance!
of this flesh shall not remain, no doubt he is not in the right
way, but ought better to be instructed, considering that he
implere membrorum. Similitude autem ad angelos non hominum
in angelos demutatio, sed profectus immortalitatis ot gloriae est. Ib.
p. 325.] [1 Opera, Tom. ni. p. 175. E. Ed. 1541.]
[2 In quo iUud quod positum est, — " Nee eos audiamus qui camis
resurrectionem futuram negant, et commemorant quod ait apostolus
Paulus, Caro et sanguis regnum Dei non possidebunt, non intelli-
gentes quod ipse dic.it Apostolus, Oportet corruptibile hoc induere
incormptionem, et mortale hoc induere immortalitatem: cum enim
hoc factum fuerit, jam non erit caro et sanguis, sed coeleste corpus,"
— non sic accipiendum est, quasi camis non sit futura substantia, sed
carnis et sanguinis nomine ipsam corruptionem camis et sanguinis
intelligendus est apostolus nuncupasse, quaj utique in regno illo non
erit, ubi caro iucorruptibihs erit. August. Retractat. Lib. n. cap. 3,
Opera, Tom. i. p. 10. D.]

xxi.j Augustine's jminh concerning the resurrection. 193
is warned and monished through the body of our Lord,
which after the resurrection appeared even with the same
members, not only that he might be seen with eyes, but
handled also and touched with hands. Besides this he
testifieth, that he hath true flesh upon him, when he saith,
' Handle me, and see : for a spirit hath not flesh and bones
as ye see me have.' Therefore it is evident and plain, that
the holy apostle Paul denied not, that the true substance
of the flesh should be in, the kingdom of God ; but rather
with these words, flesh and blood, he understood, that either
men which Uve 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 unbehevers,
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 Dei^."
Yet handleth he of the resurrection not only in the last
book, but also in the thirteenth book De Civitate Dei he ne civitate
writeth thus : " The christian faith doubteth verily nothing xn!. cap. 22
at aU 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 caUed also spiritual bodies ; not that they therefore
cease to be bodies, but that through the spirit which giveth
[3 In hoc libro (scil. de Fide et Symbolo) cum de resurrectione
carnis ageretur, "Resurget," inquam, " corpus". . . Quod cui videtur in-
credibile, qualis sit nunc caro attendit; quahs autem tunc futura sit
non considerat, quia iUo tempore mutationis angelicse non jam caro
erit et sanguis, sed tantum corpus . . . Sed quisquis ea sic accipit, ut
existimet ita corpus terrenum, quale nunc habemus, in corpus coeleste
resurrectione mutari, ut nee membra ista nee carnis sit futura sub
stantia ; proculdubio corrigendus est, commonitus de corpore Domini,
qui post resurrectionem in eisdem membris, non solum conspiciendus
oculis, verum etiam manibus tangendus (al. tractandus) apparuit.
Carnemque se habere etiam sermone firmavit, dicens: Palpate, et
videte; quia spiritus camem et ossa non habet, sicut me videtis
habere. Unde constat apostolum non camis substantiam negasse in
Dei regno futuram; sed aut homines, qui secundum camem viTunt,
camis et sanguinis nomine nuncupasse, aut ipsam corruptionem, quaj
tunc utique nulla erit  De qua re ad persuadendum infldehbus
difficili, diligenter quantum potui me disseruisse reperiet, quisquis De
Civitate Dei librum legerit novissimum. August. Retractat. Lib. i.
cap. V, Tom. i. p. 6. L] 10 o
[coverdale, II.J

194 hope OF the faithful. [chap.
And the same life they shaU be preserved and remain \" "For Uke as
nSt'Lib. these our bodies which have a Uring soul, and yet be not
named a spirit that giveth Ufe, but natural or soulless bodies,
and therefore are not souls, but bodies ; so shall the glorified
bodies be caUed spu-itual. Yet God forbid we should there
fore beUeve that they shaU be spirits ; but bodies shall they
be, which shaU have the substance of the flesh. And foras
much as they are preserved and made alive through the
spirit, they shaU sufl'er no grief or infirmity. Then shall
not man be earthy, but heavenly ; not that the body which
is made of the earth shaU no more continue the same body,
but that through the heavenly gift and grace he shaU 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 dweU commodiously in heaven'^."
Furthermore saith St Austin in the twenty-second book,
the thirtieth chapter : " How the bodies there shaU move,
1 dare not rashly define ; for I cannot comprehend it, it
passeth my understanding. Yet shaU their moving and state,
even as also their proportion, be altogether beautiful; and
howsoever it shall be, it shall be in the place where nothmg
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 itl" 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 carne, sed tamen vera, cibum
ac potum cum discipuhs sumpsit. Non enim potestas, sed egestas
edendi talibus coi-poribus 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, animaha dicuntur corpora, nee tamen animae sunt, sed
corpora: ita ilia spiritalia vocantur corpora. Absit tamen ut spiritus
ea credamus futura, sed corpora camis habitura substantiam, sed nul-
1am tarditatem corraptionemque camalem spiritu vivificante passura.
Tunc jam non terrenus, sed coelestis homo erit; non quia corpus, quod
de terra factum est, non ipsum erit, sed quia done coelesti jam tale
erit, ut etiam coelo mcolendo, non amissa natura, sed mutata qualitate
conveniat. Ib. cap. 23. p. 113. A.]
[3 Qui motus illic talium corporum sint futuri, temero deflniro

XXII.J WHAT AURELIUS PRUDENTIUS THOUGHT OF THE SAME. 195

CHAPTER XXII.
WHAT AURELIUS PRUDENTIUS THOUGHT OF THE SAME.
I WILL hereimto add the verses of the excellent and
christian man, AureUus Prudentius, which do wonderfully
express unto us the resm-rectlon of our flesh, and set it
before our eyes :

My body in Christ
ShaU rise again :
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 beheveth
With confession:
That I am sure.
And know certain,
My body shaU rise
WhoUy again.
Not one be less
Than was before.
Neither in greatness
Any more :

With strength and shape,
As it Uved here.
Afore they it
To grave did bear.
There is no tooth.
Nor naU so small,
No ear so Uttle,
But though it fall.
Yet perish it shaU
Not finally.
But out of grave
Rise certainly.
God which afore, >
Created me,
With shape and strength '
Undoubtedly,
Wherewith I here
On earth should Uve,
No feeble nor weak
Thing me shall , give.
For where any thing
ShaU 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. xxn. cap. 30. Opera, Tom. v. p. 217. K.]
13—2

196

HOPE OF THE FAITHFUL.

[chap.

,r,rr" Of 0"i- bodies
tion shall not
be feeble nor
weak.

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 mo all
Together again.
Forseelng that death
Is overcome,
It over besoomoth
Us all and some,
Quietiy to trust
With stedfastness.
Our God will keep
With us promise;
Lest when we come
Into tho grave,
A man no hopo
Then after have;
When he to life
Cometh eternal.
That he for his
Body mortal.
Which here so full
Of faultes was.
As brittio and fraU
As any glass.

Shall have a body
Of perfectness.
That cold can not
Nor hunger press ;
Though weakness bo
At all season
Tho strength of death
And operation.
Thereby in us
What is consumed.
When it again
Shall bo restored;
Then through the power
Whereby we rise.
Wo go to tho Father
In perfect wise.
This should right well
Content our heart;
Thoroforo my body
Regardeth no smart.
In Christ my trust
Is constantly.
Who promiseth us
Assuredly,
To raise us up
From earth at last:
Therefore bo thou
Nothing aghast.
For sickness nor
Adversity ;
Nor yot let thou
Tho grave fear thee.
Let this over
Thy comfort be.
That Christ prepareth
The way for thee;

XXII.J WHAT AURELIUS PRUDENTIUS THOUGHT OF THE SAME. 197
Wherein himself
Is gone before :
Follow thou, and llvo

CHAPTER XXIII.
THE BODIES OF UNBELIEVERS SHALL VERILY RISE AGAIN.
But to the intent that no man doubt touching the
resurrection of the flesh of the imbehevers, I wUl bring forth
certain testimonies of holy scripture, which do manifestly
declare tiiat the unbeUevers, 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 vUely behaved themselves
against me : for their worms shaU not die, neither shaU their
fire be quenched, and all flesh shaU abhor them." With
[} Nosco mourn in Christo corpus consurgere : quid me
Dosperaro jubes? voniam quibus ille rovenit
Calcata do morto viis. Quod credimus hoc est.
Et totus voniam, nee enim minor aut alius quam
Nunc sum, restituar: vultus, vigor, et color idem
Qui modo vivit, erit; noc mo vel dente vel unguo
Fraudatum romovot patefacti fossa sepulchri.
Qui jubet ut redeam, non reddet debilo quicquam ;
Nam si debihtas redit, instauratio non est.
Quod casus rapuit, quod morbus, quod dolor hausit.
Quod truncavit edax senium, populante veterno,
Omno revertonti reparata in membra rodibit.
Debet onim mors victa fidem, ne fi-audo sepulchri
Reddat curtum aliquid; quamvis jam cm-ta voraris
Coi-pora, debilitas tamen et violontia morbi
Virtus mortis erat, reddot quod pai-ticulatim
Sorbuerat quocunque modo, no mortuus omnis
Non redeat, si quid plono de corpore dosit.
Pellite cordo metum, mea membra, et credite vosmet
Cum Christo reditura Deo; nam vos gerit illo
Et secum revocat: morbos ridote minaces,
Inflictos casus contomnite, totra sopulchra
Dospuite; exsurgcns quo Christus provocat, ite.
Aurol. Prudent. Apotheosis. De resurrectione cai-nis humaiix.
Opera, p. 38. Ed. Pai-is. 1687.]

198 HOPic OF TIIK I'Ari'iii-ni,. [chap.
this sonleiico dotii tiio prophet play, after tiie mMiiiier and
custom of (hose tiiat hitvo soon gotten Ihe victory; whicli
witii gi-e;il (Icsiro, after tho battle is won, g(U. tiicm out of
tho city into the field, to view and look iiiioii iJio bodies of
sii(-h lis iire skiiii, and how fortuniitely they luivo foiifrlit.
|i'or:isiiiii(-li now as Christ also bath foiiglit prosperously,
overcome his eiu-micH o" dooms-day, luid made them his
footstool, tiio faitiiful shall go out to si^o Ibe bodies of the
ungodly. Tlio prophet dotii for tiiis t:iuiso call tiiom bodies,
even to dec-JMro, tiuit the boiiies raised u\} fi-oiii diMilJi shall
bo very (i-uo llcsli. lie continuetii iurtiiei- also in tiio rei-ilod
sontenco, and saith, " Thoir worms shall not ilio :" for tho
bodies, or coi-iisos, aro full of worms, noithor aro thoy aught
but worm's moat.
All tiiis is spoken after tiio custom iuid in-operly of man,
and weakness of tiiis tiino ; and horowith is (Kw^-ihed unto
us, and set bolbro oin- oyos, eternal punisbiiient, and how it
shall go in the llfo to comk^
Dan. III. In llanlel we road tiiiis : "Many of thoiii that sloop in
tho (lust, of till' carlli sliidl awiiko, soiiio to overlastiiif; lifo,
some to ])oi-potual shamo and re])roor." Tho whole multitude
of bodies, siiiLli ho, that are bocomo dust, ycji., all ilesli HJiall
through tii(^ power of (iod rise again, but not in iiko ca,so
and soi-l, : lor tho good shall ariso lo oliu-iial iil'o, tho evil
to evorhisLing (b^iitb.
Johnv. Alloc ibis manner spako tho Tjord also : " Verily, vorily,
I say unto you, tho bom- cometh, in llio whicli all thoy that
aro in tho gravies shall lii'iir his voice, and shall coino forth;
they that liiivi! dono good to life, and they tliii.l. have done
ovil to death." Who is so igiioriint but lio jiorcoivoth, that
to sleep in ilm earth, as tho proplieL Danid siiiil, and to bo
in tho gi-iives, iis (yhrist Hiild, is ono iiiiuiiier of spooch, and
of like effect ? Now forasmuch iis they tbiiL aro in tho dust
of tho earth, and in tho graves, eoino forth and rise again,
and only tho boilies aro in tlio graves wliorein they corrupt;
it foUoweth that nien's truo bodies, not only of tho good, but
also of the ovil, shall truly rise ;igaiii. Ami llio Haino doth
the Lord yet dedim! more ovidcntiy, Maltli. x. : " Kcar not
ye them that kill the body, luiil aro not able to kiU the soul;
but rather fear him, which may destroy soul and body into
hoU." Not only tiio souls, but also tho bodiiis of unboliover^

XXlll.] THK BODIES OP UNBELIEVERS SHALL RISE AdAIN. 199
doth the Lord destroy. Out of tho which it foUoweth, that
tiioy shall rise again : for If thoy should not i-iso ugjilii, they
could not bo toruionted and plagued. Neither shall any
other body vise again to padii and punishment, but oven the
samo that with lus vile works hath deserved tho plague.
And hei-ounto serveth also tho description of tho last
judgment, Matth. xxv. And St Paul saith, 2 Cor. v. " We
must all appear before the judgment-seat of Christ, that
every ono may recolvo in his body according as he bath
done, whether it bo good or bad." Sec how manifestly and
expressly tho holy apostle testifieth, that tho body shall rise
again. In the same tevrlble judgment of Cod, saith ho, must
every ono tako his body to him again. And why must he
talvo tho body upon him again? Even to tho intent, that
when any ono hath received bis body again, ho may hkewise
receive tiio reward that he by and with his Uving body hath
deserved. Now hath tho body something to do with godli
ness and ungodliness, with virtue and vice : for tho 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 aU. For if it have been obedient and subject uuto
the Spirit, if it have suftered much trouble for tho name of
Jesus Christ, if it hath been an earnest foUower of righteous
ness, then shall it bo worthy also to bo glorified. Again,
if it hath been given over to worldly voluptuous pleasures,
or transitory things of tins world, then with tho soul that
wrought with it shall it justly go to eternal damnation.
Therefore tho unbeUevers shall truly rise again in their own
flesh; yea, even in the same, which they hei-o in this time
have fed and pampered with all voluptuous pleasure and
excess. And Uke as they in this time have with then- body
taken their own pleasure, joy, and delight ; so in the life to
come thoy shall be plagued and punished with everlasting
pain and torment in the same body.
For St Paul witnesseth further in the Acts of the Apos
tles, and saith: -I worship the God of my fathers, believing Acts xxiv.
all things which aro written in the law and the prophets,
and have hopo towards God, that the same resurrection of

200 HOPE OF THK FAlTHFDL. [cHAP. XXIII. j
the dead, which they themselves look for, shaU be of the just
and unjust.
De Fide Therefore holv Augustine, in the book De fide ad Petrum
cap. V. Diaconum, said weU and christianly, accordmg to the nature of
the apostle's doctrine: "The unrighteous shaU have a common
resurrection of the flesh with the righteous ; but the grace of
the change, or glorification, they shaU not have. For fraUty
and misery shaU 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
Johnv. sort did the Lord also say in the gospel : " They that have
done evil shaU rise to the resurrection of judgment, or dam
nation.'" As if he would say, The ungodly that with their
bodies shaU rise again, shaU 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 pauiful 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 miqui cum justis resurrectionem camis com-
munem; immutationis tamen gratiam non habebunt, qua dabitur
justis. Quoniam a corporibus impiorum non auferetur corruptio, ct
ignobilitas, et infirmitas m quibus seminantur ; quse ob mortem non
extinguentur, ut iUud juge tormentum corpori atque amma: sit mortis
aeternffi supphcium. August de Fide ad Petrum Diac. cap. 3. Opera,
Tom. m. p. 61. B. Ed. 1541.— This is not a genume work of Augus
tme : it belongs to Fulgentius. See Cave, Hist. Lit. Vol. l 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 AXD 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 unbeUevers, that this matter may be whoUy,
uprightiy, and perfectly brought to an end. I wUl therefore
briefly declare, that the death and damnation of the unbe
Uevers 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 unbehevers. FinaUy, I wUl
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 n^a^aa, 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 Symbolo speaketh thereof very weUjjejideet
and christianly : " Like as the soul," salth he, " by reason ca^^!°'
of rices and wicked manners is frail, so may it also be
called mortal. For the death of the soul is to faU 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
P Potest enim et anima, sicut corruptibilis propter morum vitia,
ita etiam mortahs dici. Mors quippe animse est apostatare a Deo,
quod primum ejus peccatum in paradiso sacris Uteris continetur.
August, de Fide et Symb. cap. 10. Opera, Tom. m. p. 34. H.]

202 HOPE OF THE FAITHFUL. [cHAP.
spoUed of eternal life, and cast into everlasting sorrow,
trouble, and misery ; and therefore saith Augustine further :
" The soul also hath her death, namely, when it lacketh
and is destitute of the eternal and godly life, which truly
and justly is called the Ufe of the soul : but undeadly or
immortal is it called, because it never ceaseth to Uve, how
miserable soever the Ufe 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 unto pain, and for that there is appointed him a
torment, sorrow, and trouble that never ceaseth, and that,
as touching the greatness thereof, can never be expressed
with tongue.

CHAPTER XXV.
THAT THERE IS AN ETERNAL DEATH AND DAMNATION, AND
THAT THE SOUL IS PASSIBLE.
Now that there is an eternal damnation, the truth and
righteousness of God testifieth. For how could God be
righteous, if he had no punishment wherewith to torment
and plague the vicious and wicked ? Therefore out of doubt
an eternal death and damnation there is, though the ungodly
do mock and laugh it to scorn, and pause not upon it.
The godly sacred bible, which is an assured witness of
Bom.yi. the truth, saith eridentiy : "Death is the stipend, or re
ward of sm." And, " By one man came sin into the world,
Rom.™, and by sm death." Item, "Through the sm of one man is
the eril faUen by inheritance, and come upon all men unto
[1 The substance of this passage is found in De Civ. Dei: Lib.
xm. cap. 2. Opera, Tom. v. p. 108. C— E.]

XXV.J THAT THERE IS AN ETERNAL DEATH, &C. 203
damnation :" for in the book of Genesis God saith : " In oen. 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 salth also in the Gospel:
"If ye beUeve not that it is I, ye shaU die in your sins.'" John vHi.
Item, "He that beUeveth not is condemned already." Suchiohniii.
like testimonies are found in holy scripture innumerable;
out of the which we finaUy conclude, that death and dam^
nation is enjoined, appointed, and adjudged of God unto all
unbeUevers 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 : " 0
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 matfs soul is tormented in the fire. Hereon now
it foUoweth, 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
salth: "Fear ye him rather, which may destroy soul and [Matt, x.]
body into heU." 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 ricious Ufe we deserve not to learn and feel by experience
the righteous judgment of God, concerning the which we
now doubt and demand so foolishly, as though there shall be
nothing of it. Now what I have spoken of the souls already
departed from the body, must be understood also of the
bodies which come again to the souls in the resurrection.

204 HOPE OF THE FAITHFUL.

CHAPTER XXVL
THE BODIES OF THE UNBELIEVERS BEING RAISED ARE
PASSIBLE.
For that the bodies, which come again to the souls, and
are raised up, are passible, it may weU be understood 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 Uving bodies
may weU 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 unbehevers go down into heU. Hereof is
it easy to perceive, that heU 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 lleth, and to print
it, becometh not us verUy, but is a fooUsh presumption.
The testimonies of the scripture are simple and plain. For
Psalm iv. the prophet Darid saith : " Let death fall suddenly upon
them, and let them go down quick into heU ; for wickedness
Numb.xvL is in their houses and privy chambers." Item, "With all
their substance went they down quick into heU, and the
earth covered them, and they perished from out of the
congregation." Hereunto serveth also right weU the de-
Gen. xix. structlou of Sodom, and that which the prophet Ezekiel
declareth, namely, that aU cruel people are gone down and
Ezek. xxxii. descended into heU ; as the Elamites, which are the Persians,
Edomites, and others : and therefore eoncludeth he farther,
that even Pharao the king of Egypt, seeing that he also
is a tyrant, must be thrust down into heU, and be gathered
unto other uncircmncised, that is to say, unbelievers.
Item, in Luke is the heU placed beneath, downwards:
LukexvL for thus Is It Written in the evangelist: "Between us and
you there is a great space set; so that they which would
go down from hence to you cannot." The holy apostle
2Petou. Peter, speakmg of the angels that feU, saith eridentiy, that
they are cast down into heU, kept, and bound with the
[1 August. Opera, Tom. iv. p. 198. B. G. Ed. 1541. J

XXVI.] THK DODIES OF THE UNBELIKVEKS ARE PASSinLU. 205
chains of darkness for ever. Isalali also speaketii of hell,
and saith : " The Lord hath set hell in the deep, and iwi. 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 tho
terrible and hugesome pain and pimishment thereof; for
Virgil the old poet, though he were an heathen man, yet virgiUus.
when he had recited divers and sundry vices, and what
punishment is ordained for them of God, he said, In the
sixth book of lus iEneid :
An hundred tongues,
And mouths as many
Although 1 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 hi hell".

CHAPTER XXVII.

THE PAINS OF HELL AND THE MATTER FOR THE CONTINU.VNCE
OF THE TORMENTS, WITH THE SPACE OF THE PLiVCE, .VND
KINDS OF PUNISHMENTS.
Yea, though the holy scrlptm-e itself cannot with suf
ficient words express the pains of hell and pmushment of
the damned, yet doth it partly describe the same with
outward and corporal things ; giving us occasion thereby to
consider far greater things, and, so to say, out of the small
[2 Vu-gil .aineid. Lib. vi. 624—626 :
Non, mihi si linguae centum sint. oraquo centum,
Ferrea vox, omnes scelerum comprendoro formas.
Omnia poenarum porcurrere nomina possim.]

206

HOPE OF THE FAITHFUL.

[cHAP,

to ponder and weigh the greater. As when it caUeth the
pains of heU the outward darkness, that is, most terrible
sorrow and trouble; caUing 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 weU informed. The prophet
Ezek. xxiii. Ezekiel salth, that in heU 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 heU of
darkness, cold, trembhng, and quaking. For Hades cometh
of a and e'lSew, that is, of not seeing ; or Tartarus, of the
TapnTTM. word tartarizein, that is, to shudder for cold, or of taratto,
that is, to be in heaviness, put in fear, or out of quiet. But
for the opening of this matter we will take the testimonies of
Matth. xiii. the scripture hi hand again. The Lord salth : "At the end
of the world shaU the Son of man send forth his angels, and
they shaU gather out of his kingdom aU things that offend,
and them which do iniquity, and shall cast them into the
fiery oven; there shall be walUng and gnashing of teeth."
Matih. xxii. And cvou the said words doth the Lord use again in the
Isai. XXX. same evangelist. Item, Isaiah saith : " For he from the
beginning hath prepared Tophet, that is, heU, 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 partiy declared
in the exposition of the fifth chapter of Matthew, and here
wiU 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 foUoweth,
that heU is m the depth, and that the place itself is an hor
rible depth; for that whoso doth once sink down into it,
shaU come no more thereout: neither needeth any man to
think that the place is not great and wide enough; foi'
touchmg wideness, it shaU 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

XXVIl] THE P.UNS OF HELL AND CONTINUANCE, ScC. 207
mansions and chambers thereof are of fire." As if he would
say : " The pain of heU is greater than can be expressed ;
for the fire noteth an unoutspeakable trouble." As for stuff
to be tormented withal, it shall never lafck, neither shall the
pain have ever any end. Therefore saith he, that "there
is much wood." It foUoweth moreover, that the Lord's
breath, which is as a river of brimstone, doth kindle, and
as a heUows 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 salth also :
" They shall go forth, and look upon the bodies or corses of isai. ixvi.
them that have vUely behaved themselves against me ; for
their worms shall not die, neither shaU their fire be quenched,
and aU flesh shaU abhor them." And unto these words hath
the Lord respect, when he salth in the Gospel of Mark :
"Better is it for thee to go halt or lame into hfe, than [Mark ix.]
having two feet to be cast into hell, into the jSre that never
shaU 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 Ught of the gospel, shall be cast
out from the fac^ of God, wherein only yet is the fulness
and perfectness of aU joy; and then shaU 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. Tea, the ungodly shall go mto
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 aUKom.ii.
men shaU bear witness, and that the thoughts in themselves
shaU either accuse or excuse them." The same St Paul also,
speaking of the judgment of God, saith: "Praise, honour,
and immortality shaU be given unto them that continue in
good domg, and seek eternal life: but unto them that are
rebelUous, disobeying the truth, and follow iniquity, shaU
come indignation and wrath, trouble and anguish."

208 HOPE OF THE FAITHFUL. [cHAP.
Besides aU this shaU the ungodly be in the feUowship of
most foul spirits, with whom they had their lust in this life.
There shaU aU be fuU of confusion, loathsome and great tor
ment, and so shaU aU burn together for eternity. For thus
shaU the Judge give sentence with plain and express words :
Matth. xxv. "Depart from me, ye cursed, into everlasting fire, which
is prepared for the devU and his angels." The prophet
[Dan. xii.] Daniel saith also : " The wicked shall rise to perpetual shame
and rebuke." Item, Isaiah : " All flesh shall abhor them."
And holy scripture saith, that the ungodly are given over
to the devU 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 Ufe, even unto
those that are damned, and adjudged unto eternal death.
The same witnesseth also St Jerome in his writing upon the
last chapter of Isaiah^- But no man ought to be moved by
such a fooUsh and erroneous opinion of certain unbeUevers;
which opinion hath of all faithful men been ever stiU rejected
and condemned. For the testimonies or witness of the
scripture, which wholly without all contradiction are to be
credited, speak simply and plamly, that the punishment and
damnation of the ungodly or unbeUevers is everlasting ; and
not only of long contmuance, 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 wUl shew more testimonies. Isaiah saith : " Thy rivers
[1 Lib. XXI. cap. 17. Opera, Tom. v. p. 202. I. K. Ed. 1541.]
[2 Hieron. Comment. Lib. xviii. in Isai. Proph. cap. lxvi. Opera,
Tom. m. p. 514. Ed. 1706.]

XXVHI.j THE REFUTATION, &C. 209
shall become resin, and the dust brimstone, the earth burning
pitch, not able to be quenched day nor night. The smoke
shaU eternaUy go up; from generation to generation shall
there be a destruction; neither shall any man be able to
walk there in everlasting eternity." The prophet doubtless
speaketh of hell, minding with many words to declare, that
the punishment and pain of heU is eternal and vrithout end.
For first he saith : " Day and night shaU it not quench :"
then saith he further : " The smoke shaU go up for ever
more." Item, yet more plainly : " From generation to gene
ration shaU there be a destruction ;" namely, a dwelhng,
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 foimd, that
more distinctly, eridentiy, 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 signlfieth not,
that no man shall dwell in heU; but that it is a loathsome
horrible place, wherein every man desireth neither to dweU,
nor walk. Other prophets also, speaking of the destruction of lands
and cities, have with such Uke 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. xh.
that have instructed the multitude unto godUness, shaU 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 Uke as the eternity is ap
pointed for the righteous, so is there an everlasting eternity
ordained for the wicked. For the Lord saith plaudy : " They john v.
that have done good shaU come forth to the resurrection
of Ufe, and they that have done evU 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
LCOVERDALE, II.J

210 HOPE OF THE PArrHFUL. [CHAP.
and stUl remaining state, in the which the bodies raised up
endure perpetuaUy in torment. We find also the like in the
lohn iu. same gospel of John, that the Lord saith : " Whoso beUeveth
on the Son hath eternal life ; but he that beUeveth not the
Son shaU not see life, but the wrath of God abideth upon
him." Lo, what could be more evidently and pIthUy spoken?
" He shaU not see life," saith the Lord. Item, " the wrath
of God remalneth 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 Inm," then surely
the vengeance, which is the pain and punishment, shaU not
be taken away from him. And note that he saith: "The
wrath of God abideth, yea, abideth on him." As if he
would say, the punishment hangeth upon him, sticketh fast,
moveth not away, altereth not, but worketh in the unbe
lievers without ceasing for evermore.
Mark iii. Tho Lord saith : "All sins shaU be forgiven the children
of men, and also the blasphem.ies wherewith they blaspheme ;
but whoso blasphemeth the Holy Ghost, hath no forgiveness
for evermore, but is guilty of eternal judgment." " For ever
more," saith he, " hath he no remission." And hereunto he
addeth : " He is in danger of eternal judgment ;" that is, he
shall be punished with everlasting continual punishment. The
Mark IX. Lord salth moreover in the same evangeUst : " 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 then- 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 then- worm
also perpetuaUy. For the worm Uveth and is sustamed only
of the body or carrion. St John also salth in his Revelation:
Rev. xiv. " If any man worship the beast and his image, and receive
his mark m 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
brunstone 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 hke is
repeated in the twentieth chapter.
Thus much of eternal damnation.

XXLX.J OF ETERNAL LIFE AND SALVATION, &C. 211

CHAPTER XXIX.
OF ETERNAL LIFE AND SALVATION, AND THAT THERE IS
AN ETERNAL LIFE.
Now resteth, that in the end of this book we coUect
somewhat out of the scripture concerning everlasting life and
the most perfect salvation of aU elect, which is our only ex
pectation and only hope that we imdonbtedly look for, and
trust to inherit ; and that through the benefits and merits
of our Lord Jesus Christ. That there is a blessed and
eternal life, no man can deny, unless he be altogether an
enemy of God, and except there be in him no life at aU.
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 Ufe. But a God there
is, who is true and righteous : therefore is there also an
eternal Ufe and salvation, which he hath promised to faithful
behevers. This doth holy scripture record with these wit
nesses. David saith : " I beUeve and trust to see the riches Psaim
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 little, I will make thee ruler over much.
Enter into the joy of thy Lord." Paul also saith: "Ificor. xv.
we have a sure hope in Christ Jesus only in this life, then
are we of all people the most wretched." And in many
words to the Hebrews treateth he of the everlasting rest. Hob. iv.
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 xiU: "We have here no re
maining city, but we seek one for to come." For holy
scripture caUeth eternal life the kmgdom 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 plant : " Praised be God, the i ret. i.
14—2

xxvn.

212 HOPE OF THE FAITHFUL. [ciIAP.
Father of our Lord Jesus Christ, which according to his
abundant mercy hath begotten us again unto a lively hope,
by the resurrection of Jesus Christ from death, to an
inheritance immortal, undefiled, and that perisheth not,
reserved in heaven for you, which are kept by the power
of God through faith unto salvation," &c.

CHAPTER XXX.
WHERE THE PLACE OF THE FAITHFUL IS.
Yet are there some that ask, where the region or place
of the blessed and faithful believers is? Of this have all
virtuous and godly men had ever one opinion, namely, that
the dweUing of the living shall be with God, according to
Matth. ,¦. 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 shaU be able
to see God and live." Therefore is it necessary for us to
depart out of this time, and to be brought elsewhere, namely,
1 Tim. vi. to the place that is above us ; where " God dweUeth in a
light that no man can attain unto," as Paul saith: for
there wiU he be perfectly seen of his. In St Luke It is
read, that Abraham''s lap or bosom is above in the height,
but the harbour or dwelling of the damned beneath in the
depth. It is found also, that Elias was in a fiery chariot
2 Kings ii. taken hence, and carried upwards into heaven. And in
John xvii. John doth our Lord Jesus Christ pray, saying : " Father,
those whom thou hast given me, I will that where I am,
they also be there with me, that they may see mine 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 which Christ ascended with his true body, is

XXX.J WHERE THE PLACE OF THE FAITHFUL IS. 213
even the same place and rest, that faithful behevers are
taken up into. And into tho same heaven desired Stephen
to be received, when he Uft up his eyes into heaven, and
saw at the right hand of the Father Jesus standing ; to
whom he committed his soul, and said, " 0 Lord Jesus,
receive my spirit."

CH.^J'TER XXXI.
HOW THE SALVATION SHALL BE.
But what the same life, and of what sort, fashion, and
manner the salvation of the faithful shaU 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 wiU say the truth, I De civitate
cannot teU after what manner the operation, rest, and quiet- xx'n. rap. 2d.
ness of the blessed in heaven shaU be. For the peace of
God exceUeth and passeth aU understanding'." And likewise
speaketh also St Paul out of the prophet, concerning the i cpr. w.
quality, fashion, and manner of eternal Ufe : " 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 exceUency
of eternal life, though aU 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 smaUest portion thereof.
For albeit we hear that the kingdom of Christ be fiUed with
glory, joy, and salvation, yet the things that are named
continue stlU far from our understanding; yea, they remain
wrapped, as it were, in a dark speech and in a mist, untU
the day come, wherein he wlU open and give unto us his
glory. Therefore when the holy prophets could with no
words express the spiritual salvation, as it is in itself, yet,
[1 nia quidem actio, vel potius quies et otium, quale futurum sit,
si verum vehm dicere, nescio....Ibi enim est pax Dei, quae, sicut ait
apostolus, superat omnem inteUectum. August, de Civ. Dei, Lib. xxn.
cap. 29. Opera, Tom. v. p. 216. L. ed. 1541.]

214

HOPE OP THE FAITHFUL.

[cHAP.

as much as was possible they described, and set it forth by
outward and bodUy 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, salth, that " God's invisible
things, namely, his eternal power and Godhead, are under
stood, if his works be pondered and considered." And out
of the good things that here upon earth are given unto men,
hath the poet Marcellus very goodly and well concluded and
counted, that the good things which for the blessed are pre
pared in the life to come, shall be such as now cannot be
considered and expressed ; and thus he salth :

Marcellus d
Pisffibus 1.

0 heaven, that art
The throne most high,
A beautiful crown.
Fair and worthy ;
How wonderful, pure,
And exceUent,
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 hlU,
Vineyards, meadows.
Fair fields to tUl,
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 herem, that we shaU see
God, and have the fruition of him, in whom is the fulness of
aU good, and without whom nothmg can be desu-ed or found
[1 The person who is here apparently referred to, is Marcellus
Sidetes, a physician of Side in Pamphyha, who lived in the time of
M. Antoninus, and the few remaining fragments of whose works
have been edited by Fabricius in his Bibliotheca Grsca, Lib. l
cap. 3. ed. 2da. Edit. Harles, Lib. xin. But there is nothing in
these fragments resembhng these verses, nor in the fragments of a
Latin poet of the same name contained in Maittaire's Corpus Poetarwn
Latinorum, Vol. n.]

XXXI.] HOW. THE SALVATION SHALL RE. 215
that is good, beautiful, or pleasant. For eternal Ufe, or
eternal salvation, is nothing else but man's everlasting and
alway . continuing state, which by means of the best things
of aU is fuUy perfect. This state is given us through the
beholding or sight, through the fruition, and through the
communion or feUowship, which we shaU have with the
blessed God in the world to come. Hereof is it that St
Augustme saith. Lib. xxu. De Civitate Dei, cap. 29: " If De civitate
I be demanded, what the blessed shaU do in this spiritual xin. cap.
body, I shaU not say that I now see, but that which I
beUeve. Therefore I say, that even in this body they shaU
see God^." Thus also did holy Job hold thereof, and said :
" I shall see him to myself, and mine own eyes shaU 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 shaU execute
their office," that is, " they shaU 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 know thee to be the only true God, and
whom thou hast sent, Jesus Christ." This knowledge is not
only behef and the knowledge of understanding, but also the
present beholding and fruition of God, and the fellowship
with God, which after this Ufe shaU happen unto all faithful
behevers. For Paul said : " We see now through a glass 1 cor. xm.
in a dark speaking, but then face to face." For faith is a
stedfast substance of things that we hope for, and as a be-
[2 Cum ex me quseritur, quid acturi sint sancti in iUo corpore
spiritali, non dice quod jam video, sed dice quod credo. Dico itaque,
quod visuri sint Deum in ipso corpore. August, de Civ. Dei, Lib.
xxv. cap. 29. Opera, Tom. v, p. 217. A. ed. 1541.]
P 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 notug atque eonspicuus, ut videatur spu-itu 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
quse tunc fuerit creatura; videatur et per corpora in omni corpore,
quocunque fuerint spiritalis corporis oculi acie perveniente directi.
Ib. p. 217. H.]
[* August. Opera, Tom. n. pp. 109-114.]

216 HOPE OF THE FAITHFUL. [cHAP.
holding or sight of God ; albeit somewhat more dark, and not
so erident and clear as shall be that, which, as a reward of
faith, shaU 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 aU things presentiy ; also to behold the pro
mise, and perfectly to be partaker thereof. Therefore saith
the holy apostle John yet more evidentiy : " Dearly beloved,
we are now the chUdren of God, and yet it doth not appear
what we shall be ; but we know that when he shall appear,
we shall be Uke him ; for we shaU see him as he is." With
the which words St John wiU 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 exceUent 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 hke
him," namely, our Lord Jesu Christ, who, according to the
saying of Paul, " shaU 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 aU good things. For
Paul salth: "When all things are subdued unto the Son,
then shaU the Son also be subject unto him who unto him
hath subdued aU things, that God may be aU in aU." And
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 and the entreating of the Son,
our mediator and reconcUer, shaU after the judgment be no
more so in heaven, as it hath been afore upon earth ; but
the only God m the holy Trinity shaU be of all good the
fuU perfect sufficiency to aU faithful. For aU 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,
when he saith, "God shaU be all in aU." And hereunto
serveth now the goodly sentence of St Augustme, who saith
 tlius : " God shaU be the end of aU our longmg and desire;
XXII. Cap. him shaU we perpetuaUy see; him shaU we love without
tediousness and grief; and him shall we praise without

De Civitate
Dei, Lib.

XXXI.] HOW THE S.\LVATI0N SHALL BE. 217
ceasing \" For tediousness and grief runneth customably
with saturation or fulness. As for us, we shaU with the
beholding of God be fiUed to the bodUy satisfying ; which
fiUing shaU be as Uttie tedious or grievous, as we are grieved
at the watei"s and rivers that stlU run into the sea, and yet
out of the ground of the earth spruig 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 aU things, and make them fruitful. And here
unto serve now those testimonies of the scripture. The jirophet
Darid salth : " 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 pleasm-e be. Item : " In thy right- Psaim xvu.
eousness shaU I behold thy face; and when I awake, with
thy righteousness shaU I be satisfied." Unto the Lord
saith also the holy apostie PhlUp : " Lord, shew us the
Father, and it sufficeth us." Therefore the poet MarceUus"
spake very christianly and weU in these his verses :
Hereof hath God And what in the air

Hi.'; name truly.
Because the highest
Good is he.
For where he is.

Is beautiful.
That may dehght.
And be fruitful ;
There is in aU that

There is present . Number not one.
Much honour and i Winch is not seen

Glory exceUent.
And therefore every
Pleasant thing.

At all season
Within the circle •
Of heaven, I wis.

That water and earth } "Where the highest
Doth here forth bring ; Father's dweUing is.
The blessed also and elect shaU, in the heavenly and
eternal country, vrith continual praise incessantiy laud and
[1 Sic enim et iUud recte inteUigitur, quod ait apostolus, TJt Deus
sit omnia in omnibus. Ipse finis erit omnium desideriorum nostro
rum, qui sine fine videbitur, sine fastidio amabitur, sine fatigatione
laudabitur. August, de Civ. Dei, Lib. xxn. cap. 3. Opera, Tom. v.
p. 218. L. ed. 1541.]
[« Compare p. 214, and the note on that passage.]

218 HOPE OF THE FAITHFUL. [cHAP.
magnify the name of God. For what St John in his Reve
lation thought to signify and shew, thus he said : " I heard
the voice of many angels which were about the throne, and
about the beasts, and the elders. And I heard many thou
sands that sung a new song, saying. Worthy is the Lamb
that was killed to receive power, and riches, wisdom and
strength, honour, glory, and blessing, &c." Moreover, the
same eternal hfe shaU be altogether free, and discharged
from aU heaviness, sickness, and temptations, whereas tern-
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
dweU with them, and they shall be his people, and God
himself shall be with them, and shall be their God. And
God shaU wipe away all tears from their eyes, and there
shaU be no more death, neither sorrow, neither crying,
neither shaU 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 foUoweth after in the 21st chapter to the end of the
book.

CHAPTER XXXII.
THE SOULS DEPARTED WOT NOT WHAT THEY DO THAT
ARE ALIVE, THEREBY ANY THING TO BE DISQUIETED.
Decurapro THEREFORE did holy Augustlne also teach, that the souls
^enda! of thoso that are departed wot not what they do which are
ahve. Tet wUl I recite his words. Thus saith ALUgustine:
" If the souls of those that are departed were among the
doings of such as are aUve, they should, when we see them
in sleep, talk with us and them. I wiU not speak of others
at aU, lest my good and faithful mother, that by water and
land followed me so far to be with me, should now not for-

mortuisagenda,cap. 13.

XXXII.] SOULS DEPARTED KNOW NOT WHAT THK LIVING DO. 219
sake me. For God forbid that he should have made that
blessed Ufe 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 salth:
'My father and my mother have forsaken me; but the Psaim xxvn.
Lord hath taken the care to keep me.' If our fathers now
and mothers have forsaken us, how can they be then in om'
cares and doings ? and if father and mother do nothing at
aU 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
shaU we be able to say, that they which are dead were
helped and eased afore the evU came that foUowed upon
their death, when they after death feel aU the calamity and
misery of man's Ufe 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
Uving so careful and full of cumbrance ? I pray thee, what
great benefit is it then, that our Lord God promised the rir-
tuous king Joslah, namely, that he should die, beca,use heaKingsxxii.
should not see the great misery, which God threatened unto
all the land and people of Israel ? The words of the Lord
unto Joslah 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
shaU 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 shaU not touch thee. Behold, I wiU gather thee
unto thy fathers, and into thy grave shalt thou be laid in

220 HOPE OF THE FAITHFUL. [CHAP.
peace, and thine eyes shaU not see aU 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 aU 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 aU which is done and happeneth in the Ufe of men'."
All this have we taken and written out of the 13th chapter
[1 Si rebus viventium intcrossent animaj mortuorum, et ipsa) nos,
quando eas videmus, alloquerentur in somniis, ut de aliis taceam, me-
ipsum pia mater nulla nocto dcsorerot, quas terra 'marique secuta est,
ut mocum viverot. Absit enim, ut facta sit vita melioro crudclis
usque adco, ut quando aliquid angit cor meum, nee tristem fihum con-
soletm-, quem diloxit unice, quem nunquam voluit moestum videre,
Sed profecto quod sacer psalmus porsonat, verum est: Quoniam pater
meus ct mater mea dereliquerunt me, Dominus autem, asswmpsit me. Si
ergo dereUquei-unt nos patres nostri, quomodo nostris curis ot rebus
intcrsunt ? Si autem parentes non intersunt, qui sunt alii mortuorum,
qui novenmt quid agamus, quidve patiamur ? Esaias propheta dixit :
Ta es enim Pater noster ; quia Abraham nos nescivit, et Israel non cog
novit nos. Si tanti patriarchas quid erga populum ex his procreatum
ageretur, ignoraverunt, quibus Deo credentibus populus iste de eorum
stirpe promissus est; quomodo mortui vivorum rebus atque actibus
cognoscendis adjuvandisque miscentur ? Quomodo dicimus eis fuisse
consultum, qui obierunt antequam venirent mala, quaj illorum obitum
consccuta sunt; si et post mortem sentiunt qusecunque in vltse hu-
manjB calamitate contingunt ? An forte nos errando ista dicimus, et hos
putamus quietos, quos inquieta vita vivorum solUcitat ? Quid est ergo,
quod piissimo regi Josias pro magno beneficio promisit Deus, quod
esset ante moriturus, ne videret mala, quse ventura illi loco et populo
minabatur? Quse Dei verba hsec sunt: Hcec dicit Dominus Israel,
Verba mea qucB audisti, et veritus es a facie mea cuitn awdisti, qtioe locutus
sum de isto loco, et qui commorantur in eo, ut deseratur, et in maledicto
sit; et conscidisti vestimenta tua, et flevisti coram conspectu meo, et ego
audivi, dixit Dominus Deus Sabaoth; non sic {I. idcirco) ego apponam te
ad patres tuos, et a/pponeris cum pace ; et non videbunt oculi tui omnia
mala, quae ego induco in locum hum:, et qui commora/ntur in eo. Ter-
ritus iste Dei comminationibus fleverat, et sua vestimenta consciderat;
et fit omnium malorum futurorum de properatura morte securus, quod
ita requieturus esset in pace, ut iUa omnia non videret. Ibi ergo sunt
spiritus defunctorum, ubi non vident qusecmnque aguntur aut eveniunt
in ista vita hominibus. August. De Cura pro mortuis agenda, c. 13.,
Opera, Tom. iv. p. 215, L. M. et 216, A. ed. 1541.]

XXXII.] SOULS DEPARTED KNOW' NOT WHAT THE LIVING DO. 221
of Augustine's book, De cura 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 ahve, whom
they specially loved, while they were with them in body;
how much more perfect joy shall they then first have and
possess, when their bodies shall come again, and when they
shall see that all their brethren, whom they in this Ufe 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 shaU 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 Uke as the ungodly and unbeUevers shall be gathered
together with the devU and all his companions ; so shall also
the righteous and elect have the joyful fruition of the com
pany and feUowship 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 shaU 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 salth, "They that have
instructed and taught others unto godlmess, shaU shine, and
be as light as the stars in the firmament?"
When the Lord was risen again from death, and had
taken upon him his glorified body, the apostles knew him; yea,
so perfectly, and thoroughly well knew they him, that, as
St John witnesseth, " none durst say, Who art thou ? for [John xxi.3
they all knew that it was the Lord." I pass over that the
Lord spake in the gospel, saying, "When the Son of man [Luke xxii.]

222 HOPE OF THE FAITHFUL. [cHAP.
shaU 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 shaU not know one another,
how shaU then the apostles judge and give sentence upon
those, to whom they preached here in their lifetime ? Note,
that the aposties shaU not judge in the room and place of
their Lord, to whom only is given aU power to judge : but
this understanding it hath, that the apostles do then judge,
when they are there at the judicial court, as witnesses of the
righteous judgment of God, with the which he condemneth
the unbehevers. For whereas the unbeUevers 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 shaU see those present with the Judge of aU men, they
shall Immediately be overcome by the apostles, and have
witness in themselves, that they shall be and are justly con
demned. And for this matter read the 4th and 5th chapters of the
Book of Wisdom; which serveth very weU to this purpose.
And seeing it is manifest, that in the Ufe to come even the
wicked shaU know the good, how much more then shall
one good person know another, and one faithful another!
In the transfiguration of the Lord upon the mount appeared
Moses and Elias, and were known of the three disciples of the
Lord ; yea, they knew the Lord himself, though he was now
Heb. XiL transfigured. Hereunto serveth it also that Paul saith : " Ye
are come to the city of the Uring 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 aU faithful,
which also witnesseth, that in the life to come the blessed shall
know one another." For when we talk of death and of the
state and ease of the life to come, we say, though now we
must depart asunder, yet shaU we see one another again in
the eternal country.
Socrates also, the right famous and most excellent among
aU the wise men of the heathen, marked such a Uke 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
to Tuscui.^ should drink the poison. For he said : " 0 how much bettei

XXXIII.] THE FAITHFUL KNOW EACH OTHER IN HEAVEN. 223
and more blessed is it to go unto them, that well and up
rightly Uved here in time, than to remain here in this Ufe
upon earth ! 0 how dear and worthy a thing is it, that I
may talk with Orpheus, Museus, Homerus, Hesiodus, with
those exceUent men I 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 phUosopher 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 everdurlng country,
after the resurrection of the dead, we shaU 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 aU 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 wiU and desire ; Joslah, Josiah.
the most godly and best among all the kings of Judah ; and
also John the Baptist, hoUer than whom there was none John the
born of woman ; and with aU 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 aU the holy congrega- raui.
tion of the patriarchs, prophets, apostles, martyrs, and faith
ful behevers. As for our glorified and pure understanding and memory,
now endued with immortality, the multitude and infinite
number of the blessed in our said native country shaU neither
grieve nor entangle the same.
From the beginning of the creation there was in Adam
a wonderful and excellent efficacy of understanding and
remembrance ; forasmuch as unto all things and to every
one in especial, whatsoever was within the whole compass of
the world created, yea, in paradise also, he gave their
names, and knew every one. A much more exceUent, more
pure, and more clear understanding shaU 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.J
yet shaU then- delight be in the only God, who shaU be all
in all. Of these everlasting and heavenly thuigs more and further
to write I have not at this present. Howbeit there shaU be
graciously given us things far greater, much more glorious,
more joyful, and more divine, than we can comprehend;
namely, salvation, as it is in itself, in that day when wo,
after the overcoming and treading down of death through
our Lord Jesus Christ, shaU 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 abiUty in most
humble wise. God the Father of all mercy, through his
dear Son our Lord and Redeemer Jesus Christ, vouchsafe
graciously to take us poor sinners up to his glory, and after
the joyful resurrection of our body, that we long for, to
give and shew us the unoutspeakable joy, which he hath
prepared for all faithful believers ; that we, ever Uring and
having joy in him, may praise him for ever and ever, that
is from eternity to eternity ! Amen.
With Christ even in death is life.

THE TABLE.

THE CONTENTS OF THE FIRST PART.
CHAPTER PAGE
I. The Author's purpose  141
II. The Lord rose ^vith his body  142
III. Appearings of the body raised up  144
IV. Christ rose not a spirit, but a true body  145
V. The fruit of Christ's resurrection  147
VI. The true ascension of the Lord's real body, and the place
that he went to be in  149
VII. The divers significations of this word heaven  152
VIII. What God's right hand is, and whereto it is referred  154
IX. What it is to sit at the right hand of God ; how Christ
sitteth there, and what he doeth  155
X. Christ, as man sitting at God's right hand, is circumscribed
of place  157
XI. Manner of sitting at the right hand of God, by the which
Christ is every where  162
XII. The fruit of the corporal ascension of Christ, both in
that he doth for us, and in that we leam thereby  164

THE CONTENTS OF THE SECOND PART.
XIII. Of the true resurrection of our flesh  107
XIV. Our flesh or body itself shall rise again, though it be
hard to beheve, and what the flesh or body is  168
XV. The manner how the bodies shall rise again, and the
kind that they shall be of  •  176
XVI. That Paul spake rightly of a glorified body, and what a
glorified body is, and what a natural  178
XVII. The case of our members in the body's resuiTection, and
of their functions  181
[coverdale, II.J

226 the TABLE.
CHAPTER PAOJ
XVIII. The divers errors that sprung about the article of the
body's resurrection  183
XIX. The errors of Origen concerning the resurrection con
futed by Jerome  186
XX. St Jerome's opinion of the resurrection  190
XXI. St Augustine's mind of the same  192
XXII. Aurehus Prudentius of the same  195
XXIII. The bodies of unbeUevers shall verily rise agam  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. Thc unbelievers' bodies being raised are passible  204
xxvn. The pains of hell, matter for continuance of them, with
the space of the place and kinds of the punishments  205
XX^'III. The refutation of such as denied the pain of the damned
to be etei-nal  208
XXIX. That there is an eternal hfe 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 Imow one another in heaven  221

AN EXHORTATION

TO THE

CARRYING OF CHRIST'S CROSS.

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LAN 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 Otfor, Esq. With respect to the
authority on which this work is attributed to Coverdale, it rests on
the following evidence. Strype says in his Memorials, (Vol. iii. Part i.
pp. 239, 40. Ed. 1822,) Anno 1554 : "About this time there came forth
a httle pious work, entitled An Exhortation to the Cross. The authra-'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 Uttle book, of the same volume, entitled, ITie
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 tlie Faithful has been estabUshed on conclusive evidence ; and it
therefore leaves Uttle 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-oflf 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 ioim. These particulars, which have been obUgingly 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 hke to
ensue, and after them greater, tiU 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 vnfe fall into God's
heavy displeasure incurably, all which God forbid !) and be
cause I am persuaded of you, my dearly beloved brethren
and sisters throughout the realm of England, which have
professed unfeignedly the gospel of our Lord and Saviour
Jesus Christ, (for unto such do I write this Epistle or Book,)
how that, as you have begun to take part with God's gospel
and truth, so through his grace ye will persevere and go on
forwards, notwithstanding the storms risen and to arise; I
cannot but write some things unto you, to encourage you to
go on lustily in the way of the Lord, aad not to become
faint-hearted or fearful persons, whose place St John ap-
Rev. xxi. pointed with unbehevers, murderers, and Idolaters in eternal
perdition ; but cheerfully to take the Lord's cup and drink
Psal. iMv. of it, afore it draw towards the dregs and bottom ; whereof
at length they shall drhik with the wicked to eternal de
struction, which will not receive it at the first with God's
1 Pot. iv. children, with whom God beginneth his judgment ; that, as
John xvi. the wicked world rejoiceth when they lament, so they may
rejoice when the wicked world shall mourn, and without end
feel woe intolerable.

I.J WHAT WE BE, AND WHERE WE BE. 231
CHAPTER I.
WHAT WE BE, AND WHERE WE BE.
First, therefore, my dearly beloved in the Lord, I be
seech you to consider, that though ye be in the world, yet john xiv.
you are not of the world. You are not of them which look psai. xvii.
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 Kev. xii.
of them which look for a city of God's own building. You Heb. xi.
are of them which know themselves to be here but pilgrims 1 Pet. li.
and strangers ; for here you have no dwelhng-place. You Heb. xhi.
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. xxvUi.
all power; yea, he is God Almighty with the Father and
the Holy Ghost, praise-worthy for ever. You are not of uonnv.
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 angel's Eiek. ix.
mark, yea, God's mark; which here lament, mourn, sigh,
sob, and have your wilderness to wander in, your purgatory,
and even hell. You are not of them which cry, Let us eat isai. xxii.
and drink, for to-morrow we shall che. You are not of that i 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 ofMai. ui.
them which are lulled and rocked asleep in Jezebel's bed, [Rev. u. 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.
passeth what we do. You are not of the number of them
which will fall down for the muck of the world, to worship Lukeiv.
the fiend, or for displeasing of men to worship the golden
image. Finally, you are not of the number of them which Dan. m.
set more by their pigs, than by Christ; which for ease and Matt viii.
rest ui this hfe will say and do as Antiochus biddeth them 1 Mae. i. u.
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 xxu.
Jezebel, and the whole court and country.

232 THE carrying of Christ's cross. [chap.
Bora. vi. But you be of the number of them which are dead already,
Coioss. 111. ^^ ^^ Y^i^st in dymg 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
Lukexii. are of them which have their loins girded about, and their
lights burning in their hands, like unto men that wait for
their Lord's coming. You are in the number of them that
Psal. xiv. say. The Lord looketh down from heaven and beholdeth all
xxxiu. ci. ^j^^ children of men, from the habitation of liis dwelhng he
considereth all them that dwell upon the earth. You are of
Deut. yi. them which will worship the only Lord God, and will not
Matt. IX. 1 J ' "
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
1 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 through it ; which
I Kings xxii. will uot stick to follow poor Mlcheas, 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 civlHty' is; your
companions are the fathers, patriarchs, prophets, apostles,
martyrs, virgins, confessors, and the dear saints of God,
Bev. vii. which followed the Lamb whithersoever he went, dipping
Job vii. viii. their garments in his blood; knowing this life and world to
jam^sYv."'' ^® ^^^ °f ^^i'' ^ warfare, a smoke, a shadow, a vapour, and
as replenished, so environed with all kind of miseries.
[1 Civility: citizenship.]

II.J PERSECUTION IS NOT STRANGE. 233
CHAPTER II.
PERSECUTION IS NOT STRANGE.
This is the first thmg I would give you often and dili
gently with yourselves to consider and muse upon, namely,
what you be, and where you be. Then, secondarily, forget
not to call to mind, that you ought not to think it any strange
thing, if misery, trouble, adversity, persecution, and displea- 1 Pet. iv.
sure come upon you. For how can it otherwise be, but that
trouble and persecution must come upon you? Can the John xiv.
world love you, which are none of his ? Worldly men are
the soldiers of your chief enemy, and can they regard you ?
Can Satan suffer you to be in rest, which will not do him ' p^'- ^•
homage ? Can this way be easy, which of Itself is strait ? **=¦"¦ ^''•
WiU you look to travel, and have no foul way, nor rain ?
WIU 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 ?«'• «'•
and ark of baptism at the first? WUl you then count it
strange, if perils and tempests blow ? Are not you travelUng
to your heavenly city of Jerusalem, where is all joy and
fehclty ? and wUl you now tarry by the way for storms or
showers ? The mart and fair will then be past ; the night John ix.
wUl fall ; ye cannot travel ; the door wUl be sparred, and Matt. xxv.
the bride wUl be at supper. Therefore away vrith dainty
niceness. WUl 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 disquletness found Abel, Noe, Abraham, Isaac, Jacob, oen
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 aU 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. li.
zabeth, John the Baptist, than whom among the children of
[2 Old edition, our.]

IV. vl
vii. viii. xi.

234 THE CARRYING Of uniiisr's CUOSS. [CHAI'.
men none arose greater, of all the apostles and cvangchsts;
yea, of Jesus Christ our Lord, thc dear Son and dearhng of
God ! And since the time of the apostles, how many and
Eusebius, great are the martyrs, confessors, and such as suifered the
Hiiffii. shedding of their blood in this hfe, 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 traveUings
might not touch them. Wherefore, dearly beloved, let us
think, what we are, and how far meet to bo matched with
these, whom yet we look to bo placed in heaven.
But with what face can we look for this, that aro so
fearful, imwUhng, and backward to leave that which, will wo,
nill we, we must leave, and that so shortly, as we loiow not
the time when? Where is our abrenouncing and forsaking
of the world and the flesh, which we solemnly sware in
baptism ? Ah, shameless cowards that we be ! which will not
foUow the trace of so many fathers, patriarchs, kings, priests,
prophets, apostles, evangeUsts, and saints of God, yea, even
of the very Son of God. How many now go with you
lustily, as I and aU your brethren in bonds and exUe for the
gospel ? Pray for us ; for, God wUUng, we wUl not leave
2 Pet. i. you now, we wiU 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 willingly and joyfully give our blood
to be shed for the confirmation of thc same, as already we
have given liberaUy our goods, Uvmg friends and natural
country. For now we are certain, that we be in the high
way to heaven's bhss ; as Paul saith, " By many tribulations
and persecutions we must enter into God's kingdom." And
because we would go thither ourselves, and bring you thither
also, therefore the devil stirreth up the coals. And forasmuch
as we aU loitered in the way, he therefore hath received
power of God to overcast the weather and to stir up storms,
that we, God's chUdren, might go faster, making more speed
and haste to go on forwards. As for counterfeits and hypo
crites, they wiU tarry and linger tUl 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
wiU blow God's chUdren forward, and the devU's darUngs
backward. Therefore, like God's children, let us go on for-

II.] PERSECUTION IS NOT STRANGE. 23'')
ward apace ; the wind is on our back, hoist up tho saUs, Uft
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-<!hUdren ;
and therefore it should not dismay, discourage, or discomfort
us, bemg 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 fuU 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,
aU the power of your enemies shall not overcome you, neither
in any pomt hvu-t you.

CHAPTER 111.
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
requlreth 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
shaU separate us from the love of God ? shall tribulation, Rom. vih.
or anguish, or persecution, either hunger, either nakedness,
either peril, either sword ? As it is written, For thy sake
are we kUled all day long, and be counted as sheep ap- psai. xiiv.
pointed to be slain. Nevertheless in aU these things we
overcome through him that loved us. For I am sure that

236 THE CARRYING OF CHRISt's CROSS. [cHAP.
neither death, neither life, neither angels, nor rule, neither
power, neither things present, neither things to come, neither
height, nor loweth, neither aily 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 suffermg unto the end ! This, I say, one
spake, which was in affliction for the gospel ; but yet so far
from being overcome, that he rejoiced rather of the victory
2 Tim. ii. whlch tho gospol had. For though he was bound, the gospel
was not bound ; and therefore rendered he thanks unto God,
2 Cor. ii. who always giveth victory in Christ, and openeth the savour
of his knowledge by us and such as suffer for his truth;
although they shut us up never so much, and drive us never
so far out of our natural country in every place.
The world for a time may deceive itself, aye thinking it
Gen. iv. hath the victory ; but yet the end will try the contrary. Did
not Cain think he had the victory, when Abel was slain ? But
how say ye now ? Is it not found otherwise ? Thought not
the old world that they were wise and well, and Noe a fool,
Oen. vii. whlch would croop into an ark, leaving his house, lands, and
possessions? For I think he was in an honest state. As
for the world, they judged that he was a dastard and a
fool : but I pray you, who was wise when the flood came ?
Gen. xii. Abraham, I trow, was counted a fool to leave his own
country and friends, kith and kin, because of God's word.
But, dearly beloved, we know it proved otherwise. I will
leave all the patriarchs, and come to Moses and the children
of Israel. Tell me, were they not thought to be overcome,
Exod. xiv. and stark mad, when for fear of Pharao, at God's word,
they ran into the Red Sea? Did not Pharao and the
Egyptians think themselves sure of the victory ? But, I
]^sam.xvi. trow. It provod clean contrary. Saul was thought to be
well, and David in evil case and most miserable, because he
had no hole to hide him in ; but yet at length Saul's misery
was seen, and David's fehclty began to appear. The prophet
] Kings xxii. Miehaias, being cast mto 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

III.] TROUBLE CANNOT HURT GOd's CUILDREX. 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, pubhcans, &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. mi.
to whom we must be fashioned here, if we wUl be lUce him
elsewhere. How say you, was he not taken for almost a
fool, a seditious person, a new feUow, 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 PUate 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, raUed 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 beUeve him? Think you, the whUst
he lay in his grave, men did not point with their fingers,
when they saw any that had loved and beUeved 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 weU 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 pubUshed his gospel plentifuUy, 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 aU, when he and his doctrine was thought to have the
greatest faU.
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 theu- 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 beheve,
and indeed have persuaded some already, which are not
of the wisest, specially if they come not home again to
the holy church? These and such like words they have
to cast in our teeth, as triumphers and conquerors. But,
dearly beloved, short is their joy. They beguUe themselves;
this is but a lightning before their death. As God, after
he had given the wicked Jews a time to repent, visited them
Eusebiu^ by Vespasian and Titus most horribly, to their utter sub-
Lib. ni. cap. version, deUvering first of all his people from among them;
even so, my dear brethren, wiU he do with this age. When
he hath tried his chUdren 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 wiU come, I say, with the blast of a
trump and shout of an archangel, and so shaU we be caught
up in the clouds to meet him in the air ; the angels gathering
Malt. 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 burneth for ever most painfully.
There and then shaU they see, who hath the victory, they
Luke xvi. or we. When they shaU see us afar off in Abraham's bosom,
then wUl they say, Alas ! we thought these foUis fools, and
Cwisd. v.] had them in derision ; we thought their life madness, and
then- end to be without honour. But lo ! how are they
counted among the children of God, and their portion is
with the samts. Alas ! we have gone amiss, and would not
hearken. Such words as these shaU the wicked say one
day in heU, 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, shaU not baffle or hurt you no more than it did Abel,
David, Daniel, John the Baptist, Jesus Christ our Lord, with
other the dear saints of God, which have suffered for his
name's sake. Let not, therefore, reason be judge in this

III.] TROUBLE CANNOT HURT GOd's CHILDREN. 239
matter, but faith and God's word ; in the which if we set
before our eyes the shortness of this present time wherein The time of
ft. 1 -Jl • iii/>i suffering is
we suffer, and consider the etermty to come, we shaU find tut a trifle.
it most certain that our enemies and persecutors shall be
helpless in intolerable pains, and we, if we persevere unto
the end, shaU be dangerless in such fehclty and joy, as the
very heart of man in no point is able to conceive. Consider- 1 cor. u.
ing this, I say, we cannot but even contemn and set nothing
by the sorrows and griefs of the cross, and lustUy 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 wUl abide in
Christ and lUs gospel in these troublesome times, as I trust
you all wUl : 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. xii.
replete and fuU 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 U' 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 imto the
cross, I wUl give you a fourth memorandum, namely, of the
commodities and profits which come by the trouble and afflic
tion now risen, and hereafter to arise, unto us which be God's
children, elect through Jesus Christ. But here ye may not look
to have [from] me a rehearsal of all the commodities wlUch

2-tO the carrying of Christ's cross. [chap.
come by the cross to such as are well exercised therein; for
that were more than I can do. I wiU only speak of a few;
thereby to occasion you to gather, and at the length to feel
and perceive more.
Tlie first First, there is no cross which cometh upon any of us
Sf the cross, without tho couusel of our heavenly Father. As for the
Araosiii. fancy of fortune, it is wicked, as many places of scripture
isai.'xiO. do teach. We must needs, to the commendation of God's
Psalm cxlv. . , . n i • • • i i i i -
justice, who in all things is righteous, acknowledge m our
selves that we have deserved of the hands of our heavenly
Father this Ids cross and rod, now fallen upon us. We have
deserved it, if not by our own unthankfulness, sloth, negli
gence, intemperance, and our sins done often by us, (whereof
our consciences can and will accuse us, if we call them to
councU, 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
Tsaim ii. 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, notwithstandmg
Gal V. the fight of God's good Spirit in us against it. The first
commodity, therefore, that the cross bringeth, is knowledge.
Psalm V. and that double, of God, and of ourselves : of God, that he
Psalm Ii. is just, pure, and hateth sin; of ourselves, that we are born
Oen. viii. in sin, and from top to toe defiled with concupiscence and
Jer. xvii. , /. i i • i i ,, , ., i
Enhes. ii. corruption, out 01 the which have sprung all the evil that
1 Kings viii. ^ , l O
ever at any time we have spoken and done. The greatest
and most special whereof we are by the cross occasioned to
Gen. xiii. caU to mlud, as did the brethren of Joseph their evil fact
against him, when the cross once came upon them. And so
by it we come to the surest step to get health for our souls;
that is, we are driven to know our sins, origmal and actual,
by God's justice declared in the cross.
The second Socoudly, the end, wherefore God declareth his justice
commodity . ..... , ^ , ,
of the cross, agaiust our sin original and actual, and would have us by his
cross to consider the same, and to caU 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 evU that dwelieth

IV.j the cross is COMMODIOUS AND PROFlTAHLE. 24'1
in us, might also become thankful for God's goodness, living
in continual vigUance and wariness, and suppressing the evil
which liveth in us, that it bring not forth fruit unto death at James i.
any time. This second commodity of the cross, therefore,
must not we count to be only a knowledge, but also a great Note.
gain of God's mercy with wonderful rich and precious virtues
of faith, repentance, remission of sins, humihty, thankfulness,
mortification, and dUigence 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 feeUng of these things in his children: as many
both testimonies, and also ensamples in scripture, are easUy
found of them that dihgently weigh what they hear or read
therein. To these two commodities of the cross ioin this third, of The third
>> commodity
God's singular wisdom, that it may be coupled with his justice "f the cross.
and. mercy. On this sort let us overcome it. When we see
the gospel of God and his church persecuted and troubled,
as now it is with us, thus, I say, let us receive the matter;
namely, that because the great learned and wise men of the
world use not their wisdom to love and serve God, as to
natural reason he openeth himself manifestly in his visible Kom. i.
creatures, therefore doth God justly infatuate them, and
maketh them fooUsh, giving them up to insensibleness, espe
cially herein. For concerning the afihction which cometh for
the gospel upon the gospeUers, they reason on this manner.
If this were God's word, say they, if this people were God's Man-s reason
, ,, , , , concerning
children, surely God would then bless and prosper them and '^l^^^jf^Jj"};
their doctrme; 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 gospeUers profess^? How many are Thereientmg
come again from that which they professed to be God's word !
[1 Allusion is here made to the duke of Northumherland. An
account of the circumstances mentioned may be found in Strype's Life
of archbishop Cranmer, Book in. chap. iii. pp. 450 — 4. Ed. Oxf.]
[coverdale, II.J

212

THE CARRYING OP CHRIST S CROSS.

[chap,

Plagues.

The cause
of our per
secution.

The most part of this realm, notwithstanding the dihgence of
preachers to persuade them concerning- this new learning
winch now is persecuted, never consented to it in heart, as
experience teacheth. And what plagues have come upon this
realm suice this gospel, as they caU it, came in amongst us !
Afore we had plenty ; but now there is nothing like as was.
parUament. But, to let this pass, all the houses of the parhament 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
Bev. XX. chastise and correct; and that, as he let Satan loose after
he had bound him a certain time, so for men's unthankfuhieBS,
and to punish the same, he hath let those champions of Satan
run abroad to plague us by them. Great was God's anger
I Kings XX. against Ahab because he saved Benadad the king of Syria,
when he had given him into his hands ; and afterwards it
turned to his own destruction. God would that double sorrow
should have been repaid unto them, because of the sorrow
that they did to the saints of God. Read Rev. xviii. As to
the victory given to the queen's highness, if men had any
godly wit, they might see many thmgs in it. First, that
God hath done it to win her heart with kindness unto his
gospel; and as weU because that they which went agaaiut
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 thmg is easUy now seen
by the confession of the captam; 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 hvmgs of ministers, that there should never
have been any minister in manner hereafter. And what one
of the councUlors, which would have been taken as gospelk*
m one of our good kmg's days, declare now that even they
loved the gospel? Therefore no marvel why God fought
They were hypocrites, and under the cloke

Causes of
victory.

against them.

IV.] THE CROSS IS COMMODIOUS AND PROFITABLE. 243
of the gospel would have debarred the queen's highness of
her right. But God would not so cloke them.
Now for the relentmg, returning, and recanting of some why many
from that which they have once professed or preached, alas! 'Mint.
who would wonder at it? For they never came to the gos
pel, but for commodity or gam'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. vh.
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 Ufe, 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. AU Chaldeans followed still then-
false gods ; only Abraham followed the true God. And cen. xu.
whereas they say that greater plagues are fallen on the piagues.
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 wUl he meddle with nothing that
we have ; all shall be quiet enough : but if he be raised
there, then wUl he beg leave to have at our pigs. As long
as with us he had the ruUng of reUgion, 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 unbeUef: 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 gospeUers?
As for the parUament and statutes thereof, no man of wisdom The pariia-
' 1 1 'n 1 nient.
can think otherwise, but that look what the rulers will, the
same must there be enacted. For it goeth not in those
houses by the better part, but by the bigger part. It is a
common saying, and no less true, Major pars vincit meliorem;
the greater part overcometh the better. So they did in con- john vii.
16—2

2U

THE CARRYING OF CHRIST S CROSS.

[ciu

Job xxxiv.

The igno
rance of
world ly
wisdom.

Philipp. i.

2 Thess. i.
2 Pet. li.

Job i.
Acts xvi.
xvii. xviii.

demnmg Christ; Nicodemus' counsel not being regarded.
So did they in many general councUs, which purposely I will
not recite; for aU wise men know that acts of parhament
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 devU's decrees, than
God's religion ; so great is our contempt in it. And there
fore justly for our sins, as Job saith, God hath set hypocrites
to reign over* us; which can no more abide God's true re
ligion, than the owl the light, or bleared eyes the bright sun,
For it wiU 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 chanceUors and idle pre
lates, as they do ; priests should be otherwise known than
by their shaven crowns and appetites. But enough of this,
I wiU now return to the third commodity coming by the

cross.

Here let us see the wisdom of God, in making the
wisdom of the world fooUsh. For it knoweth Uttle 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 shi 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 hfe, he doth by these means conform and make them
like to Christ ; that as they be like in suffering, so they may
be partakers in reigning. In punishing his church in the
world, he doth thereby give even a demonstration of his
judgment, which shall come on all men, when the godly
shall there find rest, though now they be afflicted ; and the
wicked now wallowing in wealth shaU be wrapped in woe
and smart. In punishing the professors of his gospel on
earth, he doth by the same set forth the mahce of Satan
against the gospel and his people, for the more confirming

IV.J THE CROSS IS COMMODIOUS AND PROFITABLE. 245
of their faith, and the gospel to be God's word indeed, and
them to be God's people : for else the devil would let them
alone. In punishing the lovers of his truth more than
others which care not for it, he thereby putteth them in
mind, how they have not had in price, as they should have Psaim cxix.
had, the rule of his word and gospel. Before such trial and
experience by trouble, perchance they thought they had
believed and had had faith; which now they see was but
a Up faith, a mock faith, or an opinion. AU which things
we see are occasions for us to take better heed by means
of the cross.
Therefore, thirdly, let us see the cross to be commodious
for us to learn God's wisdom, and what is man's foolishness,
God's displeasure at sin, how the elect desire to be with
God, and their conformity with Christ, the general judgment,
the malice of Satan, hatred of sin, the gospel to be God's
word, and how it is much to be esteemed, &c. Thus much
for this. Now wUl I briefly shew you the cross to be profitable The fourth
111 1 ., commodity
lor us, to learn and behold better the providence, presence, of the cross.
and power of God ; that all these may be coupled together,
as in a chain, to hang about our necks : I mean God's
justice, mercy, wisdom, power, presence, and providence.
When aU things be in rest, and men be not in trouble,
then are they forgetful of God commonly, and attribute too
much to their own wisdoms, poUcies, provisions and diUgence ;
as though they were the procurers of their own fortune and
the workers of their own wealth. But when the cross
cometh, and that in such sort as their wits, poUcies, and
friends cannot help them, then though the wicked despair
and run from God to their anodynes, saints, and unlawful
means, yet do the godly therein behold the presence, provi
dence, and power of God. For the scripture teacheth, that
all things, weal and woe, should be considered as God's work, Amos m.
although Satan, the devU, be the instrument by whom God Matth. x.
worketh justly and mercifuUy ; justly to the wicked, and
mercifuUy to the godly ; as by the ensamples of wicked Saul The devii
and godly Job we may easily see God's work by Satan his strumen""
instrument in them both.
The children of God, therefore, which before forgat God
in prosperity, are now in adversity awaked to see God and

246

THE CARRYING OP CHRIST S CROSS.

[chap.

Isai. xiv.
Hos. ii.
1 Kings ii.
LukeT. Psalm
cxxxix.

2 Pet iii.

2 Cor. i.

his work ; and no more to hang on their own forecasts,
power, friends, wisdom, riches, &e. ; but learn to commit
themselves unto God's providence and power, whereby they
are so preserved and governed, and very often even miracu
lously dehvered, that the very wicked cannot but see God's
providence, presence, and power in the cross and afihction
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 life ; his presence
is everywhere, his pro-ridence is within and without, his
power is the pUlar 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 fuU well the apostle saw in his afSictions,
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
dehver us by such means as have been thought most foolish,
and Uttle to be regarded.
And, therefore, we spake of our sleep of security and
forgetting of God, our trust and shift in our own policy, our
hanging on men and on our own power. So that the
cross, you see, is commodious, fourthly, for us, to see God's
presence, providence, and power ; and our own negligence,
forgetfulness of God, security, love, trust, and confidence
in ourselves and in things of this life to be cut off, as the
other are to be taken hold upon.
And this shall suffice for the commodities that come by
the cross; wherethrough we may be in love for it for the

jV.J THE CROSS IS COMMODIOUS AND PROFITABLE. 247
commodities' sake, which at length we shall find, though
presently in sense we feel them not. " No castigation or Heb. xh.
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,
pUls, and such lUte bitter things; yet upon the physician's
word we wiU 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 om- 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 mechcine, but mix and chink it lustUy.
LustUy, therefore, drink the cup ; Christ giveth it, and wiU
give it unto you, my good brethren and sisters : I mean,
prepare yourselves to suffer whatsoever God may lay upon
you for the confession of his holy name ; if not because of
these three things, that you be not of this world, that ye
suffer not alone, and your trouble shall not hurt you; yet
because of the commodities that come of the cross, I beseech
you heartUy to embrace it.
[1 Probably a mistake for untoothsome.]

248 THE CARRYING OF CHRISt's CROSS. rCHAP.

CHAPTER V.
HOW THE PAPISTS HOLD THEIR FOUR SPECIAL ARTICLES,
THAT THEY CHIEFLY PERSECUTE FOR.
And herej because the persecution and cross which is
come and wiU come upon us, is speciaUy for these four points
of rehgion, 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 Uttle 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- Thls Is their doctrine. The catholic church hath taught,
ment. ^ .
as she hath learned and received of Christ, how that he in
Johnvi. liis last supper, according to his promise, when he promised
to give a bread, even his flesh, in instituting tho 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 cathoUc church hath beUeved and doth beUeve no
less. And therefore so soon as the priest in the mass hath
fuUy 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
beUeveth not this, is a most heinous heretic, and cut off from
the catholic church, and is not meet to receive this holy
sacrament ; because he cannot without this faith of Christ's
natural, real, corporal, and carnal body, under the form or
accident of bread and wine, otherwise receive this sacrament
than unworthily and to eternal damnation. This is a short
sum of their doctrine concerning the supper.
Now concerning the sacrifice they teach, that though
our Saviour himself did indeed make a full and perfect sacri
fice, propitiation, and satisfaction for the sins of all the whole

v.] now THE PAPISTS HOLD FOUR SPECIAL ARTICLES. 249
world, never more so, that is to say, bloodUy, to be offered
again; yet in the supper he offered the same sacrifice to his
Father, but unbloodily, that is to say, in wUl and desire ;
which is accounted often even for the deed, as this was.
Which unbloody sacrifice he commanded his church to offer
in remembrance of his bloody sacrifice, as the principal mean
whereby his bloody sacrifice is applied both to the quick and
dead ; as baptism is the mean by the which regeneration is
appUed by the priest to the infant or chUd 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 appUcatory, but
also propitiatory, because it appUeth the propitiatory sacrifice
of Christ to whom the priest or minister will, be he dead or
ahve ; 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- prayer for
fice of the whole church; the dead being members of the
church, of charity, as they cannot but offer for them, even
so they cannot but pray for them after the ensample of th©
cathohc church ; because it is a wholesome thing, saith Judas p Mac. xn.
. 44 45 1
Maccabeus, to pray for the dead, that they may be delivered
from their sins. Whereunto all the doctors do consent, say
they. Now, as for praying to saints, they teach, that albeit Prayer to
there is but one Mediator of redemption, yet of intercession
the holy saints of God departed this Ufe may well be counted
mediators. And, therefore, it is a point of a lowly heart and
humble spirit, which God well lUceth, 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
hoved now, say they, that they can and wUl, 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 Ecclesiasticoe, Lib. xv.
chap. iii. sect. 15 — 17.]

250 THE CARRYING OF CHRISt's CROSS. [cHAP.
mass they offer, may be the more avaUable, 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 rehgious 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 raUed 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 wUl now teU you,
as God's word teacheth, how these four points are to be
behoved and received; and then will I open the filthmess
and abomination, which in this their doctrine is devihshly
contained.

CHAPTER VI.
HOW god's WORD TEACHETH OF THE SUPPER, WITH CON
FUTATION OF THE papists' HERESY OF TRANSUDSTAN-
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
beUeve that his words m the same supper accordingly are
to be understood, that is, sacramentaUy, 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 places, as where baptism is caUed regeneration, because
Gen. xvii. it Is a sacramout of it ; circumcision is caUed God's covenant,
because it is a sacrament of it ; but also by the plain cu-cum-
Matoi. xxvi. stances of the text, as thereof the evangelists with the apostle
i'cor x^'ii ^t ^^^^ *^° wcite plainly, affirming that our Saviour Christ
did give, and his disciples did eat, that which he took and

VI.J HOW god's word teacheth op the SUPPER, &c. 251
brake, and bade them divide among themselves, that is, bread
and wine. For we may not think that Christ's natural body
was broken, nor that his blood can be divided. And plainly,
our Saviour saith concerning the cup, that he would not drink Matth. xxvi.
. ° . '^' Marlixiv.
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 xhl
passah, Judas was said to have lifted up his heel against
him; so doth Luke and Paul plainly alter the words con
cerning the cup, caUing that the new Testament, which Mat
thew aud Mark caU his blood ; yea, expressly five times the
apostle caUeth the sacrament of Christ's body after the con
secration spoken (as they term it) bread. " Is not the bread, icor.x. xi.
which we break," saith he, " the communion of Christ's body?"
Whose exposition I wUl 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 wUl not say, as the apostle doth, namely, that it is bread.
No ; then they wUl say, that we hang all by reason, the
matter being a matter of faith. Whereas they themselves
altogether hang on reason, as though Christ cannot be able
to do that which he promiseth, (bread stiU in substance re
maining, as the accidents do,) except it be transubstantiate.
Is not this, trow you, to make it a matter of reason, and to
hedge God's power in within the limits of reason? If Christ's
words that foUow, " which is given for you," be to be under
stood for, " which shaU be given, or shall be betrayed for you,"
and not so precisely, as they be spoken, (for that were to
make Christ a liar;) why is it so heinous a matter with the
papists, because we do not so precisely take the words im
mediately going before, namely, " This is my body," as to
admit, that if there be bread, then Christ is a liar ? Might
not we reason and say. Then if Christ's body at the time
was not betrayed, (as indeed it was not,) nor his blood shed,
then is Christ a liar. But here they will say. All men may
know that Christ by the present tense meant the future tense;
and in the scripture it is a most usual thing so to take tense

252 THE carrying of Christ's cross. [chap.
for tense. And, I pray you, why may not wo 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, whoUy sacramentaUy to be understood ; that is,
that the sign or visible sacrament should have not only the
name of the thing signified, but also some simihtude there
with, or else it were no sacrament. But take bread away,
as the papists do, leaving there but the accidents only, wliich
do not feed the body ; and then what shaU 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 remalneth ? 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
aU them, which do as he biddeth them, that is, to aU 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 i'or
their sinful life past, and purposing to amend, above all
things remembering and beUeving that Christ's body was
broken for their sins, and his blood shed for their iniquities ;
aU such, I say, as verUy as they see, take, taste, and eat
bread, and drink wine, which goeth into their body, feedeth
it, and nourisheth it ; even so verily the soul and spirit by
faith receiveth, not only Christ's body broken, or his blood
Johnvi. shed, (for "the flesh profiteth nothing, it is the spirit that
quickeneth," saith Christ ;) but even whole Christ, into whom
Ephes. v. thev are incorporate and made one with him, flesh of his
flesh, and bone of his bones. That is to say, as Christ's
body is immortal and glorious, even so are theirs now by
faith and hope, and at the [last] day they shall be in very
deed. Than which thing what can be greater? This we
teach and believe concerning this sacrament, detesting and

VI.J uow GOU'S WOHO TK.\Clll;ril OF THE SUPPEl!, &C. 25t>
abhorring tho horriblo error of tr.ansubstantiation, which
maketh broad and wino our God and Christ; and causeth
men to bo ga'/.ers, gapoi-s, and worshippers, yea, idolatcvs.
rather than tasters and eaters, as Clu-ist eommandeth ; and
which maketh Christ's saci-itlce of nono effect, as now shall
bo sliewod by God's grace.
For this shall suthce to tho declaration of our faith con-
eorniiig the Lord's supper ; whereunto agreeth thc catholic
church, anti all tho fathers; as full well thou mayest see
ill tho bishop of Cantei-bury's book, which is far from being
answered cither by tho bishop of Winchcstoi- his book in
English, or Marcus Constantin.^ in Latin', which thou iieodcst
no moro to confirm thy taith in this matter, than to road
thoiu with an indifferent mind, not being addict otherwise
than to tho desire of the truth. As for this doctrine of
transubstantiation, it is a new-found thing aliout six liiiiuh-od
years old ; even theu brought out, when Satan was let loose nev. x\.
al'lor a, thousand years that w.is bound. Even tlion was it
established, when there was moro 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
oiupiro. In the primitive church popes were martyi-od for
Ciirist's spouse's sake, that is, the cliui-ch ; but now ono
]H)isi)iied anotlun-, and one slow another, for the rose-coloured
Avlioro of Babylon's sake, that is, the popish church. In one ro\. ^^ii
hundred aud sixty years there was noai- hard fifty popes- ;
>vliei-eas in no such time there were above thirty-three em
perors. .'Vml in the niiiist of this miserable state and time
this iloctrine of trausubstixntiation was the pope's beginning.
as they might have leisure from conspiring against princes,
and 0110 a!:;aiiist anotlier. to establish it as the voi-y principal
jiillar of all their power. And no marvel : for this being
nilinittoil. theu have they ])o\vor ovoi- Clirist the King of all
kings, that ho bo where thoy will, when they will, and as
long as thoy will, imder their power : wherotlu-ough the
[1 By Alnrous Consttmtius ia iuo;iiit bishop Giiniinor, who uiulev
this fu-titious name piiblislicd his Conj'iitatio ciivllhitioiiitin. ,<•(¦. Stv
archbishop Onmmors writings ami disputations rolativo to tho LoitVs
supper. Tavkor Soc. Ed. p. 41!). note]
[- Tho period alhulod to is probably containoJ betwivn thc be-
ginning of tho tenth and tiio latter part of tho olovoiith contury.]

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 bim 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 fuU power and jurisdiction, being now gods on
2 Thess. 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
scotussu[)er woU bo denied as granted, saith Duns, one of their own
dut. ly doctors, and master Gabriel also, if it so pleased the holy
miSe^Lect.' ^^thor, aud his spouse the church of Rome'. Before this
*'• time all the fathers' diUgence, 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 druik
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 caUed 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 Joann. Duns Scoti Opera, Lugd. 1639, in Lib. iv. Sentent.
Dist. XI. Quast. 3. Tom. vni. 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 veircB et CathoUcce doctrince de Sacramento
corporis et sanguinis Christi Servatoris nostri, p. 34. Ib.]
P The homily referred to is the 61st ad Pop. Antioch. in the
Latin edition of Chrysostom, and wiU be found Tom. v. p. 336. ed.
Paris. 1570.]

VI.] HOW god's word teacheth of the supper, &c. 255
shaven shorehngs ;) but altogether the end of their crying
out was as now to believe transubstantiation, Christ to be
their flesh, blood, and bone at every altar, between every
priest's hands, yea, in every priest's mouth, when it pleaseth
them  The crying and teaching of the clergy continually
hath been to beheve 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 Uve 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, aU is well ; good catholic people ; no man
shall hm't them, or persecute them. But if any man should
not allow nor worship this God of their making, although he
lived a most godly Ufe, 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 Ufe 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 wiU 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 pouit con
cerning Christ's sacrifice.

256 THE CARRYING OF CIIUISt'.S CROSS. [cHAPi

CHAPTER VII.
now god's word teacheth of christ's sacrifice, and
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 Jesus
Christ, the Son of God and second Adam, by whom we
receive righteousness unto life, as by the first Adam we
received sin unto death, — our faith is, I say, that this Christ
in our flesh, which he took of the substance of the virgin
Mary, but pure and without sin, for the satisfying of God's
just displeasure deservedly and in our flesh, did in the same
suffer unjustly all kinds of misery and afihction, and offered
up himself unto his eternal Father with a most willing
obedient heart and ready mind, when he was crucified upon
the cross. And thereby as he satisfied God's justice, so he
merited .ind procured his mercy, peace, and favour for all
them which either before that time were dead, either were
at that time present, cither that should afterwards come and
believe, by and in that oft'ering done for them and their
sins; so that God the eternal Father, 1 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 ono
oblation once offered by this Christ himself all that be God's
people are sanctified. For as in respect of them that died
in God's covenant and election before Christ suffered his
death, and offered his sacrifice, one, alone, and omnisufficient,
never more to be offered, he is called the Lamb slain from
iTiin. ii. the beginning of the world, and the one alone Mediator
iiic. iii. V. between God and man, whose forthcoming was from tho
begmning; even so in respect of the virtue and efficacy of
this one sacrifice to all God's people continuaUy 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

Rev. xiii.

VII.J how god's word -rEAcnETH OF Christ's sacrifice, &c. 257
should with the papists indeed reiterate this satisfaction
again: although in words they say otherwise, as anon we
shall see, if hereunto I shew you the means whereby to
apply this sacrifice ; which I will do very briefly.
For in the seventeenth of John our Saviour doth very
plainly shew this in these words : " For their sakes," saith
he, "I sanctify myself, that they also might be sanctified
through the truth. I pray not for them alone, but for those
also which shall beUeve on me through their preaching."
Here our Saviour appUeth his sacrifice in teaching and
praying for them. And as he teacheth them as ministers
to do the like, that is, to preach and pray for the application
of his sacrifice to the church, so doth he teach them and
aU the church to apply it unto themselves by believing- it
and by faith. The which tlUng the apostle St Paul in many
places, but more plainly in the second to the Corinthians,
the first chapter in the latter end, doth teach. Read it and
see. So that, as ye have now Christ's one only sacrifice,
which he himself on the cross offered once, as sufficient for
all that do believe, and never more to be reiterated ; so
have you, that for the applying of it to his church the
ministers should preach, and pray that their preaching might
be effectual in Christ. And as Paul was ready himself to
suffer death for the confirmation of the faith of the elect,
so should the church and every member of the same, which
is of years of discretion, by believing in Christ through the
minister's preaching, apply it to themselves. As for infants,
I need not in this place to speak of God's election. It is
most certain this kind of applying, as it killeth the papistical
priests, which hate not the dead worse than true preach
ing, so doth it cast down all their soul-massing and fooUsh
foundations for such as be dead and past the ministry of
God's word. And also it putteth away the opinion of opus
operatum, and perseverance in impiety, from such as would
•enjoy the benefits of Christ's death.

r 1 17
[coverdale, II.J

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 beUeve 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
Eccles. xi. life ; but as men die, so shaU 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
unbeUef without the Lord towards the north, then are they
Johnv. past all help, in the damned state presently, and shaU rise
to eternal shame. Wherefore according to the scripture we
Gal. V. exhort men to repent, and whUe they have time, to work
Coioss. iii. well. Every man shaU bear his own burthen ; every man
Rom. xiv. . •' I. T . Tn !¦
shall give account for himself, and not for John, nor for
Thomas, that sing and pray for him. Every man shaU re-
2 Cor. v. ceive according to that he himself doeth in this body, while
he is here aUve, 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 aUowable, 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
Bom. 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-
1 Thess. iv. sure, as men having hope of the resurrection, not because of
them, for that were a great point of ingratitude, they being
Bev. xiv. departed out of miserable condition tmto 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

VIU.J OP 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 miUtant members, they being at rest, and^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 extoUing their own merits and works of supererogation
against Christ, they use,) that our prayers do them no good
in respect of the worthhiess 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 aUve; towards whom their charity is very
cold, although when they are dead, then they will pretend
much, then wUl 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 tins suf
ficient. Now to the last, of praying to the dead, or to saints
departed this life.

17—2

260

the carrying of CHRIST S CROSS.

[chap.

CHAPTER IX.

Psal. 1.
1 Tim. vi.

Heb. xiii.
Ps.il. v.

Matt. iii.
xvii.
Matt. vii.
1 John V.
John xiv.

OF praying to saints.
Here we confess, teach, and believe, as before is said,
according to God's holy word, that as aU and every good
thing cometh only from God the Father by the means of
Jesus Christ, so for the obtaining of tho same we must call
upon his holy name, as he by himself commandeth very often.
But forasmuch as God dweUeth in light inaccessible, and
is a consuming fire, and hateth all impiety and uncleanness,
and we be blmd, stubble, grass, hay, and nothing but filth,
unclean, and sinful ; and because that therefore, as we may
not, so we dare not approach to his presence ; it hath pleased
this good God and Father of his love to send a spokesman
and mediator, an intercessor and advocate between him and
us, even Jesus Christ, his dearly beloved Son ; by whom we
might have free entrance with boldness to come before his
presence and throne of mercy, to find and obtain grace and
help in time of need. For this our Mediator and Advocate
is with his Father of the same substance, power, wisdom,
and majesty, and therefore may weigh well with him in all
things ; and with us he is of the same substance which we
are of, even flesh and man, but pure and without sin, in all
things being tempted like unto us, and having experience of
our infirmities ; that he might be merciful and faithful in our
behalf, to purge us from our sins, and to bring us into such
favour with the Father, that we might be not only dearly
beloved through him, the only dearhng of the Father, but
also obtain whatsoever we shall ask, according to his word
and wUl, in the nam.e of this same our Mediator, Saviour,
Intercessor and Advocate. So that easy it is to see, that
as it is an obedient service to God the Father, to call always
upon him in all our need; so to come to his presence through
Christ is to the honour of Christ's mediation, intercession^
and advocateship. And therefore, as it cannot be but against
the Almighty God and Father, to ask or look for any thing
elsewhere, at the hands of any that be departed this Ufe, 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.J OF PRAYING TO SAINTS. 261
see it is manifestly against Christ Jesus our Lord^ by any
other saint, angel, or archangel, to come and move any thing
at our Father's hands, as though he were not our Mediator,
Advocate, and Intercessor, or else not a sufficient Mediator,
Advocate, or Intercessor, or at least not so merciful, meek,
gracious, loving, and ready to help, as others : whereas he
only so loved us, as the very hearts of all men and angels
never were able to conceive any part of the height, depth, Ephes. m.
breadth, and length of the same, as it is. If his own heart-
blood was not too dear for us, being his very enemies, and
never desirous to do his wiU ; how is it possible that he wUl
contemn us for coming unto him with purpose and desire to
serve liim?
Many other reasons I could give you, wherefore the
saints are not to be prayed unto; for that pulleth from
faith in Christ : it maketh them gods ; it is idolatry, &c.
But this may suffice. So that now you see by God's word,
what our faith is concerning these four things. Which that
you may the more love, embrace, and be content to carry
with you through fire and water, I wUl 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 cathoUc church to have
taught concerning the supper the doctrine of transubstantia
tion, of Christ's real and carnal presence, dearly beloved, know
that this is a manifest Ue. For as the cathoUc church never
knew of it for nine hundred years at the least after Christ's .
ascension ; so after that time no other church did obstinately a^"™ioc-
defend, cruelly maintain, and wUfuUy wrest the scriptures '""''¦
and doctors for the estabUshing of it, save only the popish
church, and their own doctors. Duns and Gabriel, do teach'.
[1 See above, p. 254.]

' Transubstan-

262 THE CARRYING OF CHRISt's CROSS. [cHAP.
Read the bishop of Canterbury's book against Winchester',
and see. Whereas they say, that Christ m 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 wUl 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 Ue.
The sentence is this : " And the bread that 1 wUl give is
my flesh, which I wUl give for the Ufe of the world." First
mark that he saith, "The bread is my flesh." He saith
not, " shaU be my flesh," but it " is my flesh." This, I trow,
maketh against them ; for the sacrament a year after at the
least was not instituted. Again he saith, that the bread is
his flesh, which he will give for the life of the world. Here
would I ask them, whether Christ's death was for the life of
the world, or in vain. If they say it was for the life of the
world, then why do they apply and give it to the sacrament ?
Was it crucified ? Or if it be the same sacrifice, (for so they
say,) either it was effectual, or not. If it was effectual, then
Christ's death needed not. If it was not effectual, then
Christ was not God, and could not do that he would. Thus
ye may see their ungodly foolishness, or fooUsh ungodUness,
ofthepriescs J cannot teU which to caU it weU. 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 I 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 shaU always stand in doubt whether he have received
the sacrament or not? Whereas they wUl 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 devU, if he
would come in the likeness of a priest, might not swaUow up
[1 Archbishop Cranmer's Answer to a Crafty aiid Sophistical CavU-
lation devised by Stephen Gardiner.]
[2 Improve : disyjrove.]

X.J THE POPISH DOCTRINE CONFUTED MORE LARGELY. 263
Chi'ist, and so bring him into heU, from whence, because
there is no redemption there. Clu-isfs body should never
come, but be damned. Judge, whether the taste of thy
mouth is not as much to be credited, as the sisht of the eve :
speciaUy in that the scriptm-e so often caUeth it bread after
tlie consecration, as before I have shewed. Judge, whether
Christ's body be not very petty, that it can be in so Uttle a
room. Judge, whether Christ hath more bodies than one,
when perchance tlio priest hath twenty or a hunth-ed before
him. Judge, whetlier 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 '? Chi-ist did eat the sacrament
with his disciples. Judge, whether it be seemly that Christ
should be kept so in prison, as they keep him. Judge,
whether it be seemly that Christ's body should be so 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 pm-posely
omit. This Uttle is enough hereby to give you occasion to
know the more. Where they say that the bread is
made Chi-ist's body, flesh, blood, &c., that is, that Chi-isfs
bodv is made of the bread; as the bishop of Winchester
in his book for tlus matter of the Devil's Sophistry and
elsewhere doth affirm ; you may see how shamelessly, yea,
blasphemously they speak. For Chi-ist's body crucified
was born of the virgin Mai-y, even of her substance : but
they say the supper is that body which was crucified.
Now, I trow, bread is one thing, and the vh-giu's flesh
another thing : therefore indeed they deny Chi-ist in the
flesh, that they may stabUsh their Christ in the bread ; which
is the very root of antichrist. Last of aU, whereas they
say that they receive the sacrament to damnation, which
do not beheve them ti-ansnbstantiation ; if with Paul them
words were conferred, you should see otherwise. For he
saith, they receive tins bread (for so he calleth it after the
words of cousecration'l unworthUr. which do not esteem

264 THE CARRYING OF CHRISt's CROSS. [cHAP.
Christ's body : as indeed the papists do not, which would
bring Christ down out of heaven for thieves and whores to
chew and eat, for moths to corrupt, and to be in danger of
moulding ; as, if they kept their hosts long, indeed they
will mould, and then will they burn them. Do these men,
trow you, esteem Christ's body? Paul plainly sheweth in
the same place, that the vncked 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 fuU and perfect enough, we may weU
see that we need not this which they have found out, indeed
to make the other imperfect; for else it needed no reiteration.
But seemg they reiterate it by this, and make it needful
even as baptism, easily may aU men know, that though they
speak one thmg, they mean another, and so are dissemblers
and destroyers of Christ's sacrifice, Uttle 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 unbloodUy, (wherein they
seem to deny transubstantiation; for else I trow it must
needs be bloody,) I would thus reason ivith them. Inasmuch
as Christ's sacrifice on the cross was the only perfect and
aU-sufficient propitiatory sacrifice for the sins of the world,
as they confess ; this could not be the same, because it was
done before that upon the cross. Or else the full perfect
sacrifice was then in the supper finished, and so Christ's death
is in vam, and a fooUsh thing. If Christ's death be not fool
ish, but indeed, as it is, the fuU aud perfect sacrifice for the

XI.J THE POPISH DOCTRINE OF THE SACRIFICE CONFUTED. 265
sins of the world ; then this, which thev 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 wUl. Whereas
they prate of Christ's wUl, that it was accepted before his
Father for the deed ; as they shaU never be able to shew one
word to prove that Christ would in his supper sacrifice him
self to his Father for the sins of the world, (for there is not
one word thereof throughout the whole bible,) so do they
behe 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 aU their doctrine tendeth unto. For if
the Father aUoweth his wiU 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. K they wUl say, hoc facite, to take facere for to
sacrifice, as some teach it ; then wUl I say, that a boy of
twelve years old can teU they Ue. 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
weU spoken to the laymen as the priests : but I trow they wiU
not suffer the laymen to say mass another whUe for them.
No, this were too much against their honour and gain also.
But if one would ask them, what they offer to the Father,
then a man should see their abominations. For if they
should say nothing, then men would take them as they
be, Uars. If they say, bread and wine, as indeed they do
in their mass horribly ; then in that they say they cffer 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 mdeed
them 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 wUled men to search

266 THE CARRYING OF CHRISt's CROSS. [cHAP.
the scriptm-es. as aU his apostles did, whether their doctrme
was not according thereunto ; the pope and his prelates wiU
he 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, aU his passion and
suffering in lus body and flesh. In that therefore they offer,
as they say, the same sacrifice which Christ ofl'ered, dearly
beloved, do they not, as much as in them is, kiU, slay, whip,
and crucify Christ again with wretches and antielu-ists ? Who
would not desire to die for his master Christ's cause against
this them heinous and .stinking abomination?
AMiereas they caU 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.
.\ratt. xxmh. For when he sent his disciples abroad to apply imto men the
Mark x\i. , -*¦ i i. w
Luke xxu. 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 Cornehus plainly;
Col. i. ii. as Paul also teacheth almost every where in his epistles. But
o Cor. V. . J r
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 devU as preaching the gospel, as in all ages
easUy we may weU see, if we wiU 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 shorehngs, they have by this means
in many years been begettmg a daughter, which at length
was deUvered to destroy preaching, even the minion Missa;
mistress ]\Iissa, who danced daintily before the Herods of the
world, and is the cause even why John the Baptist and the
preachers be put into prison and lose their heads. This dancing
damsel, the darling of her mother, the fair garland of her
fathers (for she hath many fathers), the gaudy gallant of
her grandsire, is trimmed and tricked in the best and most
holy manner or wise that can be, even with the word of Go.d,

XI.J 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 aU goodly things that can be ; but blasphemously and
horribly abused to be a mermaid to amuse and bewitch men,
saihng in the seas of this life to be enamoured on her. And
therefore besides her aforesaid goodly apparel, she hath aU
kinds of sweet tunes, ditties, melodies, singing, playing, ring
ing, Imocking, kneeling, standing, lifting, crossing, blessing,
blowing, mouthing, incensing, &c. Moreover she wanteth no
gold, sUver, precious stones, jewels, and costly silks, velvets,
satins, dumasties, &c., and aU Idnd of things which are gor
geous m 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
m lying words and titles given to her ; that she hath all
power in heaven, earth, and hell, that she hath aU things for
soul and body, for quick and dead, for man and beast. And
lest men should think her too coy a dame, lo, sir, she offereth
herself most gefltly to aU that wiU come, be they never so
poor and stinking and foul, to have their pleasure on her.
Come who wiU, she is "HaU, good fellow;" and that not only
to make herself common to them that wUl, but also to ply
them plentifidly with most pleasant promises falsely, and
giving most Ucentious liberties to all her lovers, and great
fees and wages to her dUigent servants and ministers; so
that there needeth no preaching of the gospel. She hath all
things, she wUl give aU things ; the death of Christ she wiU
apply and can to whom she will, and when she wUl. 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 devU'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 beUeving.
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 m baptism we are confirmed, and
settle ourselves in possession of the promise of salvation to
[1 Pomander: a ball made up of several perfumes.]

2(!8 THE CARRYING OF CHRISt'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 appUeth 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 chUdren, 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 he 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
1 Cor. 1. it so Uttle, 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
2Tnn. iv. blshop Tlmothy 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 chUd regeneration, so
in this, &c. 0 that this similitude were weU looked on !
then would it make them to bluster; for they are no more
Uke than an apple like an oyster. In baptism the child
is alive, but here the man is dead : in baptism the child
is present, but here the man is perchance forty miles off, if
he sacrifice for the quick, yea, hundred miles from him : in
baptism the chUd 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 wUl keep from you. In baptism is required
God's election, if he be an infant ; or faith, if he be of age ;
and therefore he reciteth the promise, that it may be heard :
but here is no faith required; for how can men believe.

XI.J THE POPISH DOCTRINE OF THE SACRIFICE CONFUTED. 269
when they are dead ? No promise is then preached or heard.
So that even this their similitude maketh the matter plain
enough: for baptism all men know to be no sacrifice. But
of this I have spoken a little before, that if applying come
by the priest's massmg, 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 wUl be brief.

CHAPTER XII.

the CONFUTATION OF THE PAPISTS SACRIFICING AND
PRAYING FOR THE DEAD.
First, when they say, this appUcatory sacrifice may be
called a propitiatory sacrifice, because it appUeth the pro
pitiatory sacrifice to whom the priest wUl, 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 ; Uve as thou wUt, he wUl bring thee to heaven,
although thou shp into hell. So they write, that Gregory
by massing did with Trajan the emperor. It maketh no
matter how thou Uve here, so thou have the favour of the
pope and his shaveUngs.
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 foUoweth, 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, mcluding in it giving of thanks. And therefore when

270 THE CARRYING OF CIIRISt'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 deUver them from
purgatory, (for that was not found out then,) or from heU,
(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 negUgent or careless
over the dead; either that the hving might be occasioned to
increase in love to the church here in earth, who still foUow
eth with good wiU and love even men when they be departed ;
either to admonish the church to be dUigent over such as
Uve, and careful to extend her love, if it were possible, even
to the dead. On this wise should wo expound, not only
the former, but also the later fathers, as Austin, Chrysostom,
and others ; which though in some places they seem very
manifestly to allow praying for the dead, yet they are not
to be understood otherwise than I have said for them. For
never knew they of our merits and purgatory ; for if they
had but dreamed thereon, surely they would have been
much more circumspect in their speakings and writings of
this, than they were.
Where they say, that because this sacrifice is the sacrifice
of the whole church, whereof the dead be members, therefore .
they should be prayed for ; as before I have shewed, that
we must put a difference between the members of the church
militant, here on earth, and those which be now at rest and
peace with God; so would I have you to note here,- that they
should pray for none other dead, than such as be members
of Christ's church. Now in that all such die in the Lord,
and therefore are happy, I would gladly learn, what good
such prayer doeth to those so departed. As for purgatory
pike-purse, they pass not upon it. But that this is a sacrifice
apphcatory or propitiatory, the papists can never prove.
Where they say, charity requlreth it; I answer, that
inasmuch as charity foUoweth faith, and will not go a foot
[1 See above, p. 249.]

XII.J papists' PRAYING FOR THE DEAD CONFUTED. 271
further than faith sheweth the way ; seeing faith is not Rom. a.
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 wUl 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 aUege the sentence of the Maccabees ; as all
men of learning know, the Fathers aUow not that book to be
God's Spirit or cathoUc, so do I wonder that in all the old
Testament this sacrificing for the dead was never spoken of
before. In aU the sacrifices that God appointed, we read of
never one for the dead.
This gear came not up tiU the religion was wonderfully
corrupt among the Jews : as with us it was never found out
tUl horrible corruption of reUgion 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 easUy see, that it
is a thing which helpeth much vice, and hindereth godliness.
Who wUl be so earnest to amend, to make restitution of that
he hath gotten unjustly, and Uve in a godly life, and true
fear of God, being taught that by prayers, by masses, by
founding of chauntries, &c., when he is gone, he shall find
ease and release, yea, and come to joy eternal? Christ's
doctrine is, that the way of salvation is strait; but this
teaching, heaping of masses one upon another, when we are
dead, maketh it wide. Christ's teaching is, that we should
Uve in love and charity, the sun should not go down on our
wrath; but this doctrine, to pray for the dead to be deUvered
out of purgatory, teacheth rather to live in little love, in
wrath even to our death's day : for sir John can and wUl
help ; sir Thomas, by a mass of scala cceli wiU bring us into

272 THE CARRYING OF CHRISt's CROSS. [cilAP.
heaven. Christ's doctrine is, that he is thc way ; but this
doctrine maketh the massing priest the way : a way indeed
it is, but to heU and to the devil. Dearly beloved, therefore
take good heart unto you for this gear, rather than you
would consent unto it, to lose life and all that ever you have.
You shall be sure with Christ to find it, and that for ever,
with infinite increase.
Last of aU, when they allege the cathoUc church and
consent of all the doctors on this matter; as 1 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 yc should know that there
is no member of the church, but ho may err ; for they be
men, and " aU men be Uars," as David saith. Now if all tho
members may err, then you may easily see, whereto your
faith ought to lean, even unto God's weighty word. Hear
the church and the doctors of the church ; but nono 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 bo but men, and always let your
faith lean to God's word.
Howbeit, for this matter of praying for the dead, know of
truth that there be no doctors of four hundred or five hundred
years after Christ's ascension, but if they in some places seem
to allow praying for the dead, yet they would be taken in
some of the senses which I have specified. In many places
do they by divers sentences declare it themselves. But of
this enough.

CHAPTER XIII.
THE REFUTATION OF THE HERESY OF PRAYING TO SAINTS
DEPARTED OUT OF THIS WORLD.
Now to the last, of praying to saints. First, where
they say, there be more mediators of intercession than Christ,
making a distinction not learned out of God's book, in such
sense and for such purpose as they allege ; I wish they would
look on the epistle to the Romans, and 1 John U. and there
shall they learn to take better heed. The one saith, " Christ
[Rom. vuio sitteth on the right hand of his Father, and prayeth for us :"

XIII.J REFUTATION OP 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 wUl grant,) whether he be sufficient or no. If they say,
no ; then all men will know that they Ue. But if they say,
yes ; then may I ask, why they are not content with suffi
cient ? What fault find ye with Mm ? 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 shaU have ; come to me, Matt. vii.
and I wUl 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. \.
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 easUy see, it is a point of an arrogant heart and a false
untrue spirit. For inasmuch as God plainly biddeth thee, Deut. 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 wiU go to
Peter or Paul to pray for thee? Where hast thou God's
word ? Dost thou think God is true of his promise ? Why
then dost thou not go unto him ? Dost thou think that God
at any time receiveth thee for thy worthiness ? Upon whom
be his eyes, but upon him that trembleth at his word ? isai. ixv.
Blessed are they that be poor in spirit, and think themselves Matt. v.
unworthy of God's help. Wherefore hath God sworn that
he wiU not the death of a sinner, but that sinners might be Ezek. xxxiii.
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, tlunkest that it is
not so ; for else wouldest thou go to him thyself, that thou,
seeing his so much goodness, mightest the more love him,
which thou canst not, if thou use other means than by Christ
only. r 1 IS
[coverdale, II.J

27-1 THE CARRYING OP CHRISt's CROSS. [cHAP.
Where they bring in the ensample of saints praying for
the people, and obtaining benefits for them, whilst they were
living hero on earth, and so gatlier, that much more they
wiU and can do it now for us, in that they be witli God, if
wo wUl pray unto them ; very casUy may we put this away
by many reasons. Fh-st, that the cases be not like. For
when they were alive, they might know the need of the
people : but now who can teU whether they know any thing
Isai. ixiii. of our calamities and need? Isaiah saith, Abraham did not
Icnow 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 waimed 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 stiU stand in a doubt, whether
they did perceive us or no. But if they did perceive the
miseries of then' 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 smeU-
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 their privy
chambers, or are about them, either to come to their speech,
or to attain our suits, so we should do to God by his saints.
But to dream on this sort with God, to use saints so, were
and is unto faith very foolish : for God useth no such
privy chambers to hide himself in. "He is at hand," saith
Psal. cxlv. David, "to all that caU upon him." And Moses said before
Deut. iv. him : "God is near thee in aU 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
Psal. xxxiii. of the hlUs aud the bottom of tho depths are in his sight.
Nothing can hide itself from his knowledge. He hath or
dained Christ Jesus alonely to be the mean by whom we

xcv.

XIII.J REFUTATION OF PRAYING TO SAINTS. 275
shaU speed and receive our requests, which he according to i iim. ».
his wiU, if we open our purse-mouth, that he may pour into
the same ; I mean faith. For as a tiling poured upon a
vessel or other thing, the mouth being closed, is spUt 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 teUeth 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 weU pleased. This if we do, and that often, as Christ M^?t- "¦¦
wUleth, oportet semper orare, we must pray alway ; then Luke xviii
shall we undoubtedly in aU things be directed by God's holy
Spirit, whom Christ hath promised to be our doctor, teacher, John xiv.
and comforter. And therefore need we not to fear what Psai. xxvi
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 ACTHOR'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 Uon he seeketh to devour
you." But be ye strong in faith, that is, stagger not, waver
18—2

276 THE CARRYING OF CHRIST's CROSS. [cHAP.
Acts li. not in God's promises, and be assured that they pertain unto
you, that God is your God, that he is with you in trouble,
p.a!. xci. and will deUver you and glorify you. But yet see that ye
call upon him, specially that you enter not into temptation,
iiatt. xxvi. as he taught his disciples to pray, even at such time as he
Luke xxii. 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
! Pet. ii. not to their vomit and puddle of mire in popery and super
stition, as massing, praying to saints, praying for the dead,
or worshipping the work of men's hands instead of thee their
Saviour. Oh, let us not so run down headlong into perdition,
Heb. vi. x. stumbhng on those sins, from the which there is no recovery,
Matt. X. but a causinof of thee to deny us before thy Father, making;
Mark viii. _ °, , ,'',.. '' , , T ,
Luke xi. our latter end worse than the beginning ; as chanced to Lot s
Gen. xix. . . ...
Matt, xxvii. wife, Judas Iscariot, Franciscus Spira' m these our days,
and to many others : but rather strengthen us all in thy
grace, and in those things which thy word teacheth ; that
we may here hazard our life for thy sake. And so shall
.Matt. xvi. we be sure to save it ; as, if we seek to save it, we can but
lose it : and it being lost, what profit can we have, if we
win the whole world? Oh, set them always before our eyes,
not as reason doth this life, or the pleasures of the same,
death of the body, prisonment, &c. ; but everlasting life, and
those unspeakable joys, which undoubtedly they shall have,
that take up their cross and follow thee. Set ever before
us also the eternal fire, and perpetual destruction of soul and
body, that they must needs at length leap into, which are
afraid of the hoar-frost of adversity, that man or the devil
stirreth up to stop and hinder us from going forward in our
journey to heaven's bliss; to the which, 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 refoi-med faith, a. d. 1546. Some
account of him may bo found in Seckendorf, Hist. Lutheranismi,
Lib. ni. sect, cxxix. Vol. ii. p. 601, and Sleidan, History of the Re-
formation. Book xxi.]

XIV.J THE KNITTING UP OF THE MATTER, &C. 277
in spirit ; and heartily pray God once to prove us, and trust
us again ynth. 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 unthankfuUy 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 IX EVERY CHAPTER.

rHAPTER ''¦*°''
The Preface to the christian reader  230
I. AVliat we be, and where we be  231
II. Persecution must not be strange unto us  233
III. Trouble caimot hurt God's children  235
IV. The cross is commodious and profitable  '.... 239
V. How the papists hold their four special articles, which
thej' so grievously persecute for  243
XL How God's word teacheth of the supper, with confutation
of transubstantiation  2fi0
^'1I. How God's word teacheth of Christ's sacrifice, with the
Romish blasphemy therein reproved  2.56
¦\'I1I. 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, caUed,
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 Psalm, according to the Septuagint Version, or the
twenty-third, according to the notation of the Hebrew text, is found
in the Latin edition of Luther's Works, Vol. ii. pp. 226 — 254, ed. Jena3,
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.]

UPOX THE TWENTY-SECOND PSALM.

The effect of In thls psalm doth David and every christian heart give
this psalm. '^ , ^ ¦, i^ ¦, ¦ • • i , j.
thanks and praise unto God for his most prmcipai benefit,
namely, for the preaching of his dear and holy word, whereby
we are called, accepted, and numbered among the multitude,
which is thc 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 exceUently, with goodly, sweet, fair, and
pure words, yea, and that with lUvonesses borrowed out of
the God's service of the old Testament.
A hhccp. First, he Ukeneth himself to a sheep, whom God himself,
as a faithful diUgent shepherd, doth wondrous weU tako heed
unto, feedeth him in a pleasant green pasture, which standeth
fuU of good thick grass; where there is abundance also of
Theshcp- fresh water, and no scarceness. Item, he lUioneth God also
unto such a shepherd, as with his staff leadeth and bring
eth tho sheep the plain right way, that it cannot go amiss,
and defendeth his flock so with the sheep-hook, that the
Agucsi. wolf cannot break in. After this doth he make himself a
guest, for whom God prepareth a table, where he findeth
both strength and comfort, refreshing and joy, and that
plenteously.
The word of And thus the prophet giveth the word of God divers
many names, namos, caUoth It goodly pleasant green grass, fresh water,
the right way, a staff, a sheep-hook, a table, balm, or pleasant
oU, 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 PSALiM. 283
and all manner of comfort and gladness : so much more
they that be the sheep of this shepherd, whereof this psalm
singeth, lack no good thing, are richly provided for, not only
in soul, but also in body ; as Christ saith in the sixth of
Matthew : " Seek first the kingdom of God and the righte
ousness thereof; so shaU all these things be ministered unto
you." For as they that want bodUy 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 pcnty.
them that are dUigent 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
finaUy 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 aU
manner of safeguard, as they unto whom no misfortune can
happen, forasmuch as their shepherd doth feed them and pre
serve them.
Therefore should we take instruction out of this psalm, The doctrine
not to despise the word of God, but gladly to hear and of tws psaim.
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
iigain, on the other side, to fly and eschew those that do
blaspheme and persecute it : for where this blessed light
doth not shine, there is neither prosperity nor health.

284 EXPOSITION UPON
neither strength nor comfort, cither in body or soul; but
utter disquletness, terror, and despair, specially when trouble,
distress, and painful death is at hand. Howbeit the un-
is3i. iMi. 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, forgot
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
t'i?e''s'di'misit ^^^^ prophetess, which yet hath not failed in her song;) then
inano. ^j,q j-j^gy Qjf ^jj ^j^g jjjQgj; mlscrable and carefuUest peoplej
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
teacheth the right way how to be patient, and to have a
good hope even in adversity. Rom. xv.
An ensample This tblug ought to wam US and move us, that we
esteem nothing more excellent nor worthy upon earth, than
this benefit, namely, to have that dear blessed word, and
that we can be in a place where it may be freely preached
and professed openly. A christian man therefore, that be
longeth unto a church wherein the word of God is taught,
as oft as he goeth in, should think upon this psalm, and out
of a joyful heart with the prophet to give God thanks for
his unoutspeakable grace, that he hath set him, as his own
sheep, in a pleasant green meadow, where there is plenty of
good grass and fresh water ; that is, that he may be in a
place where he may hear and learn the word of God, and
conceive rich comfort thereout, both in body and soul.
This blessed David did well understand, how worthy a
treasure it is, when it may be so had : therefore can he boast
and sing so well of it, and magnify this benefit above aU that
What we is In aiiy estimation or worship upon earth. At him ought
ought to Z , . . IT , , • ,
learn here of vfe to Icam this scieuco, aud according to his ensample not
only to be thankful unto God our loving and faithful shep
herd, and to magnify his unoutspeakable gift, which he of
very loving-kindness hath given us, as David doth here in
the first five verses; but also earnestly to desire and pray

THE TWENTY-SECOND PSALM. 285
him, as he doth in the last verse, that he may abide by
his riches, and never to faU away from his holy christian
church. And such a prayer is exceeding necessary : for we are
very weak, and, as the apostle St Paul saith, we carry this 2 cor. v.
treasure about in earthen vessels. The devU 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 aU this, he hath a
quarrel unto us, because of our old sack which we carry yet
upon our necks, wherein there be yet also divers concu
piscences and sins. Moreover, the dear flock of Christ is
spotted and filled with so many horrible ofl'ences, 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 stiU in practice, and defend ourselves
therewith against aU slanders, that we may continue unto the
end, and be saved.
This mad and blind world knoweth utterly nothing of The blindness
this treasure and precious stone, but imagineth only, even
as a swine or unreasonable beast, how they may here fill the
belly ; or else, when it cometh to the point, they follow lies
and hypocrisy : as for the truth and faith, they let it pass.
Therefore do they sing no psalm unto God for his holy word;
but rather, when he ofiereth 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- of them that
ina: of God's word ; as namely, they that dwell here and cannot have
1 • n 1 1 o TVT 1 1 'he word of
tliere among tyrants and enemies ot the truth .'' No doubt, ood.
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
ii) a place where the word of God is freely and openly taught

28G EXPosmoN upon
and knowledged, and the sacraments ministered after Christ's'
institution. But as for those, they be sown very thin. The
false Christian are always more than the good. The great.
multitude careth nothing for God's word, neither do they
knowledge it for a benefit, that they may hear it without
all harm and perU. Yea, they are soon filled and weary of
it, and esteem it but a pain to hear it, and to receive tho
holy sacrament.
Again, they that sufl'er 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, waUow
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 beginneth to be common, it is no more set by, but de
spised, be it never so precious. And such proverbs are
speciaUy found true in the word of God. Where men have
it, there wiU they not away withal. Again, where men
have it not, there would they be glad to have it. Where
men have a church at their doors wherein the word of
God is taught, there go they up and down in the market
in the preaching time, and lurk about the graves. Where
they be ten or twenty miles from it, there would they
be glad to go with the multitude, and to pass over with them
unto the house of God with joyfulness and thanksgiving,
CPsaim xUi.] as It Is lu the forty-first psalm.
Of them that Therefore shortly this is mine answer unto the question
tyrants. Concerning them that dwell under tyrants. Blessed be they
which are now scattered abroad under the Turk or pope,
being destitute of God's word, and would yet be glad with
all their hearts to have it, and in the mean season receive
with thanksgiving such morsels as they can get, tiU 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 accordmg unto Christ's institution, they may weU
go thither and enjoy the same treasure, like as many do, and
are therefore punished of their wicked rulers, both in body

THE TWENTY-SECOND PSALM. 287
and goods. But if they dwell far from such places, yet do
they not cease at the least to sigh thereafter. No doubt
Christ our Lord wiU hear their sighing, and in process of
time will he turn back their captivity. Again, unhappy, yea,
and unhappy again are they that have this treasure plen
teously at their doors, and yet care not for it. On them
shaU the word of Christ be fulfiUed, where he saith : " Many Matt. vUi.
shaU come from the east and west, and shall sit with
Abraham, Isaac, and Jacob in the kingdom of heaven ; but
the chUdren of the kingdom shall be cast out," &c.
Let this be said for an introduction. Now wiU we shortly
go over the psalm.
The Lord is my shepherd : I shall lack nothing.
First of aU, the prophet and every faithfid heart calleth
God his shepherd. Now though the scripture giveth God a sweet
many lovmg names, yet this which the prophet giveth here
unto God is a much more sweet and gracious name, where
he caUeth 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 verUy he declareth
the thing so stiU indeed unto his own, that he is even so
as the scripture describeth him. But exceeding comfortable
is it, that he is caUed 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 ihe cause
and sorrowless heart, which is fuU of faith, and for very the prophet
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 weU 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 shaU 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 the}^ read or hear it ; like as this word " Father,''
and other more, when they be appropriated unto God.
A very Therefore is this one of the most lovino; and comfortable
comfortable , , ...
similitude, similitudes, and yet very common in the scripture, that it
Ukeneth the majesty of God to a virtuous, faithful, or, as
Christ saith, a good shepherd ; and us poor, weak, and
wretched sinners to a sheep.
Now cannot this comfortable and loving similitude be
better understand, than to go into the creatures themselves,
whereout the prophets take this and such other hke simi-
Utudes ; and to learn diligently thereby, what the condition
and property of a natural sheep is, and the oflfice, labour,
and diUgence of a good shepherd. Whoso taketh good heed
thereunto, may not only with ease understand this and other
similitudes in the scripture concerning the shepherd and tho
sheep ; but also they shall be unto him exceeding sweet and
comfortable.
The con- A shccp must llvo Only by the help, defence, and diligence
ditionofa -,.,,, . ¦'¦'., , , . . . ° ,
sheep. of his shepherd. As soon as it leaveth him, it is compassed
about with all manner of perU, 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 tho
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, yot has it this tiic property
condition, that with all dUigence it bideth with his own ° " ' "^'''
shepherd, and seeketh comfort at his help and defence ; and
how or whither soever he leadeth it, it foUoweth. 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 bo
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 wUl for nothing go from it,
but foUoweth 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 foUow them.
Again, this is the ofiice of a good shepherd, that ho me office of
doth not only provide for his sheep pasture, and other more"'' '*''''""¦
things that belong thereto, but defendeth them also, that
no harm chance unto them. Besides this, he taketh diligent
heed that he lose 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, tUl they
be old, strong, and whole, &c.
Even thus goeth it also in the spiritual sheepfold, that Howitgocih
is to say, in the flock of Christ. Look, how little a natural foidoYohust.
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
evU, 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 from the devil,
19
[coverdale, II.]

parisoQ.

shepherd.

290 EXPOSITION UPON
which is a prince and lord of this world, whose prisoners
also we be every one, seeing that with all power and might
we cannot do so much as to hinder a small leaf to hurt us,
or a poor flea from grieving us ? Why wUl 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 daUy and hourly, how we can neither counsel
nor comfort ourselves in small bodily necessities ?
A plain com- Therefore conclude thus hardly : as little as a natural
sheep can help itself in the things that be least of all, but
must look for all benefits at his shepherd's hand; much less
can a man rule, comfort, help, or give counsel unto himself
in things belonging to salvation, but must look for all such
at the only hand of God Ids shepherd ; which to fulfil any
thing for his sheep that is to be done is a thousand times
more wUling and dihgent, than any other virtuous shepherd
in the world.
chrutisour As for thls shepbord, of whom the prophet had spoken
so long before, it is even Christ our loving master, which
is far another manner of shepherd than iloses, which is hard
and extreme unto his sheep, and driveth them back into the
wilderness, where they find neither pasture nor water, but
plain scarceness, Exod. in. 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 shopherd's voice, wherewith he speaketh and calleth
unto his sheep, is the holy gospel, whereby we be taught
that we obtain grace, remission of sins, and everlasting salva
tion, not by Moses' law, (wherethrough he putteth us in the
more fear, dread, and despair, which were too fearful, too
sore afraid, and despaired too much afore,) but by Christ,
which is " the shepherd and bishop of our souls," 1 Pet. ii. ;
which hath sought us miserable and lost sheep, and fetched
us out of the wilderness, that is to say, from the law, from
sin, from death, from the power of the devU, from everlasting
damnation; and in that he gave his life for us, obtained

herd's voice.

THE TWENTY-SECOND PSAl.M. 291
he us grace, remission of sins, comfort, help, and strength
against the devil and all misfortimc, yea, and everlasting lifo
also. This is now unto the sheep of Clu-ist a loving sweet
voice, which they are heartily glad to hear, which they
know right well, and order themselves thereafter. '• As for
a strange voice that soundeth otherwise, they neither know
it nor hearken unto it, but avoid and fly away from it," &c.
John X.
The pasture, wherewith Christ feedeth his sheep, is also The pasture.
the comfortable gospel, whereby the souls are fed and
strengthened, kept from error, comforted in all temptations
and troubles, defended against the craft and power of the
devU, and finally deUvered out of all trouble. Nevertheless,
forasmuch as his sheep are not all alike strong, but some
yet lost and scattered here and there abroad, wounded,
sick, young, and feeble ; he doth not therefore cast them
away, but hath much more respect unto them, and careth
more dUigently for them, than for the other that have no
such need. For as the prophet Ezekiel saith in the xxxiv th
chapter : " He seeketh them that be lost, bringeth together
them that be scattered abroad, buideth up such as be
wounded, looketh to them that be sick." And the weak
lambs 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 ofiice 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 wiU 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 jMoses' doctrine much
more hghter, and to have much more sweetness in it, than
the doctrine of Christ. And so we knew nothmg else, but
that Christ had been a wrathful judge, whose displeasure we
might have reconcUed with our good works and with our
19—2

292 EXPOSITION UPON
hoUness, and whose pardon, we might have obtained through
the merits and intercessions of saints. This is not only a
shameful lesson, and a miserable deceiving of poor consciences,
but also the highest blasphemy of the grace of God, a deny
ing of the death, resurrection, and ascension of Christ, &c.,
and of all his unoutspeakable benefits, slandering and con
demning of his holy gospel, a destroying of faith, and in
stead thereof a setting up of utter abominations, lies, and
errors, &c.
Blindness. If thls bo not darkncss, then cannot I tell what darkness
is. Yet could no man in a manner perceive it, but every man
took it for the plain verity; and yet unto this day will our
papists needs take it for the right way, and shed much in-,
nocent blood for the same. Go to then, if we can preserve
ourselves from error, if wo 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
word and sacrament; giveth his Ufe for thee, and holdeth
thee stUl 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 wUt 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 hfe for thee.
He only is strong, and defendeth thee, lest thou shouldest

THE TWENTY-SECOND PSALM. 29t}
perish and be taken away out of his hands. John x.
Unto aU this canst thou do nothing, save apply thine ears
to hear, and with thanlisgiving to receive such an unout
speakable treasure, and to learn to know well the voice of
the shepherd, to foUow 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 aU things talie good heed then herd's voice.
to the voice of this shepherd ; hearken well what he saith
unto tliee ; 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 weU 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 aU 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 aU quietness, and saith :
/ shall lack nothing.
This doth he speak in general of all the benefits bodily a general
sentsncc.
and ghostly, that we receive by the ofiice of preaching. As
though he would say : That the Lord be my shepherd, then
doubtless I shaU lack nothing; I shall have abundance of
meat, drink, clothing, a Uving, defence, peace, and aU manner
of necessaries, whatsoever serveth for the sustentation of this
Hfe: for I have a rich shepherd, which shaU not suffer me
to lack. Nevertheless he doth speak most speciaUy of the
spu-itual goods and gifts, that the word of God brmgeth
with it, and saith : ' Forasmuch as the Lord hath taken me
among his flock, and provideth for me with his own pasture.

29-1 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. Ho
shall give his blessing unto the word, that it may have
strength, and bring forth fruit in me. He shall likewise
give mo his Spirit, to stand by me and to comfort mo in all
temptations and troubles, to make my heart also sure and
certain, and that I doubt not therein, but that I am one
of my shepherd's dear sheep, and he my faithful shepherd,
which will deal gently with mo, as Avith a poor weak sheep,
and will strengthen my faith, enduo mo also with other
spiritual gifts, comfort me in all troubles, hear me when I
call upon him, defend mo from the wolf, that is, from the
devil, so that ho shall not be able to do mo harm ; and
finally deUver mo from all misfortune.'
/ shall lack nothing.
An objection. Thou wUt 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, tho con
trary do I well perceive. David was an holy prophet, and
a man dearly beloved unto God: therefore could ho easily
talk of the matter, and believe well as he said. As for
me, I shall not be able to do it after him ; for I am a poor
sinner.
An.ins«cr. I havo declared above, that a sheep hath this good
condition and proper virtue in it, that it knoweth well the
voice of his shepherd, and ordereth itself rather after the
ears, than after the eyes. The same virtue doth Christ
praise also in his sheep, when he saith, (John x.) " My
sheep know my voice." Now his voice soundeth after this
manner : " I am a good shepherd, and give my life for my
sheep. And I give them everlasting Ufe, and they shaU
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 ono
of Christ's sheep, and he thy shepherd, which knoweth thee
right well, and can call thee by name. Now if thou hast
him for thy shepherd, then shalt thou verily lack nothing;
yea, thou hast already that thou shouldest have, even ever
lasting Ufe. Item, thou shalt never perish, neither shall
there be any power so great and mighty, as to be able to

THE -rWENTY-SECONn TSALM. 295
pluck thoe out of his hand. Only bo thou sure of this:
for doubtless this shepherd's voice shall never fail theo.
What wilt thou more? But if thou lottest this voice go, Leave not
and orderest thyself after tho sight of tho eyes and after 'th^Spherd.
the feeling of that old Adam ; then leseth thou tho faith and
confidence, which thou as a sheop shouldest havo unto him,
as to thy shepherd. And so falleth thoo upon the now one
imagination, now another, so that thou canst not be in quiet,
but disputest by thyself, and sayost : If tho Lord be my
shepherd, why suflereth ho then tho world to plague mo
and persecute mo too miserably, contrary to all my de
serving? I sit among wolves, and am not sure of my lifo
the twinkling of an eye; but I see no shepherd that will
defend me. Item, why giveth he the devil licence to do mo
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 fearfidness and qualdng for tho wrath of God. When
beginneth he to declai-o to me, that ho is my shepherd?
Such and many other no wonderful cogitations shalt
thou havo, if thou let his voice and word pass. But if
thou cleavo still fast unto it, then suiferest thou neither the wiatgood
deceittulness of tho devil, the displeasure and madness of when one
•/.' 1 !• cleaveth fast
tho world, neither thme own infirmity and unworthiness, to '« oo<i's
' _ */ words.
overcome theo by temptation ; but goest on boldly, and
sayest. Whether the devU, tho world, or mine own conscience
do tako part against mo never so fiercely, yet will not I
therefore talce overmuch thought. It must and shall be
thus, that whosoever is a sheep of the Lord, he cannot
remain untempted. Lot it go with me as it may, yea,
whether tliey seethe me or roast me, yet is this my comfort,
that my shepherd hath given his life for mo. Besides this,
he hath also a sweet and loving voice, wherewith ho com
forteth, and saith, I shall never perish, neither shall there
any man pluck mo out of his hand, but I shall have ever
lasting lifo. This promise wiU be faithfully kept with me,
whatsoever become of me. And though sometime there
chance a sin or other impediment by tho reason of mine
infii-mity, yet wiU ho not therefore cast me away ; for ho
is a loving shepherd, which looketh to the weak sheep,
hindeth up their wounds, and healeth them. And to the

296 EXPOSITION UPO.V
intent that I should be the surer of tliis, and not to doubt
thereon, he hath left me here the holy sacrament, for a
token that it is so Indeed.
Even thus hath thc prophet done. He was not merry
alway, neither could he at aU hours sing, " The Lord is
my shepherd, I shaU lack nothing." He hath been sometunc
at many a great exigent, yea, aU too many ; so that he
neither felt the righteousness, comfort, nor help of God, but
plain sm, the wrath of God, fearfulness, despair, the pains
of heU, &c. ; as he eomplaineth himself in many psahns.
Nevertheless he turneth him from his own feeling, and
taketh hold of God by his promise concerning ^lessias that
then was for to come, and casteth this in his nUnd : ' How
soever it stand with me, yet is this thc 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 nothmg.' And even
therefore hath ho 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 bo found ; and
that this is the only golden science, namely, to cleave unto
tho word and promise of God, and to judge after thc same,
and not after the feeling of the heart. And so, no doubt,
there shaU foUow help and comfort, and not fail in anything.
Now foUoweth 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 shaU lack nothing. More
than this doth not he teach in this psalm ; but only setteth
forth the same more at large with goodly ornate words and
similitudes, how it chanceth that they which are the Lord's
sheep lack nothing, and saith ; " He feedeth me," &c. But
almost throughout the whole psalm (as his manner is ofttimes
to do) he useth words, which signify somewhat else than they
sound. As when he maketh mention of the shepherd, of the
feeding of the green pasture, of the fresh water, the staff,
the sheep-hook, &c., it is easy to perceive, that he wiU have
somewhat else understood thereby than we men use to speak

THE TWKNTY-SECOXD PS.^LM. '2'j7
thereof. Such manner of speakmg is very common in tho
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 weU-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 tho
shepherd feedeth it in a pleasant green pastm-e, and beside
fresh water. K 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 desu-e : a goodly thick plentUul
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 wUl David say here likewise,
that God never shewed him a greater grace and benefit upon
earth than this, that he might be in the place and among
the people, where the word and dweUing of God and the
right God's service was. For where that treasure is, there
goeth it weU both in the spiritual and worldly regiment.
As if he would say : -AU 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 wUderness 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 wUdernesses about us, yet sit we here at rest,
safe and merry in paradise, and in a pleasant green pasture,
where there is plenty of grass and fresh water, and have
with us our shepherd, which feedeth us, leadeth us to the
drink, defendeth us, &c. Therefore can we lack nothing.'
Thk man had ghostly eyes, and therefore saw he right The cucfcst
weU what is the best and noblest good upon earth. HcEirthyjTo
maketh no boast of his kingly worship and power : he know- word.
ledgeth weU, that such goods are also the gifts of God;
neither runneth he from them, and letteth them Ue, but
useth them unto the honour of God, and giveth him thanks
therefore. But of this maketh he speciaUy his boast, namelv,
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 aU the
goods upon earth. And this he doth in many psalms, as
[Psal. ciix.i 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."
What we This science should we learn also, namely, to let the
ought here ^ ^ ' ,; '
toieam. 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 swiUings, wherewith he fiUeth the hogs' bellies, that
he is disposed to kUl. But unto his chUdren, as David speak
eth here thereof, he giveth the right treasure. Therefore
should we, as the dear chUdren and heirs of God, neither
boast ourselves of our wisdom, strength, nor riches, but of
this, that we have the precious pearl, even that worthy
word, whereby we know God our loving Father, and Jesus
The word of ChHst whom he hath sent. This is our treasure and in-
treasure. heritancc, which is sure and everlasting, and better than aU
the good of the world. Whoso hath this, let him suffer
other men to gather money together, to Uve voluptuously,
to be proud and high-minded : but though he himself be
despised and poor in the sight of the world, yet let not that
tempt him ; but let him thank God for his unoutspeakable
gift, and pray that he may abide thereby. It maketh no
matter how rich and glorious we be here upon earth ; if we
keep this treasure, we have plenty of riches and honour.
St Paul was a man of Ught 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 Uving with the labour of his hands. And yet for aU
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. iu. " I count aU
things nothing upon earth, except very loss and dung."

THE TWEXTY-SECO.ND PSALM. 299
The God of mercy grant us grace, that we also, after
the ensample of David, Paul, and other holy men, may count
om- treasure, which is even thc same that they had, as great,
and magnify it above aU the goods upon earth, and heartUy
to give God thanks therefore, that he hath vouchsafed it upon
us afore many thousands of other ! He might have suftered ood hatii
n imi-r-,. T done more
US to go asti-av. as weU as the lurks, Lgvptians, Jews, andfoi^ustha"
.... ^ , . , , ' o,/ r for many
other idolaters, which know not of that treasure ; or else he '"''^¦
might have suftered us still to be hard-hearted, as are the
papists, that blaspheme and condemn this treasm-e of om-s:
whereas he hath set us now in lUs o'wn green meadow, and
provided us so richly with good pastui-e and fresh water. It
cometh even of his grace : therefore have we the more to
thank him for.
As for the people of God, or the holy congregation of The meadow.
Christ, the prophet caUeth it a green meadow. For it is
a pleasant garden, garnished and beautified with aU manner
of spu-itual gifts. The pastm-e or grass therein is the word The grass.
of God, whereby the consciences are strengthened and re
freshed. In the same green meadow doth our Lord God
gather his sheep together, feedeth them therein with good
grass, and refresheth them with fresh water : that is, he
committeth unto the holy christian church the shepherd's
office, deUvereth and giveth her the holy gospel and the
sacraments, to take charge and look to his sheep therewith,
that they may be richly provided for with doctrine, with
comfort, with strength, and with defence against aU evU, &c.
As for those that preach the law of Moses, or the command- what thev
• be that feed
ments of men, they feed not the sheep m a green pasture, sheep in the
but in the wUderness, where they famish, and lead them to
foul stinking waters, whereof they perish and die.
By this aUegory of the green pasture -wUl the prophet
declai-e the great abundance and riches of the holy gospel The great
and of the knowledge of Christ among the faithful. For like as beueve.
as the grass in a green meadow standeth goodly thick and
foU, and ever groweth more and more ; even so have the
faithful not only God's word with aU plenteousness, but also
the more they use and meddle withal, the more it increaseth
&nd groweth among them. Therefore setteth he the words
marveUous plainly.
He saith not, he bringeth me once or oft into a green

300 EXPOSITION UPON
pasture ; but feedeth me stUl therein, that I may Ue, take my
rest, and dweU 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
Ueth and resteth upon his four feet. After the same manner
[r»ai. bixii.] 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 aU places, and
saith : " There shaU be an heap of corn in the earth high
upon the hUls, &c., and shall be green in tho city, Uke 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."
Thcfir^t This is now the first fruit of thc word of God, that the
fruit ol God's , . . . i i i i i •
word. christians are so instructed thereby, that they increase m
faith and hope, leam to commit aU 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 Tlus is the second fruit of God's word. It is unto the
tiiiit of God's
"""•• faithfid not only pasture and grass, whereby they are fiUed
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 thc
[PiaL cxxi.] great heat, when the sun doth sore burn (Psal. cxx.), and I
can have no shadow, then leadeth he me to the fresh water,
giveth me drink and refresheth me : that is, in all manner of
troubles, anguishes, and necessities, ghostly and bodily, when
I know not elsewhere to find help or comfort, I hold me unto
the word of grace. There only, and nowhere else, do I find
the right consolation and refreshing, and that plenteously.
Now, whereas he speaketh here of this comfort with garnished
words, he talketh of it in another place with plain and mani-
Psai. cxviu. fest words, and saith : " If thy word were not my comfort
and dehght, I should perish in my trouble." " I wiU never
forget thy word, for in my trouble it is my consolation ; yea,
thy word quickeneth me."

THr TWENTY-SECOXD PSALM. §01
Nevertheless he continueth stiU in the similitude of the why the
shepherd and of the sheep ; and. no doubt, it is common in ^?.SSh
aU the prophets. For of the sheep and other cattle had the kmiutiije
Jews them best hving. and were commonly shepherds. a<
was David and the pati-iarchs. Therefore is this simUitude
ofttimes spoken of in the scripture. But David speaketh of
this matter after the natm-e of the country. For the land
of promise is an hot, dry, sandy, and stony land, which hath
many wUderness^ and little water. Therefore in the lirst
book of Closes it was more than once declared, how that the
heathen shepherds sti-ove ¦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
tiliere 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 bim in a green pns-
Inre, but also in the heat bringing him to the fresh water, \-c.
Shortly, his meaning is to declare, that as httle as a man
can come to the knowledge of God and the truth, and to the
right faith, without the word of God : so Uttle am there any wijboui
comfort and peace of conscience be found without the same, cm no nuns
fTM Till 1 1- . 1* 11-1 ocEL^ene?
Ihe worldly have also their comlort and joy: howbeit thatiKatrea.
endureth but the twinkling of an eye : when trouble and
anguish cometh, and speciaUy 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 Uving water, they may weU suffer trouble and
disease in the world : but they shaU never lack the true con
solation. And specially when it cometh to the point, the
leaf tumeth over -with them: which is as much to s.iy as.
¦ After short weeping cometh everlasting laughter, and after
a htde sorrow cometh excellent joy." 2 Cor. v. For they
shaU not weep and mourn both here and there: hut, as Christ
saith: ¦'¦'Blessed are you that weep here, for ye shaU Ltujrii.'
Luke vi.
He quickeneth my soul, and bringeth me forth in the
way of righteousness for l. is name s sake.
Here doth the prophet declare himself, of what manner sri-:-;:
of pasture and fresh water he spake, namely, even of the 'w^iV. ~''

302 EXPOSITION UPON
same that strengtheneth and quickeneth the soul. Tins can
be nothing else but God's word. But forasmuch as our Lord
God hath two manner of words, the law and the gospel, the
prophet, when he saith, " He quickeneth my soul," giveth
sufficiently to understand, that he speaketh not here of the
The law. law, but of the gospel. The law cannot quicken the soul;
for it is a word that requlreth and commandeth us to love
God with all om- 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 bo no help, it
goeth through ; so that they must needs fall into despair,
and be condemned for ever. Of this occasion doth St Paul
Eom. iii. say : " By the law cometh but the knowledge of sin." Item,
Bom. iv. " The law causeth but wrath."
The gospel. As for the gospel, it is a blessed word; it requlreth 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 deUver us from sin,
from everlasting death, and from the power of the devil.
This is the green grass, and the fresh water, wherewith the
Lord quickeneth our souls. And thus are we made loose
from evil consciences and heavy thoughts. Of this shall we
speak more in the fourth verse.
He bringeth me forth in the way of righteousness.
Here, saith he, doth not the Lord my faithfid 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
wha^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 ood-s word.
receive strength and comfort of soul thereby, but are pre
served also from untrue doctrine and false holiness. Many
men obtain this treasure, but they cannot keep it. For as
soon as a man is too bold and presumptuous, and thinketh
himseK 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 shaU lose it. "And the end of that man," as Lukexi.
Christ saith, "' shaU 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 guUty 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 honom-ed ; and, according unto the first commandment,
he wUl even thus declare himself toward us, as he hath
caused it to be preached of him : like as he doth stiU,
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

304 EXPOSITION UPON
him only of them that cleave fast unto his word : these believe
and confess plainly, that all the gifts and goods which tbcy
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 dcservings. 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
lus name, but their own.
And though I ivalk in the I'alhy of the shadmv of
death, yet fear I no evil ; for thou art vAtli me : thy staff,
thy shcip-hook do comfort me.
Hitherto hath the prophet declared, that they which have
and love the word of God can lack nothing. For the Lord
is their shepherd, which doth not only feed them in a green
pasture and leadeth them to the fresh water, that they may
be fat, strong, and refreshed both bodily and ghostly; but
also taketh such care for them, that they be not weary of
the good pasture and fresh water, leaving the gi-ecn meadow,
and depart again from the right way into the wilderness.
\\Tiat the This Is the first part of this psalm. Now teacheth he farther,
])mphet ^ ^ ^
thifTCrse'" how that tlicv whlch 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
deUvereth them also out of all temptations and troubles :
for he is among them. Now after what manner he is with
them, he declareth likewise well-favouredly.
Here thou seest, that as soon as the word of God goeth
forth, and as soon as there be any that receive it, and abide
by it, immediately the devU and aU his angels step forth and
move the world with aU the power thereof against it, to
put it down, and utterly to destroy them that have it and
Persecution, knowledge it. For look, what our Lord God speaketh 'or
doth, it must be tried and go through the fire. Tiiis is very
needful for christian men to know ; else might they faU and
think thus in their minds : How standeth this together ?
The prophet saith afore, " The Lord is my shepherd, I shaU
lack nothing." And here he saith contrary, namely, that he
must walk in the dark valley. And in the next verse follow-

THE TWENTY-SECOND PSALM. 305
mg he confesseth, that he hath enemies : whereby he giveth
sufiiciently to understand, that he lacketh many, yea, all things.
For he that hath enemies, and lieth in a dark valley, seeth
no light ; that is to say, he hath neither comfort nor hope,
but is forsaken of every man, and every thing is black and
dark before his eyes, yea, even the fair clear sun. How is
this true then, that he should lack nothing ?
Here must thou not order thyself after thine own eyes, we may not
and follow natural reason, as doth the world, unto whom it selves after
¦ • Ml 1 • ' 1 11' I* ii 1 . • ^he 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 dUigence 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
T IT • 1 11 11 11 1-1 °f Mammon.
belly, appear in the world to be those good sheep, wtiicn, as
the psalm saith, lack nothing ; bemg richly provided for of
God, comforted, and preserved from aU peril and misfortune.
For they have their own heart's desire, honour, good, joy,
pleasure, every man's favour, &c. Neither need they be
afraid to be persecuted or put to death for the faith's sake.
For as long as they put not their trust in Christ, the only
true Shepherd, nor knowledge him; whether they beheve
on the devil or his dam, or do whatsoever they wiU beside
with covetousness, &c., they are taken not only for weU-
doers therein, but also for the Uving saints, which bide still
by the old faith, and wiU not be deceived through heresy ;
which is, as David teacheth here, that the Lord only is the
shepherd. So abominable and grievous mortal sin is it to
beheve on this shepherd, and to knowledge him, that there
came never such a sin upon earth. For even the pope's ihe pope wiu
'^ . , 1, . 1 /, . not forgive
nohness, which else can dispense with all sms and iorgive hm^h^^t^.^
them, cannot remit this only crime. ^''cms™''
[1 Perhaps for, loch not one thing, but all together.]
r 1 20
LCOVERDALE, II.]

30(3 EXPOSITION uroN
Thercfore, I say, in this tiling do not thou foUow tho
world and thine own reason, winch, whUo they judge aftoi*
the outward appearance, become foohsh, and hold tlie prophet
but for a Uai' in that he saitli, " I shall lack nothing." But,
as I said afore, hold thou tliee fast unto the word and pro
mises of God ; hearken unto thy shepherd, how anS what he
saith unto theo ; 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-
wmslff'i'n pl^'^t: he confesseth that he waUceth in tho valley of the
anduSubie. shadow of death, that is, that ho is compassed about with
trouble, heaviness, anguish, necessity, &c. ; as thou mayeat
see at moro large in lus stories and other psalms. Item,
that he hath need of comfort ; whereby it is sufficiently de
clared, that he is in heaviness. Item, that ho hath enemies;
and yet ho saith : Though my temptations were moro and
greater, and though I were in a worse case ; yea, though I
were in death's mouth already, yet do not I fear, any mis
fortune. Not tliat I am able to help mysoU' through mine
own provision, travaU, 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 aU
men is far too little. But this is it that doth it, oven that
tho Lord is with me. As if ho 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 heU, so that I might in man
ner despair. But though all tho world, yea, and tho gates of
hell be set against me, yet will I therefore not be discouraged.
Yea, I wUl not be afraid for all the misfortune and pain that
they aro able to lay upon me. The Lord is with mo : the
Lord, I say, which made heaven and earth, and all that
therein is, unto whom aU creatures, angels, devils, men, sm,
death, &c., are subject. Summa, ho that hath all things m 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-
[PsaLixxiii.] second Psalm, where he comforteth the Christian against that
great stumbhng-block, that the ungodly havo such prosperity*
upon earth, and that the beloved saints of God, on tho other

THE TWKN-1'Y-SECOND PSALM. 307
side, are ever plagued, &c., and saith : " 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."
Now after what manner the Lord is with him, he shew
eth farthermore, and saith :
Thy stafi^ and thy sheep-hook do comfort me.
The Lord, saith he, is with me ; but not bodily, that I How the
... , . Lord is nre-
may see or hear him. This presence of the Lord, whereof ^^'wuh
I speak, is not comprehended with the five wits. Only faith f"' "^°'
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 aU 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 devU and the world.
With these words, " Thy staff and thy sheep-hook do
comfort me," cometh he again unto the simiUtude of the The simiu-
shepherd and the sheep, and will say thus much : Like as a shepherd.
bodUy shepherd ruleth his sheep with the staff or sheep-
hook, and leadeth them to the pasture and to fresh water,
where they find meat and drink, and defendeth them with
the sheep-hook against aU 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 aU jeopardy and misfortune,
bodUy and ghostly, and deUvereth 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 bodUy or ghostly, but I am
able to come out of it, and to overcome it.
By this thou seest, that the prophet speaketh here of no This goeth
help, defence, or comfort of man. Neither draweth he out to work.
20—2

308 EXPOSITION UPON
any sword, &c. It goeth here aU secretly and privily to
work, even by the word: so that no man can spy this
defence and comfort, but only they that beheve. And here
doth David write a general rule for all cliristian men, which
is weU to be noted ; namely, that there is none other mean
way upon earth for any man to be dehvered out of all temp
tations, save only to cast all his burden upon God, and to
hold him fast by his word of grace, to cleave surely unto it,
and in no wise to suffer it to be taken from him. Whoso
doth this can be content, whether he be in prosperity or
adversity, whether he live or die. And, finally, he can en-
dm-e, and must needs prosper against all devils, the world,
and misfortune. This, methink, is a great praise of that
good word of God ; and a greater power is ascribed here
unto it, than is the power of all angels and men. Thus doth
St Paul praise it also, Rom. i. : " 'The gospel," saith he, " is
the power of God for the salvation of aU them that beUeve
thereon."
The office of Aud wlth thls 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
behef, and preserved in the true doctrine : item, that they
may finaUy endure against all temptations of the devil and
the world. For since the begmning of the world hath God
dealt thus with aU 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 ; elsQ 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 compeUest 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. AU they that beheve this shaU not perish,
but have everlasting life. John iU. This is the staff and The stair
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 caUeth the staff and sheep-hook of comfort, whereby
they be strengthened in faith, refreshed in their hearts, and
receive consolation in aU manner of troubles, and even at the
point of death.
They that so preach use the spiritual shepherd's office what they^
aright, feed the sheep of Christ in a green meadow, lead christ^ssheep
them to the fresh water, refresh their souls, keep them that mealow.
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
then- own works, merits, and to their own feigned hoUness,
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 spirituaUy, but bodUy also, as men
may see now before their eyes.
Like as the prophet here afore doth call God's word, or i^enam^s^^^^
the gospel, grass, water, the right way, a staff, and a sheep- of god h|th
hook ; even so afterward in the fifth verse he caUeth it a
table prepared, an omtment, a fuU cup. And this similitude
of the table, ointment, and cup, doth he take out of the old

310 EXPOSITION UPON'
Testament from the God's service of the .Tews, and saith
even in a manner the same that he had said afore, namely,
that tliey which have the word of God are richly provided
for in aU points, both concerning the soul and body, save
only that he speaketh it here -with other figm-es and alle
gories. Fh-st, bringeth he in the similitude of the table,
whereupon the shewbread lay continually. Exod. xxv. xl.
And then declareth he what the same did signify, and saith :
Thou preparest a table before me against mine enemies.
Thou anointest mine head with oil, and fillcst my cup full.
Here doth he knowledge plainly, that he hath enemies.
But he saith, he keepeth him from them, and driveth them
back by this means, namely, because the Lord hath prepared
a table before him against those his enemies. Is not this
a wonderful defender ? I would have thought he should
have prepared before him a strong waU, a mighty bulwai-k,
deep ditches, armour, and other harness and weapons, whereby
he might be sure from his enemies, and discomfit them. And
now cometh he and prepareth him a table, to eat and to
drink on, and so to smite his enemies.
There could I be content to fight also, if the enemies
might be overcome without any jeopardy, care, travail, and
labour, and I too do nothing else but to sit at a table, to
eat and drink and be merry.
With these words, " Thou preparest a table before me
against mine enemies," wiU the prophet declare the great,
The great exceUout, and wonderful power of the word of God. As if
Sodi^'word. he would say : Thou offerest me such kindness, O Lord,
and feedest me so weU and richly at thy table which thou
hast prepared for me, that is, thou enduest me so jlenteously
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
A'aUant and so invincible a giant, that all mine enemies can
bring nothing to pass against me. The more wroth, mad,
and um'easonable 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. 311
thy word. The same giveth me such power and courage
against aU 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 again, how highly this holy David An high com-
o ' o .; ./ mendationof
magnifieth and praiseth the good word of God ; namely, how ood'sword.
that by the same they that believe overcome and win the
victory against the devU, 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 marveUous victory and
power, yea, and a very stout boasting of such as believe,
that they subdue and overcome all these horrible, yea, and
in manner almighty, enemies ; not with raging, not with
biting, not with resisting, not with striking again, not with
taking of vengeance, not with seeking of counsel and help
here and there ; but with eating, drinking, pleasure, sitting,
being merry, and taking of rest. Which things, as it is said
afore, come all to pass through the word. For to eat and
drink is called in the scripture, to believe, to take sure hold
on God's word, whereout there foUoweth peace, joy, comfort.
Strength, &c.
Natural reason can give no judgment in this wonderful The natural
o 11 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 them enemies prevail and have the
victory. Thus did the Jews entreat Christ, the apostles,
and the faithful, and put them ever to execution. When
they had slain them, or at the least banished them, then
cried they. Now have we the victory; these foUowers that
have hurt us shall now trouble us no more. Now shall we
handle every thing as we will. But when they thought
themselves to have been surest of aU, 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 aU the

312 EXPOSITION UPON
empire of Rome had slain many thousand martyrs,) God re
warded them afterward, and suffered the city of Rome in
a few years to be four times spoiled by the Gothics and
Vandals, and flnaUy to be burnt, destroyed, and the empire
to decay. Who had now the victory ? The Jews and
Romans, that shed the blood of saints Uke water; or the
poor Christians, that suffered themselves to be ordered hke
slaughter-sheep, and had none other harness and weapon,
but the good word of God?
How it goeth Thus doth David declare with these words, how it goeth
with the °
themuilt"^ -with the holy christian congregation, (for he speaketh not
c^^t' "" here of his own person only,) setteth her forth in her colours,
and describeth her weU-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 aU his gifts, and hath his unoutspeakable treasure, the
holy sacraments, and that good word, wherewith he instruct-
eth, guideth, refresheth, and comforteth his flock. But in
the sight of the world hath this congregation a far other
appearance, even as though she were a black dark valley,
where a man can see neither pleasure nor joy, but trouble,
sorrow, and adversity. For the devil with all his power
setteth himself against it, for this treasure sake. Inwardly
plagueth he the congregation of God with his venomous fiery
darts : outwardly treadeth he her down by sects and of
fences. Then 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
de'vU and of the world. For she cannot keep herself from
her enemies; they are far too strong, too deceitful, and too
mighty for her. She is even as the prophet doth here
describe her, an innocent, simple, and weaponless lamb,
which neither will nor can do any man harm, but is alway
ready, not only to do good, but also to take evil for good.
?OTkof -^"^ happeneth it then, that the congregation of Christ in
wmneth. s'^ch weakness can escape the craftiness and tyranny of the
devil and the world ? The Lord is her shepherd ; therefore

THE TWENTY-SECOND PSALM. 313
lacketh she nothing. He feedeth and refresheth her ghostly
and bodily; he keepeth her in the right way; he giveth her
also his staff and sheep-hook instead of a sword, which she
beareth not in the hand, but in the mouth; and not only
comforteth the sorrowful therewith, but driveth away the
devU 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
subtUty, power, and might to help them for to destroy her
utterly ; then doth the beloved Bride of Christ set her down
at her Lord's table, eateth the Easter lamb, drinketh of the
fresh water, is merry, and singeth : " The Lord is my shep
herd, I shall lack nothing."
These are her weapons and guns, wherewith she hath
hitherto smitten and overcome all her enemies ; and after the
same manner shaU she have the victory stUl 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, afihction, and death. Out
of this occasion did one of the old fathers say : " The blood a notable
. '11 . 1 . 1 saying.
ot martyrs is a seed; where one is cast, there rise an hundred
up again 1." Of this wonderful victory sing certain psalms,
as the ninth, tenth, &c.
After this same manner have I also, through the grace The author
of God, behaved myself these eighteen years : I have ever
suffered mine enemies to be wroth, to threaten, to blaspheme
and condemn me ; to cast their heads still against me, to
imagine many evU ways, and to use divers unthirsty points.
I have suffered them to take wondrous great thought, how
they might destroy me, and mine, yea, God's doctrine.
Moreover, I have been glad and merry, (but more at one
time than at another,) and not greatly regarded them ragmg
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. (Iri.)
Pars I. Opera, Tom. -vni. p. 128. C. Ed. 1541. Effusus est multus et
magnus martyrum sanguis : quo elRiso, tanquam seminata seges
ecclesiae fertilius pullulavit. — Compare also Enarrat. in Psalm, cxl.
(cxli.) Ib. p. 354. I. Tertull. Apol. adv. Gentes, c. 50.]

Sl-t EXPOSITION UPON
taitted the cause imto God, wherein he hath so led me, that
I have obtained all my wUl and mind. And in the mean
time have I done little or nothing, but spoken unto him a
Paternoster, or some little psalm. This is all my harness,
wherewith I have defended me hitherto, not only against
mine enemies; but also through the grace of God brought
so much to pass, that when I look behind me, and call to
remembrance, how it hath stood in the papistry, I do even
wonder that the matter is come so far, I would never have
thought that the tenth part should have come to pass, as it
is now before our eyes. He that hath begun it shall brmg
it weU 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 opprcsscth him.
Theoint- Tlic sccond simUitudo is of the ointment, whereof there
is mention made oft-times in the holy scripture. It was some
precious oU, as balm, or else some other swoct-smclling water ;
and the use was, to anoint the kings and priests withal. When
tho Jews also held their solemn feasts, and were disposed to
be merry, they did anoint or sprinkle themselves with such
precious ointment, as Christ declared likewise in the sixth of
Matthew, where he saith : " When thou fastest, anoint thine
head, and wash thy face," &c. The use then of this oint-'
ment was had among those people, when they were disposed
to be merry and glad : like as the Magdalene also thought
to make the Lord merry, when she poured upon his head the
precious water of nardus ; for she saw that he was heavy.
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 thosc words then, "Thou anointest my head with
comfort of . , ^
thrisiian qH^ an^ fillcst my cup full," will the prophet describe the
great rich comfort, which they that are faithful have by the
word of God ; so that their consciences are quiet, glad, and
at rest in the midst of all temptations and troubles, yea,
even of death. As if he would say : Doubtless the Lord
maketh me a marvellous man of war, and harnesseth me

THE TWENTY-SECOND PSALM. 315
.Wondrously against mine enemies. I thought he should have
put material harness upon me, set an helmet upon mine head,
given me a sword in my hand, and have warned me to be
circumspect, and to take dUigent heed to my matter, lest
mine enemies should overtake me. Now cometh he and
getteth 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 fuU cup is my sword. With these do I overcome
aU 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, shaU not only be strong and vaUant giants
against all their enemies, but they shall be merry also
and drunken. For why ? thou makest them good cheer, spiritual
, , r^- drunkenness.
,as a rich host useth to do to his guests ; thou teedest
them weU, 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, in. 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-iMsmustbe
ritual drunltenness, which is a godly strength, Rom. i. ; understand.
"a joy," as St Paul calleth it, "in the Holy Ghost," Rom.
xiv. ; and a blessed drunkenness, when people are not full
of wine, whereout foUoweth 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 aU fear, and with gladness buckle they with aU theu-
enemies, smite them and overcome them with all their might,
wisdom, and hoUness.
Such soldiers were the apostles on Whit-Sunday, when
they went up to Jerusalem against the commandment of the
emperor and the high priests, and ordered themselves, as if
they had been very gods, and all the other but grasshoppers,
and went even through with all power and joy, as if they
had been drunken ; insomuch that some had them in de
rision therefore, and said. They were "full of sweet wine."
Nevertheless St Peter declared out of the prophet Joel, that
they were not full of sweet wine, but full of the Holy Ghost.
And so he smote about him with his sword, that is, he opened
his mouth, and preached the word of God, and felled down
three thousand souls at once from the power of the devU.
Acts U.
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
The stedfast troublcs," &c. Aftorward were there many martyrs also,
and joyful . . J J '
\^-^^^^^ which with merry hearts and laughing mouths went unto
dSth'&?the their death, as U they had gone to some pastime or dance.
wordofGod. £jj,g g^g ^^ j.gg^^j ^j£ g^ 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 world by theu-
death, but also made good cheer even then with their hearts,
as though they had been drunken of very joy. And this
grieveth the devU 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 Chris
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 oU,
which the forty-fourth Psalm caUeth the oil of gladness ; crsai. xw.]
and because they have drunk of the full cup, which the
Lord hath fiUed.
Yea, but thou wUt 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 deUght and patience in their troubles and temptations. Note tws
St Paul sometime is so sure and certain in himself, and
maketh such boast of Christ, that he careth not the curse
of the law, for sin, death, nor for the devU. " I live not
now," saith he. Gal. ii., " but Christ liveth in me." Item,
" I desire to be loosed and to be with Christ." Phil. i. Item,
" Who shaU separate us from the love of God, which spared
not his own Son, but hath given him for us aU? How shall
he not with him give us all things also? ShaU trouble,
anguish, persecution, sword, &e., separate us from him?"
Rom. viU. There speaketh he of death, of the devil, and
of aU evil ¦with such a courage, as if he were the strongest
and greatest of all saints, unto whom death were but a sport.
But incontinently in another place he speaketh, as though he
were the weakest and greatest sinner upon earth. 1 Cor. ii.
" I was with you," saith he, " in weakness, in fear, and in
much trembling," " I am carnal, sold under sin, which is in
my members. 0 wretched man that I am! who shall deliver
me from the body of this death?" Rom. vii. And in the
fifth to the Galatians he teacheth, that in the saints of God
there is a continual strife of the flesh against the spirit, &c.
Therefore oughtest thou not immediately to despair, though

318 EXPOSITION UPON
thou feelest thyself feeble and faint-hearted : and pray dilia
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 lo'vdngkindness and mercy follow me aU the
days of my life, that I may dwell in the house of the Lord
for ever." Forasmuch as the devU 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, wiU keep him fast by it also unto the end, and
saith : " 0 gracious God, shew me such favour, that thy
lovingkindness and mercy may follow me all the days of
Why the pro- my Ufe," And immediately he declareth, what he calleth
Fhif prayer, this lovinglundncss 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 stUl by the same word, and never to be separated
more from thy holy christian flock. Thus doth he pray
[Psal. 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 Ufe, 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 prophct 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 tmto prayer, that they lose not
this treasure. And doubtless this earnest exhortation should
tear us up, and make us fervent unto diUgent 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 shaU it be meet

THE TWENTY-SECOND PSALM. 319
for US, which are utterly nothing to be compared imto him,
and Uve also now at the end of the world, when, as Christ
and the apostles say,, it shaU be an horrible and perilous
time ; it shaU be much more convenient, I say, to watch we have
and pray with aU earnest and dUigence, that we may con- watch and
tinue in the house of the Lord aU 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 I
Amen. Imprinted in Southwark by James Nycolson, for
John Gough.
Cum privilegio.

^ tonfutacton of iiat
treati'sie toftirft om 3ol)n Mm=
litsfi ma&e agagnst tfte protestation of
B. 23arnes m tje geare
i¥l.B.X1l.
SSEfien'n t^c Jolg scriptures (perbertelf an&
toresteii in fit's sagti treatise) are restored to tj&eir
otone true bnUerstantitng agagne
hg ittgles eCouer=
aale.

lacobi iij.
Nolite gloriari, ^ mendaces esse adver
sus ueritatem.

CONFUTATION

OF TSE

TREATISE OF JOHN STANDISH.

r "^1
LCOVEKDALE, H.]

[CONFUTATION- OF STANDISH.
The histoi-y of tho life and martyrdom of Dr Robert Bai-nes, and
of the Protestation which he made ou that occasion, is given by Foxe,
in his Acts and Monuments, Vol. ii. p. 435, &c. cd. 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
CoTcrdalo in the address to the reader, which is prefixed to this work ;
and also by Strype, Ecclesiastical Memorials, "Vol. i. p. 570, ed. Oxf.
IS'22 1. 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 fi-om Barnes's Protestation, ¦which
are introduced into this -work, either as tho subject of attack on the
part of Standish, or of defence on tho part of Coverdale, aro distin
guished by a different type.]
' This scarce Tract is in the University Library, Cambridge.

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 deUvered unto me
a certain treatise, composed by one John Standish, feUow of
Whittington CoUege in London, (so is the title of it), and
printed by Robert Redeman, Anno m.d.xl,, Ui. 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-
tiated and revUed: thirdly, that the said John Standish,
pronouncing doctor Barnes to have taught heresy so long, is
not ashamed all this while to have held his pen, but now
first to ¦write against him, when he is dead, &c.
As touching the first, whether I have cause to mourn or
no, I report me to all true christian hearts .- for, as I am
credibly informed, and as I partly have seen, there is now a
wonderful diversity in writing books and ballads in England, Diversity
one envying against another, one reviling and reproving witeil.
another, one rejoicing at another's fall and adversity. And
not only this, but at the end of every ballad or book in
manner, (whether it be the better party, or worse,) is set the
king's privilege. Which as it is against the glory of God,
that one should revile another ; is it not even so against
the king's honour, yea, the shame is it of all England, that
under his privilege any erroneous, contentious, or slanderous
book or paper should be printed ? Men wonder in other
countries, that there is so great negligence of this matter
21—2

o2i 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 raiUng baUads or books
against the manifest word of God should either be suffered
or privUeged ; sorry, that God's truth should thus spitefdly
be entreated of so great a number. Now the reformation
of this and aU other defaults Ueth 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 whou he kuowcth the said inconvenience, how trifling and
the king's railing books and rhymes are printed under his privilege,
unknown y^w[ hq doubt sct a redress herein.
to mm. Concerning the second occasion above rehearsed. Is it
not cause enough for me and aU 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 cither 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 aud word of him, which is King of aU kings, and Lord of
are bias- . . O _ O '
phemed. all lords, is thus reviled and evU 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 shaU 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 shaU see the perverse doctrine and
wicked opinions of Standish clearly confuted. And, no
doubt, God wiU 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 aUoweth.

TO THIO niCADIMl, .'1'2.')
And this, as I said, is another caiiso of tho sorriness of
my heart, that ho whit-h daro avow another man to bo an
open herotit^ is not iisjiainod thus long noithor to have written
nor openly proaciuHl against him by name, but now to start
up, wbeii ho is doad. Is it not a groat worship for him to
wi-ostlo «ith a shadow, and to kill a doad man? Is ho not
a worthy soldier, that all tho battlo-timo tlirustoth lus hand
iu his bosom; and whou men arc doad, theu draweth out his'^ii""'!'-!'"'!!
' kill iideiui
sword, iiiul ligliteth with tluMu that are slain ah-(\uly ? Judge '"""•
ye, gentle i-c;ulei-s, ii" Standish jilayoth not such a pai-t with
D. IJarnos ; to wIumu also ho iiujniteth treason, and yet
provotli uevot- a point thereof against him. Yot Avoro it as
charitable a deed to coid'uto sill ti-<-ason, and to give us warn
ing of it by iiaiiio, as either to establish false doctrine, or to
inveigh against good s;iyings : yea, a christian and charita
ble act were it, in reproving any traitor, to loll tho king's
sivdijects, in what thing ho (-ouuuitted tho ti-cason, that thoy
umy beware of tho same, lint thus doth not Standish hero
in this his ti-eatlso; which, because it is builded on saiul and
on a, false ftuuuiation, 1 doubt not, but with God's word, Kphis. vi.
whicli is the sword of tho Spirit, and a weapon iniglity to
overthrow every iiuaginatiou that exalteth itself against the^'Cor. x.
knowledge of God, lo give it a fall, and with holy scripture
to show eviiU'iitly, that Standish hath for overshot himself
iu coiuleuming the sayings, which God's word doth not
disalKnv. lie that would write against any man, should
level his (U'diiaiu-o against his evil words, if ho hath spoken
or written anv. and not against his ii'ootl wtn-tls : for God is
the author of all good, which as his holy scripture aUoweth,
so will ho binisoif ilefeud tho same, lie that is thoroforo
an oueniy to the thing which is good, or resisteth it, is God's
.adversary, and withstandoth him. \Yhercforc let Standish
from heiu-ortu-th, ami all othei-s. beware, that thoy take no

Let no m;in
tiike p;irl

part airaiiist (Jod's word, nor defend any false matter, lest w"nst H'
V, •' 1-11 ^''"
God bo tho avenger : for if tho liiui lu\giu to roar, bo will
malvo all his euoiuies afraid.
Aud if 1). Barnes died a truo cliristiau man, bo ye sure,
his doaUi sliall bo a. greater stroke to hypocrisy, than ever
his lifo could havo been. If ho was falst^y accused to the
king's highness, and so put to death, woe shall conio to those
accusers, if tlicy repent not by times. And if D. Barnes

rONFUTATION OF STANDISH.

in his heart, mouth, aud deed, committed no worse thing
toward the king's highness, than he committed against God
in these his words at his death, he is like at the latter day
to be a judge over them that were cause of his death, if they
do not amend.
Now, indifferent reader, to the intent that thou mayest
the more clearly discern Ught from darkness, and know
God's true word from false doctrine, I shaU, when I have
said somewhat to Standish's preface, rehearse unto thee D;
Barnes' words. Secondly, though I rehearse not unto thee
aU 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 ho hath deserved to be roughly handled,
yet do I purpose, by God's only grace, to deal more gently
with him being alive, than he doth with the dead. This
enterprise now as I take in hand against Standish in this
behalf; so am I ready to do the same against the great
grandsire and captain of false teachers, I mean great Goliath
of Rome and his weapon-bearer; that is, against all such
as are enemies to king David, our Lord Jesus Christ:
for whose most comfortable Spirit, gentle reader,
I beseech thee to pray with me unto our
most dear Father in heaven, whoso
name be praised, whose king
dom come, whose only
will be fulfilled, now
and ever.
Amen.

32';

HERE FOLLOWETH THE PRKl'ACK OF JOHN STANDISH TO
THE KE.ADER.
Stamush.
To ,ice thc viost ¦I'ictorious and noble prince our .vo/v-
reign^ lord the king labouring and U'otching continually
with all diligent stuilg to ixpel and drit'c out, I may say,
to purge aud cleanse this his catholic region. ^Vc.
Coverdale.
Though ye abuse your terms, in reporting that the king
goetli about to expel and dri\o out his catholic region, I will
impute those your words to the wealcncss of your brain, and
to tlic scarceness of honest eloquence therein. But if the
lung's labour, watching, and ililigeut study in purging and
cleansing his realm from all heresies and schisms bo occa
sion sufficient, as it is in deed, to compel every true subject
to help unto the same, why have ye tlicu been so slack
(herein all this whilo ? Your own words bring you into a
shrewd suspicion: for ye know and havo seen with your eyes, suspicion.
tliat tho king hath tliese many years been labouring and
busy in abolishing out of his realm the usurped power of thc
bishop of Rome, his manifold sects of false rehgious, his
worshipping of images, his deceittul pardons, his idolatry
and pilgriumgcs. &c. AVere not all tlieso great heresies and
schisms ? Or can yo excuse yourscU" of ignorance, that yo
have not seen, how the king hath laboured in putting down
the samo '? If ye then be a writer against heresies and
schisms, why have ye written agaiust nono of these oU this
while ? Thus every m.in which rcadeth your words may see,
that yc have bewrayed yourself to be a favourer of such
things. St.vndisii.
]Vlicr<fore marvel not. gentle reader. S(C.
COVERILVLE.
Conti-aj-y now to your request, 'wiU every man mai-vel at
you, not only because ye declai-c yourself to have borne aU
tliis whUo no right lovo toward God's word, to the salvation
of nien's soids, nor to the duty that ye owe to your prince ;

328 CONFUTATION OF STANDISH.
but also because that now, through the occasion of a poor
man's death, ye first start up to write, as though the kuig
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
oai. iv, 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 shaU be a clear testimony against yourself, for
resistmg 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 tiU the
world's end, what a christian testament and last wiU 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 tliat 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 Camish 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, suflicient cause for you so to do.
Howbeit it is not I that go about to lay mahce to your
charge ; your own act is not your best friend : I pray God
your conscience accuse you not thereof

standish's rilUFAOH TO THIS IIHAOEK. 3-f)
But why tako yc God to record in a false matter? Do
yo uot confess yourself, that tho king's grace's labour, watch
ing, aud dihgent study, is tho thing that causotli and coni-
jiellctli you to write against D. Bai-ncs' protestation, and that
through tho lovo and fervent zeal yo bear toward God's
word and tho salvation of men's souls, &c. ? And now take stnndUh i»
yo God to record, that yo do it for fear, lest the people
should bo infoct with the multitude of copies of tho said
protestation. Against tho which fear I know none other
comfort for you, (as long as yo Avill not hearken to God's
Avord), but that AN'isdom itself giveth you in Salomon's Pro
verbs, namely, tliat " tho thing that yo fear shall come upon i-iov. i.
yon, and even it that yo aro afraid of shall fall in suddenly
among you." This am I certified of, not only by the same
place of sci-iptnro, but oven by this your present act in
putting forth your treatise to be printed with and against
the said protestation. Vov if ye feai- the great infection of
the jiooplo through the multitude of copies thereof, why
caused ye it to bo printed, or any man else for you? Is
tho printing of tho said protestation the next way to keep
copies thoi-eof from the people ? Y'o may well have wit, but
sure yo lack policy. Such a like wise way was taken in
England within these few years by certain abbots, which,
tliinkiiig tlioroby to uphold tlieir false religions, wrought,
movod, or else consented to insurrection within divers parts The enemies
1 t • • 1 of t>od'a
oi uio realm , and -yot was tlie samo then- wistlom a cause »ord iiBht
*' . rti^inst thcui-
that hasted thoir own tlestruction. And oven so now, by your *'''^'^^»-
printing of the saitl ]u-otostation, yo have brought it so to
pass, that tho thing which ye feared is come to light. Thus
can God pull down his enemies' houses with their own hands.
(.\'i'tainly. like as I never heard, that there was auy copy
thereof, till 1 saw it in your book, so am I credibly informed,
that it was never in print aforo.
AA'horoas yo say, that it is an erroneous and traitorous
protestiitiou, it is sooner said than proved ; neither maketh it
greatly for your honesty, to know many secret embracers of
jicrcsy and treason, and not to utter them. But ye may
twice say it, aforo yo bo once believed : only they that arc
[' This in'obalily idludos to the robcllions, which took place in
liincolnshiie and Yoi'kshiro in tlio yoai- 1536 : for an account of which
SCO liuniot, History of tlio Kefonnntion, Book in.]

SSO CONFUTATION OF STANDISir.
of God will, when they have tried and examined all things,
keep that which is good, and eschew the contrary.
Standish.
But I trust in Almighty God, if it 2}le(^se you to read
this little treatise luith a loving zeal toivard our mother the
holy church, SfC. 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 aU, though ye
shineth'. call her holy : for every such sect as ye be of hath a sundry
holiness, winch cometh not of the Spirit that sanctifieth. Now
Uke 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 aU 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 scrips
ture leadeth unto, to maintain no error, to move no insur
rection, to be falsely slandered, to confute the false opinion
of the Anabaptists, to detest and abhor all such sects, to
stand^ish ^^^ forth thc glory of God, obedience to the higher powers,
nothin^taft"^^ aud the true rehgion of Christ ? Doth it smell and savour
tiSSm!""' nothing but heresy and treason, to beUeve in the holy and
blessed Trinity, to believe the incarnation, passion, death,
and resurrection of our Lord and Saviour Jesus Christ? Is
it heresy and treason, for a sinner to desire God to forgive
him, to trust only in the death of Christ, to set forth good
works, to believe that there is a holy church, to beUeve a
Ufe after this, to speak reverently of saints, to call our lady
a virgin immaculate and undefiled, to acknowledge a christian
behef concerning the body and blood of our Lord, to ascribe
unto saints the honour that scripture wUleth them to have.

ST.ANDISIl's PREFACE TO THE READER. .3.31
to pray for the king and his council, &c. ? Do such things
smeU and savour nothing but heresy and treason ? " Woe isai. v.
unto them that call good evU, and evil good, darkness Ught,
and Ught 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 wUl to meddle with his offence (if
he committed any against the king), neither to defend this
his protestation with any hand or weapon of man; but by
the scriptures to bear record unto the truth, and to reprove
your perverse and strange doctrine, which ye do teach against
the same. Standish.
For surely such as do improve them, ^c.
Coverdale.
This yoim saying proveth not the contrary but that,
seeing ye resist the truth, I may teU you your fault, and
inform you better, according to the apostle's doctrine ; if 2 iim. ii.
God at any time wiU 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 shaU think my labour weU bestowed. If the truth
can have no place in you by fair means, but ye wiU still
resist it obstinately, and beUe 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 Uve thereafter. Amen.
HERE FOLLOWETH THE PROTESTATION OF
D. ROBERT BARNES.
Barnes.
I am come hither to be burned as an heretic,
and you shall hear my belief; whereby ye shall per
ceive what erroneous opinions I hold.

s32 confutation of standish.
Standish.
/ am .¦sorry ta 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 the&e words:
" Behold, we go up to Jerusalem ; and the Son of man shaU
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 belief, &c. And ye lay to his charge for his so
doing, that he would clear, justify, and excuse himself with
colour and deceit. As though he justified himself with colour
and deceit, which, according to St Peter's doctrine, is ready
alway to give answer unto every man that asketh him a
reason of the hope which is in him. Was not D. Barnes
instantly required to shew his faith, and to open his mind
in sundry things ? Again, though he or any man else would
clear himself from such things as are wrongfully laid to his
charge, did he evil therein? If it be so, then did holy St
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 foUoweth 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 ;

Aets xxiii.

DEFENCE OF BARNES PROTESTATION, 600
not aUeging it as it standeth, but thus. Si nos ipsos judi- 1^^^^^^;^^'"
caremus, non utique dijadicareniur a Domino ; that is to '^="-
say, " If wo judged ourselves, we should not be judged of the
Lord." But St Paul's words arc these, Quod si nos ipsos
dijudicaremus, non utique judicaremur. Dum judicamur
autem, a Domino corripimur, ne cum hac mundo damnemur.
That is to say, "If we would judge, or reprove ourselves, we
should not be judged. But when wo 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.
, . ,, 1 . 1 1 /, Luke iv. out
chopping up 01 the text, as we may see in the gospel ot of thexeth
Matthew and Luke. Now go to : if I find any more such
juggling casts with you, ye are like to hear of it, before I
come to the end of your book. For weakness and ignorance
can I well away withal, so long as it is not wilful ; but the
perverting or chopping up of a text of holy scripture is not
to be borne unrebukcd. Standish.
Mark liere, haiu he useth ironia, ^c.
Coverdale.
Y'o confess that D. Barnes in his foresaid words doth use
ironia ; and yet, contrary to the signification of the word, ye
ai-e not ashamed to aflirm, that he confessed herewithal both
heresy and erroneous opinions. Now is ironia as much to say eipwvcia.
as a mockage, derision, or meaning of another thing, than is
expressed in tho 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 Enghsh; 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 foUowing.

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. xiiv.
Rom. i.
2 Cor. i.
2 Cor. xi.
Gal. i.
Judg. xi.

Who is an
heretic.

Mark vi. ix.
Luke ii. ix.
xviii.Joim xvi.

Standish.
Justly pander by tlie prophet, Psal. cxl. {cxli.) how
grievous off'ence is Pertinax excusatio in peccatis, &c.
Coverdale.
Like as ye cannot justly lay any pertinacity to D, Barnes
for those his words, so prove ye the grievousness thereof fuU
slenderly out of Psalm cxl, if the true reading of the text
be weU and justly pondered. Whereas he taketh God to
record in the truth of so weighty a matter, the scripture is
full of holy ensamples, that bear him therein. What perti
nacity is there then in that act ?
He durst avow also, that, to his knowledge, he never
taught any erroneous doctrine: and yet are ye not ashamed
to ascribe pertinacity unto him, and to call him an obstinate
heretic; whereas St Jerome in his fourth book, the xxivth chap
ter upon Matthew, writeth thus: "He is a heretic, that under
Christ's name teacheth the things which are against Christ'.''
If D. Barnes, therefore, had wittingly and willingly taught any
thing against Christ, ye might have laid great pertinacity to his
charge. Truth it is, that he being in ignorance, and deceived
sometime by a multitude, as you be, did both err and teach
erroneous doctrine for the preferment of the bishop of 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 wiU lay pertinacity to his
charge, because he was sometime in such gross ignorance; by the
same argument might ye condemn Christ's disciples, of whose
ignorance mention is made in many places of the new Testa
ment. I say not this to excuse ignorance; but to reprehend

[1 Ego reor omnes hseresiarchas Antichristos esse, et sub nomine
Christi ea docere, quae contraria sunt Christo. Hieron. Comment, in
Matth. Lib. iv. c. 24; v. 5. Op. Tom. vii. p. 193. ed. Voron. 1737.]

DEFENCE OF liARNEs' PROTESTATION. 335
the rashness of your judgment, which presume to condemn
them whom God hath called to repentance.
But peradventure the pertinacity that ye lay to his
charge is, because he saith he taught only those things which
scripture led him unto. For that is no small corsie^ to your
sore. Ye would not have scripture taught only, without other
doctrines : nevertheless, they that love God's commandment, r>eut. xh.
wiU teach nothing but his word only ; for so hath he himself oL i.^^'"'"
given commission. Of his promises is mention made both in .let. xvi.'
o ¦*¦ Matt. V.
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 tlur- 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 ia his second epistle. " Let us give place
and consent to the holy scripture," saith St Auio-ustine ; "for Depeeeato-
^ ^ , . *"^"^ mentis
it can neither deceive, nor be deceived^." The bishops also ^Jp^^Hi"""'
and clergy of England, in the epistle of their book to the of*'|n^iaS!
king's grace, do afiirm, 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
error, neither moved nor gave occasion of any insurrec
tion. Standish.
What blindness would 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 auctorltati sanctaj scripturas, quso ncscit
falli, Tiec fallere. August, de peccatorum mentis et remissione. Lib. i.
cap. 22. Op. Tom. vil p. 144. .B. ed. 1541.]
[* Preface of the prelates to the king's majesty, prefixed to The
institution of a christian man ; among the Formularies of Faith, put
forth by authority, in the reign of Henry VIII. p. 24. Oxford, 1825.]

336

C0NFUT.4.TION OF STANDISH.

A good en
sample in
D. Barnes.

Standishwriteth him
self to be
none of
Christ's church.

Coverdale.
As for blindness, ye need no leader to bring you into it:
our Lord, when his will is, bring you out of it ! This man
took God to record, that he never maintained any error:
whereby, like as he denied not but that he might err (as
he did err grossly when he lived in the papistry), even so
left he us an ensample to forsake aU errors, and to maintain
none. CaU ye this a leading into blindness ? Then farewell
all good ensamples of humiUty 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 aU those, which never heard D. Barnes preach against the
ordinance of Christ's church. I also am one of them, which
have heard him as oft as ever did ye ; and yet, as I hope to
have my part of God's mercy in Christ's blood, I never heard
him preach against any such, since he was converted first
from the wicked papistry. Against some of the ordinances
or ceremonies used in your church have I heard him preach
oft and many times. As for you, ye 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 truly like as I am sure that ye
are not king of England, so do I perceive by your writing,
that ye are none of the king's learned councU ; and so, by
your own confession, none of Christ's church. The ordinance
of Christ's church is, that every one, from the prince to the
lowest subject, shall be dUigent to wait upon his office, and
to do the thing that God hath called him unto. To the
ordinance of Christ's church pertaineth aU that is written
concerning the duty of every estate, and also concerning
such order, as is meet to be kept in the church, according
to the doctrine of the apostle, 1 Cor. xiv; 1 Cor. xi. Did
you ever now hear D. Barnes preach against any such holy
ordinance of God, or of his church? No, verUy, I suppose;
for then doubtless, we should have heard of it in this your
thundering treatise.
Whereas D. Barnes now hath been earnest against your
wicked church of the papistry, and preached against the
horrible abuses thereof, caU ye that erroneous raUing 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 f^^i- '¦ '>'"'•
observing of fasting days did the prophets preach, as did ^^osvl'viu.
also the apostle St Paul. All these, and many other more e^tll'.
of God's servants did speak against superstitious observing MatTvi"'
of vain fasts, and against the abusing of that fast, which God
had commanded. But against true fasting, whereof mention
is made in many places of holy scripture, have not ye yet
proved that D, Barnes did ever preach in his sermons, nei
ther against such days as by lawful authority are appointed
without superstition for general fastings.
If ye will blame him for preaching against the abuse of
prayer, why do ye not also blame the prophet Esay, our isai. i.
Saviour Christ himself, the apostle St James, St Ambrose, xxlu:
Gregory, Bernard, Chrysostom, Jerome, Cyril, Fulgentius,
Origen, &c. ? Can ye say now, that ye havo justly blamed
D. Barnes in this behalf? But, thanks be unto God! against
the right use of prayer, whereof mention is made by our
Saviour and his apostles throughout the new Testament,
have ye not yet proved, that D. Barnes at any time did
preach, since he forsook the papistry ; neither against such
lawful days, as by just authority are appointed for general
prayers and thanksgivings to God, and for the accompUshing
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 Godiy ordi-
bind unto deadly sin, contrary to St Paul, Romans xiU. ; "™'^°'
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 be
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, wiU say or grant,
except it be such wavering reeds as fear man moro than
r 1 22
[coverdale, II.J

Gal. iv.
1 Tim. iv

338 confutation of standish.
God, that it bmdeth unto deadly sin ; seeing it is sinful,
wicked, and abomhiable itself, invented by Satan, and rcpug-
ism. xxix. nant unto God's word ? Is not such stuff most vehemently
Malt. XV.
Mark vii robukod by God's own mouth, and also by his holy apostle ?
cni. ii. ^\j.p jQ i^Qt ashamed then to affirm, that man of his authority
may restrain the things which aro free by the gospel ? May
a inau bind th.at God looseth, condemn that God savcth, or
hold him iu prison whom God delivereth ? Is man stronger
than God, or man's authority above tho authority of God?
or be thoy both aUke ?
Whereas ye say, that it is the church which hath this
authority to restrain tho things that are free by tho gospel;
I answer, tho church of Christ is his spouso, and tho fold
of those sheep that hearken to his voice ; unto his voice, I
say, and not unto thc \'oico of sti-angcrs. IIo himself also,
sending out his apostles, biddeth them teach all that he hath
commanded them, and not to bind that ho hath made free,
neither to mako free that ho hath bound. Again, tho nature
and condition of an honest wife is to hearken to tho whole
some words of her husband, to ]ii'efoi- his commandment, and
to SCO that his household folk keep it. A strumpet indeed,
and an harlot, careth not to control hci- husband, to disobey
him, and to maintain evil rule in his house against his mind.
That churcli therefore, which taketh upon hor any such
authority, as is not given her by Christ, is not his lawful
spouse, neither can ye prove, that ho hath given yoim church
any power to restrain tho things which ho hath made free;
except yo do it with tho words of St James, that saith,
" There is ono lawgiver, which is able to destroy and to
save ;" or else with tho words of St I'aul, that asketh the
Colossians this question, " If yc bo dead with Christ from tho
ordinances of the world, why arc yo holden then with such
traditions, as though yc lived after thc world?" &c.
Standish.
Who hath not heard him prearli a carnal liberty, with
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 Barnes' protestation. 339
unlawful liberty as you speak of. But first, I pray you, what
carnal or fleshly hberty doth he preach, that exhorteth men
"with weU doing to put to sUence the ignorance of foolish men; i pet. ii.
as free, and not as having the liberty for a cloke of wicked
ness?" How oft hath he taught this doctrine, as they that
have heard him can tell, if they be not either malicious, or
else forgetful ! Who can justly deny, but he oft and many
times, upon due occasion, in his writings and sermons did ex
hort his hearers, that they would not live after the flesh, nor Rom.vui.
accomphsh the lusts thereof; but to cast away the works of
darkness, to put on the armour of light, to walk honestly in
the hght 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 caUing ; to give no occasion of fall- 1 cor. vii. x.
ing unto any man ; to mortify their earthly members, &c. coi. iii. '
according to the wholesome doctrine of the apostle ? Call
ye this a preaching of a fleshly and carnal hberty ? Is this a
doctrine that maketh men run at riot, and to do what they
fist? I wonder, verUy, 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, cai. 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
¦ffilfuUy and maUciously taken part against the Holy Ghost,
so that ye are but led ignorantly by a blind multitude to
aflh-m the said inconvenience ; I pray God send you a clearer
hght in the kingdom of Christ. But if ye be minded, as were Matt. xii.
the Pharisees, and mahciously ascribe damnation to it, where- Luke xi.'
by only we receive salvation, as they ascribed unto the
devU 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
mmd. For if it be damnable to teach or preach wittingly
agamst 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. liU. Abac. The scrip-
v 3. tures.
ii. Mark x-vi. Luke i. vui. xxiv. John v. xvu. Acts xui, xvi.
Rom. iu. iv. V. x. Gal. ii. in. iv. v. PhUip. Ui. 1 Pet. i. U.
22—2

3'iO CONFUTATION OF STANDISH.
Heb. iv. xi. Of this faith, that scripture speaketh of so
plentifully, I have made sufficient mention in the prologue of
that Uttle book, which I lately put forth in English concern
ing the true Old Faith of Christ^, Now like as the scriptures
before aUeged 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,
speciaUy by St Augustine in the ccclii, chapter De vera inno-
centia^. De verbis Domini, Sermone xl.^ De verbis
Apostoli, Ser. xxvn.* In the book of the fifty Sermons, the
17th Sermon". In the first book of tlie Retracts, the 23rd
chapter'^- In the 105th epistle unto Sixtus the bishop''.
In the 25th treatise upon John, the sixth cliapter^. In his
Manual, the 22nd and. 23rd chapter^. In the exposition of
the 67 th and of the 70th Psalm^". In the 53rd Sermon, De
tempore^^. In tlie 5th Book of his Homilies, the I7th
Hmnily^^- In the book of the 83 questions, the 66th chap
ter ^^ ; and in the Prologue of the 31st Psalm^*. I might
aUege 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
Natural rea- doctors. As for natural reason, it fighteth clearly against
you also, if ye ponder weU 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.
[1 OMJ'airt, pp. 4-11, Coverdale's works. Parker Society Ed. 1844.]
[2 August. Op. Tom. ra. p. 240, M. ed. 1541.]
P Ib. Tom. X. p. 34, F. But it would appear that the reference
ought to be to Serm. lx. Ib, p. 50, B.]
[* Tliereference,asappears,ought tobeto Serm.xv. Ib. pp. 72, 73.]
[5 Hoimliarum quinqaginta Liber. Homil. xvu. Ib. p. 99. B.]
[6 Ib. Tom. I. p. 8, B.] [7 Ib. Tom. n. p. 95. I.]
[8 lb., Tom. IX. p. 46, L.]
p Ib. Tom. IX. p- 174, E. F. But this is admitted not to be a
genuine work of Augustine. See Cave, Hist. Lit. Vol. l p. 248. ed.
1688.] [10 Ib. Tom. viii. p. 152, B ; and p. 164, E.]
[11 Ib. Tom. X. p. 153, L.] [12 Compare above, note 5.]
[13 Ib. Tom. IV. 133, C] [1* Ib. Tom. vm. p. 40, K.]

son.

defence op Barnes' protestation. 841
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, sin.""
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-wiU, 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 chUdren 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. Barnes-
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." AVherefore, if they that laid that heresy to D. Barnes'
charare, had remembered their own distinction of malum
pcencB, and malum culpce, at the reading of his words, as
weU 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 verUy 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 withm hos. xu.
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 wiU not do them, because they be justified alone by
faith, are not the children of God, nor chUdren 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-wiU." Barnes' Works.]

3i2 confutation of standish.

D. Barnes' salth hc, " should they also be moved freely to work, if it

words.

were for none other purpose nor profit, but only to do the
'wiU 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! what mean
ye, thus untruly to report of the dead ?
Afondob- Whereas ye make this blind objection, and say, "If works
¦Stitoaon pi'ofit not, so that faith only justifieth, and Christ's death be
of faith. sufficient, then penance is void and superfluous;" I answer,
A goodly consequent, gathered neither of witty sophistry,
wise logic, nor of good philosophy, (except it be of phUosophy
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;
C2Peti.] for "by good works must ye make your vocation certain and
sure." A Uke 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 wiU tell you a better tale.
Peradventure ye wUl excuse yourself, and say : " This
consequent is not mine, but Barnes's words." I answer :
" Yes, verUy, they be your own words ;" for ye say plainly
afterward, in your treatise: "If Christ had deUvered us from
aU pain satisfactory, &c. we should neither mourn nor be
penitent for our offence committed against God, neither need
we to mortify our flesh." This your fleshly and damnable
reason, this your heresy, this foul stinking opinion, this pes
tilent error and spiritual poison, did Barnes utterly abhor,
and condemn it by St Paul's own words in the forty-ninth
leaf of his book. So that the more I look upon your words,
the more I wonder at your shameless slandering of the truth.
But as touching this, I shall have more occasion to talk with
you afterward.
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
Gal. V. it that we speak of. Is it not occupied then, and worketh
through godly love and charity? They then that duly
receive this faith, do not receive it to live worse or as ev^
[1 " Treatise on Justification." Barnes' Works.]

defence of Barnes' protestation. 343
afterward, as they did aforo God gavo it them. For though Ephos. ii.
"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 mito good
works, to the ivhich God ordained us before, that wo should
walk in them." Neither hath our Saviour given us any
liberty to receive it in vam ; but teacheth us to "forsake allscor. 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 Thess. iv.
God, The same faith that only justifieth, setteth forth this
doctrine; therefore doth it not destroy good works and pe
nance. Take you heed then, and beware what ye say
another time, I might pouit you also to St Ambrose, who. Lib. i. cap. a.
treating of the caUing of tho heathen, and declaring the true
original of our salvation, aUegeth the place afore rehearsed
of the second to the Ephesians, and sheweth, that faith goeth
as it were with child, being replenished with all good thoughts
and deeds, and in due season bringeth them forth". And
St Augustine saith these words : " If faith be the foundation ueveraet
of penance, without the which there is nothing that can be cap. 2.
good, then is penance earnestly to be required, which, as it
is evident, is grounded in faith. For a good tree cannot
brmg forth evil fruits. Matth. xu. 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 thc treatise Do vocatione gentium, Lib. i. cap. 8 ; towards
the latter end of which the author, ha-ring quoted Ephos. ii. 10, tlius
proceeds: Proprium orgo hoc habet nova creatura per gratiam, ut
qui flgmentum Dei sunt, qui nativitate coelesti conduntur in Christo,
non otio torpeant, nee desidia resolvautur, sed de virtute in virtutem
proficiant, per viam bouorum operum ambulando. — Ambros. Opera.
Tom. IV. p. 528. Paris. 1603. But the Benedictine editor says, that
all critics ai-e agreed that the books De vocatione Ocntittm aro not by
St Ambrose; aud the same is the opinion of Cave. Hist. Lit. Vol. i.
p. 216.] [3 Si fides fundamentum est pcenitentia-, prreter quam nihil est quod
bonmu sit, appetenda est pcenitentia, quam constat in fide esse fun-
datam. Non enim potest ai'bov bona males fruotus facere. Pasni-
tentia itaque, quro ex fidi^ non proccdit, utilis non est.— De vera et
falsa pcenit. August. Opera, Tom. iv. p. 248, G. Ed. 1541. This
work however is believed to be improperly ascribed to Augustine. See
Cave, Hist. Lit. Vol. i. p. 249.]

344 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.
Toucliing 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
Avords? Do ye not confess yourself, that first God of his
mcrcv 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 bo forgiven of God aforo we can forgive? Is
the love of our Saviour against the order of his prayer ? Or
did he not forgive us, when he loved us first ? Can he love,
and not forgive ? Think ye God to be of the nature of those,
which forgive and love not, or that shew tokens and coun
tenance of love in outward appearance, and forgive not in
their hearts?
A shame is it for you, to take upon you the office of
a teacher, of a reader, of a preacher, and to handle such
a weighty matter as this is so slenderly, so frowardly, so
crookedly, so far out of frame, so wide from the order of
Christ's sincere and true doctrine. Read ye never the pa-
Matt, xviii. rable of forgiveness, that our Saviour telleth in the eighteenth
of Matthew ? Which parable, like as it setteth forth our
duty, and teacheth us every one to forgive our brethren's
trespasses from our heart roots, proveth it not likewise, that
the Lord first pitieth us, dischargeth us, and forgiveth us our
great debt? Is not love and gentleness, that one christian
e^i. ,. man oweth to another, a fruit of the Holy Ghost ? Is it
not a work of faith then and of the Holy Ghost, yea, a fruit
of that penance which proceedeth from them both, one man
John xiii. to forgive another? Doth not our. Lord himself say, "A
new commandment I give you, to love one another, that even
as I have loved you, ye also may love one another ?" &c.
Ephes. iv. "Be ye courteous," saith St Paid, "one to another, merciful,
and forgive one another, even as God hath forgiven }0U in
Cor. iii. Christ." Item, "Now therefore, as the elect of God, holy

DEFENCE OP BARNEs' PROTESTATION. 345
and beloved, put on tender mercy, kindness, humbleness of
mind, meekness, long-suffering, forbearing one another, if
any man have a quarrel against another. Even as Christ
hath forgiven you, so do ye also."
Be these scriptures now against the order of our Lord's
prayer ? The words whereof if we rehearse in order as he
taught them, then, before we ask any petition, we first
confess, that Almighty God is our father, and we his children; Lukexi.
which we cannot be, except he hath granted us forgiveness
for Christ's sake. Again, there is no prayer good and ac
ceptable without faith ; " for how shall they call upon him," Rom. x.
saith St Paul, "in whom they have not beUeved?" They
therefore that truly say them Paternoster, are faithful be
hevers, to whom eternal life is promised by Christ's own John lu. vi.
mouth, and have their sins forgiven them of God. . Mark xvi.
Do ye not consider, that they, to whom our Lord taught
this prayer, were his apostles, and true christian men? which
hke 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 shaU 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 foUowers of him, as
scripture biddeth us. Standish.
A revocation of these was read in Octavis Paschce, ^-c.
Coverdale.
What revocations ye make in men's names, they being
absent, I cannot teU. But like as ye come to the sermon to
take Christ in his words, so are ye not to learn to turn the
eat in the pan. This may aU the world spy here in you,
that as ye are crafty and subtle to bring men to revocations,
so are ye malicious in defaming of them.

346. confutation of standish,
Standish. ^
Furthermore, read his detestable books, and you shall
see what detestable seed lie hath sowed.
Coverdale.
If D. Barnes' books be detestable and to be abhorred,
why do ye bid us read them? WUl 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. Banies' thcsc words : " When I am dead, the sun and the moon, the
words m the , ' '
i^if'J/hi's"'' ^^^^^ ^^^ t^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
shoidd perish." This is one corn of the seed D. Barnes did
sow. And verily, so far as I can perceive, this same Uttle
pretty seed, verity, will grow and come up. Yea, I may
tell you, it will grow in your own gardens, when ye are most
Luke xix. against it. For Christ told your predecessors plainly, that
if his disciples would not speak, the very stones should cry ;
Hab. ii. according to the prophecy of Abacuc. It is no wonder,
therefore, though ye call this a pestilent seed. For pestUent
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 shamefidly 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 hed 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 uie fourth the subjcctlou of thc 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 hkewise, in the next leaf, that it is
lea£ . .
not lawful for the spirituality to depose a king. Is not this.

DEFENCE OF BARNEs' PROTESTATION. 347:
truth ? WUl ye say then, that he hath hed ever heretofore ?
Let not the king nor his councU hear these your words, I
wUl advise you. Now Uke as D. Barnes spake truth in these
things, so heard I him say to a sort of malicious enemies of
(aod'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.
When he speaketh a Ue, he speaketh of his own ; for he is a,
Uar, and father of the same," &c. Ye wiU grant these words
to be true, I think. Standish.
Which tvould have us here to believe contrary to our
hearing and seeing, that he never taught nor preached
heresy, nor erroneous opinions. Coverdale.
To that doth D. Barnes say himself, in his before re
hearsed words, that to his knowledge he never taught any
erroneous doctrine. Somewhat also have I said unto you
ah-eady concerning this matter. Standish.
I pray you, what was his oivn revocation, ^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 aU 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 ; v^liich sects
I detest and abhor. Standish.
A fond con- Here he cleareth himself to be no Anabaptist; as though
sequent. *^ ± u
there were no heresy but that alone.
Coverdale.
Ye would be loth yourself, that other men should so un
derstand your words, or gather such a consequent of them.
If ye were accused to be a privy thief, and came before a
multitude to clear yourself from that vice ; would ye men
should judge you to be therefore of so fond opinion, as to
think, that there were no more vices but theft alone ? I
doubt not, but if ye were straltly 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 womb, as water through a conduit, was none of
the Anabaptists' own opinion. It was one of the Manichees'
error', and also Lutice's'^ error, whom same of the Anabaptists
herein did follow. Coverdale.
Whose error soever it was, I refer that to you; for your
treatise declareth, that ye be well acquainted with heretics.
Standish.
^Vherefore M. Barnes hereby doth not purge himself from
the Anabaptists' heresy concerning the baptism of infants.
[1 This heresy is alluded to by Irenseus, Adversus Haereses, Lib. i.
cap. 13. p. 33. 1. ed. Grabe, 1702. eivai Si tovtov t6v Sia Mapias 8io-
SevoavTa, KaSairep vdmp 8ia a-a)\rjvos oSeuei, K. r. X.; also. Lib. I. cap. 12. 3,
and in other places. See also TertuUian, De carne Christi, cap. 1, and
De resurrectione camis, cap. 2. Dr Lardner has collected much infer.
mation on this subject in his Credibihty of the Gospel History, part n.
sect. iv. Works, Vol. n. pp. 200-3. ed. 1816; and Dr Grabe, in his note
on the first passage quoted, shews that this heresy descended from the
Gnostics, from whom, with many other of their opinions, it was adopted
by the Manichees.]
[2 Most probably a mistake for Eutyches^s.]

defence op barnes' protestation. 349
Coverdale.
His disputations had oft-times with them, his continual
preaching against them, his daily words also and conversation,
was record suflicient, that he abhorred their error also in that
behalf. Why would ye have him then to purge himself
thereof? Your physic is not good, to give a man a purgation,
which is not infect ¦with such evil or gross humours as require
a purgation. Standish.
Here lie saith, he never gave occasion ta insurrection.
But how say you ? Did he not offer himself to cast his glove
in defence of his errors at Paul's cross ?
Coverdale.
He said at the cross, the third Sunday in Lent: " Here is
my glove, not in defence of any error, (as ye untruly repeat,)
neither with material sword, buckler, or spear to defend any
such thing ; but with the sword of God's word to prove, that
God first forgiveth us afore we can forgive, and that they be
no breakers of order, which set forth God's word and due
obedience to their prince ; but they that maintain their own
traditions, burn God's word, and regard not the king's in
junctions, &c." Standish.
Did he not openly say these things {meaning his errors)
must be tried by blood? Coverdale.
Ye are to blame to be so malapert, as to enter so pre
sumptuously into a man's thought, and so to judge it. For
his very death declareth, that he meant not to fight, nor to
hurt any man's blood, neither to set men together by the
ears for any article of his belief ; but that they which are Matt. x. xvi.
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 yau this, but giving occasion of insurrection 2

550 coNFUT.^noN of standish.

Coverdale.

If this be insurrection, then did the apostles send out two
acu xiii seditious men, Paul and Barnabas ; for in their epistle they
testify of them, that they jeoparded their Uves 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 cUe in the cause of Christ, then did
Matt X. xvi. he himself preach insurrection, when he said, "He that loseth
Mark ViU. hls Ufo for my sake shaU find it." "AVhosoever loseth his Ufe
lukexii. for my sake and the gospel, shall save it." " I say unto you
my friends, be not afraid of them which kUl 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 caU it ; which will not jeopard to put your little finger,
where he hath suffered his whole body to be burned for the
trial of thc truth. Standish.
He saitli he never called our lady a saffron bag.
Whether he did or no, I wot not; but I heard him at
Barking, two year and more afore lie was burned, in de
claring the canticle. Magnificat, slanderously spjeak 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 slandcreth 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 guUty of the crime, by the same text
3„n,_ i_ that ye aUege out of the Komans in the latter end of yom;
preface. Neither can I beUeve, that any of the king's coun
cU, hearing of any such inconvenience, and ha'ving sufficient
proof thereof, would defer the punishment so long.

defence of Barnes' protestation. 351
Standish.
Making her no better than another woman. &.-C.
Coverdale.
Indeed it w.as not D. Barnes, nor any other creature,
that made her better than other women ; but even the holy
and blessed Triiuty, whose good pleasure it was to choose her
before all other to be the wortliy mother of oiu- Saviour Jesus
Christ, m whom all faitliful 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 maUcious slan
derer of the dead: against whom like as ye prove nothing, so
were not only his sermons gathered at lus mouth in 'wi-iting, but
also the learned men that heai-d him preach, and were then
present at Bai-king, do testify and report, that in their Ufe
they never heard man speak more reverently of the blessed
vu-gin Jlary, 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 hc saith. that he doth detest and abhor some that
hath been burned in Smithfield : whereby we may see, that
in all things heretics do not agree among themselves, S,-c.
Coverd.vle.
By the same collection should yc have inferred also, that
an heretic agreeth not with himself, and havo proved it, when An heretic
, , t „ I. t, . ^ • agreeth uot
ye have done ; as ye do weU-favom-edly m that yom* treatise, withhimseif.
where, when ye have said one thing in one place, ye affirm
tlie contrary in another, as I sliaU shew more plainly after
ward. Barnes.
But mtli all diligence evermore did I studj^ to set
forth the glory of God, the obedience to our sovereign
lord the king-, and the true luid sincere reUgiou 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 diUgent setter forth of God's glory, of due obedience, and
Christ's religion ; which three things whoso doth, is, in my
mind, no heinous heretic. Barnes.
And now hearken to my faith : I believe in the
holy and blessed Trinity, that created and made all the
world; and that this blessed Trinity sent down the secon4
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 wiU or power, he was con
ceived by the Holy Ghost, and took flesh of her, and
that hc 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 devU, sin, death, and hell.
Standish.
This is well said : but mark the devil and Peter, the
one Matt, xvi, the other Mark v. SjC.
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 UARNICS' PROTESTATION. 353
foss, that in these foro-roluiavsed words ho said well; which
could not be, if thoy siiicUod either of heresy or treason.
Thus aro ye become not only contrary to yourself, but also a standish eon-
dofendor of 1). Barnes' protestation, and appi-ovo tho samo. S °
And in this do yo prove tho sentence true, that I spalce of
before ; namoly, that ho which is given to false doctrine
agi-eoth not with himself, after the o.xamplo of you, which
teach one thing in ono place, and deny tho same in another.
Whereas yo compare tho confession of D. Barnes to the
confession of tho dovil, we will try your doctrino by the text
of St Mark; and thereby shall wo see, how avoU these two con
fessions do .agree, aud how i-lorkly yo have joined them to
gether. St ]\lai-k roportoth, that the legion of devUs which had Mark vi.
possessed a. certain man, and taken his right mind from him,
iS.'c., cried out, and said unto our Saviour, " What have I to do
with theo, thou Son of tho most High God? " Here is it manifest,
that tho 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 testUy, that he hath
cried out of antichrist and his chaplains, yea, and that so loud,
that ho hath awaked a great number with his crying.
Yea, but to my purpose, will yo say, tho devU also con
fesseth Christ to bo tho Son of God. I answer, their confes
sions bo uot alike. For 1). Barnes doth not only confess that
Christ is tho Son of God; but saith also, I beUevo that he suf
fered the most ci-uol and bitter death for mo, &c. AVhen did the
devil boliovo that Christ died for him ? Again, this confession
of 1>. Bai-ues i-oudemneth the heresy of the Anabaptists con- The confcs-
cerning tho incarnation of tho Lord Jesus. AVhen did tho Bnmcs.
dovU coudeuui any such false opinion ? Will ye make it not
dovilish doctrino to be of that sect? Bowaro what ye say,
Aro yo not ashaiuod theu to compare those blessed words to
tho confession of tho devil, and yot to Avrite that they be weU
said ? Standish.
This your co)fession doth not prove you to be a good
christian man. Coverdale.
By your judgment, to confess tho true belief in the blessed
Trinity, to confess tho incarnation of Clu-ist, to abhor the fiilse
opmion of thc Anabaptists, to believe in Christ's death, resur-
r 1 -^
LoOVUltDALB, II.J

354 CONFUTATION OP STANDISH.
Matt X. rection, &c. is no proof of a christian man ; no, though Christ
B^.^x!' himself say, " Whosoever doth acknowledge me before men,
him wUl I acknowledge also before my Father which is in
heaven;" and St Paul, "To beUeve with the heart justifieth,
Isai. xxvui. aud to acknowledge 'with the mouth savcth ; for the scripture
saith. Whosoever believeth on him shaU 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 beUeve 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 behef than ye do. Standish.
For the most part of the lieretics condemned by scripture
and our mother the church, ^c.
Coverdale.
Where find ye in the scripture, that he is condemned,
which beUeveth in the Son of God, although ye caU him and
write him heretic ten thousand times? But I see weU ye
lack help. I wUl 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 everlasting Ufe." And
Christ our Saviour saith a little before, in the same chapter:
johniiL "God so loved the world, that he gave his only-begotten Son,
that whoso believeth in him, should not perish, but have
eternal Ufe, &c." "He that believeth on him is not condemned. "
And whereas ye say, that they were condemned by the
church, I answer : If ye mean the church of Christ, (which I
doubt not to be in England, as well as in other realms ;) then
blaspheme ye it, for saying, that it condemneth them, whom
Christ with his own mouth pronounceth not to be condemned:
for Christ's church never condemneth them whom he saveth.
Yea, and in your so reporting ye blaspheme the king's high
ness, chief and supreme head next under God of this said
church of England, -without whose authority no execution may
lawfuUy 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, Uke 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 condemnor
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,)
hx 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 beUeve you:
for ui her, as the angel saith, is found the blood of the pro- Apoc. xvi
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 perUous 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 imto Abraham, and in him to
every faithful beUever: "I wiU curse them that curse thee." oen.xii.
And, "He that toucheth you," saith the prophet, " toucheth zech. li.
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 was one of his errors, that he revoked
the last Faster at the Spital. Coverdale.
Here ye take your pastime upon the dead, and stray
abroad almost as far as six leaves of your treatise wiU 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 teU wherefore, if I would.
23—2

356 CONFUTATION OF STANDISH.
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
standish u only; and yet (Uke a learned man, full sure of yourself)
Laun. 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
standish is Father, and ye yourself confess, that no man else doth
himself. satisfy for the offence ; to whom then shaU we ascribe this
honour of satisfying for our sins? Alas, what a gross error
be ye in ! 0 blind guides, what way will ye lead the
people of God ! Unhappy is the flock that is under your
Psai. xeiv. keeping; and "happy is the man whom thou. Lord God,
Psal. [cxix.] instructest, and teachest him out of thy law." " It is time
Lord, to lay to thine hand ; for they have wasted away thy
law." This article, that Christ's death only is the satisfaction
to the Father for all the sins of the world, is plain, manifest,
and approved throughout aU the holy scripture. The whole
sentences whereof are here too long to rehearse: but the text
is open and evident, though sometime it use one vocable, and
sometime another. For to this article pertain aU those scrip
tures, that report him to be the pacifier and reconciler of his
Father's wrath, the cleanser, the purger, the maker of atone
ment, or agreement, the obtainer of grace, the sacrifice and
oblation for our sins, &c. The Father of heaven himself
Matth. iii. doth testify, that it is his Son Jesus Christ, in whom or by
2 Pet i. whom he is pleased and content. Who taketh away the sin
of the world, but he ? In whom are we complete, and have
aU heavenly and necessary things pertaining to salvation,
but in him? I pass over the rehearsal of the scriptures
'written : Isai. liii. ; Hos. xiU. ; 1 Pet. i. U. ; 1 John i. u. ui. ;
Apoc. i.; Heb. i. v. vU. ix. x.; Tit. u.; Coioss. i. U.; 1 Tim. ii.;
1 Cor. i. ; 2 Cor. v. ; Rom. in. 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 compeUed by force to write, read, or say anything
against right and conscience; then hke as they be to blame,
that wUl fear man more than God in that behalf, so will God
certainly be the visitor of such extreme handhng. I would

DEFENCE OP BARNES PROTESTATION. 00/
wish with all my heart (if I might lawfuUy so do), that the
king's most royal person might see as far as his hig;h autho- -xhe king's
., 1 , ,. T c 1 ,1 graeeknow-
rity extendeth: lor I tear the common proverb be too true, ethnotofaii
>' , ^ the evil that
that there runneth by the mill much water, which the miller i|^™^ '° ^'^
knoweth not of; neither be all they gentle and loving en-
treaters of the king's subjects, that speak to his majesty
fair words in his face; yea, the king's grace may have
Judas in his realm, as well as Christ had him in his small
court. I am sorry at my heart root, when I remember
how oft the king's highness hath proved this conclusion true
in his time. I can say no more : but refer all secrets to God ;
who, I am sure, wiU do as he was wont, and bring all false
hood to light at the last.
As for D. Barnes' preaching at the Spital, so far as I
can learn, there is nothing maketh more against you than
that same his day's work. For like as he there openly gave
a godly example of charity and fraternal reconciliation, so An example
• !l, j:- • X J 11 X X of elMnty.
is the same a contusion to you and all your wanton sect ;
wliich, belying the truth, blaspheming the Holy Ghost, and
slandering them that are the price of Christ's blood as weU
as you, (which points smell of greater heresy than ye can
prove against D. Barnes in this his Protestation,) will not
repent, nor ask open forgiveness. Which of your cankered
sort hath yet of his own free mind, uncompelled, come into
an open audience, and played such a part, or desired recon-
cihation? Not one of you all, that I know of; no, though
the king hath commanded you in his injunctions, and though
some of you hath not been ashamed to burn God's word.
Standish.
As it was declared at Paul's cross, SfC.
Coverdale.
D. Barnes' last wiU and testament, whereupon he taketh Aj['^^sj'^'
his death, is this ; that there is no other satisfaction uuto ^*^^^-
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 shaU no man's revoking,
no, nor your blasting and blowing, your stamping and staring,
;your stormy tempests nor winds, be able to overthrow this

358 CONFUTATION OF STANDISH.
truth and testunony of the Holy Ghost throughout the scrip
tures, that the death of Jesus Christ only doth satisfy and
John i. ii. content the Father of heaven, and maketh the atonement for
our sins. Neither do ye ought but bark against the moon,
so long as ye labour to diminish the glory of Christ, aa
though he obtained not grace for aU the sin of the world.
Your opinion and doctrine will not suffer Christ to be a
fuU satisfier unto his Father for aU sins. Ye say, he deUvered
us from original sin and actual : and yet yourselves confess
that there be also venial suis, 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 weU as from the other.
Diversity. Jq ^^^g jq^jj. doctrlue yo 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 his due honour!
Again, how stand your words now together ? If we escape
the eternal and second death by Christ, how can we ascribe
the pacifying and contenting of Almighty God to our own
satisfaction ? Moreover, how doth God accept our satisfaction
as satisfactory for our trespass, when no man, by your own
confession, can satisfy for the offence? Is not trespass and
offence aU one thing ?
Heresy. Ye affirm in your Latui 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
Eom. v. confuted by the apostle to the Romans, where like as he
proveth, that the salvation of aU men came only by Christ,
so affirmeth he also, that condemnation came on aU men
through Adam. Standish.
No man can, I grant, satisfy pro culpa, ^c.
Coverdale.
Diversity. Yc 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. evcTy man must satisfy for the punishment belonging to sin ;

DEFENCE OF BARNEs' PROTESTATION. 359
and ye granted afore, that through Christ we avoid and
escape the eternal and second death. Look better on your
book, man, for shame. Is not the eternal and second death
everlasting damnation and punishment due for sin? How
can we then satisfy for the punishment belonging unto sin,
when, by your own confession, we escape it by Christ?
Alas, that ye are so blind, or that ye should build upon so
weak a foundation ! Standish.
According to that of St Paul, 1 Cor. xi., Et nos ipsos
judicaremus, ^c. Coverdale.
Remember yourself weU, 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 shaU we try whether Paul and you
agree, and whether ye have judged with the text, or no.
For I fear me, we shall find, that ye have played another
false cast, even with this same poor text. The words of the i cor. xi.
apostle are these : " If we would judge, or reprove ourselves,
we should not be judged. But whUe 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 condenmed 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 belongiug unto sin. Thus
make ye of God's holy scripture a shipman's hose, wresting
and wringmg it to what purpose ye wiU. 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. iu.
The apostle, shewing the Corinthians the true institution
of our Lord's holy supper, and the right use thereof, eon
cludeth with these words, saying : " Let a man examine him
self, and so let him eat of this bread, and drink of this cup.
Por he that eateth and drinketh unworthily, eateth and J'he text
drinketh his own damnation, because he discerneth not the

360

CONFUTATION OF STANDISH.

The holy
scripture of
our Lord.

O wieked
opinion !

Lord's body from other meats. Therefore are many weak
and sick among you, and many sleep. For if we judged
ourselves, we should not be judged. But whUe we be judged,
we are chastened of the Lord, lest we should be damned with
this world. Wherefore, my brethren, when ye come together
to eat, tarry one for another," &c.
By the circumstance then of this chapter it is evident,
that these words of the apostle extend to the right use of
the holy sacrament, teaching us that, before we come to the
Lord's board, we ought first to judge, to try, to prove, and
to examine ourselves, in what case we stand toward God and
our neighbour ; considering that it is no childish play, nor
a thing Ughtly to be regarded, but a most weighty and
earnest, matter concerning our salvation, the glory of God,
and edifying of the world : and when we have duly and
unfeignedly tried ourselves, by comparing our whole con
versation, both inward and outward, to the just command
ments of God, and by occasion thereof have heartily acknow
ledged and confessed our sins, being sorry and penitent for
them, believing stedfastly in the promises of God, received
the absolution of his word, entered into true repentance and
earnest amendment of our living, being reconcUed and at one
with all men, purposing without fail so to continue tUl 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, hke as ye rob Christ of his worship, deface
the merits and fruit of his death, and set every man in
Christ's room, even so doth your said article condemn every
man. For Uke as Christ only satisfied his heavenly Father
for our sins, and for the punishment due to the same; even
so, if we should not avoid the eternal pain of heU, which is
the second death and reward of sin, tUl we made satisfaction
for it ourselves, we should continue stiU in the wrath of God,
and so be damned for ever.

Standish.
And to prove this satisfaction, the words of John Bap
tist, Matth, iii., be very strong, ^c.

defence op barnes' protestation. 361
Coverdale.
Be these words, " Bring forth the worthy fruits of
pienance," as much to say as. Ye must satisfy for the punish
ment due unto sin ? PrettUy weU expounded of you ! 0
shameless controUers of the Holy Ghost ! WiU ye make
John the Baptist contrary to himself? Doth he not say
manifestly in another place, "Whoso beUeveth on the Son John lu.
of God hath everlasting life " ? And what is it else to have
everlasting life, but to escape the eternal and second death,
even everlasting damnation and punishment due unto sin?
Which, as ye confess yourself, we do avoid through Christ.
'^Yhy do ye then wrest the scripture to your own purpose ?
But one question wUl I ask you: Who speaketh the words,
which are written in the prophet Oseas, saying, " From the hos. xul
hand of death wUl I deliver them, from death wiU I redeem
them : 0 death, I will be thy death ; 0 heU, 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 shaU grant that he may make satis
faction for the punishment due unto sin, which, as this text
declareth, is eternal death and heU. Else if there be but
one Jesus, one Saviour, one destroyer of damnation and hell;
then shaU he verUy 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
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 stUl, nor to lean to their
old leaven, but to bring forth the worthy fruits of penance ;
whereof he nameth part in the third of Luke to the people,
and speaketh of no such satisfaction as you feign.
But remember, that ye have named fasting, prayer, and
alms-deeds to be the fruits of penance : for I fear me, ye
will deny it agaui anon, when we come to Cornelius the
captain.
Standish.
Fructus n. dignus poenitentiee est opus restaurans ea, SfC.
Coverdale.
There are some of you, that call us Enghsh doctors for

362 CONFUTATION OF STANDISH.
writing so much in Enghsh, 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
English the words, which ye wrap up in Latin from the
understanding of the people. For the worthy fruit of
standish. penaucc, 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.
Coverdale. 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 aUoweth the same. But
whereas ye caU that the satisfaction to God for sins, ye speak
it not out of the mouth of the Lord.
Diversity. Again, yo 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 I
Standish.
And here let us note, that it is not all one to bring forth
good fruits, and to bring forth worthy fruits of penance.
Coverdale.
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 ? 0 unworthy teachers !
What an unworthy doctrine is this ?
Standish.
For he that doth commit no deadly sin, ^c.
Coverdale.
If I should teach any man, when he hath unlawfully
behaved himself, to use unlawful things stUl; I am sure, that
Uke 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 Uttle better than a seditious teacher.
K the rulers, therefore, of the world wUl wink at such a
pestUent doctruie, and suffer it to be so'svn among their
people, I beseech God to send them his disciphne, to their

DEFENCE OP BARNEs' PROTESTATION. 363
better information ; and so to lighten the eyes of their under
standing, that they may as well remember, what hurt cometh
of seditious doctrine, as many of their subjects, yea, they
themselves also, have proved it by experience. Well, yet
remember the end.
Whereas ye separate the fruits of innocency, of goodness,
&c., from the fruits of penance, where find ye that in holy
scripture? For albeit that some man offendeth more than
another, who yet, I pray you, is not bound to confess himself
a smner, to declare himself sorry for the imperfectness of his
own nature, to mortify his flesh, and to Uve 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 spirituaUty, will teach the contrary ; then
is your doctrine condemned by St Paul to the Colossians. coioss.ii.
Standish.
Yea, and according to the quality of the offence must
ibe the satisfaction. Pro mensura peccati erit plagarum
modus. Deut. xxv. Coverdale.
This text verily, as it is slenderly aUeged, so proveth it
your p-urpose but faintly. Moses' words, which you brmg hi,
are these : " According to the measure of the offence shaU
be also the measure of stripes." But let us see the circum
stance of the text, and so shaU we try whether ye have •
played a juggler's cast or no. And forget not, I pray you,
that ye have aUeged this text, to prove that the satisfaction
must be according to the quaUty 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 shaU they declare to be
in the right cause ; and him whom they perceive to be un-

364 CONFUTATION OP STANDISH.
godly, shall they condemn for his ungodliness. But if they
see him which hath offended to be worthy of stripes, they
shaU 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 civU ordinance, made for
the commodity of the people, and not without mercy. The
text also speaketh of no such satisfaction as ye mean. But
here, forgetting the rules of your logic, ye would make a
Note well quality of a quantity. For in your article ye speak of a
stoidrsh™'' luaUty, and the text maketh mention of a quantity, number,
agreeth. qj. measurc. Again, this law will, that the party which is to
be beaten shaU not have above forty stripes. And then, by
your doctrine, it must follow, that though we be compeUed
to be punished, and so to make satisfaction for the pain due
unto our sins, yet should each one of us have but forty
stripes ; for the text speaketh of no more. May ye not be
ashamed then thus to mock with the scripture ?
Standish.
Not like nor equal in the great offender and the less.
Unde Apoc. xviii., Quantum quis se glorificavit, et in deliciis
fuit, tantum illi inferendum est tormentum.
Coverdale.
Whereas the voice from heaven speaketh of the whore
Rev. xviii. of Babylou, 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
Equauty. the Icss. Now salth 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 say. Quantum quis, ^c. ; turning not only the fenunine
tothemascu- gendcT to the masculine, (which a boy that goeth to the
grammar school would not do ;) but also proving an universal
by a particular.

defence OF BARNEs' PROTESTATION. 365
Again, this text speaketh of her that is damned to heU ;
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 I when
will this blindness have an end ?
Standish.
It is not enough, saith Chrysostom, ^c.
Coverdale.
The doctrine of God is, that when Christ hath made usjobv. vui.
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 aicor.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 shaU then abstain from the lawful use of wedlock; for
wedlock is the remedy appointed of God against all bodily
fornication and whoredom. Standish.
Whereby we may perceive, SfC.
Coverdale.
Yes, there be worthy fruits of repentance to bring forth;
there is a new man to put on; the tree hath good fruits to
bear; the spouse of Christ, which is every true faithful soul,
hath lawfiU chUdren, that is, lawful thoughts, lawful words,
lawful deeds, to bring up and to nourish. Good works must
needs foUow faith; but not that we may set any of them in
the room of Christ, nor make them the satisfaction to God for
our sins. " God hath called us, " saith the scripture, " unto Ephes. a.
good works, to walk in the ji ; " but not to make our Saviour
or satisfaction to God of them. Standish.
Christ, Luke xi., when he had rebuked the Pharisees
for their vice, said, Date eleemosynam, et omnia munda sunt
vobis.

366 confutation of standish.
Coverdale.
That text, if it be not ironia, proveth, that we are"
bound to do good works; to the which though God join his
loving promise, (as he doth commonly throughout the scrip
ture,) yet calleth he not them the satisfaction to him for sins.
But like as ui the [fifty- j eighth of Esa. the Holy Ghost rebuketh
the superstition and hypocrisy of the Jews, that had faUen to
works of their own inventing; and then telleth them the true fast
and good works, which God requlreth, adding a loving promise
to the fulfiUers thereof ; even so doth our Saviour here m this
chapter. For when the Pharisee was so superstitious, that
he marveUed why he washed not his hands before dinner,
Illkell'' 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 aUoweth, commanding them to do
the same ; and thirdly, addeth a promise thereto.
Standish.
And the preacher. Feci. xxi. Fih, peccasti? &c.
Coverdale.
Those are not the words of the preacher, whom the
scripture calleth Ecclesiastes, but they are the words of Jesus
Sirack, saying : " My son, hast thou faUen into sin ? Do no
Eccles. xxL more so; but pray instantly for thy former sms, that they
may be forgiven thee. Flee from sins, even as thou wouldest
flee from a noisome serpent, " &e. This text then proveth no
more your feigned satisfaction, than it proveth the Jews' cir
cumcision. And Uke as your fond alleging of it declareth,
that ye are an hider of the scripture from the unlearned ; so
proveth the Holy Ghost in the text, that if we have broken
the profession of our baptism, and be fallen unto sin, we shall
do no more so, but convert and turn unto God, continuing in
the fear of him and in fervent prayer, to be at the stave's end
with sin, and to abhor it all the days of our life.
Standish.
He that thinketh this insufficient, ^c.

defence OF BARNEs' PROTESTATION. 367
Coverdale.
Suspecting, as it appeareth, that your wresting of the
former scriptures wiU not be taken for a sufficient proof of
your feigned satisfaction, ye bring in ensamples of David, Moses,
Aaron, and the chUdren 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.'iu.' Heb. xii.
as the gold in the fire; partly, because he loveth them,
and partly for the example of other, that they may beware
of such faUs. The same examples therefore, that ye bring in,
make clearly against you, and prove manifestly, that ye are
but bhnd and ignorant of the scriptures. For the apostle, speak
ing of the same children of Israel, and of their punishment,
saith plainly, that aU such happened unto them for ensamples; icor. x.
but are written to warn us, that we should not lust after evil
tilings 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
hving 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 dotn
pain belouffina; to sin ; for the text speaketh of sins and ini- understand
TT satisfaction
quities, and maketh mention of no punishment. Have ye no for sin.
better judgment nor clearer sight in discerning of a text?
Ye may be ashamed, verUy.
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 mclude 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 foUow this most wholesome counsel of the prophet ;
so is it a shame and perpetual confusion to all churhsh hearts
and unkind people, (speciaUy to covetous princes, rulers, and
rich men,) that wUl not do then- best m providing for the
¦whaiadiari-poor, after the example of Daniel; who, no doubt, seemg so
DMiei'^ many poor prisoners and helpless people driven from Jewry
i^" ° to Babylon, had a smgular respect to their necessity, and
therefore spake to the king in their cause. Which thing
would God they thai are great with princes, or of their coun
cU, were as dUigent to do, as they are to make suit in theu-
own private causes ! And doubtless they would be the more
inchned so to do, if it were not for you and such other, which
aUege not the scripture to such purpose as the Holy Ghost
hath caused it to be written for, but frowardly wi-est it for the
maintenance of your own fond opinions.
Standish.
Look also, Jonas iii., what satisfaction the Ninivites
made, 4'C. Coverdale.
The text declareth, that God first sendeth his word;
The story of whlch whou It Is proachcd, (as it was by Jonas the prophet,)
then the chUdren of salvation beUeve, after the example of the
Ninivites, and earnestly turn unto God from their old evil
way, and from that time forth give over themselves whoUy to
all manner of good works. Then God approveth and aUow
eth their works, accepteth them, hath mercy of them, and
poureth not upon them the wrath, that he hath thi-eatened to
such as wiU not repent. This is the sum of tliat whole thu-d
chapter of the prophet Jonas. But in all the text is there no
mention made of any such satisfaction as you feign.
Is it not an ungodly thing then, so to wrest and wring
the scripture violently? The ever hving and merciful God
a thing to be amend it ! It were greatly to be 'wished, that hke as the
king of the Ninivites, receiving God's word, made a procla
mation for aU his subjects to fast and pray, there were even
such restraints made likewise in every country, that no man
should wrest the scripture of God, nor aUege any thing there
of, which may not justly be gathered by the words of the
Holy Ghost, that is, that no man should behe the text.

DRFKNCK OF UARNlCs' PHO'l'H.S'l'ATiON. 369
S'l'ANDISIl .
This .s'atlfaction. Paul speaketh of Rom. xii. Obsecro
vos, iVc.
Coverdale.
"I beseech you, brethren," saith the apostle, "I'or the ti,o text
mercy of God, thiit yo will give over your bodies, to be ^ ""'" ''"'
living, holy, aud acceptable sacrifice to tied, whicli is voui-
reasoiiable serving of Cod. Aud fashion not yourselves like
unto this world: but bo cliaiiiiod throueih tlie icuowina- of yoUr
mind." These are St Paul's words; which as yo. partly hide
from the unlearned, so cut ye thorn very slioit; lest, 1 fear,
if we heard out St Paul's mind, avo should understand him
the better. St Paul's doctrine is, that wo must mortify our bodies:
but to what intent? To make any such satisfaction, as ye
would prove? Nay, so saith not the text; but to (lie intent
that wo may servo God, as we should servo him; to forsake
vanity, and to bo altered from an ovil mind to a good. Vaow
so likewise sailli the other text, which I must English for you,
in the sixth to the Romans : " Like as yo have in times past The tcNt
given over your members to sci-vc sm irom one wickedness to
another; so must ye now gi\o over your mcmbors to scr\o
righteousness, that ye may be holy." "That yc may bo holy,"
saith he ; and speaketh of no such satisfaction as yo invent.
Standish.
If I do not thus .¦iatisfy, then I shall hace thc reward
and pain belonging to sin, ^s-c.
Coverdale.
To the intent that ye may spy the better, iu what case
ye stand by your own words, (I ]ivay God yc may look to
yourself by times, as a christian man should,) I will make you
an argument or two out of tho scripture.
To deliver from eternal death is to satisfy for the pain n.jor.
due unto sin.
But Christ oidy delivereth from eternal death. Minor.
Ergo, Christ only satisfieth for tho pain due unto sin, conciusio.
The major is manUest by St Paul, whom ye yourself
aUege, saying: "The reward of sin is death," even eternal i^™- vi.
24
[coverdale, II.J

370 confutation op standish.
death, by your own confession. The minor is proved by the
Hos. xiii prophet, and by the apostle. Of these two premises gather
you the conclusion. Another argument.
Major. By what one soever we are deUvered from the wrath of
God, both past and for to come ; by the same is made suf
ficient satisfaction for the pain due unto our sin.
Minor. But Christ only delivereth us from the wrath of God,
both past and for to come.
conciusio. Ergo, He only satisfieth for the pain due unto our sin.
Bom. ii. The major is manifest ; for the pain due unto sin is the
wrath and indignation of God.
The minor is evident by the apostlo : First, That we are
deUvered only by Christ from the wrath of God past; for he
Ephes. ii. hath made the peace between his heavenly Father and us,
coL i. ¦ and by him is the Father reconcUed. Secondly, That we are
Rom. V. delivered by him from the wrath to come, it is clear, Rom. v.
1 Thess. i. and 1 Thcssa. i. By these two premises may you gather tho
conclusion. Now to your words.
Major. To Satisfy for the pahi due unto sin is the only office
of Clirist.
Minor. But yo take upon you to satisfy for the pain due unto sin.
coneiusio. Ergo, yc 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 foUoweth the conclusion. Then thus.
Major. Ye say, that if ye do not thus satisfy, ye shall have eternal
death.
.Minor. But SO yo canuot do ; for it is the only office of Christ.
Coneiusio. Ergo, yo 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
yourseU to be partaker thereof ! Who would not note me to
be five mUe from my right wit, if I should make such an
argument, and say thus :

defence of BARNES PROTESTATION. 371
If 1 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 shoidd thus beUeve, 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 suft'ering either your hand to write, or your
mouth to speak, any such inconvenience.
Standish.
And noxv of this satisfaction finally to conclude, if there
were need of no satisfaction, after by repentance %ve be come
into tlie favour agaia ivith God, ivhy 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 aUoweth. For
Simon saith, that "To whom most is forgiven, the same loveth The place,
most ;" and again, our Saviour saith, " Unto whom less is
forgiven, the same loveth less:" by the which two sentences
every man may easUy 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 evangeUst wrote them, but ye
must teach him how he should say ? Doth he say hi that ^l^^^
place. To them that love much, many sins are forgiven, and ^^ '«'"¦
to them that love little, fewer sms- are forgiven ? Nay, verUy,
these are his words : " Many sins are forgiven her, for she
hath loved much : but unto whom less is forgiven, the same
loveth less." WUl ye stiU then take upon you to control the
Holy Ghost ? WeU, beware, that this your juggling come not
to hght. 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:— a

372 confutatio.v of standish.
Standish.
This saying cannot be 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 caimot
be concerning the fault, but concerning the punishment. Can
standish not Christ speak a thing, and mean the same ? Can he not be
chriita™''^ 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 stUl, 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,
Wliereby we 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 remaln
eth sometime a duty of punishment to be purged, or recon
cUed, 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 1 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 signijied 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 op Barnes' protestation. 373
mourning. And rend your hearts, and not your clothes, and
be ye turned to the Lord your God ; for he is gracious and
pitiful, long-suffering and of great mercy, and will be en
treated as touching sin," &c. Doth this text now signify, that
after the fault is forgiven, there remalneth sometime a duty
of punishment 'to be purged with a worthy satisfaction ? Is
this your judgment in scripture ? 0 shameless behers 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 -me 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? VerUy, 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 aU this your confession, yet deny ye the truth
agam, and say, that he delivered us not from all pain satis
factory. Now saith the prophet, that he took away our
sorrows and pams. What pain satisfactory then is there,
that he hath not deUvered us from ? If it be our pam, 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 pauiful purgatory ; for if ye conformed yourself to
Christ and to his doctrine, ye should be persuaded and certi
fied m your conscience, even by the same chapter of Esay,
that Christ hath as weU satisfied his heavenly Father for the
pain due unto your sin, as for your sin itself.
Standish.
For if he had so done, we shoidd neither mourn, S;c.

374 confutation of standish.
Coverdale.
Ye say, that if Christ had deUvered us from aU pain
satisfactory, we should neither mourn nor be penitent for
our offence committed against God, nor we need not to mor-
An heinous tlfy 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 fle.sh ? But as
touching such another Uke ungodly consequent, I have talked
somewhat with you afore. All the world therefore shaU know,
that ye are the teachers of such pestilent doctrine, and not we.
Behold now, how unsure ye are of yourself. Ye say,
that if Christ had delivered us from all pain satisfactory, we
should neither mourn nor be penitent for our sin, nor mortify
our flesh. And yet ye confessed before, that through Christ
we avoid and escape eternal death ; which likewise, by your
own confession, is the pain due unto sin. How stand your
words now together ?
AMiereas ye condemn your own perverse doctrine by the
sixth chapter to the Romans; it were sufficient to deliver
you from suspicion, if ye did abide thereby. But that do ye
recant, and fall to your vomit again, saying,
Standish.
But we should luith their fleshly liberty have a joyful
penance full of mirth. Coverdale.
Your doctrine is, that if Christ had taken away the pain
due unto your sin, ye should not repent for your sins, but
follow your own fleshly liberty, &c. Whereby ye declare your
self to be stiU of that rotten opinion, which ye defended afore.
Now whereas ye report of us, that our penance is with a
fleshly hberty, 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 good may come thereof; Let us continue in
Rom. vi. ' 1 1 1 r t • i
sin, that there may be abundance ot grace ; Let us sm, be
cause we are not under the law, but under grace ;" even so,
I say, do ye declare yourself to be one of them that speak
evil of us, and report us to be the affirmers of your wicked
words : as though we were they that exhorted men to a
fleshly liberty, or not to live in virtue and good works.

defence op Barnes' protestation. 375
Now God is the true judge, who, as he abhorreth aU liars, Psai. v.
even so refer I aU vengeance to him ; for it is his office by Bom', xii.
right. But in the mean season, tUl all falsehood be disclosed,
our earnest watching and labouring for your salvation, the
poor life which we lead in this world, and the fruits of our
good-wUl that grow in your own gardens, for all your weeds,
shaU testify somewhat with us also against your evil tongues.
And God, which is able to restore the bhnd to their sight,
shaU lend men eyes to see, and understanding to discern,
whether the doctrine and open word of God, which we teach,
would have men to Uve 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 vu-tuous ensamples of God's children.
Now as touching our penance, ye would make the world
beheve, 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 shoidd be
without joy. And our behef 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 of oai. 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. viU; Matt, v; Luke x. ShaU we then be
sorry, because God hath done so much for us? For our
sins and trespasses we wUl be sorry and mourn ; though
when we fast, we rend not our garments, nor put on sack- Joei ii.
^ ^ Isai. ivui.
cloth, neither disfigure our faces to be seen of men ; though ^^^t-^'^i."'
when we pray unto God, we prick not ourselves with bod- f^l;^^^^-
kins, nor make too much babbhng of words. Such fiuigs, ^'"'^'^- "•
such morris-dances, such wanton gestures, such Ught mirth
we make not ; for our joy and gladness is inward, conceived
in our breasts, when we feel the inestimable mercy and love
of God therein, yea, even when we are put to trouble and
adversity. Another love have we also, and the same is likewise a
fruit of our repentance, appointed in scripture ; as when we
joy with them that joy, when we are glad of our neighbour's Rom.xii.

376

confutation of standish.

2 Cor. ix.
Rom. Xli.

John i.
1 John i.

Psal. liv.
Matt VI,
Luke xii.

1 Pet. 1

welfare, glad and cheerful to d6 him good, glad to give him
lodgmg, &c. Wherefore to call such fruits of repentance
any hght or wanton mirth, ye arc to blame, and of a wanton
judgment. Standish.
All these netu fellows would have penance to be, SfC.
Coverdale.
To be caUed "new feUows" of your mouth, we do not
greatly force. But first, whereas ye jest upon us for castmg
our sins and care on Christ, and for rejoicing that he hath
taken them on him, ye shew yourself not only ignorant in
this spiritual cause of Christ's faith, but also blasphemous
both against him and his. I pray you, who hath so broad a
back, or so meet to bear the sins of penitents, as Christ
hath ? Hath not his heavenly Father laid our sins upon him,
as ye yourself have confessed out of Esay ? And doth he
not say unto us himself, " Come to me aU ye that labour
and arc laden, and I shaU refresh you?" Is not he "the
Lamb of God, that taketh away the sins of the world ?" And
doth not his " blood cleanse us from aU 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
his promise, that so doing he will nourish us and not suffer us
to lack. Nevertheless, in casting our care upon God, we rob
not our body of his duty ; but set the hands to labour, the
feet to go, the mouth to speak, aud every member to work in
his caUing, lest we tempt God, contrary to his commandment.
Standish.
This penance Peter did not take.
Coverdale.
What, wUl ye beUe St Peter ? Did not he east his sms
upon Christ ? Saith he not plamly, that " Christ himself bare
our sms 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?
Why biddeth he us then to " cast all our care upon him,"
adding also, that " he careth for us"?

defence op Barnes' protestation. 877
Again, doth not St Peter also bid us " rejoice, inasmuch i Pet. iv.
as we are partakers of Christ's passions?" &c. Or think
ye, that he did not as he taught ? Was he not one of those
disciples, which "were glad when they saw that their Lord" johnxx.
was alive ? Why are ye not ashamed then to belie him ?
Fie, fie ! take better heed to your words another time.
Standish.
But his penance ivas mournful.
Coverdale.
Though he mourned and wept bitterly, when he had
denied our Saviour, as every true penitent doth ; yet proveth
not this the contrary but that, in consideration of the good
ness of Christ, he also rejoiced, as appeareth by his own
words afore. Standish.
Theirs glad and jocund, ^c.
Coverdale.
So glad are not we in our penance, but we may find
cause enough of sorriness, though we considered nothing
else save the bhnd understanding that is in you. Ye say,
that we think justification to be without works of penance.
But Uke 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
¦mthout works of penance following. For our books, our we have
11 11 ¦ / 1 1 sufficient
papers, our pens, our haSids, our whole conversation, (though ^^j'Jj^™^
we have our faults as well as other men,) yea, and the
mouths of them that know us, can testify that we are of a
contrary opinion. Standish.
If you say, remission of sin is freely forgiven in bajJ-
tism, therefore we need no more penance, ^c.
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 Uke

37s 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 foUow your carnal liberty.
Now to your satisfaction, ye say here, that it springeth
out of the third kind of penance ; and before, in the eighth
Note this leaf of your treatise, to prove it strongly, ye bring in St
John Baptist's words, which ye join now to the first kind of
penance. Is it not now strongly proved ? Are ye not very
sure now of the doctrine that ye teach?
Again, to prove, that by the second kind of penance
godly men are purged from such sins, without which a man
cannot here live ; yc allege the first chapter of the first
epistle of John, who in the same place saith these words':
" If we say that we have feUowship with God, and yet walk
The place, in darkucss, we lie, and do not the truth. But if we walk
1 John i. . . ....
in light, even as he is m light, then have we feUoAvship 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. AVhy 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 thc same to tho open words
of the text, which I heartily require all indifferent readers to do.
Ezek. xviiL Thc placo of Ezechiol is manifest, that God wUl 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 penitcuts. The place of Ilieremy 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. cxlv. nesseth, that "the Lord is gracious and merciful, long-suf
fering, of great goodness, loving to every man, &c. ; lifteth
up all them that are cast down, and is nigh to all such as
Matt xvui. faithfuUy call upon him." The eighteenth of Matthew is evident.

DEFENCE OP BARNEs' PROTESTATION. 379
that whosoever converteth from his sin. Almighty God wUl not
that he shaU perish. Item, that Uke as all true penitent
sinners have their debt freely forgiven them, so shall they
be partaliers of the same forgiveness stiU, if they wUl heartily
do unto others as they are dealt withal themselves. These
places of scripture, though ye teU not forth the words, are
of your own aUeging ; 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, Ezck. xviii.
that like as God wUl not reward their good deeds, that for
sake him, and turn away agaui to their vomit of wickedness;
so wiU he not think upon their sins, that truly convert pzek. xviii.
therefrom unto him. Yet call ye them happy, that punish
themselves, and take upon them to be satisfactors in that
behalf; as though it were a blessed thing for men to lay
crosses upon their own backs. Thus by your judgment were
Baal's priests happy, and the hypocrites that the prophet i Kings xviii.
Esay speaketh of. 0 deceitful teachers! fuU weU 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 isai. m.
thee, and mar the way that thou shouldest go in." meus Qui
' y o te beatum
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 be
false, even by that one place, if we had no more, of Corne
lius, Acts X., ^c.
Coverdale.
The words of the text are these : "There was at Cesarea The text
T T ¦ 1 ^^^^ ^'
a man named CorneUus, a captain of the Itahanish 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 CorneUus was a
devout man, and feared God with all his house; and then
speaketh it of his good works, as alms, prayer, &c. Where
by it is manifest, that he himself was first accepted of God

380 CONFUTATION OF STANDISH.
and justified : for, as St Peter saith afterward in the same
chapter, " God hath no respect of persons, but in aU people
he that feareth him, and worketh righteousness, is accepted
Isai. ivi. unto him." And, as the prophet saith : " The strangers,
gentUes, or heathen, which cleave unto the Lord in worship
ping him and loving his name, are accepted unto him, as his
Eccius.u. own servants," Again, the scripture saith: " They that fear
Heb. xi. the Lord give credence to his word." " And -without faith
Bom. 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 fastuig, prayer, and alms-deeds, are the
Diversity, frults of peuauce : 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 1 shaU rehearse afterward, ye confess
yourself, not only that we are justified freely, but also that
Diversity, (jod first glvcth US grace, without which we can do nothing
that is good. Standish.
As did the ivork of king Ezechias, 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. whcu ho lay sore sick, the prophet Esay came to him, and
told him the message of God; and that he then made his
fervent prayer, and wept. After the which God sent him
word, that "he had heard his prayer, and seen his tears," &c.
And afore, in the same book, it is evident, that the same
2 Kingsxviii. 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
Nmivites, change the sentence of God ; for God is neither Heb. vi.
changeable nor double in his words. But like as, afore
the Nimvites believed in him, he first sent his word, and Jonah ui.
threatened them, that if they would not convert, their city
should be destroyed after forty days ; even so, when Eze- 2 chron.
chias was fallen into sin, God threatened lum, that if he
would not repent, he should die. And like as God, when we
receive his word earnestly, believe stedfastly in him, and
bring forth good works, doth accept us, as he did the Nini- jonah m.
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 Uke
as aU kings and princes may take instruction of good go
vernance, even so in him have all other sinners, that have
broken theu- 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 beUeved, 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 aUege 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, Igc.

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 faUen from the same. But in aU the
scripture find ye no ensample, that teacheth you to caU 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.
Notwitlistanding I am not ignorant of the order of our
justification, S,-c.
Coverdale.
Are ye not ignorant, what order God taketh in justi
fying his people, and wUl 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.
Ble prior dUexit 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 Uttle 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 caU 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 barnks' 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 ? Y''ea, even the same thu-d
chapter to the Romans, that ye here allege, is against you : Rom. in.
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 aUege, 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 cori-uption, 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 hun in my words ? Yea, and
though I have any righteous thing, I wUl not answer, but
make my humble supplication to my judge, &c. If equity
of judgment be requu-ed, no man dare bear record on my
side. If I wUl justify myself, mine own mouth shaU condemn
me. If I 'wUl shew myself innocent, he shaU declare, me to
be naught." Do not these scriptures prove now, that, in consider
ation of God's judgment, aU men's works are unpure and
imperfect?

384.

confutation of standish.

Psal. cxiiii.
Psal. exxx.

standishdoth di
minish the
text

Standish.
Unde Isai. Ixiv. Onmes nos immundi et quasi pannus
menstruatus : but thus to his purpose it cannot be taken, SfC.
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 requlreth ; and therefore, as appeareth
afterward, in consideration thereof he made his prayer with
the prophet, saying : " Lord, enter not with me into judg
ment." " If thou, Lord, wUt sti-aitly mark our iniquities, Lord,
who wiU abide it?" Notwithstanding, though his words be
manifest, yet ye say, not only that it cannot be taken to his
purpose, as Esay wrote in that chapter ; but also upon the
same ye gather an intent, (for ye are good at that, ye are
well skUled 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 coUection is clean
contrary to D. Barnes' words.
And if we confer them to that place of Esay whom you
aUege, this matter shall be the more manifest. The words
of the prophet are these : " All we are become as an unclean
man, and all our righteousnesses are as filthy rags." This
text, as it maketh clearly for D. Barnes' purpose against your
self, even so in alleging of it have ye diminished it, and left
out of it those words that make most against you. But the
abbot of hes 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 : " AU 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 aU our righteousnesses and best
works are unclean, and not without some blemish ; then
happUy vriU you have little thank, not only for holdmg
against it, but also for minishing the text.
As touching the Germans, (to whom ye impute error in
this behalf,) their doctrine is, that when the servants of God

defence of BARNES PROTES'rATIO.Y. 385
have done all that is commanded them, they must acknow- Luke xvii.
ledge themselves to be unprofitable ; to have occasion con
tmuaUy to cry unto God, and to say, "0 forgive us our Matth. vi.
trespasses ; " to acknowledge, that " in their flesh dweUeth no
good thing;" yea, and to confess, that though they "delight 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 Kingsviii.'
that "the whole life upon earth is a very battle," where " the job"n" ^'
flesh lusteth against the spirit, and the spu-it 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 Jb-Theserip-
hannem, Sermo xliii., where he saith these words : " We Austin
11 Trn T -Tl 111 maintain the
cannot do that we would. Why so? l!or we would that Germans-
" doctrine.
there were no concupiscences ; but we cannot have our will.
For whether we 'wUl or no, we have them ; whether we will
or no, they tickle, they flatter, they prick, they vex, they
wiU 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 i." The same affirmeth he in the sixteenth
sermon De verbis Apostoli^. And in the forty-ninth chapter,
De definitionibus orthodoxce fidei, he saitli after this manner :
"And therefore aU 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 nuUaj
sint concupiscentJEe, sed non possumus. Velimus nolimus, habemus
iUas; velimus nolimus, titUlant, blandiuntur, stimulant, infestant, sur-
gere volimt; prenumtur, nondum extinguuntur, quamdiu caro con-
cupiscit adversus spiritum, et spiritus adversus cai'nem. — 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 mundo, restat lucta cum diabolo. Qui autem
luctatm- aliquando ferit, aliquando percutitur, aliquando vincit, ali-
quando perimitur : quando de stadio exeat, attendatm-. — De rerbis
Apost. Serm. xvi. Tom. x. p. 75, B.]
r n 25
LCOVERDALE, II.J

386 CONFUTATION OF STANDISH.
through the fraUty '," &c. Such doctrine now, though it be
approved both by the holy scripture and by St Augustine,
vet 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 httle of the pope's church, of his
pardons, of his purgatory ; for putting down his religions,
dSiS'thd? his chauntries, his soul-masses- and diriges, his trentals, pil-
Se pJpistty. grimages, stations, &c. ; for ministering the sacraments in
their mother tongue, for setting them 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 weU 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 thc
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. were false, when he said unto God, " I am but dust and ashes "?
STySJNDISH.
Also it is said. Job prime. In omnibus his nan jjeccavit Job.
Coverdale.
The latter part of the text, which declareth the whole
meaning thereof, leave ye quite out. The words of the scrip-
Thepiace turo aro thosc : " 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-
The place vcTslty that Job had in the loss of his goods and children, it
maketh mention also of his notable patience, and then eon
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 oifend in other things, though he grudged not
[1 The reference ought to be to cap. lxxvi. Et ideo veraciter bo
omnes sancti pronunciant peccatores, quia in veritate habent quod
plangant, etsi non reprehensione conscientiae, certe mobilitate et muta-
bilitate prsevaricatricis naturiB. — August. De Ecclesiasticis Dogmatibus
sive de Definitionibus orthodoxse fidei. See above, p. 185. n. 12. Op.
Tom. m. p. 47, M.]

DEFENCE OF BAR.XES PROTEST.VTION. -JiSr
here against God. For manifest is it, that he did afterward
curse the day of his birth, as the third chapter declareth. job m.
Now because Job was patient in his first adversity, and
blasphemed not God, doth that prove it an error to hold
with him, when he saith, -- If equity of judgment be required, Jobix.
no man dai-e bear record on my side ? If I will justify
myself, or shew myseU" innocent, mine own mouth shall con
demn me"? St.vndish.
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 shaU not let you be idle nor unfruitful in the knowledge
of our Lord Jesus Christ." Let one place of scripture now
open and expound another. Standish.
Furthermore, a strong argument to prove it may be this :
Omnis qui in Deo manet non peccat. 1 John iii. Sed qui
manet in caritate in Deo manet. 1 John iv. Ergo qui
manet in caritate non peccat &c.
Coverdale.
To your argument I answer : Like as it is true, when the
scripture saith, " They that are born of God sin not," (partly uoimiii.
because God hath covered their sin, and imputeth it not unto Eom. 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 j,„^ ,.;,
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 i john i.
the truth is not in us," as holy St John saith. In the de
claration of the which words St Augustine noteth heresy in
the Pelagians and Celestines, for affirming, that the righteous
have utterly no sin m this hfe-- Talie you heed therefore,
that ye smeU 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. QPsii.cxix.
p August, de verbis Apost. Serm. xxxi. Op. Tom. x. p. 86. JI. &c.]

388 confutation of standish.
Coverdale.
The place He salth also a Uttle after in the same psalm unto God:
Ps^i.^cxix. " I have gone astray, Uke 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 eomplaineth 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 aU
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 understandmg, that I may learn
thy statutes ; save me, help me, deliver me," &c. Like as in
another psalm, where he confesseth to have kept the ways of
Psal. xviii. 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
Psal. exxx. -^yas in this body, and said : " If you, Lord, wilt straltly mark
Psal. cxiiii. iniquities. Lord, who shall abide it ? " " Lord, enter not into
judgment with thy servant," &c.
Standish.
And also as it may be proved by this, that God com
mandeth us nothing impossible for us to do.
Coverdale.
One false opinion would ye prove by another ; and by this
present article, like as by the other afore, ye declare your
self to be a very Pelagian, and partaker of their heresy con
futed by St Augustine in the sixteenth chapter of his book
De Libera Arbitrio^, and in more other places.
[1 The proper reference is to the treatise Do Gratia et Libero
Arbitrio. Opera, Tom. vn. p. 28. Ed. 1641.]

defence of barnes' protestation. 389
Standish.
But he saith not only Matt. xix. Si vis ad vitam, &c.
Coverdale.
Your argument is this : God hath commanded us to keep
his law ; ergo, it is not impossible for us so to do. But whether
your consequent wUl be aUowed in the chequer or no, we
shall see by our Saviour's own words; who, when he had The place
^ ' ' Matt. xix.
said to the young man, " If thou wilt enter into life, keep the
commandments," and told his disciples, "how hard it is for the
covetous to enter into heaven;" they asked him, and said,
" Who can then be saved ? Then answered he them, saying,
With men it is impossible : but with God are all things pos
sible." Down then goeth the Pelagians' heresy, and Uttle
thank are ye Uke to have for holding with it.
If ye ask. Why then doth God command us to decline objection.
from evU, 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
repeUeth it by St Paul's words, saying, " It is God which Phii. ii.
worketh in you both the will and the deed ; " but also putteth
us in mind, that if we be the chUdren of God, we are led by
God's Spirit to do good ; that when we have done any good »<>">¦ ->'"!¦
thing, we may give thanks to him, of whom we are led^, &c."
And in another place : " Therefore doth he command certain Deiib. arb.
^ , . cap. xvi.
things that we cannot do ; because we might know what thing
%e ought to ask of himl" The same doctrme teacheth he also
in the sixty-third sermon De Tempore*. This is confirmed
P Non itaque se fallant, qui dicunt, Ut quid nobis prsedicatur, ac
praecipitur ut declinemus a malo et faciamus bonum, si hoc nos non
agimus, sed id velle et operari Deus operatur in nobis? sed potius
intelligant, si filii Dei sint, Spiritu Dei se agi, ut quod agendum est
agant, et cum egerint, illi a quo aguntur gratias agant.— August. De
Correptione et Gratia, cap. n. Opera, Tom. vii. p. 286. K. L.]
P Compare note 1. Magnum aliquid Pelagiani se scire putant,
quando dicunt, Non juberet Deus, quod sciret non posse ab homine
fieri. Quis hoc nesciat? Sed ideo jubet aliqua, quas non possumus, ut
noverimus, quid ab illo petere debeamus.— De Gratia et Libero Arbi
trio, cap. XVI. Op. Tom. vn. p. 284. C]
[^ 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 eiFectibus experitur, non in se
femaneat, sed ad adjuvantem recurrat, qui ideo prseceptum dat, ut

3.90 CONFUTATION OF STANDISH.
Koi.i. 1... by holy scripture: "For by the law cometh the knowledge of
sin. So that even they which are renewed in Christ, find by
the law, that when they would fain do good, (for therein is
their dehght,) evU 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
John xiv. after those words he himself saith thus: "I am the way,
the truth, and life. No man cometh to the Father, but by
me." Nay, saith your doctrine, we may come to God by our
selves; he commandeth us nothing impossible for us to do.
Now let me ask you this question : If Christ, when he said
these words, "If ye love me, keep my commandments,"
did mean, that it is not impossible for us so to do ; why then,
immediately after the same words, doth he promise us the
Spirit of comfort ? What need have we of him, if we be not
comfortless of ourselves, or if nothing that he commanded us
be impossible for us to do ? What need have the whole of a
physician ? And St Augustine, writing against them that extol
St AuRustine, their own possibility, in the second sermon De verbis Apos-
aiiostoii. 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 light. Matt, xi,
1 John v., and Deut. xxx. Coverdale.
Ergo, God commanded us nothing impossible for us to
do? Is that your consequent? Full faintly are ye able to
prove it by those three chapters that ye do allege. First, in
Matt. xi. ^^'^ eleventh of Matthew, doth our Saviour bid " all them that
are laden, &c. to come to him." And yet saith he in another
John vi. place, that " no man can come unto him, except his Father
draw him." Where is now our possibiUty ?
1 John V. That fifth chapter of St John's first Epistle sheweth, that
excitet desiderium, et pi-sestet auxilium, dicente propheta, (Psal. Iv.)
Jaeta cogitatum tuum in Domino, et ipse te enutriet. — August. Serm. do
Temp. Lxin. Op. Tom. x. p. 158. D. ed. 1541.]
[1 August. Op. Tom. x. pp. 55, 6. But the reference is erroneous.]

DEFENCE OP EARNEs' PROTESTATION. 391
they which are born of God, do overcome the world by the
victory of faith. Now like as wo 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 workmg of God, and not ours. Where is then, I
say, our possibiUty ? Forsooth, even fled into the isle of
weakness. If by the thirtieth chapter of Deuteronomy ye will
prove, that God hath commanded us nothing impossible for us
to do, because Moses saith, " This precept that I command thee
this day, is not above thee nor far from thee;" &c. then
must I require you to take the answer of St Paul, who saith,
that it is the righteousness of faith which speaketh those Rom. x.
words ; and that the word which Moses there spake of, is the
word of faith, that Paul himself preached.
If ye think there to prove your purpose, because Moses
layeth before the people Ufe and death, good and evil, bless
ing and cursing, and biddeth them choose life, &c.; then
must 1 desire you, not only to remember the office of the law,
wherefore it was given, and whereto it serveth ; but also to
consider, that in the beginning of the same thirtieth chapter,
Moses himself saith these words : " The Lord thy God shall
circumcise thine heart, and the heart of thy posterity, that
thou mayest love the Lord thy God with all thy heart, and
in aU 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. ii.
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."
AU 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 workmg of God in us ; even so to them that love
God, are his commandments not grievous ; not through any i Joim v.
possibUity of man, but partly because Christ hath taken away Gai. lii.
the curse of the law, and delivered them from the heavy natt. xi.
burdens of then- souls, and partly because they deUght in
God's commandments, and esteem his word sweeter than
honey, as David did : for love maketh aU things light. rsai. exix.

3,92 confutation of .standish.
Standish.
Therefore I conclude, in all our working we do not
commit sin. Coverdale.
Of an evil major and minor foUoweth 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 tho probation whereof because ye
bring no scripture yourself, I will help you with a text,
Avhere 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 bo counseUed.
Standish.
No, nor our deeds and acts which, be good, cannot be
calli'il so, ,<i(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 ye did him in
minishing his words afore, will yet take the pains for you to
prove your purpose, though it be little to your mind, when he
saith: "All we are become as an unclean man, and all our
righteousnesses are as filthy rags'." And the wise man saitli
also : " Who may say. My heart is clean, I am pure from
sin ? " Barnes.
And with this he cast abroad his hands, and desired
God to forgive him his trespass.Standish.
Extra ecclesiam nuUa salus, &c.
[1 A different translation is cited by the author.]

defence of barnes' protestation. 393
Coverdale.
Without the church, ye say, is no salvation. Now is it
manifest that, beside the church made of lime and stone, there
is also a congregation, church, and multitude of froward 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 eomplaineth ; but also mako [Psai. xxii.]
laws, constitutions, statutes, ordinances, and traditions against
God's word; whereby it cometh to pass, that thougli they
boast never so much of God's service, yet all is to them in i^ai- ""i"-
I^Qtt. 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 waUc not in darkness, but in ' Jo'w '•
the truth, having all their sins cleansed by his blood. This
church continueth in the apostles' doctrine, runneth not out from Acts ii.
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 upiTim.n.
pure hands, &c. " In this church whosoever asketh hath, he Matt. vii.
that seeketh findeth, and to • him that knocketh doth God ^"''^ "''
open. In this church is free pardon and remission of sins for Matt.
all true penitents. For God will not the death of sinners, but Joim
if they convert unto hun, they shall live ; and whoso is laden E^cit. xvui.
with sin and cometh unto Christ, findeth rest and ease in his Kvi'.'
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, whore the door is ever opened to them that knock,
your own sentence condemneth you, that ye can trust to have
no salvation by God's promise.
But, alas ! what blindness is in you ! Though a sinner
doth err, or hath erred from the right faith, and from the
true use of the holy sacraments that be in the church of
Christ, and now cometh to repentance, desiring God to for
give him his trespass ; is not this a damnable doctrine to

XVI 11.
Luke xxiv.

394 CONFUTATION OP STANDISH.
teach, that he caimot trust to have salvation by God's promise ?
No ? Hath God promised, that sinners which repent shall not
Luke xxiii. be saved ? The thief that hanged on the right hand of Christ,
hath proved the contrary.
Again, If a .sinner may not trust to have salvation by
God's promise, whereby then may he trust to have it? By
himself? by his own works? or by your merits? Even by
your merits, as it appeareth, would ye have him trust to have
salvation ; for ye must needs be fuU 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
Gal. iii. apostle saith, "God gave the inheritance unto Abraham freely
by promise, " was it not done by his mercy ? And when he
saith in the same chapter, "Ye are the heirs of Christ accord
ing to the promise," what meaneth he else but as he saith
Tit. ill. 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
James ii. forglvcuess to them that repent: but Uke as he rebuketh them
that are but christian men in word, and not in good works
and deeds ; so, if partiaUty 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 o/"finalis impenitentia, ^-c.
Coverdale.
D. Barnes' words testify, what faith and repentance ho had
toward God, and what heart he bare toward tho common
wealth of all Christendom ; and yet shame ye not to write,
that he died ivithout repentance and in errors, because he
would not deny Christ, and revoke his word with you.
Standish.
Which died by his words, without sign or token of sal
vation.

defence op uarnes' protestation. 395
Coverdale.
Is it no token or sign of salvation, to beUeve in the holy
and blessed Truiity, the incarnation, passion, death, and resur
rection of our Saviour, and to knowledge the same before
men ? Is all this utterly no token of salvation ? Christ and the Matt. x.
apostle Paul are of another judgment.
Standish.
And so his prayer must needs be void.
Coverdale.
D. Barnes cast abroad his hands, and desired God for
giveness ; and yet dare ye affirm, that his prayer must needs
be void. By the which words, like as ye deny the article of
forgiveness mentioned in our creed, and promised in the Matt, xviii.
scripture to every one that truly repenteth ; so declare ye John ^lx. '
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 tvithin 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 2cor.v.
of this dweUing were destroyed, we have a building ordained
of God, an house not made with hands, but everlasting in
heaven?" Our Sa'viour also giveth this comfort to such as
beheve in him, that "they shaU not come to damnation, but Johnv.
pass from death unto Ufe." 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 estabUshing of your soul-masses and diriges ;
and therefore no marvel that ye teach a contrary doctrine.
For though the name of your purgatory be out of some of
your books, yet are not all purse-pickers come to the pillory.
Barnes.
For although perchance you know nothing by me ;

396 confutation of standish.
yet do I confess, that my thoughts and cogitations be
innumerable. Wherefore, I beseech thee, enter not into
judgment with me, according to the saying of the pro-
Psai. exiiii. phet David, Non intres in judicium cum servo tua, Damine;
Psal. cxxx. and in another place, Si 'iniquitates observaveris, Domine,
quis sustinebit ? " Lord, if thou straitly mark our iniquity,
who is able to abide thy judgment ?"
Standish.
See, I pray you, the devil seduced him so far, that he
would not knowledge any sin, but only cogitations, ^c.
Coverdale.
D. Barnes said not, that he had no sin ; but although,
said he, " perchance you know nothing by me, yet I confess,
that my thoughts and cogitations are innumerable." Is this
as much to say as, "I have no sin, but only cogitations and
thoughts?" Or be not thoughts and cogitations sins great
enough? Did he not confess also with the prophet, that if
God would straitly mark his iniquities, he were not able to
abide it? Is iniquity no sin? Not in your judgment, as it
appeareth : for ye dare boldly affirm, that in all your working
ye commit no sin. Standish.
See how lie judged other men perchance to know no sin
in him, ^c. Coverdale.
If it be an abominable vice (as it is no doubt) to slander
the scripture or to belie it; then verily are ye infect with
abominable vice, that have misreported it and belied it in so
many places of this your treatise. Now if ye be of counsel
with so many good men that knew such vices in D. Barnes,
I marvel ye tell us not what those vices are. As for your
mother, the unholy church, he called her an harlot many
times. And sure I am, that whoso knoweth her thoroughly,
Ezek. xxiii. and compareth her 'with her fruits to Aola and Aoliba, will
judge her to be Uttle better. Standish.
Judge ilierefore yourselves, what availeth him tliese his
feigned prayers, ^c.

defence of barnes' protestation. 397
Coverdale.
The prayers that D. Barnes useth here are the holy
words of God's scripture, and yet ye call them feigned
prayers. Now if the Holy Ghost, which is the author of the
scripture, "doth abhor feignedness," as the wise man saith; 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?
FuU feigned and false is your doctrine. Our Lord root it
once out from among his people. Barnes.
Wherefore I trust in no good work that ever I did,
but only in the death of Jesus Christ.
Standish.
To trust in our works, ut in deum credimus, that they of
themselves, ^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 yom- saying in the twentieth of Matthew ! Whereas the
parable in the same chapter, and the process of the last part
of the nineteenth chapter hard afore it, do utterly condemn your
doctrine. Lord God, what a derogation unto God's high
glory is this, to teach, that we may trust in our works, that
we may chaUenge our inheritance by our working, that our
working may deserve to receive immortality ! In the latter
end of the nineteenth chapter of Matthew doth our Lord affirm. Matt, xix,
that to be saved is a thmg impossible through the power of
men. And m this twentieth chapter doth his parable testify,
that Uke as we are first caUed 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.

3|I8 CeXFUTATlON OF STANDISH.
First, Avhcre find yc iu any article of thc christian fixith,
contained within thc holy Bible, cither 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 Clu-ist and his promise, how com
eth it by our working ? Is our working tho death of
Diversity. Christ, or his promise ? Now if our working may deserve the
inheritance of immortality, then may wo make satislaction
unto God for our ofl^ence ; and that yo have denied afore.
Oh, how well agree ye with yourself!
Standish.
And this caused Paul boldly to say, 2 Timo. iv. Bonum
ccrtameu cortavi, &c. Coverdale.
When that holy vessel of God, St I'aul, had exhorted
Timothy to tho fervent executing of his duty in preaching
God's word, and bad told him before of this present perilous
time, that men will not suffer wholesome doctrino, &c ; he
The place shewed him of his own death, saying: " For I am now ready
to be offered, and the time of my departing is at hand. I
have fought a good fight, I havo fulfilled the course, 1 have
kept the fiiitb. From henceforth there is laid up for mo a
crown of righteousness, which tho Lord, tho righteous judge,
shall give me in that day ; not only unto me, but to all tlicni
that love his coming."
What caused Paul now to say these words? Any trust or
confidence in his own deserving or works ? Nay, verily. IIo
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
str.iuieon- condemneth yours, Roma, iii.; Ephe. ii.; Philip, iii.; 2 Tim. i;
rlemnctli ... ^.,-111, m.
Tit. 111. Note well tho places yourseli.

2 I'lin. i\

Stiimlish's
doctrine.

Standish.
Albeit T fear me these his ivords, SfC.
Coverdale.
If when he did any good work, ho caused no trumpets to

defence of Barnes' protestation. 399
be blown before him, nor mumbled up long prayers in thc
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 stiU Paternoster is as good
as a loud.'
Barnes.
I do not doubt but thorough him to inherit the king
dom of heaven. Standish.
I beseech God, this false and erroneous belief, contrary
almost in every sentence to our mother, the holy church, 6,-c.
Coverdale.
FuU unholy and ungracious is your mother, and ye as
Unwise to take her part, that calleth it a false and erroneous
behef, when a man doubteth not but to inherit the kinojdom of
heaven through Christ. If that behef 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 wUl not hearken to the voice of Johnx.
strangers. Standish.
Wlio doth believe by any other means contrary to
Christ, ^c.
Coverdale.
Yes, forsooth, even you, if ye beUeve as ye 'write. For
the same pre-eminence, that is due to the death of Christ and 1^°^^^^,,^^
his promise, give ye to your working in the vineyard ; yea, hiinseit
ye put confidence, that your working shaU deserve immor
taUty : remember your own words weU.
Standish.
But what Christian doth cast off and forsake all duties
to our part belonging, and so temerously, ^c.
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 'wUl not say aU that I might, by your
own words; but God amend it that is amiss! Agam, this
Protestation of D. Barnes testifieth, that he doth not cast off castaway
aud forsake aU duties to a christian man belonghig. For he duties.

Matt. vii.

400 CONFUTATION OF STANDISH,
beheveth in the holy Trinity, he extoUeth 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
then- fruits." Now in describing unto us their fruits, ho
sheweth us, that they are such as boast of their works, and
say. Have not we done this ? Have not we done that ?
Other bhndness speaketh he not of in that chapter. In the
fifteenth chapter calleth he those blind leaders of the blind,
which, through their own traditions, make the commandment
of God to take none effect. Standish.
And Paul speaketh of them, prima Timo. iv. ^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. iu., 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 Uving,
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 of 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 " craftUy crept mto 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 evU 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 weU described the papistry and the
unholy pillars of your unholy mother, the church of the
Tricked? If ye had joined the second chapter of St Peter's
second epistle and the twenty-third of Matthew to these
places that ye have here aUeged, 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. xxvu.
chapter he counseUeth king Sedechias and his people, to give
no credence unto those prophets that speak fair words unto
them, and would make them beUeve that there should come
no such plague as God had threatened.
As for the thirteenth chapter of Ezechiel, which ye allege, Ezek. xm.
I wiU heartUy desire aU christian readers, not only to com
pare it to the twenty-thu-d of Hieremy ; but also with due
reverence (for so must God's word be entreated) to weigh and
ponder weU every sentence thereof. And so doing, I doubt not
hut the Holy Ghost shaU mmister" such bright spectacles to
their sight, that they shaU clearly discern and see, who be
schismatics, who be false prophets, and who be true. For I
can wish no man so good a glass to look in, as the scripture.
[coverdale, II.J

402 confutation of standish.
Barnes.
Take me not here, that I speak against good works.
For they are to be done : and surely they that do them
not, shaU 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 commcmly said. No venom or poison is worse, SfC.
Coverdale.
D. Barnes Doth not ho sot forth good works, that praiseth them,
set forth ° ' , -^ .
good works, teacheth men to do them, and threateneth damnation to them
that do them not ? Here ye caimot 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 aU duties to our
part belonging. Is it not our duty to praise good works ?
Standish.
But mark, it is naught 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
Eccles. xiii. saith : "Take the poor unto thee for the commandment's
sake," &c. Is it not God's commandment to do good unto
the poor ?
Moreover, where find you in all holy scripture, that God
hath commanded us to do good works, to the intent that we
should merit or deserve, and not to shew and set forth our
Matt V. profession ? Must we not " let our light so shine before men,
that they may see our good works, and glorify our Father
Job. XV. which is in heaven?" Hath not our Saviour "chosen and
Bom.vL 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 Ufe ? Are we not dead from the
curse of the law, and married unto Christ, to the intent that
we should now bring forth fruit unto God ? Hath not God
Eph. ii. ordained us to walk in good works ? Are we not " chosen of
God to shew now his wonderful works, which hath caUed us
out of darkness into his marveUous light?" Must we not

DEFENCE OF EARNES PROTESTATION. 403
"lead an honest conversation in the world, that they which i Pet. it.
backbite us as evil doers, may see our good works, and
praise God?"
Now to do good deeds, co bring forth good fruits, to
walk in a new Ufe, 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. iii.
married women their estate and duty, wiUeth them to be of
so honest conversation, that even they which as yet will not
beheve God's word, may, without the word, be won by their
godly hving ? 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 especiaUy, that take in hand to instruct i Pet. v.
and teach other, above all things to " shew example of good th. 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 diUgent is the apostle in requiring Titus to exhort
servants to the doing of their duty to their masters, and to
shew aU 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 evU spoken of."
Thus would he have Timothy also to teach and exhort ; and
then saith he these words : "' If any man teach otherwise, i iim. vi.
and agreeth not unto the wholesome words of our Lord
Jesus Christ, and the doctrine of godUness, he is puffed up,
and knoweth nothing," &c.
Read 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 raU
not, yet shaU ye not find him a flatterer.
26—2

404 confutation of standish.
Standish.
IVfiich thing being true, as the church confesseth, ^c.
Coverdale.
The church of the wicked granteth many more things,
than it shaU ever be able to prove, except it be with violence
and shedding of innocent blood; which is in very deed a
fierce, sore, and strong way of probation. Neither be they
heretics, that deny this your doctrine ; for I have proved
unto you by open scriptures, that your doctrine is false.
Standish.
Be not our own goad 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, ^c.
Coverdale.
I John V. " If we receive the witness of men, the witness of God is
greater : for this is the witness of God, which he hath tes
tified of his Son, &c. ; even that God hath given us ever
lasting life, and this life is in his Son." St Augustine saith
also : " AU my hope is in the death of my Lord ; his death
is my merit, my refuge, my salvation, my Ufe, and my re
surrection^." Standish.
Which for their detestable opinions deserved justly to
he 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 pardie: verily.]
[2 The author here follows a different translation of the original.]
p This passage is found in August. Manual, c. xxn. Tota spes
mea est in morte Domini mei. Mors ejus meritum meum, refugium
meum, salus, vita, et resurrectio mea. — Opera, Tom. ix. p. 174. E.
Edit. 1541. But the Benedictine editors do not allow this to be a
genuine work of Augustine, and with them Cave agrees. See Hist.
Lit. Vol, I. p. 249. Edit, 1688.]

DEFENCE OP BARNEs' PROTESTATION. 405
meddled the more with righteousness ; for no man can justly
err, nor justly commit treason. Standish.
Wliat a detestable heresy is it to say, the cause that we
be commanded to da good works, is to set forth our pro
fession! Coverdale.
Is not our profession the promise and covenant that we
have made with God, to seek his glory and our neighbour's
profit, even to love him 'with all our heart, with all our souls,
and 'with all our strength, and our neighbour as ourselves ;
in the which two points hangeth aU the law and the prophets?
Are not we bound then, by God's commandment, to set forth
the glory of God, our neighbour's profit, and love to them
both? Remember, what places of scripture I have pointed
you to afore concerning this matter.
Standish.
Before whom should we set it forth ? before God ? He
hmweth 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 tve may have good works, as the
Pharisees had, ^c. Coverdale.
Though Pharisees do their works to be seen of men, wUl Matt. vi.
you therefore, being a preacher, not give good ensample to
other, nor let your Ught so shine before men, that they i Pet. v.
seeing your good works, may give the glory unto God?
What? are ye so far from the knowledge of this gear, and Matt. v.
yet a preacher, a reader, and a post of the church ? Who
would think, that you (which are so well acquainted with
him that can compare the dear blood of Christ to the
stinking blood of a swine) should be so far from the under
standing of such things? 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

406 confutation op standish.
that ye are so blinded hi your understanding ; for there was
never enemy of Christ's blood, that had yet any clear judg
ment in his word, tiU he earnestly repented, and gave him
self whoUy to the study and life that it teacheth.
Barnes.
I believe that there is a holy church, and a company
of aU them that do profess Christ.
Standish.
Albeit that every true Cliristian ought thus to believe, S;c.
Coverdale.
Ye say that every true Christian ought thus to beheve;
and yet ye call the same belief erroneous and damnable. Is
the christian belief erroneous and damnable? Or is it er
roneous and damnable to beheve as every christian man ought
Diversity, to beUove ? Thus are ye not only contrary to yourself, but
judge christian men also to be heretics.
Standish.
For you judge, as appeareth by your preaching, ^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 Christ's blood. Ergo, ye are of the mahgnant church.
Standish.
Two contraries cannot stand both in one.
Coverdale.
It is not reason that they should, and yet can ye bring
it so to pass ; for ye can prettily ^ well grant to a thing in
[1 prately, old edition.]

DEFENCE OP BARNEs' PROTESTATION. 407
one place, and deny the same in another, as I told you oft
afore. Standish.
Hinc Jacabi iii. Nunquid fons de eodem foramine, &c.
Coverdale.
It foUoweth a Uttle 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 'with fear." Which text doth utterly confute
your former doctrine, that wiU not have us do good works,
to set forth our profession. Standish.
Unde 2 Cor. vi. Quse societas luci ad tenebras, &c.
Coverdale.
It foUoweth immediately in the text : " What part hath 2 cor. vi.
the believer with the infidel ? How accordeth the temple of
God with images ?" Now might I ask this question also of
you: How do these places of scripture, that ye have now
aUeged, agree to the confutation of D. Barnes' words, which
saith, " I do beUeve that there is a holy church, and a com
pany of aU them that do profess Christ ?"
Standish.
Whereby ye prove yourself bath an heretic and a traitor.
Coverdale.
Do ye lay heresy and treason to him, for beUeving that
there is a holy church, and a company of all them that do
profess Christ ? Sayeth he here any thing else ? And do ye
not confess yourself, that every christian man must thus
believe, if he will be saved ?
Standish.
Making by your devilish doctrine not only us to be the
malignant church. Coverdale.
To beUeve that article of the Creed, which D. Barnes
here affirmeth, is no doctrine to make you of the malignant

408 CONFUTATION OF STANDISH.
church ; but your blaspheming of Christ's dear blood, your
defacing of his glory, your wresting, perverting, and bely
ing of his holy word, and disagreeing from the wholesome
doctrine thereof, maketh you ye may know what, by St Paul's
words, 1 Tim. vi.
Ye play here with D. Barnes, though he be dead from
this body, as the false prophet Sedechias did with Michee ;
who, when he had exhorted the king not to break God's
commandment, this Sedechias stept forth, among four hun
dred of his sect, and smote Michee upon the cheek, and said:
xviu™"" " 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 shaU be of
the malignant church stiU, 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.
councU doth judge no malignity to be imputed unto them,
when any subject beUeveth that there is a holy church ; for
they know, that it is an article necessary to be beUeved of
aU christian men. Wherefore this cavillation declareth you
A pick- plainly to be but a pick-thank in this behalf. WeU, vet
thank. , i/tnii-
remember the end ot Sedechias : the story is written for
your warning. And verUy, like as mine humble expectation
in the king's highness doth persuade me, so heard I a very
famous and prudent counciUor of his, who yet is ahve, say
¦within these few years, that of all princes living his grace is the
greatest enemy to fiatterers, when he once hath thoroughly
spied them.
The king also hath received his high and supreme office
of God, to defend the word, the faith, the congregation and
church of God within his dominion, and is no maintainer of
any such malignant church. If your doctrine come to hght,
it will doubtless declare the same.

defence of barnes protestation. 409
St.\ndish.
By whose laws you be noiv justly condemned to be
burnt. Coverdale.
By what law he was condemned, I wot not, no more
than I can tell what point of treason was laid unto him.
But sure I am, that like as the civU 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 i Kingsxxi.
in the Acts, and of our Saviour Christ ; yea, clean contrary 5^^°^.']
to the judge's mind. Nevertheless, though Cain slay Abel '
in the bushes, yet wiU fliurder come out at the last.

Matt. xxvi.

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 chUdren of God?
What else can ye justly gather of D. Barnes' words, but he
confesseth the same, when he sayeth, " I beUeve that there
is a holy church," &c. ? Standish.
For this is the company, that profess Christ with their
mouth, 4'C.
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 ui-
junction of God so to do ; for without his commandment
wiU they do nothing, nor consent to that which they know
not to be his wUl. And thus have ye proved yourself at J°^;™"
the last, that it is not erroneous to say, how that God hath J^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 op standish.
Barnes.
And that all that have suflPered 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, SfC.
Coverdale.
TMiatsoever the cause were that he was put to death for,
(whereof I am ignorant,) it is no evU 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.
Touching martyrs, Uke as we have cause sufficient to
praise God daUy for his word ministered unto us by those
martyrs that ye here have named, and for all such as be
true foUowers of them ; so have we no little occasion to
lament and be sorry, that any man betaldng himself to god
liness, and making a covenant with God to live unfeignedly
after his word, should not profess the same in true fideUty
God wameth aud good wopks. Our Lord be praised yet, which through
men-s faU. the faU of other men hath warned us to beware of unthank
fulness! For when they who pretend to be setters up of
godliness, are either hypocrites to God, untrue in the affairs
of their prince, maiutainers of pride, of idleness, of swearing,
of excess, and of advoutry in themselves or in their house
hold servants, God's good word must wear the paper, and
be jack-out-of-service from other men. Now God shew the
right. Barnes.
And that always I have spoken reverently of saints,
and praised them, as much as scripture willed me to do.
Standish.
Here he plainly 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 shaU
praise them otherwise than scripture teacheth. How sheweth
he himself then to be an heretic hi this 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 detini-
that he is an heretic, which not only speaketh reverently of heresy.
saints, but also praiseth them according to the rule of scrip
ture ? VerUy your definition cometh out of an importunity.
Ye might also have defined it thus, and have said, " A'ipeai^
deducitur otto toi; a\povfj.at, volo, decerno ;" that is to say,
I will so have it, I am at a full point. For truly I see little
in your 'writing, but wilfulness and obstinate resistmg of the
manifest truth. WeU, God is able to bridle you.
Standish.
Ako in this his saying, that he will do nothing but
that scripture biddeth him, he plainly goeth against scrip
ture, ^c. Coverdale,
Is he not a worthy apostle, legate, or messenger, that,
having commission of his prince, what to say in his message,
wiU 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 aU kings and Lord of all lords.
Christ our Saviour sayeth unto his apostles these words :
" As my living Father sent me, so send I you." How did John xx.
his Father send him ? " My doctrine," sayeth he, " is not John vu.
mine own, but my Father's that hath sent me." " There- Matt, xxvih.
fore," sayeth he, " go ye your way, and teach all nations, and
baptize them, &c. ; and teach them to keep all things what
soever I have commanded you." Ought not stewards to be i cor. iv.
faithful ministers of then- masters' goods, to pay every man
good money, as they be commanded, and not to give false
coin instead of sUver and gold ? Must we not continue in 2 joim
the doctrine of Christ, and speak that thing which is agree
able to God's word ? Your doctrine woiUd have us to run 1 Pet. iv.

412 CONFUTATION OP 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 word of God, S[C.
Coverdale.
Like as ye prove not here, with what text of scripture
D. Barnes should go about to destroy the scripture ; so de
clare ye manifestly by this your opinion and wresting of the
text, to be one yourself, that with the word of God goeth
about to destroy the word of God. Now to your three
places, that ye bring out of God's word.
Acts XV. Where find ye in the fifteenth chapter of the Acts, that
we must obey more than holy scripture biddeth us ? First,
St Peter confesseth there in that council, that it is a tempting
of God to lay any yoke of the ceremonies of Moses' law upon
the necks of Christ's disciples, or to trouble the weak con
sciences of those which lately were turned and converted to
the faith : and afore in the same place hc confesseth, that
God appointed and ordained him to preach the word of the
gospel, and maketh mention of none other doctrine. Again,
GaiatTi' ^^® ^^ ^y ^^° 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
Bom. xiv. abstain from certain meats for offending of the weak : which
thing also St Paul requlreth 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 hke 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. vii

DEFENCE OF BARNEs' PROTESTATION. 113
departing from the faith, doth give thanks to God for call
ing them to his truth of the gospel; in the which he requlreth
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 forblddeth 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 -wUl, that men shaU obey more than is grounded in
scripture ?
In the sixteenth of the Acts, when Paul and SUas preach Acts xvi.
the word of the Lord, and deal gently with the consciences
of the weak according to the time, wiU they that men shaU
obey more than holy scripture teacheth them ?
2 Thessa. U. When St Paul reqmreth them to stand 2 ^ess. il
stedfast iu 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, wiUeth he them to obey more
than is contained in holy scripture ?
Thus is it evident whereabout ye go, namely, even by
your false aUeging 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
&ther of aU heresy, even father Satan ; who by Angelis suis Matt. iv.
mandavit, SfC, 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 teUeth you plainly, Ezek. xiu.
that God 'wUl send such a shower of rain among aU lymg
prophets, as shaU overthrow it. Your labour is but lost, so
long as ye daub your waU with untempered mortar.
Standish.
Ako, 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
do suffer death, are saints in heaven. This reverent talkmg
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 wiU 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, Igc, he goeth further than the
scripture speaketh, SfC. Coverdale.
Be these his words out of the bounds of scripture, or not
according to the scripture ? Read them over again.
Standish.
He would never willingly grant any thing but that is
in scripture, ^c. Coverdale.
'What a re- Then like as ye prove him to have been a true mes-
mvrth'of D* 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 wUl. 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 ? WUl not the prophecies of Christ's birth, the

DEFENCE OF BARNES" PROTESTATION. 415
performance of the same, and the practices of the Holv isai. vii.
Ghost in Christ's blessed mother, aUow this doctrme ? Have iSei'.
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. VerUy, such
your doting doctrine 'wUl make both you and your church
be less set by. Standish.
Deus enim tantam earn fecit, inquit qmdam, &c.
Coverdale.
Is not your doctrine now weU sealed 'with butter ? When
ye have presumed to controul God's word, and to caU 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 stUl 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? CaU her, as
God's word teacheth you, fuU of grace, blessed, immaculate
virgin, &c. Pray to God, that ye may foUow 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 reUgion, 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. Barices.
Then said !Mr Sheriff : " You have said well of her
before." And he, being afraid that ]Mr SheriiF had been,
or should be aggrieved -with any thing that he should
say, said : •• 'Mx Sheriff, if I speak any thing that you wiR
me not, do no more but beck me with your hand, and
I wUl straightway hold my peace. For I wdU not be
disobedient in any thing, but wiH obey."
Standish.
Now, as hefdgneth, 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 Ufe, 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 venisa. admouish you, that it is too late ; for though ye behe him
and slander him never so much, it cannot hurt him.
Standish.
[Psal. 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 holv king Ezccbias. As for you, ye must needs be of some
manly man. , , -, , i • i i i -n i i
bold and stout kmd, that can kul 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 mcu foT putting their trust in God. How maketh this
•words of the scrlpturo UOW to provc, 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 be,
which before time was ever disobedient, 4-c.
Coverdale.
Ye say much, and prove little, touching this man, whose
present Protestation, and his book written afore, declareth
An ensample plainly Ms obcdleuce toward his prince ; whose wholesome
in D. Barnes, commandmcut 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, 4l7
against him. Such bishops as labour in the word of God
and in the doctrine thereof, are to be counted worthy of i iim. v.
double honour : therefore in hearkening unto such, he did
weU ; and if he despised such, he despised Christ. But if he Matt. x.
foUowed St John's bidding, and did not receive such false a Joim.
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. Eiche, if ye be alive, that there was one accused
before my lord chanceUor for denying- of the sacrament ;
and for faidt of a better, I -was assigned to the examina
tion of him in the gaUery. And after long- reasoning
and disputation I declared and said, that the sacrament
being rightly used and according to scripture doth,
after the word spoken by the priest, change the sub
stance of the bread and wine into the body and blood of
Christ. Were not these my -words ?" said he. " Yea,"
said Mr. Pope. " Then bear me witness," said he, "that
I err not in the sacrament." St.\ndish,
Although you did not deny that sacrament, yet have
you, Sfc. Coverdale.
Ye call it slanderous raiUng, 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 m 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 st^Jf^^J^,.
ye are not content with him. Yet weU worth the Corm- I'^^^l^h/^,.
thians! for though they were faUen into abuse about this J'^^f^X"'"
Holy mystery, and about other things, we read not that they ^^l
[coverdale, ii.]

holy scrip-
27

418 CONFUTATION OF STANDISH.
spurned against the Holy Ghost, as you do, when they were
caUed 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 wiUeth them to have. But I say, through
out all scripture we are not commanded to pray to any
saints : therefore I cannot nor will not preach to you,
that saints ought to be prayed unto. For then should I
preach you a doctrine of mine own head."
Standish.
There is an old heresy that saith, Saints be not yet in
heaven, S;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. SrANDISH.
How can it be in scripture, thou impudent heretic, the
pjrayer 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 laiu, %c.
Coverdale.
The doctrine of God is, that Christ is the Lamb which Rev. xiii.
hath been slain since the beginnmg of the world, that is, even
he, whose power and deliverance hath cleansed and saved all
them that- ever put their trust in him. Christ Jesus yester- Heb. xiu.
day, and to-day, and the same continueth for ever.
Standish.
Therefore concerning praying ta saints, ^c.
Coverdale.
Must we beUeve 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.
. , , -1? /. 1 • 1 1 John >v-
judge, try, and exanune aU manner ot doctrme, and so to
eschew the evU and keep the good, hath it therefore autho- 1 ihess. v.
rity to make any new article, or to receive a doctrine con
trary to God's word ? Because Christ hath promised his john:
holy Spu-it of truth to be alway in his faithful congregation,
shaU they therefore make, ordain, set up, or believe ought
that is contrary to his own teaching ?
Standish.
Lost thou set no more by the authority of it, than so ;
inasmuch as St Augustine said, Non crederem evangeho,
nisi crederem ecclesiae ? &c.
Coverdale.
Even as ye pervert the words of holy scripture, so do
ye with St Augustuie ; as ye chop and change with it, so do
ye with him. And as ve allege the scripture for another standish per-
w o .»¦ verteth St
purpose than the plain circumstance of the text meaneth, so ^^su^^tt^^'s
do ye here with this holy doctor. For your purpose is with
St Augustine's words to prove, that your church by her
authority may make new articles, and that we are bound to
believe as she beUeveth, though the same be not grounded hi
27—2

XIV.
& xvi.

420 CONFUTATION OF STANDISH.
scripture. But ii men dUigently mark St Augustine's saying,
the occasion of his writing, and the circumstance thereof, it
shall be evident, that ye are as lUte him ui understanding, as
the moon is like a green cheese.
St Augustine, perceiving the great hurt that was growmg
The sect of through the doctrine of wicked Manicheus, took in hand to
chcel'.""'' confute him and his sect ; his errors were so noisome and
devilish. For he had not only feigned a new doctrine of his
own, and named himself Christ's apostle ; but also maintained
the heresy, which the anabaptists lately held, that the Son
of God took not the nature of man of the blessed virgin, and
denied rulers to bear office, denied marriage, denied certain
kinds of meats to be of God, or to be granted unto christian
men ; taught also that some men's souls die with their bodies,
despised the exterior word of God and ministration thereof,
and sought other visions without it : and many other fond
and wicked opinions had he, unknown to the holy church
and flock of Christ.
Contra Epis- Now for the repclUug of such pestilent doctrine, St Augus-
chei"quam' tlnc, aiuong othor things, wrote one special book against a
daraenu. cortalu opistlc of thc Maulchees, which was called Epistola
Fundamenti; and when he had shewed the occasions, which
moved him to abide still within the unity of Christ's catholic
church, then in the fifth chapter he shewed the cause, that
moved him rather to give credence unto Christ's gospel,
than to ^lanicheus; where among other he saith these words:
Nostis enim me statuis.se nihil a vobis prolatum temere cre
st Angus- 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
Avhat canst thou say, or do, thou shalt not obtain ; for thou
didst promise knowledge of the truth, and now thou wilt
compel me to beUeve the thing that I know not. Peradven
ture thou wilt read me the gospel, and thereby wilt thou
essay to affirm the person of Manicheus. If I should find
any man then, which as yet believeth not the gospel, what
Ego vero shouldcst thou do to him that saith unto thee, I beheve not ?
evangelio rem "isi^e -^^ ^°^' ™®' ^ should uot bellevo the gospel, unless the autho-

rem, nisi me
eMiSSlom- I'ity of the catholic church did move, teach, or warn me.
raoveret auc-
toritas.

Seeing that I was obedient unto them, when they said. Be-

DEFENCE OP BARNEs' PROTESTATION. 421
lieve the gospel ; why may I not obey them, when they say
unto me, Beheve not IManichens ?" &c.'
By the circumstance now of St Augustine's words, it is ihe doctrine
evident, first, that he would believe no such doctrine as men tine. "^^
brought up of their own heads. Secondly, that he would
believe no uncertain doctrine, nor that he knew not to be
true. Thirdly, that the occasion which moved him to be
lieve the gospel, was the whole consent and authority of the
catholic or universal church. Now Uke as he reporteth not
of them, that they preached any other doctrine unto him,
save the gospel, so saith he not, that he believed any other
learning, save only it. And in confuting of Manicheus'
error, he bringeth none other doctrine but the scripture, as
it is manifest in the same fifth chapter of his book.
What help have ye now in St Augustine's words, either
to prove praying to saints, or that a particular church may
by her authority make any article necessary to be believed,
except it be grounded in scripture ? Ye meant somewhat, siandish
when ye chopped up St Augustine's words of that fashion, st Augus-
.^ . ^ . . tine's words.
It IS not for nought tliat 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 cathohc church did move me." Now is
KaOoXiKos as much to say as universalis. Which word like kuBoXikos.
as ye leave out in your lection, so follow ye the mind of
Franciscus Maronis^, such another holy father as was your Franciscus
inquit quidam ; who, coming long after St Augustine, did
gather of these his foresaid words, that the authority of the
church is greater than the authority of holy scripture : where-
[1 Nostis enim me statuisse nihil a vobis prolatum temere credere.
Qusei'o ergo, quis sit iUe Manichseus ? Respondebitis, Apostolus Christi.
Non credo. Jam quid dicas aut facias, non habebis : promittebas enim
scientiam veritatis; et nunc quod nescio cogis ut credam. Evangelium
forte mihi lecturus es, et inde Manichsei personam tentabis asserere.
Si ergo invenires aliquem, qui evangelio nondum credit, quid faceres
(licenti tibi, Non credo ? Ego vero evangelio non crederem, nisi me
catholicEe ecclesise commoveret auctoritas. Quibus ergo obtemperavi
dicentibus, Credite evangelio; cur iis non obtemperem dicentibus mihi.
Noli credere Manichseo? — August, con. Epist. Manich^i, quam vocant
Fundamenti. 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 toachoth us. that
whosoever bringeth up any opinion, or setteth up any doc
trme, we shall receive none, but that which agreeth with the
manifest doctrine of the imivcrsal 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.
St.vndisii.
Is it not still fundamentum et columna veritatis ? &c.
Coverpali;.
The universal congregation and multitude of them that
1 Tim. iii. belicvo iu Clivist is still the house of Cod, tho church of the
living God, the pillar and estabhshment of the truth. For
there dwollcth God, with his mercy, grace, truth, forgive
ness, &c. N^either did the apostles contrary to Christ's
former institution, when they, to sot up his name, which then
was so soi'c spm-ned 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 jnist. desired the Roman.'^, cap. ,vv., the Collo. [Coioss,]
cap iv.. the Tes.^a. 1 Tessa, v. [Thcssa. j, to pray for him, S,c.
Coverdale.
I turned not over two leaves of your treatise since I
read those your words, where ye say thus, " How can it be
in scripture, thou impudent heretic, the prayer unto saints ?"
standish Lord Jesu ! what mean yc, man ? WiU ve b-y scripture
will prove by , . i i /. '
seripturethe provc that tluug, wliich, as yo yourself confess, cannot be
thS.''° ^^ scripture? Do ye not grant yourself, that the holy
scripture is the very word of God ? Will ye then by God's
holy word prove that thing, which cannot be therein? WUl ye
behe the word of God ? Say yc not yom-self in another
place afore, that it is an abominable vice to slander it?
To what point now have ye brought that worshipful doc
trine of your unholy mother, the malignant church, which
teacheth, that we must now pray unto St Paul and other
saints ? Now is his request such, that if we should fulfil it

defence OF Barnes' protestation. 423
yet for him, as well as when he was Uving upon earth, then
should we desire God to be good to lus holy samts that are
out of this hfe. And then, God save our Lady, help St Paid,
and comfort sweet St Anthony !
A mocker are ye with God's holy word, and a shameful
slanderer thereof; therefore as unworthy to be answered vain words
unto every vain sentence of your unstable doctrine. So leave Inlw™ 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 cathoUc or universal church and congregation of God, is
his holy word and scripture ; which, as holy St Paul dare 2 Tim m.
avow, is able to instruct us unto salvation, which is through tuJe^is suS-
the faith in Christ Jesu, &c. If your article, therefore, of
praying to saints that be out of this life, were a thing belong
ing to salvation, no doubt the same holy scripture of God
would have taught it.
The ancient, firm, stable, and true doctrine of Christ's
cathoUc 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 heU, so is he stUl our merciful and christ is our
faithful high priest in things concerning God, to make agree- ueb. k"'^ '
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. vu.
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. U. ; and
yet without open scriptures are ye not ashamed to resist it.
We are commanded throughout aU holy scripture, both Matt. vii.
of the old and new Testament, to pray unto Almighty God, Psah xux.
•¦ i"ji *^er. xxix.
to caU 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 shaU be heard, we shaU have our request, we shaU find Matt. vn.
' -^ John XVI.
that we seek, we shall be delivered, &c. i^^'- "^"^

424 confutation of standish.
We have ensamples innumerable, that all these faithful
people whom the scripture maketh mention of, did make
their petitions and prayer to none other but unto God, while
Acts X. & they were in this life. Let Cornelius, whom we spake of
""' afore, and the practice of the primitive church, bear record.
Shall we now refuse God's holy commandment, think
scorn of his loving promise, despise the ensamples of his
cathoUc and universal church, and defy God's holy ordinance,
as ye do, and run at riot with your doctrine ? Away from
Psal. cxix. us, ye wicked ! the commandments of our God will we keep,
and not yours. Standish.
Which, took our .mis on him, Poenam pro peccatis, 1
Pet. ii. &c. Coverdale.
Ye taught afore, wresting many scriptures for your
Diversity in purpose, that every man must satisfy for the punishment
aoc'iri'iic. belonging unto sin ; and now ye grant, that Christ took the
pain upon him therefore. As much hold is there at your
doctrine, as at an eel's tail. Standish.
But we have more means concerning interces,'<ion, S(C.
Coverdale.
The scripture is manifest, that every one of us in this
life is bound to pray for another ; and daUy occasions have
wo of such petitions and exhortations, as appertain to our
estate. As for praying to saints that be out of this Ufe, ye
have mine answer already. Barnes.
Notwithstanding whether they pray for us or no,
that I refer to God. Standish.
A good christian man would have gone no further than
the congregation of Christ's church, that is to .lay, in this
region tlie kinfs majesty with his learned council.
Coverdale.
Like as your unreverent handhng of the holy scriptures
afore rehearsed, and your wicked doctrine against the same.

DEFKNCB OF BARNES PROTESTATION. 4_0
dedareth you to be none of Christ's church, unless ye repent
and turn ; so do ye here exempt yourseK from that holy con- stanjkh
gr^ation. Marvel not therefore though, when I see you himseif.
foUow 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 congreg-ation of
Christ's church is the king's majesty 'with his learned councU.
But is this a sufficient definition ? What a comfort is this
now for so many of the king's subjects, both learned and
Tudeanied, to hear that thev are not of Chi-ists congrega-
tion! Is it a great consolation for the foot to be none of
the body ?
Ye repute D. Barnes no good christian man, because he
would not define, whether saints pray for us or no, but
referred that unto God, and not to the king's majesty and
his learned councU. What 'wUl re make of the king's grace?
A prince that had rather have secret things referred unto
him, than unto God, the only knower of aU secrets ? Or do
ye esteem the king's learned councU to be such men, as "wUl
^ve judgment in things that be not evident ? Or think ye
them to be ignorant of the scripture, which forblddeth men
to scM^rh out or to meddle with secret thuigs, that God hath p^T. ,^v.
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. Wlierefore if the dead may pray
for the quick, then I will surely pray for you.
Standish.
O damnable pre.nimption, lf<?.
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 scriptm-e
to prove, that D. Barnes would temerously appoint and
determine the time himself: for his so saving ve bria-z in.

426

CONFUTATION OF STANDISH.

Mark xiii.
Matt. xxiv.

Joh.

Quod pater posuit in sua potestate, as right as a ram's horn^
and as nigh to the purpose, as Paul's steeple and Jlount
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 Uke answer to such another question
giveth he in another place, and saith: "Of that day and hour
knoweth no man, no, not the angels of heaven, but thc Father
only."^ What maketh this now to prove, that he which, according
to Christ's promise, trusteth to pass from this death to Ufe,
doth temerously appoint and determine the same time, day,
or season, which our Saviour there speaketh of? or that he
is either presumptuous or arrogant, which, according to the
example of holy scripture, is certain and sure, that after the
destruction of his body he hath an everlasting dweUing in
heaven ? Have ye not now alleged the scripture weU to the
purpose ? Ye would have men beheve, as it appeareth by
your doctrine, that when they depart hence, they shall go
from the haU into the kitchen, or else into thc hot kiln of
your purgatory. Standish.
Look luhat case he is in, that thus ended his life, ^c.

Heb. vii.
1 John ii.

Coverdale.
To prove here that saints pray for us in heaven, ye make
a long disputation, and with the scriptures ye do as ye were
wont. They have love yet, ye say, and therefore they pray
for us, and are our advocates. I answer, The same places of
scripture ye bring in yourself, are most against you; for
they declare manifestly, that it is the office of Christ to make
intercession for us, and that he is with the Father our ad
vocate, which obtaineth grace for our sins. The saints then
that be in heaven, knowing this eternal will of God, love us
not so, that they desire to be, neither can they be, against it.
2 Mae. xv. It Is a tokcu, that your doctrine hath but a weak foun-
juLsMae-" 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 HARNES' PROTEST.VTION. 427
the stories of other books, yet did not the church receive it proiog. m
among the canonical scriptm-es m St Hierome's time'. mo^sf^°"
Neither can ye prove that book lawful by any saying of Luite xxiv.
Christ; for throughout aU the new Testament he maketh
mention of none, but of the Law, the Prophets, and the Psalms,
and biddeth not search any other scriptm-es, 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
'wiU not be entreated, where his word is trodden under foot,
and where men -wUl needs spurn against it. And verUy in
aU the scripture could ye not have brought in a more manifest
place to confute your own doctruie, if it be compared to the
fourteenth of Ezechiel.
The sixteenth of Luke proveth nothing for your purpose ;
in that Abraham prayed not to God, when he was desired.
But hke as it proveth that there is no redemption in heU,
nor time of acceptable repentance and forgiveness after this
life ; so proveth it e'vidently, 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 oen. iv.
blood and of such as are slaiu 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 mahcious per- Matt, xxiii.
secutors thereof, are gnUty of the righteous blood that is shed
npon 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 beUe 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 iii.
own power, which made the lame man whole. St Luke also Acts xk.
P Sicut ergo Judith, et Tobite, et Machabseorum libros legit quidem
.ecclesia, sed eos inter canonicas scripturas non recipit ; sic et hoc, &c.
—Hieron. in Prov. Eccles. et Cant. Cantic. Pra;fat. Tom. ra. p. 346.
Autverp. 1579.]

428 CONFUTATION OP STANDISH.
reporteth, that " God wrought no smaU miracles by tho 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 foUowing."
Moreover, whereas St Paul desired to be loosed, and to be
present with Christ, what proveth that the praying to saints ?
He said in the same place, that it were more needful for them
to have him yet living among them. Which thing were not
so, if this poor article were so necessary as ye make it. But
Paul's words shall be true still : for great need have we of
many such as he was, if it were for nothing else, but to
preach with his mouth (as he hath done in his epistles)
against your and all other such false doctrines.
Standish.
Nonue confortatus est principatus eorum ? I'salm
c.vxxviii. Coverdale.
Like as that scripture maketh no mention of any such
Tlie Psalm artlclc US yo imagine ; so doth thc content of tho psalm set
forth tho wonderful care and provision, that God maketh for
us ; and teacheth us, that God's secret counsels and thoughts
are too high for our capacity. Standish.
Hinc Jero. adversus VigUantium, &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 aU
saints, have anything with God.
Standish.
If you say. Saints do not hear us, ^c.
\} Ipse, Christus scil, sit oculus noster, ut per ilium yideamus
Patrem ; ipse vox nostra, per quem loquamur ad Patrem ; ipse dextera,
per quem Deo Patri sacriflcium nostrum dcferamus.^S. Ambros. Dc
Isaac et Anima Liber, cap. 8. Opera, Tom. i. p. 380. Ed. Paris. 1G96.]

CXXXIX.

defence of Barnes' protestation. 1-2D
Coverdale.
What knowledge the saints have, it is truly above my i Kinss viu.
capacity; but weU I wot, that the scripture of the old Tcs- Lukev.vi.xi.
lament ascribeth only unto God the knowledge of men's
hearts. Whereof the gospels also bear record sufficient, and Matt. ix. xii.
so doth the first of the Acts. Now is it manifest likewise,
that as the prayer which cometh from the heart is most
acceptable, so doth our Saviom- bid us pray unto our Father Matt, vl
in secret. Whereas ye bring in the example of Abraham, and the
work of God shewed unto him in this Ufe, 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 faithfuUy ocn. xvni.
cleave to his promise, and because he knew that Abraham
would command his chUdren 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 chUdren vet 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 take xu.
John the Baptist ; even so to the estate that saints be now
in apply ve those words, which St John speaketh of the i john ui.
estate, that God's elect shall have at the second appearing of i cor. xv.
Christ ; even when they shaU be Uke him, when their bodies
shaU rise uncorruptible, as his is risen, and when he shaU
change their vUe body, that it may be Uke fashioned unto Phu.iii.
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 aUege the words that were
spoken long before the death of Christ, Qui minor est in

430 CONFUTATION OF STANDISH.
regno, s,-c. Remember yourself well, what a clerkly part ye
play with that text.
As for Sanctorum. Communioneni., it is tho declaration of
the holy catholic or universal church of Christ, that they^
are a company or fellowship of all such as be sanctified in
Christ's blood, and arc partakers of his merits, and members
one of another. But no probation is it, that saints in heaven
do pray fur us, if yc note well tho description thereof, by
1 Cor. Xii. St Paul's doctrine.
Now if yc will prove your purpose by thc angels' offices,
^*' ¦' then must yc provc, that saints are ministering spirits, sent
for their sakes which shall bo 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 tho text at your pleasure with tho
Luke XX. shortest, these aro our Saviour's words: "Thc chUdren of
this world do marry apd be married ; but they that shall bo
counted worthy of yonder world and the resurrection from
tho 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 tho Sadducees, as it confuteth
their heresy, so doth it prove, that thc children of God in
heaven bo like tho angels, in life, in immortality, and in that
they are as free from tho necessity of marriage, as the angels
be; but it proveth not that they are Uke 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 pjrofit us, as by example
ive do read, Gen,, xxvi., SfC.
Coverdale.
Gen. xxvL Whcrcas 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 wiU I give all this land, and will perform mme
oath that I sware unto thy father Abraham," &c. This
Gal. iiL scripture then like as it proveth, according to St Paul's
words, that "they which are of faith are blessed with faithful

defence of Barnes' protestation. 431
Abraham ;" so declareth it manifestly, that this same blessing
cometh of God's promise in and thorough tho Seed of Abraham
and Isaac, that is, ovon thorough Christ.
But why bring yo in this or any othor placo of tho old
Testament to prove, that the merits of saints in hoaven do
profit us; seeing yo say yourself, that aforo Christ's ascension
there woro nono in heaven, and seeing also that those virtues
bf Abraham and David woro things practised here, and not
in heaven? God is my record, I wondor greatly, what yo
moan, thus to dally with his word.
Touching merits, I havo answered you already ; but St
Paul answereth you bettor, and saith, that God, giving us his Rom. vui.
dear Son, hath given us all things with him, and that in him coi.i. ii.
dweUeth all fulness, so that wo aro complete in him. Sure
I am also, that no truo servant of God avUI bo otherwise
minded, than was holy John Baptist, which said, that " out
of Christ's fidness all wo recolvo grace,'' &c, and that •' grace joimi.
and truth comotii by Jesus Christ." If the merits then that
ye spealc of bo any part of grace and truth, then must ye
needs grant, tiiat wo receive them only of him. But surely
ye havo some ungracious and falso matter in hand.
Standish.
He speaketh nothing of our works after our justification,
but only of works before faith ; which indeed are not nwri-
tmoiis, SfC.
Coverdale.
Aforo, to prove by Cornelius' works, that our justification,
deserved oiUy by tho death of Christ, is a falso justification',
ye say, tiiat his good works before ho was justified, someUihig Diver,sit>; m
deserved that ho should bo called into tho congregation of our doctrine.*
Saviour, and so thorough God's mercy his works did deserve
much of Almighty God. Those aro your own words. And
now, clean contrary to tho samo, yo grant, that works before
faitli aro not meritorious. Thus by your own words condemn
yo your own doctrine.
But though every good work done in truo faith after
God's commandmont shall bo rewarded, and hath his promise
annexed unto it, as, if I bo merciful unto my neighbour, God Matt.y.xviii.
t '¦ •1111 1 "*"' "'*
hatli promised to have mercy on mo again; shall that reward
[1 Soo before, p. 379.]

4.32

confutation of standish.

August.

K/im. ill.
liphes. II.

Luke xvii.

ne
sane

be given for my works' sake, and not rather of his 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 liberaUty,
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
pra;cie3t. roigueth 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.
Well, have ye got any thing more to say? Then
called he IMr SheriflF, and said, " Have you any articles
against me, for the which I am condemned ?" And the
sheriflF 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 coronat quam mu-
nera sua. — August. Sixto Presbytero con. Pelag. Epist. cv. Op. Tom.
II. p. 96, M. Ed. 1541. Compare also, De Grat. et Lib. Arbitr. ad Va-
lentinum. Tom. vn. p. 282, E. F.; Enarrat. in Psalm, xcviii. (xcix).
Tom. VHL 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 Prsedestinatione Sanctorum. Cap. 15. Opera. Tom. vn. p. 270, H.]
[3 The Editor has not been able to discover this passage.]

defence op rarnes protestation. 433
and I wiU 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 did,^t tliou revoke
at the Spittle. S(C. ? Coverdale.
A very spittle fashion is it, no doubt, to ask questions
of the dead. And I suppose verUy, that except it be a con
jurer, a juggler, or a worker with spirits, there is none that
useth it.
Touching articles at the Spittle, I am certain D. Barnes
did not affirm there, that faith doth not justify, or that Christ's
death was not the sufficient satisfaction for our sins. Now
whereas he was enjoined to affirm, that though Christ be our
only mediator, saviour, justifier, and only satisfaction unto
God for the sins of them that believe in him, yet if we lose
this grace through sin, then must we rise again by true
penance, &c.; if for this article, I say, ye will gather that
he should revoke, then do ye interpret his words contrary to
his own declaration, that he made of them in the same sermon:
insomuch that the Sunday after at Paul's Cross, as I under
stand, D. Wilson could lay no greater thing to his charge,
than that he had expounded penance after his wont manner,
by the office of the law and the gospel.
•Now like as afore in your words ye compare this his
confession to the confession of the devil ; so by this and such
other your taunts ye would make the world believe that he
revoked aU 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 aU your babblmg book ye have not proved,
neither shaU be able to do,) was a sufficient evidence at his
28
[coverdale, ii.]

434 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. bis death-bed. Again, St John saith: "Every spu-it 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 evU conversation any thing,
out of which ye can truly deduce, that ever he denied the
true faith of God, or any one of the benefits or offices of
Jesus Christ.
As for the articles that were laid against him in Cam
bridge above twelve years ago, verily like as in repeating of
them ye accuse your church to pretend an outward forgive
ness, and yet to keep hatred still many years ; so appear ye
to favour them that accused him of the said articles, in some
whereof he maintained the prerogative of princes against the
• tyranny and usurped power ye wot of whom. I say no
more ; but if ye be at that point, and may so freely write
what ye will, I commit my part of the play to God : who,
as I doubt not, will defend the king in his right, so am I
sure, that although ye be now in your ruff, he is not yet
hard asleep. Whereas ye say, that at D. Barnes' death
there were three sorts of men, and that the first sort, which
by your report were most contrary to him, would give him
no answer at his honest request; ye declare plainly, that
either they had nothing to say against him, or else little
2 Cor. xi. charity ; seeing that, according to St Paul's words which ye
allege, they found not themselves grieved to see the weak
offended, if it were as you say. Neither proveth it them to
lean stedfastly unto the pUlar 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, aUow their act ? Let aU indifferent readers
judge how the cxviu. [cxix.J psalm, the third of the first
to Timothy, or the eighth to the Romans, agreeth with their
purpose. In describing the second sort of people that were at D.
Barnes' death, ye fail also : first, in reportmg of them, that
they ever be and shaU be as apt to receive the evU preaching,
as the good ; secondly, that they are content in these matters

DEFENCE OP 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 sauie text which ye Matt. xvin.
yourself do allege, that they believe in him. Then like as
they hearken to his voice, and not to the voice of strangers, joim x.
so foUow they him, and are led of his Holy Spirit ; and not Rom. vm.
only prove all doctrines, whether they be of God, but also i john iv.
keep that which is good ; for they know Christ's voice, and
not the voice of strangers. john x.
Moreover, if that third sort of people did favour no worse
opinions, and were no fuUer of fleshly and carnal sensuaUty,
than this present Protestation of D. Barnes teacheth them ;
that text, Dilexerunt magis tenebras, ^c. may rather be John in.
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 ivhether this be feigned charity or no, SfC.
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.
. *' Luke xxiii.
also at lus death.
Ye take upon you here the office of a judge, afore ye
be caUed thereto ; yea, even God's only office, in judgmg 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 supp6se) be ignorant what direction the king's
highness did take therein ; yet seeing the one was reconcUed
28—2

43 G CONFUTATION OF STANDISH.
to the other openly at the Spittie, ye should now not take
the matter so hot.
But a pick-thank wiU ye be stUl. What mind hath he to
be revenged, that first asketh a man forgiveness, and then
prayeth God to forgive him, as Christ forgave his death, if
he be guilty ? Again, will the bishop of Winchester judge
himself to be either seditiously or disdainfuUy named, or
without reverence, when he is called a bishop ? I dare say
he will not. Why play ye PhiUp 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, ^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 aU to pray for the king's grace, as I
have done ever since I was in prison, and do now; that
God may give him prosperity, and that he may long
reign among you, and after him that goodly prince
Edward may so reign, that he may finish those things
that his father hath begun. I have been reported a
preacher of sedition and disobedience to the king's
majesty : but here I say to you, that you aU are bound
by the commandment of God to obey your prince with
aU humUity and with aU your heart, yea, not so much as
in a look to shew yourselves disobedient unto him ; and

defence op Barnes' protestation. 437
that not only for fear of the sword, but also for con
science sake before God. Standish.
Thou hast been truly reported a seditious preacher, ^c.
Coverdale.
WiU 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 beUe him, it
shaU be evident to aU 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 hke 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 mthe cxiii.
wrong, mayest thou make any resistance with sword or with ^'^^''
hand, &c." Item, " K the king forbid the New Testament, &c.
men shaU first make faithful prayers to God, and humble
suppUcation to the king, that his grace would release that
commandment. If he wiU not do it, they shaU keep their d. Bames-
Testament with aU other ordinance of Christ, and let the mJ. iVa" of^
king exercise his tyranny, if they cannot fly ; and in no 'wise,
under pain of damnation, shall they resist him by violence ;
but suffer patiently, &c. Nor they shall not go about to
depose their prince, as my lords the bishops were wont, &c.
But if the king 'wiU do it by violence, they must suffer it ; in the cxvi.
but not obey to it by agreement." Item, "Now is it clear, that
we may not resist this temporal power, in no wise, by
violence, &c.; but if any thing be commanded us that is against in the exviii.
the word of God, whereby our faith is hurt, that should we
Dot do in anywise, but rather suffer persecution, and also
death." Be these words now as much to say as, if the king com
mand any thing by tyranny, men shall not suffer him?
What mean ye so untruly to report of the dead? But no
marvel, when ye shame not to behe so many texts of God's
holy word.

438 CONFUTATION OF STANDISH.
Touching men's laws, it is manifest, that such as are noc
grounded in God's word, do not bind the conscience of man
to deadly sin. For if they be not grounded in God's word,
and agreeable to the faith thereof, then are they sinful and
naught. Who is bound now to obey sin ? But a man may
smell you afar off, whose successors ye be. You will not
stick to call it a lawful act, for a prince to condemn God's
word, and to forbid that thmg 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 thecontrary,
•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 policy to serve for the glory of his truth. Amen.
Barnes.
Yea, and I say further, if the king should command
you any thing against God's law, if it be in your power
to resist him, yet may you not do it.
Standish.
See here the steadfastness, ^c.
Coverdale.
This man neither wrote nor said, that we must obey an
earthly prince more than Almighty God ; and yet are ye not
ashamed so to report of him. He saith, that though the king
command us any thing against God's law, yet may we not
resist him : which saying ye caU 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 prmce:
which thing whether it be not both heresy and treason, let
them judge that have authority.
Amos ViU Because Amos the prophet preached against idolatry at
Bethel, that false priest Amasias, whom ye speak of, told the
king that he was a seditious fellow, and so found the means

defence of Barnes' protestation. 439
to get him out of the court. Yet played Amasias a more
honest part with Amos, than you do ; for he laid rebeUion 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 prince ; and you call
it abominable heresy to teach the contrary.
Though Peter and John do teach, that we must obey
and hearken unto God more than unto men, do they there
fore teach, that we must resist our prince? Where find ye
that example in them ? Peter smote off Malcus' ear indeed ;
but Uttle thank had he for his labour. Doth he not teach
us to endm'e grief, to suffer wrong, and to take it patiently ? i Pet. ii.
Saith he not, that we are caUed thereunto ? Setteth he not
Christ unto us for an example of suffering ?
Because our Saviour -wUleth us not to fear them that kill Matt. x.
the body, must we therefore resist them? When a prince
doth persecute us for God's word's sake in one city, must we
resist him, and not rather fly into another ? Doth he call Matt. ,.
them blessed that resist, and not them rather that suffer for
persecution sake ? Did Christ enter into his kingdom by lui« xxiv.
resisting, or by suffering ?
As for that saying. Qui timet hominem, ^c. I cannot find
it ui the xix. of the Proverbs : but I find there written, that Prov.xix.
"a false witness shaU not remain unpunished, and that he
which speaketh Ues shaU not escape."
Ye caU it an abominable heresy to teach, that we ought
not to resist our prince, though he command us any uidaw-
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 caU goodjsai.v.
evil, &c."
As for the example of the seven brethren and their They saynot,
mother, it utterly condemneth you; for they say these words : g^f^^-^u.
"We are ready rather to suffer, than to offend the laws of 2-]
God," &c. ; and as they said, so they did, without makuig
resistance, though the king's commandment was unlawful.
What other thmg now did D. Barnes teach ui his fore-rehearsed
words, but (as he had said m 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 m then for teaching the contrary, I wiU not define. I

440 confutation of standish.
pray God, according to his good pleasure, have mercy upon
you. Barnes.
Then spake he to the sheriflF and said, " Mr. Sheriff,
I require you of God's behalf, to have me commended
unto the king's grace, and to shew him, that I require of
his grace these requests. First, that where his grace hath
now received into his hands all the goods and substance of
the abbeys " — Then the sheriflT desired him to stop there.
He answered, "Mr. Sheriff, I warrant you, that I wiU speak
no harm ; for I know it is weU done, that all such super
stition be taken clean away, and the king's grace hath
weU clone 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, foUowing 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 wUl 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 Avord himself: for it
hath been obscured Avith many traditions of our own
brains. Now," said he, '- how many petitions have I spoken
of?" And the people said, "Four." "WeU," said he, "even
these four be suflficient, Avhich 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 UKis high time to look, ^c.
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 Tim. vi.
to charge the rich men of this world with the same lesson.
AU they also that were true messengers of God, laboured to
have advoutry, fornication, whoredom, and abominable
swearing, expeUed 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 caU ye him an arrogant wretch, and for his good avUI
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 feUows 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 op 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 Idng his own again ? May he thank any
papistical doctrine therefore ? No, verUy.
Concemmg 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 Clirist, 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.
jVncl 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 shaU
come in lambs' skins. Standish.
Oh, how great thank be you worthy, ^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. i j: '
sees, and teUeth 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
jiark XiL us bewaro of such merchants as, going in long garments, &c.,
°"'' devour ividows' houses under the pretence of long prayers.
This man called not the king's most honourable councU
evil, and yet (even like a pick-thank stUl) 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 caU his chamberlains

defence of barnes' protestation. 443
evil? Or doth he therefore prefer his oAvn wit above tho
discreet wisdom of tho king's noble council ?
Holy St Peter, as long as ho Avas in this body, thought 2 Pet. u
it meet to put christian men in remembrance of their duty ;
yea, though they Avoro of ripo knowledge themselves, and
stablished in tho truth. And yet you c;>ll it obstinate pride,
treason, blindness, and rash foohshnoss, so to do. Such is
yoiu' judgment ; yea, even when tho party doth most humbly
desire his prince, to whom ho speaketh.
Barnes.
Then desired he all men to forgive him ; and that if
he had said any evil at any time unadvised, A^licrcb^' he
had offended any man, or given any occasion of evil,
that they avouIcI forgive it him, and amend that evil
they took of him. Standish.
Mark how he doth continue one manner of man, SfC.
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 evU, reconcUeth hunself
unto all men, is sorry if he have offended any man, or given
any evU occasion, and giveth other men at their death an
ensample of true repentance. Barnes.
And that they Avould bear him Avitness, that he
detested and abhorred all evil opinions and doctrines
against the Avord of God ; and that he died in the fttith
of Jesus Christ and the sacraments of the church, by
whom he doubted not to [be] saved.
Standish.
I know that no good man, S,-c.
Coverdale.
Then it appeareth, that if he had not detested and

:444 confutation of standish.
abhorred aU evil and erroneous opinions, but had loved your
strange doctrines, which are against God's word, and so died
out of Christ's faith, ye would have been a record and wit
ness to him, rather than fail. Barnes.
And with this he desired them all to pray for him ;
and then he turned him about, and put off his clothes,
making him ready to the fire, and most patiently took
his death, yielding his soul into the hands of Almighty
God. Standish.
By this it doth appear, that the first writer of these
his ivords ivas 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, tUl 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
Avriter's judgment only, which ascribeth unto him, that he
patiently took his death ; as though there were none else
that heard him and saw him die, but the writer alone.
Coverdale. [Standish.J
Albeit I will judge only of the outward behaviour.
Coverdale.
John vii. "Judge not after the outward appearance," saith our Sa
viour, " but give a righteous judgment."
Yet do ye not as ye say ; for in many places of your
treatise ye judge the man's mind and intent, yea, contrary
to his words.

DEFENCE OF BARNEs' PROTESTATION. 445
Standish.
Taking occasion by his erroneous words, to judge he
died an obstinate heretic. Coverdale.
Ye cannot deny, but that after the open confession of
his faith, and his humble requests unto the king's grace, he
then reconcUed himself to aU 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 aU 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, ivhether 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 mm. u.
or preacher of God's word, wUleth him, among aU 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, Avrested it, and beUed 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
wUl or no, it may be suffered and borne. But wUful spurn
ing at God's holy word, froward and false belying thereof,
must needs be rebuked and improved. Your zeal, for aU
your holy pretence, is to suppress God's truth, to maintain
that doctrine which the cathoUc universal church of Christ
never received, and to defend the church mahgnant in her
Avickedness. 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 wiU, maintain and defend it himself. We also,
whom God vriU not to be idle, shaU 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 Uttle in the
estimation of the world, so greatiy despised, so sore perse
cuted, so Avickedly perverted, Avrested, and beUed, so un
thankfuUy received, so shamefuUy denied, and so slothfuUy
followed. Arm thyself, therefore, with the comfortable ensamples of
the scripture ; and, as touching those joUy Nimrods that
persecute God's word, hunting it out of every corner, whet-
tmg their swords and bending their bows against it, be thou

DEFENCE OF BARNEs' PROTESTATION. 447
sure, that the God of our fathers, Abraham, Isaac, and Jacob,
shaU do Avith 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 Avith death, with fire, Avith
water, and with such other his plagues, destroyeth he them
that wUl needs despise his warning ; yea, breaketh their
bows in pieces, and kiUeth 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
Arresting 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 Ught, their madness, as St Paul saith, [2 xim. lu.]
shaU be manifest unto aU men. And as Moses' rod devoured
their rods in the king's presence ; so likewise the same places
of scripture that they aUege for their Avicked purpose, shall
destroy their false doctrine in the face of the world. Yea,
even as httle honesty as the papistry hath gotten by wresting
of, Tu es Petrus, <§-c.; so small profit are they Uke to have
for belying of other texts. Neither is it to be feared, but
God wiU 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,
wiU be counseUed, but stUl 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 waUow in their stinking loire 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, beUed, or unthankfuUy received. But first remember
thyself weU by the practice of aU stories, when was it with
out persecution ? When was there not one tyrant or other,
that exercised aU his power, strength, Avit, and counsel
against it? When were the chUdren of Israel Avithout
some bloody Edomites, Egyptians, Assyrians, Babylonians,
Philistines, or other?

448 CONFUTATION OF STANDISH.
Secondly, when was not God's word beUed, 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,
pretendmg a love toward Christ's word, did but foUow him
for their own belUes' sake ? When was the seed of Christ's
word sown, but some part of it fell upon the stony ground,
Avhere it withered, and among the thorns, that choked it up ?
Wherefore, seeing thou art compassed about Avith 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 counseUeth
thee. In Epistolam ad Gal. cap. 5^. For certain it is,
that like as many times thou shalt spy even great faults in
the conversation of God's elect, so readest thou of very few
teachers since the apostles' time, which have not erred, and
that grossly, in sundry things.
Wherefore, whomsoever thou 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 doctruie, that they are false, seditious, or abomi
nable, then hold them accursed, avoid them utterly, eschew
them in any Avise, 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. vn. p. 487. Ed. 1737.]

DEFENCE OF BARNEs' PROTESTATION. 449
sation. So doing, thou shalt not only stop the mouth of
evU speakers ; but also allure and provoke other men to
be fruitfully given to faith and good works, and to
help with such their imfeigned 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,

lacobl. iij.
Yf ye haue a bytter zele, and there be conten-
cions in youre hartes, make no boast,
nether be lyars agaynst the
trueth.

20
[coverdale, ll.j

THE DEFENCE

OF

A CERTAIN POOR CHRISTIAN MAN,
<|c.

[This edition is printed from a copy in the Library of All Souls'
CoUege, Oxford,]
29—2

oi a rcrtapne poore cri^rifitett
iWan toJ)o else s^uto fiabe
bene tonbemnelj bp
tfie ^opes
ILatoe.
aSSritten
in t\)t fige ^Ilmagnes
bji a rigj&t excellent anft
noble ^rgnte anb trans=
lateU into CBnglts^e
bg iWgles Gtoberirale.

THE DEFENCE

A CERTAIN POOR CHRISTIAN MAN.

Love constraineth me, right virtuous judges, to take
upon me the defence of this christian man, whom I see here
accused to have deserved death. Neither do I suppose it
can displease you which be christian, that one christian man
shew a christian work unto another. For although it might
be esteemed a strange and unwont thing, that I take upon
me to defend a man, who neither in name nor visure hath
been known unto me tiU 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 evU : insomuch that by the command
ment of our Saviour we are bound Avith body, goods, and
counsel, to help all men Avithout exception, what need soever
they be iu. 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 doubtiess 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 purpo"sed right gladly Avith aU my heart to give
place. NotAvithstanding, 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 vrith great dili-
: gence both mamtam open felony, wicked, perjury, shameful
adultery, slanderous and venomous matters, horrible robbing,

454 THI-: 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
cliristian man, which for the pure doctrine of Christ's sake
standeth in perU of his life, hath not ono, I wiU 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 thisl
But alas! even as the ungodly and wicked are full of malicious
envy, so are the simple both fearful and soon pci-suadcd.
As for me, my lords, I have not feared to take this mat
ter in hand, upon confidence in your wisdom and worship :
speciaUy forasmuch as I consider it is not needful for me to
uso 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 tho 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 shaU
be abundant and sufficient. Only I beseech you, right wor
shipful judges, that yo wUl 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 ono of you all which is not minded
to discharge him. Notwithstanding 1 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 Ufe, 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 Uttle with our adversary. And now
I speak imto 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 aU, I demand of thee, what moved
thee to take that unhappy ofiSce 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 rices, that thou inquirest after other men's offences with
such curiosity, as weU beseemeth such an holy scribe and
earnest defender of the church of Rome. A wonderful hoU
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 whom thou accusest be an heretic
arid utterly no Christian. Is it thy mind, that he shall there
fore m 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, feU away from it again ? I suppose
not. Nevertheless thou mightest well have read, that the
unbehevers ought gently to be instructed and taught, Uke as
they that are faUen ought, after a brotherly fashion, to be
helped up again and exhorted ; and that they which of an
obstinate mind wUl 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 Ufe. But how far the same thy
complamt is from the wholesome doctrine of Christ and his
disciples, mayest thou consider thyself.
If thou hadst been mmded to make inquisition for heresy,
whereby thou mightest help thy brother which is fallen, and
hrmg him from his error unto the right way, then were thy

456 THE DEFENCE OF
dUigence to be commended. But now, forasmuch as thy
desire is to murder him Uke a beast, thy cruelty must be
reproved. Neither can I discern for what intent thou shouldest
by right condemn him unto death, except for it be some other
offence than lack of faith. For either he hath never been a
christian man, (which were temerarious to afiirm, forasmuch
as he was baptized in Christ, and hath openly confessed Christ,
whereof no man doubteth ;) or else is he faUen away from
Christ, which thou shalt never be able to prove. Now though
thou couldest verify one of these two according to thy mmd,
yet shall it be found, that thou hast wrongfully accused him
to have deserved death.
If one should accuse a Jew at the law, that he were
worthy to die, because he holdeth nothing of Christ, would
not every one say, that he were a mad man ? Not that I
Avill excuse the wicked infidelity of a Jew ; but because that
in this case the judgment appertaineth not unto man, but
must be referred unto God. There dwell Jews now also
in many parts of Christendom, not only in safeguard, but
occupy' 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 Avrong
to destroy them in battle. But to murder their wives and
chUdren, because they believe not in Christ, do I take for a
very beastly thing ; and specially out of war, in the time of
peace, when the Turks themselves, in matters concerning the
faith, are nothing cruel against us.
It is not meet to make a divorce of marriage for only
unbelief's sake ; so long as the unbelieving husband re
fuseth not to dwell with the believing wife, neither as long
as the unbeheving Avife refuseth not to dwell with the be
Ueving 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 CHRISTIAN MAN. 457
believest ; yea, desperate and ungodly, if thou beUevest no
such thing, and yet wUt thou persuade other men to bring
this innocent in jeopardy of his life.
Notwithstanding I know already, what thou wilt say there
to. "I accuse no Jew," AvUt thou say, "no Turk, no heathen;
what have we to do with them that are without, as St Paul
saith ? I do accuse a runagate and apostate ; who though
he be baptized in Christ, and lovingly received into the womb
of our mother the holy church, yet through the counsel of
the devil hath he not been ashamed to fall from the right
faith and to cleave unto certain men's heresies, against the
commandment of the church : neither was he therewith
satisfied, but through his false persuasion hath he gone about
to bring many more even into such like errors. Such one, as
I suppose, ought to be hewen off from the body, as a corrupt
member, to the intent that the sore fret no farther."
Have I understand thy mind ? Thou hast nodded with
thy head. I perceive that I have not guessed amiss. Now
weU then, thou grantest that he is baptized in Christ, and
lovingly received into the womb of our mother the holy
church: I desire no more. Thou art gone from the first
step that thou stoodest upon. Whereby I hope, that upon
the other step, whereon thou now standest, thou wilt not
long continue.
With few, but with true reasons, now have I declared
unto thee already, that one which was never no Christian,
ought not to be slain for only unbelief's sake, without
other offences.
But now wiU I briefly shew thee what I suppose ought
to be done Arith such as are christened, and yet through
heresy and errors concernmg faith, or through other sin and
vice, are faUen from Christ. For Christ is two manner of
ways denied, not only with word, but also with deed; while
there be many, that are ever ready to praise Christ with
then- words, and yet in their deeds are so openly against
him, that thereby it may be easUy perceived, that, except
the vain bare words, they have no christian point in them.
If thou now hast taken upon thee, at the judgment-seat of
the law, to accuse aU such as unchristian, as verily they be
indeed ; when shaU thy accusation then and complaint have
3,n end ? If thou meanest, that they ought immediately to

458 THE DEFENCE OP
be slam, as soon as they faU, what place then shaU repent
ance have? Who shaU have leisure then to do penance,
or to amend?
WUt thou also be so shameless, as to deny forgiveness
of sins unto them that truly amend ? Or canst thou be so
cruel, that thou Arilt 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 AriU call sinners again unto true faith
and repentance, who, upon Peter's question, command him
to forgive his neighbour seven and seventy times ? BeUevest
thou him to be so unmerciful, that what he commandeth a
man to do, he wUl 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
shiner, but rather that he convert and live." Thou criest:
An heretic ought to be burnt. And why so, I pray thee?
Lest he should convert, and so live. With this voice dis-
coverest thou thyself already, that thou art a child of the
devil, which is a murderer from the beginning. I perceive
thou hast changed thy colour for very anger. I have touched
thy holiness too sore. Pardon me, if I have done amiss. I
would have dealt more friendly with thee, if thou with this
thy undiscreet and unreasonable accusation hadst not bewrayed
thyself. But lest thou shouldest think, that I favour such as deny
Christ in word or deed, or such as blaspheme God, being oft
exhorted, well and truly taught, yea, convict with substan
tial reasons out of the scripture, and yet will never leave
their inconvenient and false opinion ; lest thou shouldest
think, I say, that I favoured any such, I will declare mine
opinion, and that not out of mine own brain, but such an
opinion as is past aU doubt, certain and sure, yea, even
spoken by the holy mouth of Christ himself.
"If he wUl 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
feUowship of samts ? Methinketh, thou wettest not weU what

A CERTAIN POOR CHRISTIAN MAN. 459
matter it maketh, when by the authority of the keys one
is separated out of the church. " YerUy, I say unto you,"
saith the Lord, '-whatsoever ye bind upon earth, shaU also be
bound in heaven." Lo, there hast thou no vaua opinion,
but an assured judgment out of the mouth of om- Sariour
hunself. The apostie Paul commandeth to eschew an heretic, fat. ul]
after that he is sufficiently warned. And the man which
kept his stepmother, deUvereth he unto the devU, that the £i cor. v.]
spkit may be saved at the latter day. Did he therefore
condemn him unto death, because he Avriteth to dehver him
uuto Satan, to the destruction of the flesh ? That be far
from the exceUent love of Paul, that he would not rather
help up a brother that were faUen, than utterly to cast hun
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 epistie to the Corinthians he commandeth, that foras
much as the same man came to knowledge and repentance,
they should Arith aU loving kindness take him up again,
forgive him his offence, and comfort him in his heaviness,
lest he should be swaUowed up, or faU in despair, through
overmuch sorrow. AU which things could not have come to
pass, if the man in all the haste had afore been prevented
Afith death. 0 ! the right godly patience and longsuffering
of om- Sariour, who, as a good shepherd, learing the nine
and ninety sheep in the AvUderness, seeketh it that is lost ;
not to cast it unto the wolf to be devoured, but loringly to
bring it again into his sheepfold !
Now understandest thou, that mine opinion, yea, the
opinion of Christ, is confirmed Arith scriptures, Arith examples,
and by Paul himself. Neither can it help thee, though thou
objectest unto me the parable of the gospel, whereui the
householder commandeth his steward to hew doAvn the un-
fi-uitful 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 aU men. Else had not Christ
forbidden to pluck up the weeds afore the harvest.
Yet must I declare unto thee, what bodUv hinderance

4t)0 THE DEFENCE OF
must grow .and follow out of this scutenoo of excommunica
tion to him tiiat is condemned tliei-ein ; lest thou shouldest
think luv mind were to judge uo fartliei-, but Avitli bare
words only to have him excluded from the communion of tho
Christian.
LMatt. iviii.i Tliou Iwst heard tho fearful thunderbolt of our Saviour:
-• AVhatsoever ye bind upon oartii, shall also be bound in
heaven." Thus is he then ah-eady jnit out of the book of
life, and living dead. Believe me, it is ;iu bea^y punisli-
nient, I wot not where to find a sorei-. But they that iu
their heai-ts are more moved with woi-ldly luattei-s, let theiu
lieoi" this that foUoweth.
All honest virtuous persons shall escliow him. Howbeit
such a one txs hath so denied Clu-ist, that ho hath also cast
from him all shamofacoduess ;iud honesty, luight porailveii-
ture not greatiy cai-e thoi-ofore. From all worship, if ho
were in any, and worshipful ofiicos shall ho be deposed. All
Clii-istiaus shall abhor him, and earnestly hate his infidelity,
and yet lovo bis person, as it bocoiiieth the disciples of Clirist;
to tho intent it may appear, that such punishiuont is hiid
upon him, not of niaUco or evil will, but done all to tho
intent, that he through such temporal correction might con
vert, and bo reserved uuto Clii-ist the JAird for evoi-. Have
I said enough now to thy ci-uelty Avith this my declaration?
Ov is not this sufticicut ? Take heed, 1 ailviso tliee, that iu
judging other men too sore, thou coudonm uot thyself. I'or
I trust 1 will shortly bring to pass, that it shall be manifest
and open unto evoi-y man, how that thou thyself art (-vcii
the same heretic, to whom tho foresaid punishiueut by right
and reason belongeth.
Now turn I me again unto yoii, right prudent jiulges,
having no small confidence in your singular worship aud
gravity, forasmuch as I know that yo will give no sentence,
but such as accordeth Avith equity, and sci-veth to tho honour
of Christ; yea, right glad I am to .see, that tiio same heth
now in your authority.
And because 1 purpose not to hold you up long with vain
Avords, I Avill now ci)mc to the matter, Avhich I suppose con
cerneth not only him that here standeth npon life and dciitli,
but eA'cry one of us also that seek the honour of Ciirist. I
wiU bring in no new thing, or that hitherto hatii not been

A CERTAIN POOR CHRISTIAN MAN, 461
heard. For in this matter, where we have now continuaUy
gone about more than twenty years, Avhat can be spoken, that
hath not been oft spoken afore? What can be mentioned,
that hath not afore been preached openly, and, as they say.
upon the housetops ? I suppose it not needful to teach you
in this matter, but only to put you in remembrance, and to
exhort you. Wherefore I beseech you ye avUI but even
patientiy hear me, according as ye have hitherto done
already. I perceive, right deai- judges, that our adversary hath
grounded his whole accusation hereupon; that he wUl say
how that this christian man is faUen from the holy christian
church. TMierefore I see weU, I must first endeavour my
self to declai-e unto you the true description of the church ;
which if it be weU knoAvn and nndei'stood, I perceive that aU
the rest may Ughtiy be discussed, and peradventure the
sooner brought to an end.
As touching this. We beUeve an holy cathohc or general
church, which is the feUowship 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 eridentiy perceive, that the holy
cathoUc church is nothing else but a feUowship of saints.
And the same is also the bride of Christ, Arithout spot or
AH-inkle, purified through the blood of the Bridegroom him
self; even the heavenly Hierusalem, into the which no un
clean person cometh ; the most holy temple, whereinto is
entered our bishop Jesus Christ, who is a priest for ever
after the order of Melchisedech. This, I say, is the church
budded upon the rock, against the which neither the winds,
nor the waves of waters, no, nor the gates of heU can pre-
vaU ; the head and foundation whereof is Chi-ist himself.
To this chm-ch pertain aU they, that smce the beginnmg
of the world have been saved, and that shall be saved unto
the end thereof. For they are the hving stones of this hea
venly Hierusalem, and of this most holy temple. " Know ye [icor. iii.]
not," saith St Paul, " that ye are the temple of God, and that
the Spu-it of God dweUeth in you ? If any man defile this
temple, him shaU God destroy : for the temple of God is
holy, the same temple are ye."
Even this church doth this christian brother of ours

462 THE DEFENCE OF
beheve stedfastly. Yea, and m this church also beUeveth
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 beUeveth 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 cruri-
fied, dead, and buried, descended unto heU, 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 beUeveth also in
the Holy Ghost ; and all the rest that we mentioned afore of
the church. He believeth hkewise aU that is written by the
prophets and other old fathers of the old Testament. In
Uke manner beheveth ho all that in the gospels is written of
the acts and doctrine of Christ. He confesseth also, that the
doctrine of the apostles and cUsciples of Christ is not to be
doubted upon. Moreover he beheveth, that whatsoever the
holy filth or s of the new Testament have written, is true, so
far as it is not contrary to the doctrine of Christ and of his
apostles. With this true and free confession of faith I suppose
thou art so satisfied, that now thou wUt not stick with aU
expedition to quit this christian man, and faithfuUy 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 weU, 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 sufiScient enough to quiet
him, and that in your judgment he needeth no further clear
ing of himself. NotArithstanding, lest our adversary should
report, that I have said nothing to the orderly rehearsal of
his accusation, but wittingly passed over it ; or how that I

A CERTAIN POOR CHRISTIAN MAN. 463
am so short of memory, that I have forgotten what he hath
laid for himself ; therefore wiU I rehearse it aU 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 AvUl now repeat m order ; that, if anything therem
have been forgotten, it may be eaUed unto remembrance

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
imnistered 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 caU 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 finaUy. He saith plainly, that priests may
marry. These, ye dear judges, are the foul misdeeds; these are
the horrible rices ; 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 wUl come together, and that the world will return
into his old darkness and confusion again.
And why do not we aU rend our clothes, and stop our
ears after the manner of the Jews, and cry with loud voice,
" He hath blasphemed ; Crucify, crucify" ? Such a matter
might haply be laughed at, if it were shewed in the way
of jesting, and to make the people a pastime withal. But
forasmuch as the matter is now handled in judgment, and
brought so far forth, that this christian man is like to suffer
death ; therefore, methinketh, every faithful christian man
ought from the ground of his heart to bewaU it.

464 THE DEFENCE OF
But now let us examine the first article, and ponder well,
what is to be holden of the bishop of Rome'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 beUeve an holy universal church, we do confess, that
the same is not visible nor corporal. Notwithstanding in tho
scripture there is named yet another church, which is both
visible and corporal, whereunto the keys of the kingdom
of heaven are committed ; which the Lord also meaneth, when
he saith, "Tell it unto the church," In the which church all
they are comprehended, that are named christian, good and
eril; 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 aU 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 exceUent gravity and virtuous
conversation. To such men was committed the care of
Christ's flock and the ministration of God's word, to rule
the people, and to feed the flock of Christ withal.
As for high bishop, under Christ they knew none. They
had all like authority. Every one had the oversight of the
flock that was committed unto him. But when any doubt
arose, they used not to shew it unto one alone, as to the head,
or to them aU (which was impossible), but unto certain ; who
Avhen they had called upon the name of the Lord, knew in
the Holy Ghost what was to bejdone, as we may openly see
in the Acts of the Apostles. Wherefore methinketh it a
great wonder, that ever the church of Rome came in such
reputation, that it hath hitherto been taken of many for the
head of all churches, yea, for the one only cathohc or uni
versal church ; considering that in holy scripture it hath no

A CERTAIN POOR CHRISTIAN MAN. 465
testimony that may truly be alleged to any such purpose.
For we have declared now already, that there is not one
only visible church ; which thing appeareth evidently out of
the words of Christ, when he saith : " TeU 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 chUdren 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 tjnatt. xvi.]
say ye that I am ? Peter answered and said. Thou art the
Son of the Uving 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 1 say unto thee, Thou art Petrus, (that is, appertaining to
the stony rock ;) and upon this rock avUI I buUd my church,
and the gates of hell shall not prevaU 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, shaU be loosed also in
heaven." This promise of Christ, which we also beUeve 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 wUl I buUd my
church; and I wiU give thee the keys of the kingdom of
heaven?'" Who, I pray thee, denieth, that the church is builded
upon a strong rock ? Who wUl not grant, that the keys were
committed unto Peter? Nevertheless we wiU seek the true
understanding of this promise. When Peter had confessed
Christ to be the Son of the hring God, the Lord said unto
him : " Blessed art thou, Simon the son of Jonas ; for flesh
and blood hath not opened that unto thee, but my Father
which is in heaven." Whereby Christ is the gift of God,
and cometh of the Father of heaven. Now foUoweth the
promise for the Father's sake : " And I say unto thee, that
thou art Petrus." Here giveth he him another name, not
30
[coverdale, II.J

466 THE DEFENCE OF
Simon, Jonas' son, but Petrus, as one that cleaveth or be
longeth imto the rock: "and upon this rock," saith he, "wiU I
buUd 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 Uving 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 wUl buUd my church upon myself,
as on the strong rock, that whosoever believeth in me shall
not perish, but have everlasting life." If he had said. Super
Petrum, it might haply have been understood of Peter : but
seeing he saith, Super hanc Petram, Ave will search the scrip
ture, whether this rock may signify anything else save only
Christ himself.
[Isai. xxv.ii.] It is Avritten : " Behold, I lay in Zion a stumbling-stone,
and a rock that men shaU 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.
[1 Cor. 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 thc Apostles: " This is the stone that was
refused of you buUders, 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
[icor.iu.] 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 wiU we come to the keys. " And I," saith the
Lord, " wiU 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
[Johnxx.] apostles aUke. "And when he had so spoken," saith the
evangehst, " breathed he upon them, and said. Receive ye
the Holy Ghost. Whose sins ye forgive, to them are they
forgiven ; and whose sins ye retain, to them are they re
tained." These are other words than the Lord spake afore
unto Peter alone, and yet is it all one meaning. For Avhat is

A CERTAl.V POOR CHRISTIAN MAN, 467
tins binding else, save only retaining of sins ? And Avhat else
is loosing, save only remitting of sins ? Wherefore not only
Peter, but all disciples also, yea, aU such as have the Holy
Ghost, have free authority to use the keys.
Yet hath our adversary one reason, whereby he thinketh
to prove, that Christ gave the superiority unto Peter, vainly ;
because that in the end of St John's gospel the Lord Jesus
said unto him : " Simon Joannes, lovest thou me more than
these? Peter answered him. Yea, Lord, thou knowest that
I love thee. Jesus said unto him. Feed my sheep ;" and
that same spake he three times. Out of this wUl 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 faU not," he will that we shall
thereby understand the church of Rome.
If he now wUl have that understand of the church of
Rome, as of Peter's habitation to come, then out of Christ's
commandment, which foUoweth 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
equaUty. "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 foUoweth : " And he himself made
some apostles, some prophets, some evangeUsts, some shep
herds and teachers, to the edifymg of the saints, to the work
and ministration." In this rehearsal of ministrations, where
nameth he one of them to be head among the apostles ?
What is become of the chief shepherd ? It foUoweth also :
"Let us follow the truth in love, and in aU things grow in
him, which is the head, even Christ." Here see we, that aU-
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- [oai.ii.]
what and great, added nothing unto me. But contrariwise,
when they saw that the gospel over the uncircumcision was
30—2

468 THE DEFENCE OF
committed unto me, as the gospel over the ch-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 piUars,
gave unto me and Barnabas the right hands of that fellowship,
that we should be apostles among the heathen, and they in
the circumcision." What can be found more plain ? St Paul
saith, that he had commission of the apostleship among the
heathen, as Peter had among the circumcision. Thus, after our
adversaries' doctrine, we must have two heads, and two chief
shepherds ; the one among the Jews, the other among thc
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, Avhere it saith, that " James, Cephas, and John, seemed
to be piUars." Why caUed he Cephas or Peter a pillar, hke
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 exceUent thing soever Avas 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
Avorking of the Lord, which confirmed his word with such
tokens. But what is that to the bishops of Rome? Doth
the same prove, that Peter and Paul preached at Rome?
As for Peter, it is not very certain that ever he came there.
But let us grant that he was at Rome, and bishop there also.
Shall therefore all the bishops of Rome coming after inherit

A CERTAIN POOR CHRISTIAN WAX. 469
hkewise 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 ofiice ! if he might
uiherit tiie faith and love of Peter, doubtiess 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 shaU die. Virtue also
doth seldom take place in tiie successors.
Why do the Romish then boast themselves so sore ? Do
they it only because that Peter was at Rome ? That Avere
even as if a shoemaker dwelling in a house, wherein a great
learned man dwelt sometime, Avould boast himself to have
obtamed some sciences of his predecessor by reason of that
dwelling-place. Yea, it were even as if a poor feUow entering
into an office, wherein had been a rich man afore, (to whom
great debts were owing, not concerning the office.) wUl require
of duty the same his predecessor's debts, because he succeedeth
him in the office. Even like arguments in a manner doth our
adversai-y use, whereby he goeth about to make the bishop
of Rome Uke unto Peter in authority. "Peter," saith he, "was
ordained chief shepherd of Christ's flock ; to him were com
mitted the kevs of the kingdom of heaven ; aud the same
Peter was sometime bishop of Rome. Therefore aU bishops
of Rome are the chief shepherds, and have the keys of the
kingdom of heaven." Though this be but a smaU argument;
yet hath God permitted, that thi-ough 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 establishhig of such exceeding
great authority, I refer it to the discretion of you that be
judges. Now AriU we speak of the !Mass.
This name, ilass, was doubtless in the aposties' time
neither used nor heard of; neither can there any certain
occasion be shewed, whence this name should come. But
certam it is, that aU the preparation about it was instituted
and ordained, to the intent tiiat the supper and death of the
Lord might be had in remembrance; which may easily be

470 THE DEFENCE OF
perceived by the vestments and other things pertaining to
the mass. Now in the primitive church Avas 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 Avithdrawn from their inconvenience :
Avhich 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 Avith 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 yet once again?
" Christ," saith St Paul, " is entered into the very heaven,
for to appear now in thc sight of God for us : not to offer
himself often, as the high priest entereth into the holy place
every year with strange blood : for then must he have oft
suffered since the world began." And afterwards it foUoAvetb :

A CERTAIN 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
he 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 aU 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
untU 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 serrice. Wherefore, methinketh, all virtuous men
should heartUy pray, that the abuse of the mass were put
down in the churches. "For if we wUfuUy sin after the know
ledge of the truth, there remalneth no more sacrifice for sins."
But I wUl 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 kmds. Therefore it is
manifest, that their opinion is not evU, which would have the
chaUce 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 office that is committed tuito 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 aU men
to pray ; I 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 epistie 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, maketh 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 this 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 Apostles, where they commanded to abstain from things
offered unto idols, and from blood, and from strangled; which
commandment the apostles esteemed necessary." Whereunto
I 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 Ught,
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
[Gai.ii.] 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 likewise : 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 wUl 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, who 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 Arine; and that if there
Avere any danger for the lay people to have the use of the

A CERTAIN POOR CHRISTIAN MAN. 473
chalice, (as our adversaries make a babbling thereof,) he could
have known it afore well enough : howbeit in the outAvard use
of the sacrament without faith, consisteth but smaU 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 Avent he forth, executed his treason,
despaired, and hanged himself. For if the outward use of
the bread and wine were necessary to salvation, it should not
go weU with them that may not away with wine. Therefore
the right and wholesome remembrance of the supper of tho
Lord, is it that is done in faith ; namely, when 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
unmmistered, but still observed, according as Christ himself
hath ordained it, without aU men's inventions. But now Avill
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 confirmation 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.
We read in the book of the Machabees, Judas sent [2 Mace, xii.]
to Jerusalem twelve thousand pieces of sUver, 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 deUvered 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 OP
known, and the book itself not approved with any testimony
of holy scripture.
Furthermore, in the gospel, whereas Christ counseUeth
us to "agree Arith our adversary, whUe 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 words 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,
Avherewith 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 Uke manner aUegeth 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 flre to be purga
tory ; whereas St Paul by a similitude doth say, that our
works shall be tried, like as gold, silver, and other metal, is
tried in the fire. But who can suffer such juggling ? Let
him 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 wiU
be against us ?" "Who spared not his own only Son, but gave
him for us aU ; and how should he not give us aU things with
him ? Who wUl accuse the elect of God ? It is God that
maketh them righteous. Who wUl condemn them?" Now see
we, that the faithful are made righteous, and shall not be
condemned. And who is so ungodly, as to thmk that the
righteous God doth after this world punish one uncondemned.
Let this Uttle, but true, be sufficient to overthrow the
vain invention of purgatory. And Avhat need was it, with

A CERTAIN POOR CHRISTIAN MAN. 475
this weak fear of pain to withdraw 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
whole, 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 them 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, pUgrimages, and other
like superstitious ceremonies, may be done for them ; for even
the same night-bogs, Uke as they in old time Avere among the
heathen, so are they now also among the Turks. Neither is
it wonder, if the deril can disguise him in the form of a
dead man, seeing he can transfigure himself into an angel of
hght. 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 aU. But a wonderful thing
is it to express, how the imaginations of men have ever been
inclmed 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.
Now 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, aU ye that labour and are over
charged, and I wiU 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 beUeve," saith he,
"the promise of Christ ; but because we trust not to our own
strength, therefore seek Ave advocates to pray unto God for
us ; like as it is in great princes' courts, Avhere matters are

E. L k

476 THE DEIFNCE OF
despatched by the counsellors, whom the prmce loveth," 0
what a gross likeness is that ! Hath a prince mortal any-
tlung 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. Fm-
they cannot know Avhat ono desireth, except somebody tell
them. It is also uncertain, whether thev Avill gr.aiit that ono
desireth of them, or no. But so is it not Avitli God. Christ
saith: "Your Father knoweth whereof ye have need, afore ye
pray unto him;" and "whatsocA'cr 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 simiUtude also concerning thc great princes of
the world is false, like as it is false, that they say they believe
the promise of Christ, For if thev constantly beUeved
that they should be heard through Clu-ist, they Avould seek
uo help of other. But seeing they confess, that they trust
not their own error, in that they understood not, that this
promise Avas made, not through our deserving, but through
the deserving of Christ ; and whei-o they will keep them
selves from being to hold of God, they fivU to their own hurt,
into tho 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 aro tossed and bloAvn of
the Avind, Let not such a man think, that he shall receive
anything of the Lord."
In matters of the Avorld is it not accounted no good Avit,
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 Avithout
contradiction is true, and foUoweth another thing, where it
may be doubted, whether it be true or no ! Tliat Ave are
heard through Christ, we bo certain, while we are so taught
of the verity itself. But how 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 devU 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, Avhere one saint called upon another. If the invo
cation of saints were profitable, why did not Moses caU 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 accomphsh 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
om- Sariour : "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 negligent 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 dangerous thing, with
out scripture, yea, against the open scripture, to set up the
invocation of saints, as a service acceptable to God. Neither
can 1 aUow the objection of those, that go about to maintain
such opinions by old and long custom, or by miracles.
For as touching custom, if aU 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 wiU suffer no such evU 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 Avonders 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.
JMust 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
wUl I confess unto them, I never knoAv 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 prophesieth to the Thessalonians, saying, that
[2 Ihess. ii.] "the wlckcd 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 appertaineth 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 foUoweth : " 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, piUars of the church, confess plainly,
that this lame man was not made whole through their power
or rirtue, 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 advoAvry^
[1 advowry 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
mcreaseth the seed, another keepeth the vineyards, the sheep,
the kine, the geese ; yea, the filthy swine have likewise
them own proper herd. To him offer the foohsh people all
manner of thmgs, but for the most part ware : so that herein
they are almost become hke unto the Egyptians, who wor
shipped such beasts themselves for their gods.
These saints now are aU 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 pUgrimages 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 heU. 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, sUver, stone, and wood ;
yea, very little it faUeth, 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 I would say aU that might be spoken of this unreasonable
matter. Somehow they leave nothing behmd, that belongeth
to full idolatry.
We may weU say, that the Indians had much more right

480
to worship the Sun, such a dear, profltable, wonderful, and
excellent creature, than these mad folks have to worship 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 we therefore wUl withdraw
from them anything of their true worship and reputation.
Saints have nothing that they have not received. Paul saith :
[1 Cor. iii.] ""What is Paul? What is Apollo? Even ministers they
are, by whom ye are to beUeve, and that according as
the Lord hath given unto every man." And afterward it
foUoweth : " Therefore let no man rejoice in men ; for aU 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 heartUy 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 ;
[Hob. iv.] but faith 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, wherein 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 words. 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 wUl I take in hand the sixth article, namely,

A CERTAIN POOR CHRISTIAN MAN. 481
Auricular Confession : which I suppose was fiirst 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 A\'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, 1
suppose no man could reprove it. But now, forasmuch as
they command that every person shaU once in the year
confess aU 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 wholesome
confession of sins, but rather a shameful tormenting of men's
consciences. Neither can I beheve either, but that it was
brought in by the special craft and subtUty of the devU, to
tangle poor men vrith a new snare, and utterly to bring
them from the wholesome and necessary confession of sins.
It is Avritten in the Psalm: "I wUl even against myself ^p»|m
confess nunc offence unto the Lord, and thou forgavest me
the ungodliness of my sin. For the same shaU all saints
pray unto thee in due season." Without such confession of
sin shaU no man be saved. For they that desire to be par
takers of the grace of Christ, must afore aU things know and
confess, that they are smners and worthy of eternal punish
ment. Such a confession, if it come from the heart, is
wholesome and fruitful. Afterward verUy foUoweth a broken
heart, which God wUl 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 shcAv
themselves to the priests. Here doth our adversary make a
cold mterpretation: "Shew yourselves," saith he, is as much
to say as, " Confess your sins." But the words that follow
after in the gospel wiU not suffer such a slender exposition :
[coverdale, II.J

482 THE DEFENCE OF
" And offer the gift," saith Christ, " that JVIoses 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 m
the law.
Out of St James's epistle taketh our adversary these
[jamev.] 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 wUl 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 wiUeth, that every one shaU 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
faU into despair, and are ever, yea, as long as they hve,
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, wUl not absolve a penitent, no, though he be very
sorry for his suis. 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 wUfuUy,
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 mahce to
[} shrift: 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
craftUy 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 xim. iv.]
times some shall depart from the faith, and shall give heed
unto spirits of error, and devUish 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 eridentiy, that they which forbid to
marry, and command to abstain from meats, are departed
from the faith, and foUow the deril's doctrine, Paul also
himself Avriteth thus to the Corinthians : " Whatsoever is [i cor. viii.]
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. ii.]
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 things that were for to come;
but the body itself is ui Christ." And afterward it foUoweth :
" 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 : aU which things do hurt
31—2

484 THE DEFENCE Of
unto men, because of their abuse, which cometh only of the
commandments and doctrines of men, &c." AU 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 fuU 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 exceUent 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 Uve 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
Avife, 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 people 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-toU. 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 ; Arith
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
[I Eight words omitted.]

A CERTAIN POOR CHRISTIAN MAN.

priests, than a defender of this christian man, I wUl 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, Ave fall into that horrible judgment,
Avherewith 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 Ught of thy body were darkened for very
mahce. Now " if the Ught that is in thee be darkness, how
great wiU 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 unadrised, 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 httie 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 aud
love foUow afterward of themselves ? Yea, the same works
are now not ours (lest any man boast himself), but Christ's;
who worketh m 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 [james ii.]
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 aU faith, so that I
could remove hiUs, 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
wUl 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 shaU 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
pUgrimage, 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
chUdish 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 wiU teU thee. Even because he hath freely
preached the gospel of Christ, and the grace that is given
us through him, (for he "beUeved, 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 his 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 chUdren, namely
even now. And for an ensample have we this poor and
simple creature set before our eyes, to caU us to remem
brance, that he is nigh unto aU them that in time of tribu
lation or persecution wUl call upon him in truth and verity.
See we not here, how mercifully he stretcheth out his hand,
he spreadeth abroad his vrings, to hide and cover this his
tender bride from the glede' or buzzard? And in conclusion,
he molUfieth and moveth the heart of this virtuous prince ;
and by him, as by an instrument of his OAvn, doth he not
only defend this poor man's cause, or rather the truth itself,
but also deUvereth him from the cruel hands of all his ene
mies, no otherwise than even as it were from death to lUe.
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 READER.
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 af&icted, persecuted, and under
the sweet cross of Jesus Christ, than to call to their remem
brance the comfortable stories of the scripture, according to
[Rom. 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
dehvered 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
and undefiled from' the false priests and judges. Judith,
Arith 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 wUl 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 afflicted in all extremities ; so doth he cast down,
and never raise up again, all such that so obstinately and
[• Pour 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 hberty, where he saith : " Remember them cueb. xiii.]
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
tis many such princes, that wiU with so ready a mind defend
the Uvely 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 tUl 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 faU, and the kingdom of Christ magnified among aU
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 Nurenbergh, and translated owl of Douche
into Englishe by Myles Coverdale, in the yeare
of our Lorde m.d.xlv. in the laste of
Octobre.

490

LETTERS.

LETTER I.

MYLES COVERDALE TO Mu CRUJIWELL,
Dated from the St Augustin's, May 1, [1527.]
[State Papers, Crumwell Correspondence, Vol. vii. No. 62.]
Most singular good master, with due humiUty I beseech
unto your mastership all godly comfort, grace, and prosperous
health. Forsomuch as your goodness is so great towards me,
your poor chUd, 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 genibus provolutus, 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 Arithout diversity of books, as is not unknown
to your most exceUent wisdom. Nothing 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 lowUness 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.] MVLES COVERDALE TO MR CRUMW-ELL. 491
ensue your prudent counsel. Nam quicquid est in te con-
silii, nihil non politicum, nihil non divinum est: quicquid
enim agis, nihil incon.sulte agis, nusquam te primum philo-
sophum pra;bes; de rare autem cadi summam, more Jacob,
surripuisti benedictionem. De tuo ipso torrente maxime
potari e.vop>to. teque coram, alloqui non mediocriter cupio.
Vale, decus literarum, consiliorum, omnium denique probi-
tatmn. From the Augustin's, this May-day.
Your chUd and headman in Jesus Christ,
FRERE MYLES COVERDALE.
Unto the right worshipful and his
most singular good master, mas
ter Crumwell, this be delivered
ivith due manner.

LETTER II.

MYLES CO"VERDALE TO Mk CRUM"WELL.
Dated from Ca^ieridge, Aug. 27, ln27.
[State Papers, Crumwell Correspondence, Vol. vn. 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
dejkctere, 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 Arith 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 facultas apud tuum Milonem mandandi qua} 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 criniinis hcn-eseos sit
dilatus.) quod tertius jam magister sit furtivi criniinis
deferendus, nempe magister ille Stookes junior; cujus rei
subinde manifestius te certioreni facienivs. Denique jirceter
istuc nullum mihi .^cribendi argumentum relictum est, nisi
quod tu tuique recti.'^sime valeatis ; quod faxit Christus
Optimus Maximus, cui sit honor et iniperium in ceternum.
Amen. Ex Cantabrigia 27 die mensis Augusti, anna
Domini 27 supra .^esque-millesimum. Thus (/itantvs quantus,
MILO COVERDALUS.
Unto the right worshijful ma.-<ter
Cruinwell, this be delivered
with .tpeed.

LETTER III.
COVERDALE AND GRAFTON TO LORD CRUMWELL.
Dated from Pahxs, Juno 23, 1538.
[State Papers, Crumwell CorrcBpondence, 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 tho Bible, whereof (according to
our most bounden duty) we have here sent unto your lordship
two ensamples ; one in parchment, wherein Ave 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 edifying 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.

IU.] COVERDALE AND GliAFTON TO LORD CRUMWELL. 493
shaU please your good lordship. The paper is of tiio 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 thc papists by your lordship's favourable
letters, which we most humbly desire to have (by this
bearer, AVUliam Grey) either to the bishop of Winchester',
or to some other whom your lordship shall think most ex
pedient. ^Ye be daily threatened, and look ever to be spoken
Arithal, as this bearer can further inform your lordship ; but
how they wiU 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
[we] none, under God and our kmg, whom with noble prince
Edward, and all you them most honourable councU, God
Ahnighty preserve now and ever ! Amen. Written at Paris,
the twenty-thu-d day of June, by your lordship's assured
and daily orators,
MYLES COVERDALE,
RICHARD GRAFTON, Grace'.
To tlie right honourable and their
singular good lord, the lord
Crumiuell, and lord privy seal.

LETTER IV.

COVERDALE AND OTHERS TO LORD CRUMWELL.
Dated from Pahis, Aug. 0, 1538.
[State Papers, Crumwell Correspondence, Vol. i. No. lOS.]
After most humble and due salutation to your good
lordship. Pleaseth the same to understand that, your work
gomg forward, we thought it our most bounden duty to send
[1 Gardiner, who Avas at this time ambassador at Paris, but was
shortly afterwards succeeded by Boner, bishop elect of liereford.]

494 COVERDALE AND OTHERS TO LORD CRUMWELL. [lET.
unto yom- lordship certain leaves thereof, speciaUy seeing
we had so good occasion, by the retmming 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 thc mark ^ff" 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 Latinlsts; as in a table at the end of the book shall be de
clared. This mark >f; 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 wo nevertheless would
not have it extinct, but highly accept it, for the more expla
nation of the text. This token "I- in the old Testament, giveth
to understand, that the same text which foUoweth it, is also
aUeged 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 verUy, 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 heartUy
pray for your lordship's preservation. At Paris, the 9th
day of August, 1538, by your faithful orators,
MYLES COVERDALE.
RICHARD GRAFTON.
WILLIAM GREY.
Ta the right honourable and their
singular good lord, lord privy
seal, be 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 suppUcation 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 Enghsh, missals, vrith other such Uke, whereof
now by the company of the bookseUers 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 seU those which he hath done ah-eady ; 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 weU 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 wiU 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 shaU give attendance upon your lordship's most fa
vourable answer. If your lordship shew him this benefit, we
shaU not fare the worse in the readiness and due expedition
of this your lordship's work of the bible, Avhich goeth well
forward, and within few months wiU draw to an end, by the
[1 Boner, who was at this time ambassador in France, was elected
to the bishoprick of Hereford, and was translated to London, Avithout
having been ever confirmed in the former see.]

496 COVERDALE AND GRAFTON TO LORD CRUJMWELL. [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 goad lord, the lard
privy seal.

LETTER VI.

MYLES COVERDALE TO LORD CRUMWELL.
Dated from Paris, Oct. 30, [1538.]
[State Papere, CrumweU Correspondence, Vol. vii. No. 68.]
In most humble wise, after hke salutation, I beseech your
most honourable lordship to understand, that the 29th day of
this month came to me master Beckynsall, student here at
Paris, in a right lamentable sort. Complaining of the injury of
hght tongues, which have sinistraUy 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 Mr Queue 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
rirtuous 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, Avho ever] preserve
the king's highness, noble prince Edward, your lordship, all

vl] MA'LES COVERDALE TO LORD CRUMWELL. 497
other of the king's most honourable council, and the whole
realm. Amen. AVritten at Pai-is, the 30th day of October,
By yom- lordship's humble and faithful servitor,
MYLES COVERDALE.
To the right honourable his singular good
lord, the lord Crumwell, lord ^^rivy seal.

LETTER VII.

COVERDALE TO LORD CRUMWELL.
Dated from Paris, December 13, [1538.]
[Harleian 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
cerning 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 avUI utterly avoid all such, so wiU I offer the
annotations first to my said lord of Hereford, to the intent
that he shaU so examine the same, afore they be put in
prmt, if it be your lordship'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 mtent that if these men proceed m their cruehiess
agamst 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 1 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
Crumwell, lord privy seal, this be delivered. 32
[coverdale, II.J

498 MYLES COVERDALE TO LORD CRUMWELL. [lET.
LETTER Vm.

MYLES COVERDALE TO LORD CRUMWELL.
No date'.
[State Papers, Crumwell Correspondence, Vol. vn. No. 64.]
After due commendation to your good lordship. I
heartUy and in most humble Arise beseech the same, that
inasmuch as the king's most exceUent majesty, of his singular
grace, (by the means of your good lordship, as God's m-
strument in that behalf,) hath granted unto this bearer,
James Nycolson, his gracious Ucence and privUege 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 postUs, or ordinary sermons, which the lord
archbishop of Canterbury hath corrected ; your lordship
(according to your most loving and favourable manner of
old) wUl help and further the said James Nycolson to the
king's most gracious priAdlege 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, Avhom God preserve now and ever ! Amen.
Your lordship's humble and daily orator,
MYLES COVERDALE.

LETTER IX.

MYLES COVERDALE TO LORD CRUMWELL.
Dated from Newbtjrt, February 7, [1539.]
[State Papers, CrumweU Correspondence, Vol. a'ii. No. 70.]
Apter my most humble and due salutation to your right
honourable lordship. This is to advertise the same, that for
lack of diUgent inquisition, and through overmuch sufferance,
[1 This letter was probably written early in 1539, shortly after
Coverdale's return from Paris.]

IX.J MYLES COVERDALE TO LORD CRUMWELL. 499
there are in these countries (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 faU into such like
inconvenience as did lately one John Cowper, whose accu
sation I trust your lordship hath received, or shaU 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,
1 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 Arith noble Prince Edward, and you all of
theu- 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 right honourable my
singular good lord, the lord
privy seal.
[2 With respect to the transactions here alluded to, see Strype's
Cranmer, Vol. i. p. 100 ; and Memorials, Vol. l. i. p. 530—2. Ed. Oxf.]

32—2

500 .MYLES COVERDALE TO LORD CRUMWELL. [lET.

LETTER X.

MYLES COVERDALE TO LORD CRUTMWELL.
Dated from Newbury, February 8, 1539.
[State Papers, CrumweU Correspondence, Vol. vu. 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 Avrite again unto your good
lordship, for none other cause so much as to signify unto
the same, that, as methinketh, (I speak under correction,)
a great number of the priests of this realm are run in
prcemunire 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 theu- matins is
plainly a maintenance of the B. of Rome'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 Avas made for the aboUshing 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 Wynchcombe, unto whom, for his true heart
toward the king's highness and love toward your lordship, I
might utter right secret things. The overliving 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 otherAnse by the mouth of Mr
Wynchcombe. From Newbury, the 8th day of February.
Your lordship's humble and faithful servant,
MYLES COVERDALE.
To the right honourable and my
singular good lord, the lord
privy seal, this be delivered. Ad manus.

xl] MYLES COVERDALE TO LORD CRUMWELL. 501
LETTER XI.

MYLES COVERDALE TO LORD CRUMWELL.
Dated from Newbury, March 5, [1539.]
[State Papers, CrumweU Correspondence, Vol. vu. No. 69.]
In my most humble Arise, with Uke 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
stiU. 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 stUl untaken doAvn ; whereby the
poor simple unlearned people beUeve that they shaU have
hberty to set up their candles again unto images, and that
the old fashion shaU shortly return. Item, that one Thomas
WoUey, of Henley, did forbid five of his neighbours his house
for holding with the gospel, and said that he had evil wUl
for receiving such men of the new 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 negUgence iu the bishop of Lincoln ^,
which, bemg so nigh thereby, doth not weed out such faults ;
yea, I fear it be as evU, 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 seU stUl such primers as
corrupt the king's subjects. A great number of them have
mme neighbours brought unto me, and a great sort of other
most ungracious popish books (both contrary to God and the
kmg's highness) have I taken up Anthm the precincts of New
bury, and wiU do more, if your good lordship do give me
[1 John Longlands.l

502 MYLES COVERDALE TO LORD CRUMWELL. [lET.
authority, or bid me do it : Avhereof 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 know your good pleasure, what I shall do Avith these
popish books that I have already, whether I shall burn them
at the market-cross, or no. Thus the everlasting 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.
Ta the right honourable and my very
singular especial good lord, the lord
privy seal, this be presented. Ad manus.

LETTER XII.

MYLES COVERDALE TO HENRY BULLINGER,
Dated at Strasburgh, July 27'.
[From the Archives at Zurich, VL 108.]
Much health in thc 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 does 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.]
[3 Henry Butler, a native of Zurich, but of English origin. See
Zurich Letters, second series. Letter Lxxvn, p. 191 ; also first series.
Letter xcvi. p. 241.]
\} Richard HiUes, a merchant at London, and contributor to the
exiles in queen Mary's reign. He was resident at Strasburgh in 1548.
See Strype, Cranmer, Vol. i. p. 280. Memorials, in. 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.]

XII.J MYLES COVERDALE TO HENRY BULLINGER. 503
Since, however, this is not permitted to me, I AviU patiently
wait the good wiU of my heavenly Father, content in the
mean time to have tasted Ms good spirit through your ministry
in his word, and to have experienced your friendship in
Christ. I should in truth havo been at a loss what to write
to you at the present time, most exceUent preceptor, if I
had not remembered, how kindly you received my letters,
homely as they were, Avlueh 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 entuely destitute of all orna
ment, either of languages or composition. I am however
thankful, that, although otherwise 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 wUl not be wanting to you
both, when you shall have met together in the Lord. Which
that it may be happUy accomplished, may he grant, who has
ah-eady provided that your hearts should be so closely united
in the sincere love of himself. FareweU. Strasburgh, July 27.
My wife offers you her kindest remembrances in the Lord.
Yom'S,
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 m the Holy Ghost! Suice, on account of
the shortiiess of the time, it is out of my power to mdulge m
[< This leai-ned person was mimster of St Thomas's Church at
Strasburgh. He was one of the giaardians of Bucer's children, and
editor of Bucer's Sa-ipta Anglicana. Sti-ype's Parker, Vol. i. p. 56,
and Grindal, p. 298.]

„504 MYLES COVERDALE TO CONRAD HrP.ERT. [l.KT.
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 wiU thc more readily pardon your affectionate,
humble friend. For yesterday after dinner, at a time when
I was obliged to vrrite more letters on other matters, I under
stood that the bearer of this was about to sot out very eariy
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 iu a suflicientiy
short letter, that you should not be altogether ignorant of the
state of affairs here. Your dcai- brother John also, during
my intervening absence, without doubt informed you of what
happened subsequently m the business of my oavu affairs, as
well as those also of tiie church. For although immediately
before the completion of my business I Avent down into Lower
Ci or many, for the purpose of bringing home my Avife; yet at
length upon my return, and having learned many things by
experience. Avliich during my former residence I had not suf
ficiently considered, I see, alas ! that the present state of tho
churches in these parts is exceedingly calamitous, nay more,
that it is absolutely deplorable. To sucli .an extent do the
princes appear to connive at thc abuses Avhich exist, the most
dreadful factions to grow rife, and, what is more, the very
pastors of the Lord's floclc to revel in them. Moreover, I
myself wish, as also your very dear father, who by tho
mercy of God is still alive, is intensely anxious, that you
could be present with us, oven for a couple of days. For
there are many things besides, Avhich 1 also have to mention
to you in confidence.
But if you wUl kindly assist our dear brother Abel- in
the business of searching for my chest, which, by the mistake
and carelessness of a person .at Metz, was carried, as I hear,
to Strasburgh, when it ought to have been conveyed to
Spires, you wiU do a most acceptable kindness to me, who
[1 Hubert was a native of Bergzabern. — Simler.]
[2 An English merchant resident at Strasburgh, and a contributor
to the exiles in Mary's time. For some account of him, sco Strj-poi
and tho Zurich Letters, passim.]

xni.J Myles coverdale to conrad Hubert. 505
am now a sojourner in a strange land. FareweU, and be the
messenger of many good wishes from myself and my wife to
your wife, and your beloved Samuel, and to our exceUent
preceptor, Peter Martyr. Again fareweU. Bergzabern,
December 24, MICHAEL ANGLUS3,
Mmister of the church at Bero-zabern.

LETTER XIV.

MYLES COVERDALE TO CONRAD HUBERT.
Dated Bergzabern, March 31, 1544.
[Ex autogr. in MSS. Tom. n. 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 AriU however inform you in person,
what prevented him from fulfilling his intentions. I have also
given him seven florins and twelve 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 obUge me. You are acquainted with what I have
received through your means from master VindeUnus, Riche-
hus, Cephalseus, and James Jucun,dus. Besides them I have
these other creditors, Christopher, (the same bookseller who
has a shop under the town-hall, next to VindeUnus,) 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 Avrittan in German will
more clearly shew you what it is. I pray you not to take
[3 Michael Anglus, or rather MUo Coverdalus, as Hubert himself
observes 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 MUo and Michael have the same meaning
in English. He was master of the school at Bergzabern, as John
Podman*, an EngUshman, 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 he is the person mentioned by Strype, Annals, i. i. p. 63. Ed. 1822.]

506 myles coverdale to conrad Hubert. [let.
it Ul, that I do not cease to avail myself of the kind oflaces
which you have tendered to me ; for you appear to have
offered your serrices 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.
FareweU. 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.
AprU 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 Bergzabern, April 10, 1544.
[Ex autogr. in MSS. Tom. i. p. 29. Serin. Eccles. Argent.]
Peace and joy in the Holy Ghost ! Our friend Edmund
dehvered to me your letter dated March 11 : in whose
business, that hc 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. S07
meet Avith boys educated in the worst manner ; and therefore
his undertaking of the school at Landau wUl 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 Ulustrious 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 Ulustrious prince
^ave me this answer, namely, that it had been already
determined by his highness, that in the next visitation, which
we have thought wUl 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. FareweU. From Bergzabern, AprU 10, 1544.
Yours in the Lord,
MICHAEL ANGLUS.
To Conrad Hubert, my worthy
friend in the Lord, at
Strasburgh.

LETTER XVL

MYLES COVERDALE TO CONRAD HUBERT.
Dated AVeissemeeeg, 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 conveymg
this money to you by a faithful messenger. It is almost
impossible for me to describe in a few words, how unwillmgly
I have detauied it so long. For your father, as you know.

508 JIYLES COVERDALE TO CONRAD HUBERT. [lRT,
Avas to have been the bearer of it What .amount is duo to
each person, you understand from the account, which I sent
to you in my letter of the first of April ; so tiiat I need not
trouble you with any further accoiuit at the present time.
I beg you to salute yoiu* deai- wife for mo and my Avifo.
We heai- with satisfaction that your littio boy is restored to
health. Farewell. Yours from tiie heart.
MICHAEL ANGLUS.
Iu the mean time, in conformity with tho mutual friend
ship which exists between us, I request that I may receiv6
from ^'indelinus, Cephalasus, and James Jucundus, the books
which I mentioned in my former letter. Again farewell'.
In haste. From Weissemberg, April 13.

LETTER XVIL

JIYLES COVERDALE TO CONRAD HUBERT.
Dated Bergzabern, April 21, 1044.
[Ex autogr. in MSS. Tom. n. p. 126. Serin. Ecclos. 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 ho 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 chUd, Avhich lus Arife had
brought forth to him about Christmas. To-morrow, if the
Lord wiU, we shall celebrate his holy supper. Tho business
of catechizing, which we attempted two previous weeks in
church, we now, God be thanked, find succeed prosperously,

xvu.] MYLES COVERDALE TO CONRAD HUBERT. ,509
and to be not Arithout fruit. May God grant, that Avhat Ave
have begun to plant and water, may increase more and more
to his glory.
With regard to the money which D. Valentius Brentius
wUl give you, I sent at the same tune Arith my letter of
March 31, a document mentioning the sum which was due
to each indiridual. Wherefore I beg you to attend to this
business of mine, and carefuUy renund VindeUnus, Cepha
lseus, 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 VindeUnus 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 tAvelve copies of the
smaUer edition of Donatus, the same number of the colloquial
formularies of Seobald Heiden, and six or eight copies of the
Bucolics of VirgU, and that they be transmitted to me with
the paper of Cephalaeus and the books of VindeUnus : and
I Afish this to be done as soon as possible ; for you cannot
beheve, how greatly we are distressed from the want of
hooks and the scarcity, of paper. I should wish these thuigs
to be conveyed at least to Weissemberg, 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 Arith this business. FareweU, with many good wishes
from myself and my wife, who desires her best wishes to
your dear Arife. Again farewell. From Bergzabern, AprU
21, 1544. Yours,

MYLES COVERDALE.

To my most courteous friend,
Conrad Hubert, preacher of
the gospel at St Tliomas's
church, Strasburgh.

510 MYLES COVERDALE TO CONRAD HUBERT. [leT.

LETTER XVIU.

MYLES COVERDALE TO CONRAD IHIBERT.
Dated Bergzabern, May 22, 1JJ4.
[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 cither declare or write, from
the Uvely 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 1
am assured that our churches will be not a Uttle established
in the Lord. These things, however, our friend Christopher
wUl 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 feeUngs 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 scourge,
we must attribute it to the goodness of God, who is ac
customed to chasten his adopted ehUd, 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 lus case ; nor does it
appear advantageous, either for himself or for thc 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.
FuiaUy, your beloved father has determined to visit you
before Whitsuntide ; by whom I will gladly write 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. 362. Ed. 1812.]
[2 See Letter XXIX.]

XVffl.j myles COA'ERDALE TO CONRAD HUBERT. 511
That most exceUent widow, the sister of youi- dearest mother,
has sent the two gold pieces, which I have given to Chris
topher: she has given another a present to his sweet Uttle
boy Samuel ; another she has sent for this purpose, that a
bed may be bought Arith it and sent to us, as soon as an
opportunity offers. Farewell, vrith many good wishes from
your parents and my wife, in the Lord. Many good Arishes
fi-om us to your wife. From Bergzabern, ilay 22.
Yours,
MICHAEL ANGLUS.
To his courteous friend and faitli
ful minister of the gospel, Conrad
Hubert, his dearly-beloved bro
ther in Clirist, at St Thonuu's,
Strasburgh.

LETTER XIX.

MYLES COVERDALE TO CONRAD HUBERT.
Dated Bergzabern", Aug. 13, 1544.
[Ex autogr. in MSS. Vol. u. p. 125. Serin. Eccles. Argent.]
Peace and joy in the Holy Ghost ! Even though I had
not more reasons for writmg to you, I was nevertheless de
sirous even on this ground to offer you my good wishes, my
dearly beloved m the Lord, lest from my long internussion of
correspondence you should think me unmindful of you. Your
dear parents are in very tolerable health, and offer their best
wishes to yourself and your wU'e. I do not doubt that the
interests of reUgion here wUl daUy prosper more and more;
for having already experienced some proof of this, I write
this, that you, who are so earnestiy zealous for the church of
God, may render thanks to him for it, and unceasingly offer
np your prayers for stiU greater success. But I earnestly
request this of you, that baring ascei-tained the extent of
Bucer's mfluence in this most troublesome time, you would

.512 MYLES COVERDALE TO CONRAD HUBERT. [leT.
enable us also to knoAv it. The rumours Avhich we hear
at this place hold out a poor prospect of peace. For as
they say the emperor is wUling 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 !
ilay God grant that, roused by such great evils, and truly
acknowledging our great ingratitude, we may sincerely repent!
1 should be glad to be remembered to such of our countrymen
as are there, especially to Richard^ and the rest. You wUl
very much obhge me also by conveying my remembrance on
my behalf to VindeUnus, Conradus the clergyman, and to
Sturmius and Severus. FareweU. From Bergzabern, August
13, 1544.
M. COVERDALE.
To the most excellent Conrad Hubert,
]/reach.er at St Thomas's, Stras
burgh, my very dear friend.

LETTER XX.

I\IYLES COVERDALE TO CONRAD HUBERT.
Dated from Bergzabern, Aug. 31, 1545^.
[Ex autogr. in MSS. Tom. i. p. 31. Serin. Eceles. 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
[1 The transactions here referred to relate to tho war which was
¦waged by Charles V. against William duke of Cleves, in 1543-4; when
he made an irruption into his territory, and was guilty of great op
pression towards him. For some account of the transactions referred
to, see Robertson, History of Charles V. Book vii. Seckendorf. Hist.
Luth. Vol. n. p. 427.]
[2 Probably Richard Hilles. See page 502, n. 3.]
[3 Compare Letter XXVII. and note 1, p. 520. Whatever may
be the true date of that letter, this is evidently to be assigned to an
earher period.]

XX.j 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 Ave are aU well. Your parents are lookuig
for you towards the approaching vintage, and desire their
best remembrances. Farewell. From Bergzabern, Auo-ust 31
1545. to > s >
MICHAEL ANGLUS.
To Conrad Hubert, preacher of the gospel
at St Thomas's, my friend and mast
reverend brother, at Strasburgh.

LETTER XXL

MYLES COVERDALE TO CONRAD HUBERT.
Dated Bergzabern, Sept. 13, 1544.
[Ex autogr. in MSS. Tom. n. p. 124. Serin. Eccles. Ai-gent.]
Peace and joy in the Holy Ghost ! You give a great
proof of your kindness, most learned sm, in not ceasing to
spur on Arith 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 opmion of us aU, 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
contmuaUy with many prayers; and there is no reason for our
despairing, that God, in his accustomed mercy, wUl set him at
liberty 5. 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 risit you
C This has reference to a work on the celibacy of the clergy,
in reply to bishop Gardiner, to which reference is made in Letter
XXVII] [' Some allusion is made to these troubles of Bucer, in Strype,
Cranmer, Book U. c. 24. Vol. I. p. 362.]
33
[coverdale, II.]

51 i 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. r. p. 30. Serin. Eccles. Argent.]
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, tUl 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 Avife, as he often does, to supper on tho 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 wiU 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

XXn.J MYLES COVERDALE TO CONRAD HUBERT. 615
kindly to your wife Margaret. Grace be with you ! From
Bergzabern, October 3. Yours, MICHAEL ANGLUS.
To Conrad Hubert, my brother
and greatly respected friend
in the Lord.

LETTER XXIII.

MYLES COVERDALE TO CONRAD HUBERT.
Dated from Bergzabern, Oct. 11, 1544.
[Ex autogr. in MSS. Tom. n. p. 122. Serin. Eccles. Argent.]
Peace and joy in the Holy Ghost! If you have returned
weU 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,
desu-e 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 wife, who, when you were
here, had not been deUvered, 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 are yourself mindful, and also
dUigently 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.
Ta 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.

jMYLES coverdale TO CONRAD HUBERT.
Dated Bergzabern, Dec. !), 1544.
[Ex autogr. in MSS. Tom. i. p. 39. Serin. Eccles. Argent.]
Peace and joy in the Holy Ghost ! I intended to havo
inquired, and so to havo ascertained from you, when 1 was
with you at Strasburgh, how and of what materials you mako
your iiUv ; but owing to a press of business I omitted it.
Wherefore I beg that you Avill 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 tho subject of our com
mon religion, and of tho situation of our friend Edmund.
Your parents beg to bo kindly remembered to you, as this
letter Avill testify. I Avish much health to your wife in tho
Lord, Avith her dearest child, and I earnestly commend my
Avife to you. From Bergzabern, December 9.
Yours,
MICHAEL ANGLUS.
To the very excellent Conrad. Hubert,
preacher of the gospel at St Tho
mas's.

LETTER XXV.

MYLES COVERDALE TO CONRAD IIUB15RT.
Dated from Bergzabern, Dec. '2t;, 1544.
[Ex autogr. in MSS. Tom. i. p. 42. Serin. Ecclos. Argent.]
Peace and joy in the Holy Ghost ! Amidst the various
causes of grief from other sources, with Avhich 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 imdcr the severest maladies, who possess both tho
power and the avUI to teach tho people, and to comfort them
Avith the counsels of the divine word. For Erasmus Bierus,
the minister of the church at BissweUer, (as also John, my
beloved coUeague here at Bergzabern,) is said to be reduced
to such a state of debUity from contraction of tho limbs,
that ho can no longer discharge his sacred office before the
people. Therefore Eschnavius, our most excellent prefect,
bemg 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
Idndness to whom I have heard with satisfaction ; and who,
I trust, has by tlus 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 church. I beg, there
fore, that in your kindness to the church 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 tiiis 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 affectionate remembrance
to you in the Lord. From Bergzabern, December 26.
MICHAEL ANGLUS.
To the most pious and learned Conrad
Hubert, minister of the divine luord
at St Thomas's at Strasburgh, his
dearly-beloved brother in the Lord.

518 MYLES COVERDALE TO CONRAD HUBERT. [lET.

LETTER XXVI.

MYLES CO^^;RDALE TO CONRAD HUBERT.
Dated from Bergzabern, Feb. (i, l,i45.
[Ex autogr. in MSS. Tom. i. p. 40. Serin. Ecclos. Argent.]
Peace and joy in thc Holy Ghost ! Tho letter, which
you had despatched to me on the twenty-first of December,
I received on the tenth of January, together with thc parcel
of books of which you made mention in it. The principal
matter which I was desirous to have forwarded by your dUi
gence with our prefect (for he was Avith 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
pubUc dances, and other hindrances of true piety of the same
description ; and that hc should take care, that at least during
the performance of the more solemn services of religion the
people should conduct themselves Avith less irreverence ; and
during the time of the sermon, the prayers, and the singing,
they should not coUect 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 reUgion, 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 Arith a sort of unusual cough, attended Arith
headache and fever : but no one has had the disorder more
severely than my dearest pupU in the Lord, John Hubert,
your brother's Uttle boy. But it has pleased tho 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 Ufe. 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 obUgation. Both
your parents are very weU, together with aU your friends
here. Farewell, with the kindest remembrances from myself

XXVI.] MYLES COVERDALE TO CONRAD HUBERT. 519
and my wife in the Lord. From Bergzabern, the sixth of
February. Yours,
MICHAEL ANGLUS.
To the eminent patron of true piety
and literature, Conrad Hubert,
preacher at St Thomas's, Stras
burgh.

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 weU: we, together with your excellent parents, are in
good health. But this, alas ! has happened, ui addition to
the other misfortunes which afiSict 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
mmister 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 avUI, to submit to the dictates of Schwenckfeld^.
[1 There appears to be an error in the date of this letter, which
speaks of Coverdale's wife as being at Strasburgh, whereas in the
former letter he speaks of her as being Arith 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
wliich reference is made in it, was not published tiU 1547. See note 1,
p. 620.] [2 On the circumstances of this church, see Seckendorf, Vol. i. n.
p. 128, &c.]
[3 Schwenckfeld held heretical opinions with regard to the person
of Christ, as well as on the subject of the Lord's supper. See Secken
dorf, Hist. Luth. Lib. n. 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 Prankwiler,)
Tas a disciple of Schwenckfeld, and, as it appears, held his heretical
opinions on the Lord's supper,]

520 MYLES COVERDALE TO CO.XRAD HUBERT. [lET.
My friend Edmund made me acquainted with this thi-ee 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 m the Lord.
I have Avritten to my Avife an account of the seeds which
om- father wishes to be procured by you ; and do you take
care that, when my wife returns, she bring them to us.
And if you can by any means procure even one copy of
Bucer's answer to the bishop of Winchester ^ before the fair,
I AviU take care that the Latin original sliaU be translated
into English as soon as possible ; which you need not doubt
AviU 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 shaU make its appearance both
in Latin and Enghsh. 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". Farewell. From
Bergzabern, February 16, 1545.
Yours with thc greatest affection,
il. COVERDALE.

LETTER XXVIII.

-MYLES COVERDALE TO CONRAD HUBERT.
Dated from Bergzabern, Feb. 20, 1545.
[Ex autogr. in JISS. 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. u. part i. pp. 103—5. Ed. Oxf. 1822.]
[- A learned divine of Strasburgh, who was invited over into
England, and afterwards became professor of divinity at Cambridge.
For some accomit of him see Strype's Cranmer, Book il Chap, xiii.]

XXVIU.J MYLES COA'ERDALE TO CONRAD HUBERT. 521
receipt of it, I myself had written to you in the business of
the church of BissweUer, at the request of our prefect, in
behalf of my countryman John DodJman, ou 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 spm-, inasmuch as
1 am by nature dUatory, and continuaUy overwhelmed with a
great press of business. My messenger, when you see him,
wUl be able to inform you with regard to the state of affah-s
here, and of my present condition. The new schoolmaster
from Spires, who has been engaged by om' senate at Berg
zabern for four years, is daUy expected. My fellow-labourer
John is stiU 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-
raUy not thought much of, so also are they tolerated, not with
out the greatest misfortune to the people at large, as weU as
to the princes themselves ; whUe in the meantime the worship
of God is decaying and faUing into contempt. FareweU, with
many remembrances from my Arife and your friends in the
Lord. I and my Avife 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
Strasburgh.

LETTER XXIX.

MYLES COVERDALE TO CONRAD HUBERT.
Dated from Bergzabern, June 1545.
[Ex autogr. in MSS. Tom. i. p. 35. Serin. Eccles. Argent.]
Peace and joy in the Holy Ghost ! Our iUustrious prince
has so far considered the business of Matthew of Barbeh-ode^
[3 Sec Letter XVm.]

522 MYLES COVERDALE TO CONRAD HUBERT. [lET.
that he w.is desirous that he should have devoted some more
years to the studies and disciphne of this place. But in
asmuch as he is engaged to be married, and promises that
he wiU lead a Ufe in all respects worthy of a minister, the
prmce has consented that he should be put in charge of the
church at MUhoffen ; on this condition, however, that he pay
exemplary attention both to his studies and his habits of life.
This and other thmgs 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 trifiing offence ; for by
these means he thinks that he will remove much cause of evU.
The ministers at Deux-ponts have certified to the prince, that
Matthew on his examination by them acquitted lumself 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, Avritten 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, my friend and beloved
brother in tlie Lord, at Stras
burgh.

XXX.] MYLES COVERDALE 'I'O CONRAD HUBERT. 523

LETTER XXX.
MYLES COVEKDALE TO CONRAD HUBERT
Dated from Bergzabern, Dee. 27, 1545.
[Ex autogr. in MSS. Tom. i. p. ;!7. Serin. Ecclos. Ai-gcnt.]
Peace and joy m 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 exceUent
health, and desire their Idndcst remembrances to yourself and
your wife. Samuel's father also, Avith a prayer for every
blessing on the return of the new year, has sent your grand
son a piece of money together with a Imen shu-t, in proof of
his paternal aft'ection towards him. I am so overwhelmed at
this time with my OAvn 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. Yom-s,
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 ArchiA-es of the Chm-ch at Strasburgh.]
The mercy and lovmg-kindness of God be with us aU !
Amen. The members of the chm-ch of Weissenheim have
brought me, on account of the reUct of the late pastor, some
money, namely, 19 florins, 3s. Id., reckoning the florin at
15 batzen; which money I was to convey to Strasburgh.
[1 Tho 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 effect that she has received such
money from me through you : for 1 have been obhged 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 ; aU which you wiU 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 dUigently
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 wiU write further to you by Hannah Schirer, if possible.

LETTER XXXII.

MYLES COVERDALE TO CONRAD HUBERT.
Dated from Weissemberg, March 9, 1546.
[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 FrankwUer^; and if I have made
any mistakes, either in my German, or in any other way, that
[1 See Letters XVIH. 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 XXVL]

XXXU.J 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 Frankwiler is giving us ; not to
mention, how reluctant our friend Nicholas is, although equally
sohcited 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 adrice. 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 preserve you all to his church!
Amen. In haste. Weissemberg, March 9, 1546.

LETTER XXXIIL

jVIYLES 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 worthiness. There was
brought hither three days since, during the time of the fair,
a certain Uttle book in English, containing that Order of
holy Conununion, which the king's majesty has set forth, as
suitable to the present tlme^- 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 Enghsh work, the Order of the Communion, is printed in
the volume containing the Liturgies of King Edward VI., published
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 Alesse, who also translated
into 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 faciendse in
regno Anglite. Hsec Londini evulgata sunt octavo die Martii Anni
MDXL VIII." See " The ancient Liturgy of the Church of England,"
by Rev. W. Maskell, p. xiv. ; also Burnet ii. 247, and Strype, Mem.
n. i. 96.]

526 MYLES COVERDALE TO JOHN CALVIN. [lET.
understood the godly bearer of this letter to be a toAvnsman
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 godU
ness, (according as the Lord now wUls his reUgion to revive
in England,) you wUl be able to commit this token of my
affection for you to the press more easUy than I can. I am
now on my return to England, having been invited thither
after an exile of eight years. Farewell, most exceUent master,
and affectionately salute your wife, who deserved so weU
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, Arith 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 reUgion and learning, at his
own expense ; in like 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 either into Turkey or
Hungary. Oh, my master, if you should seek a refuge any
[1 Namely, the persecutions in Germany by Charles V., to enforce
compliance with the Interim.]

iXXXIV.j MYLES COVERDALE TO PAUL FAGIUS. 527
where else than with us, since the faithlessness of mankind is
every where so great, how wUl 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 caUed for.
For myself, indeed, my master, I am in no Uttle apprehension
both for yourself and for our churches and schools, deprived
of your most happy ministrations. Wherefore, although our
rulers may not inrite 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 weU, entreat you most solemnly to come over to
us, where you need not doubt but that you avUI be most
acceptable, and therefore treated with the greatest kindness.
FareweU. From the king's castle, which we caU Windsor.
Oct. 21, 1548. Yours from mv heart,
M. COVERDALE.

LETTER XXXV.

BISHOP COVERDALE TO CONRAD HUBERT.
Dated from Bergzabern, Sept. 20, 1543, [probably 1555^.]
[Ex autogi-. MSS. Tom. I. p. 41. Serin. Eccles. Argent.]
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 sufSciently strong reproof,
under the supposition that I had received from you a most
[2 It is evident that the date of this letter is wrong, and that it
A^as Afritten at a later period, after his second settlement at Berg
zabern. 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 COVERDALE TO CONRAD HUBERT. [leT.
affectionate letter, to which 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 deUvered
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 interriew 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 bo
which God may grant to it, shall be announced to you by
letter, either from myself or from your dear brother John.
1 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 dUigent
examination into the whole business.
[1 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, in. i. p. 233. Ed. 1822.]

XXXVI,] BISHOP COVERDALE TO ARCHUISHOP PARKER, 529

LETTER XXXVI 2.

BISHOP COVERDALE TO ARCHBISHOP PARKER.
Dated from London, Jan. 29, 1564.
[MS. Library C. C. College, Cambridge, Vol. Epist. Principum^.]
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 Uving in this realm ever sith my bishoprick Avas
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 WiUiam Cecil,
relating to Coverdale, belongs to this period :
(Lansdowne MSS. No. 6. Burghley Papers, Art. 85.)
I PEAT 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 bo 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 jslague. Surely it is not well
that he, qui ante nos omnes fait in Christo, should be now in his ago
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 ser\-e my turn very well. God keep you !
From Fulliam, Dec. 20, 15G3. 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, 6. 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, Avill 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 fuUy purposed, God wUling, to shew myself again
as thankful, and in my vocation during this my short time
as faitliful 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. COY. Quond. Exon.
[To this letter is appended also, in bishop Coverdale's hand-writing,
thc 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 XXXVIL

BISHOP COVERDALE TO SIR WILLIAM CECIL.
Dated from London, Feb. 6, 1564.
[Lansdowne MSS. No. 7. Burghley Papers, Art. 60.]
My duty considered in right humble wise unto your honour.
These are in like manner to beseech the same, that whereas
my lord of London, tendering as well mine age as my simple
labours in the Lord's harvest, hath very gently offered me
the pastoral office 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

XXXVU.j BISHOP COVERDALE TO SIR WILLIAM CECIL. 531
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 Uving, 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
thmk 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 aU 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 highness's most honourable
council.

LETTER XXXVIIL

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
lx''. 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 Aldersley, that the queen's liighness hath
.34—2

532 bishop coverdale to sir avilliam cecil.
granted my said petition already. I have, therefore, used the
counsel of my dear friend, Mr Peter Osborne, in the draught
of this Avriting engrossed : which as 1 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
queevis most excellent majesty, ami of
her highness's most honour able council.

LETTER XXXIX.

BISHOP COVERDALE TO THE REV. Mk 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
Avorthiness to be means for me unto his grace, that at this
present 1 may be dispensed with ; 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, Quond. Exon.
To the right worshipful and godly
learned Mr Robinson, chaplain
to my lord of Canterbury his
grace.

GHOSTLY PSALMS

SPIRITUAL SONGS.

(goostlp ^salmfg ana J)pin'tuan ^onfffS
iiratoen out of tj&c Jolg S>Ktptur0, for tfte iofor=
te antr tonsolacgon of sue!) as lobe
to rei'ogsc (n ffioti anlr
Sis toor&e.
Isal.
® prapse tfie ILor&e, fov ts ft a gooJj twinge to
sgnge prapses unto oure €iolr.
©olio. tit.
©eacfi aniJ cxfiorte pour atone selbes toitjb ^shU
nus anU l^pmnes anU ^pirituall Conges.
Wi enp of gou he merg, let Jim singe ^salmes.
aCa tljc 6olte.
(So I])tl0 Jjoftc, set t^e aiquaintaunre
9inaiigc ti&r InSerS of ©otfji touriic
«5cuc tijrm uctaSanu tl)c ^amc tu auauutt
gitH t0 maite tT)Esr S0nscS of ttie Eorlie
Cijat tl^ej man tbru^t unttrr tlje iarlse
gn otijer iaattttS al fy,ltti^mS
Sua tijat toe all intti) one accurHc
:^a5 geue cniSamjIe of goirljineiS
(go Igtle 60&E amougc mens tfjnUiren
9nli set tl&e to tbcgr tomiianiie
Ceat^ ttein to g^n^e \>' tomaunticmntteS ten
^ntt otlier SalletteS of (SotiS s^orje
3Be not asTjamea 3) SnaranUe tje
CfjOugf) tbou i)c ruBe in Sonsc anil rjme
C^ou s"5alt to goutf) jSome ortaSion he
Bn goUIj sparteji to paS^c t^rnr tume.

[GHOSTLY PSALMS AND SPIRITUAL SONGS.
This edition of this very rare volume is here prcscntod from a
copy of the original in the library of Queen's Colkgf, Oxford, by the
obliging permission of the Provost and Fellows of that Society ; and
fte following account of it is extracted from a valuable work, entitled,
"A list of the Bible and parts thereof in En;:rliBh from the year il.DV.
toM-DCCCXX, by Ilerii-y Cotton, D.C.L. Oxford, 1821." "It is,"
ob«ciTCg 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 15.39,
is a catalogue of books forbidden ; and among those attributed to
Coverdale occurs, 'Psalmes and Spiritual Songes drawn 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
leart it is not contained in those of the years 1576, 1583, 1641, and
1684; nor is it given by Wilkins iu his Concilia, although the Injunc
tions themselves are there reprinted." Cotton, p. 157—8. note. It
a evident, therefore, that this work must have been printed before
1639. It would appear, therefore, that this must have been amongst the
earliest, if not the very earliest attempt at a metrical Version of the
PsahiU! in oiar language. Dr Cotton mentions also one in 1542;
aveiBion of Psalm xxv. by Queen Elizabeth; and "David's harjjo
newly stringed by Theodore Basilic ;" but this last is not a metrical
version; it Is Becon's piece, published under the name of Theodore
BagiUe. (See Becon's Works, Early Writing:i, Park. Soc. Ed. p. 262.)
In 1349, the year in which Stemhold died, thirty-seven Psalms were
published by Day, under the title of "Psalmes of David, drawn into
English metre by Thomas Stemholde." About this time metrical
versions of the Psahns became common, as is shewn by Dr Cotton,
p. 66, &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 the reader.]

MYLES COVERDALE UNTO TIIE CIIKISTIA.N
READER.

^^:ll• IV
M.irk i.

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 evcry side. For though Christ om-
Saviour goeth now about from place to place as diligently as
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 tlie unthanlcfulness of thc world so great, that where ten are
cleansed, and have remission of thou- sins, there is scarce one
that cometh again unto Clu-ist, and saith, '• Lord, gramercy,"
LukcxMi as the poor Samaritan did in the gospel of Luke, which when
he saw that he was cleansed, turned back affain, and with a
loud voice praised God, and fell down upon his face at Christ's
feet, aud gave him thanks.
And by this we may perceive, what causeth us to be so
unthankful as wo aro ; namely, because we do not call to
mind, neither consider, that we aro 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 slicwed us in
Clu-ist, and what great benefits hc hath done, and daily doth,
for us in liim and for his sake ; wo woidd not only fall down
upon our faces and give liim thanks, but with loud voices
would we praise him, and in the midst of the congregation
Avould we extol his name, as David and Asaph do almost in
every psahn. For doubtless whoso beheveth that God loveth
him, and feeleth by his faith, that he hath forgiven him all
lus sins, and careth for him, and delivereth him from all evil ;
whosoever he be, I say, that feeleth this in his heart, shall
be compeUed by the Spirit of God to break out into praise
and thanksgiving therefore : yea, hc shall not be content, nor
fully satisfied in his mind, till other men know also what God
hatli done for him, but shall cry and call upon them, as David

MYLES COVERDALE UNTO THE CHKlSTIAN RE.-VDER. 537
doth, saying : "0 praise the Lord with me, and let us mag- ps^J- "='='''¦
¦nify liis name together. I sought thc Lord, and hc heard
me, yea, he delivered mo out of all my fear." And in the
same psalm : " 0 taste and see how friendly the Lord is :
blessed is the man that trusteth in him." And in another
place : " 0 come hither and hearken, all ye that fear God ; psai. ixvi.
I will teU you what he hath done for my soul."
0 tliat men would praise thc goodness of the Lord, and
the wonders that he doth for the children of men ! 0 that
we would remember what great things the Father of mercy
hath done, doth daily, and is ever ready to do for our souls !
0 that men's lips were so opened, that their mouths might ^^<^^- '•
shew the praise of God ! Tea, would God that our mmstrels
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
Hone other songs to pass their time withal, than such as
Moses' sister, Glehana's wife, Debora, and Mary the mother Exod. xy.
of Christ, have sung before them, they should be better oc-J'^*s-.v.
cupied than with hey 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 om- minds be fixed upon God, and we
Subdued to the holy desires of his Spirit; then, hke 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
\} rock : an instrument used in spinnmg.]

538 MYLES COVERDALE
are merry, our pastime and pleasure, our joy, mirth, and
Eccles. iii. 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
Rom. viii. and sorrow of them that love him to work for their profit,
as all other things turn to their best.
Psal. cxivii. 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
baUads 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
Coioss. iii. the counsel of St Paul and St James, and not to pass their
James V. 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 uncleanness ? Yes, truly, and blind so the eyes of
them understanding, that they can neither think well in
their hearts, nor outwardly enter into the way of godly and
virtuous hving. 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
songs. Alas ! the v/orld is all so full of vicious and evil hvers
Gen. V. already, it is no need to cast oil in the fire. Our own
nature provoketh us to vices, God knoweth, all-to sore : no
man needeth enticing thereto.
ijohnii. Seeing then that we are commanded not to love this
world, neither the lusts thereof; seeing, I say, that all the
[1 hemnes: hymns.]

UNTO THE CHRISTIAN KK.'VDER. 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? Why do we not rather take
these worldly lusts for our very enemies, that stop the way
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 ? coioss. m.
Wherefore let not the wise man rejoice in his wisdom, Ji^^. 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 talce 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 Luiie x.
in heaven. The children of Israel in the old time, when God had
dehvered them from their enemies, gave thanks unto him,
and made their song of him, as thou seest by Moses, Barak, exoa.xv.
David, and other more. Why should not we then make our 2^™'"'"
songs and mirth of God, as well as they ? Hath he not done
as much for us as for them ? Hath he not dehvered 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. And 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
godUness, 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 foUoweth the corrupt baUads of this vain world.
Now, beloved reader, thou seest the occasion of this my

540 MYLES COVERDALE UNTO THE CHRISTIAN READER.
smaU labour. AVherefore, if thou perccivcst 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 dealing 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 SPIRITUALE SONGES.

TO THE HOLY GOOST. '
0 Holy Spu-ite our comfortoure.
For grace and help, Lorde, now we call ;
Teach us to know Christ om- Savioure,
And his Father's mercy over aU.
From his swete worde let us not faU;
But lyft up our hertes alway to the.
That we may receave it thankfidly.
Xowe seynge we are come together.
To heare the wordes of verite ;
In understandynge be thou guyder.
That we may folowe the voyee of the.
From straunge lernynge, Lorde, kepe 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 hves we folowe thy worde.
And one forgeve another's trespace.
To amende our lyves, Lorde, geve us space-
With thy godly frutes endewe us all.
That from thy worde we never faU.
Let us not have thy worde only
In our mouthe and in our talkynge :
But both in dede and verite
Let us shcwe it in our lyvynge.
Make us frutefuU in every thynge,
And in wood 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 mortifie all carnaU luste :
In aU 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 aU thynges thankfuU to the.

i\J^OTHER OF THE SAME.
Co.ME, 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.
0 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,
Alleluya, Alleluya.
0 holy lyght, moste principall,
Thc 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.
0 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 :
0 Lord, geve strength to our weaknesse.
And send us helpe every houre ;
That we may overcome aU wyckednesse.
And brynge this olde Adam under thy power.
Alleluya, AUeluya.

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 fearc
In hym to have redempcyon. 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 node ;
Make us to feare nether death nor shame ;
But in the treuth to be stablyshed.
That Sathan put us not to blame. Kirieleyson.

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 .\XD SPIRITUAL SOXGS.
Amen, amen, let it be so ;
The shall we synge Alleluya.
Jesus Christe, now dweU us by
And let us never do amysse.
Holy Goost, now dwell us by.
And let us never do amvsse.

THE TEX COMMANDEMEXTES OF GOD.
These are thc holy commaundements ten.
AA'hich God oure Lorde gave so stratelv.
By Closes his servaunte, unto all men,
Upon the hygli hyll of Sinia. Kirieleyson.
rvo<i. XX. Thou shalt have none other God but me ;
Set tliou thy trust in me alone ;
Lovo and dred me unfaynedly,
AA'Ith harte and mynde at aU season. Kirieleyson.
Deut V Thou shalt not take my name in vayne.
But caU on it in all tliy node :
From othos and lyes thou shalt refrayne.
That my name be not dishonoured. Kirieleyson
HjI) iv The Saboth day halowc thou to mo,
As I rested fro my workynge :
So cease thou from all vanite.
That I mayo worke in the all thynge. Kirieleyson.
Ephes. ^i. Honoure thy father and mother also,
AVith men that are in auctorite :
Obeye them all, where ever thou go ;
Bo'""'"- So shaU thy lyfe be longe truely. Ivlrielcyson.
^l^l;^, Thou shalt not kyll, nor hate any man,
Xor yet bcare malyce in thy mymle.

GHOSTLY PSALMS AND SPIRITUAL SONGS. 545
Do thy cnemyes the best thou can, Matt. v.
And to all men se thou be kynde. Ivirieleyson.
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, Ephca.iv.
And to sustayne the poore helplesse. Kirieleyson.
Agaynst no man beare false witnessc.
And speake no eveU to hurte his name :
But yf he faU thorowe his weaknesse, cai, 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,
Man, 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 shaU trust on me alwaye.
Love and feare me both nyght and daye.
Kirieleyson.
Thou shalt honoure my name with spede.
And caU on it in aU thy node.
r 1 ^^
[coverdale, II.J

546 GHOSTLY PSALMS AND SPIRITUAL SONGS.
Heb. iv. Thou shalt halowe the Saboth daye.
That I maye worke in the alwaye. Kirieleyson.
Matt. .XY. Honoure thy father and mother also ;
Obey thou them where ever thou go.
MatLv. jSTo man's persone desyre to kyll;
Heb. xiii. ^(J thy wedlocke shalt thou fulfyU. Erieleyson.
Epiies. iv. From thy neghboure steale thou nothynge,
Exod. XX. Nor false witnesse agaynst hym brynge.
Thy neghbour's house thou shalt not desyre.
His wife and good shalt thou forbeare. Kirieleyson.

THE CREDE.

AA'^E beleve aU upon one God;
'Maker of heven and erth he is truly.
Oure father deare he hath hym made,
That we all his chyldren myght be.
He provydeth for us dayly,
>Body and soule defendeth he strongly.
AU mysfortune shall from us fle.
No harme shall happen to any of us.
He careth 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 Lorde most deare;
John xiv. Which in Godhead, power, and vertue
Is alway lyke to his Father.
Lukeii. Of the glorious Virgyn Mary
AVas he borne a man undoutedly,
Matt. i. Thorowe the Holy Gooste's workying fre :
Mariixv. J' or he deed and buried truely,
Mark xvi. jjg j.Qgg ^p jjjjg thyrdo daye alone;
^^^^ To heaven ascended he myghtely.
Matt. XXV. ^ii(j s}ja,i2 come to judge us echone'.
[} echone: each one.]

GHOSTLY PSALMS AND SPIRITU A.L SONGS. 547
We beleve aU on the Holy Goost;
Lyke the Father and Sonne in Trenite; uoimv.
In aU our trouble oure comforte most.
And in all oure adversite.
One holy church beleve we aU, jipiies. iv.
AYhich is fyUed with sayntes great and smaU;
And for synne can it never fall.
Of synnes there is clene remission : John xx.
Our flesh shaU aryse without doutynge: icor. xv.
There is prepai-ed 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 I;
My conforte he is, I have no mo :
In aU my nede he maketh me spede;
His povn-e is with me alwaye,
To keepe me every daye.
There is no eveU 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; M.%tt. i.
Borne of Marye a virgin fre, Luiteii.
For aU my synnes to paye the cost.
For deed was he and buried truely; Markxv.
The gates of heU hath he broken,
And heaven hath he made open.
He rose ti;uely the thyrde daye fre; icor.xv.
He went up ryght to the Father of myght ;
And shaU apeare at domes-daye : Mark xvi.
For judge shaU he all the worlde truely,
And dryve myne enemyes all awaye.
I also truste on the Holy Goost,
Lyke the Father and Sonne in Trenite;
35—2

Acts i.

548 GHOSTLY PSAL.MS AND SPIRITUAL SONGS.
My conforth best in aU eveU rest.
In all my nede my chefest remedie.
A Church holy I beleve truely,
AYhich is but one generall :
For synne can it never fall;
A company of sayntes they be.
Johnxx. Of synfulnesse true forgyvenesse
Is from amonge them never.
1 Cor. XV. Our fleshe verely shall ryse in glory ;
So shall we lyve with God for ever.

OF THE PATER NOSTER.
0 Father ours celestiaU,
AYe praye to the ;
Thou wylt have us on the to call
In spirite and verite.
Thy godly name be sanctified
In great honoure
Amonge us all ; and halowed
Also every houre.
The kyndome of thy grace drawc 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.
Acts XXI. We praye the also, blessed Lorde,
Let thy will be done
Amongst us here with one accorde.
As in heaven all season.
Luiicxi. And let us never oure wyll fulfyU,
But thyne alwaye :
Gen. ^i. For ours is wycked and geven to evell,
Truely both nyght and day.
Matt. vi. 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.
Lukexi. Lorde, sende us true shepherdes therefore,
Matt"'- To fede us thy shepe evermore.

GHOSTLY PSALMS AND SPIRITUAL SONGS. 549
Forgeve our dettes and synfulnesse,
Lorde, we the praye;
AVhere we have greved the more or lesse.
Ether by nyght or daye.
For we forgeve them that greve us.
Or do us evell ;
Trustynge that thou wylt be gracyous.
Thy promyse to fulfyU.
In no tentacyon, Lorde, us brynge.
Nor suffre us for to fall from the;
But be oure keepe in every thynge.
And kepe us from aU ioperdy
Both of our body and soule also, Lukexi
And delyver us whereever we go.

Matt, xviii.

Matt. vi.

ANOTHER OF THE SAME.
0 OURE Father celestlaU,
Now are we come to praye to the :
We are thy chyldren, therefore we call ;
Hear us. Father, mercifuUy.
Now blessed be thy godly name.
And ever amonge us sanctified :
There is none other but this same,
AYherby mankynde must be saved. Kirieleyson.
Thy kyngdome come : reigne thou in us, Matt. vi.
For to expeU all synne awaye ;
Let not Sathan dwell in thy house.
To put the forth by nyght nor day.
Fulfylled be thy godly wyll Lukexi.
•/ J O t/^ tl Acts xxi.
Among us all, for it is ryght ;
As they in heaven do It fulfyU,
So let us do both daye and nyght. Kirieleyson.
Our dayly bred geve us this daye ; Luke xi.
And let us never perysh for nede.
The litle byrdes thou fedest alwaye; Matt.vi.
Thyne own chyldren than must thou fede.

OJt

GHOSTLY PSALMS AND SPIRITUAL SONGS.

Our dettes are great; forgeve us, Lorde,
Matt. xvui. As we ouTO dotters all forgeve ;
And let us alwaye 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 aU and ioperdy :
Let no eveU sprete put us in doute
Of thy favour and great mercy. Kirieleyson.

Rom. T.

Psalm li.

Horn. iiL

Rom. iii.
Gen. vi.

BE GLAD NOW, ALL YE CHRISTEN MEN.
Be glad now, aU ye christen men.
And let us rejoyce unfaynedly.
The kyndnesse cannot be written with penne.
That we have receayed of God's mercy;
Whose love towarde us hath never ende :
He hath done for us as a frende ;
Now let us thanke him hartely.
I was a prysoner of the devell;
AYIth death was 1 also utterly lost;
My synnes drove me dayly to hell;
Therein was I borne ; this may I host.
I was also in them once ryfe ;
There was no virtue In my lyfe.
To take my pleasure I spared no cost.
Unto my workes I trusted to sore :
But they coulde not helpe, nor yet fre wyll;
My herte was not the better therefore.
For I was alwaye geven 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 eternaU had pitie on me.
To ryd me fro my wyckednesse. Lukci,
He thought of his plenteous great mercy.
And wolde not leave me comfortlesse.
He turned to me his fatherly herte, Ephes. i.
And wolde I shoulde with hym have parte
Of all liis costly ryches.
He spake to his deai-e 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 paynfuU death thou must hym wynne.
That he may lyve eternally.
God's Sonne was redy so to do ; phii. ii.
Into this worlde he cam to me ;
Borne of a virgen pui-e also, iiim.i.
Because he thought my brother to be.
For in my shape he dyd apeare, Lukeii.
Me to delyver whole from feare, ueb. ii.
And from aU eveU to make me fro. Phu. ii.
These lovynge wordes he spake to me :
I wyU delyver 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 ; john xiv.
And I with the, for I am thyne ;
Soch is my love, I can not layne.
They wyU shed out my precyous blonde.
And take away my lyfe also ;
Which I wyU suffre aU for thy good:
Beleve this sure, where ever thou go.
For I wyU yet ryse up agayne; Matt. xx.
Thy synnes I beare, though it be payne,
To make the safe and fre from wo.
I wyU go from this worldly lyfe John xvi.
To my deare Father, with him to lyve :
Yet am I with the in bateU and stryfe;
Pure Spu-ite of truth I wyU the geve.

552 GHOSTLY PSAL.VS AND SPIRITUAL SOXGS.
AYhich shaU the conforte in hevynes.
And lede the into godlynes :
Thus wyU I aU thy synnes forgyve.
Soch thynges I have taught and done,
Shalt thou both teach and do also.
Geve thankes for thy redempcyon.
And knowlege my worde, where ever thou
And kepe the weU from straunge lernynge.
Which maye the to destruction brynge ;
So wyll I never departs the fro.

XOW IS OLTIE HELTH COME FROM ABOA'E.
Now is oure health come from above.
For God hath shewed us liis mercy :
We cannot deserve to have his love ;
Yet Christ hath brought us hberte
Fro aU oure synnes and wickedness,
Oure naughtie lyfe and watones.
And wyU not codene us truly.
Acts XV. AYhat God had commaunded in the lawe
AA^ere we not suflicient for to do ;
For oure stomakes it was to rawe ;
Ephes. ii. God's wrath reigned in us also.
Rom. Viii. Ourc flesh was weake, it had no myght ;
AA'e coulde not geve the Sprete his ryght ;
Oure flesh wolde not consent therto.
Yet had we a false meanyng therbye,
And thought the law was geven therfore;
As who saye we were aU so fre
God's lawe to fulfyU evermore.
Gal. iiL The law is but a scolemaster,
AATiich doth oure naturall eveU declare.
That causeth us to synne so sore.
For aU this must the lawe be donne;
Els had we ben all utterly lost.
Gal. iv. Therefore hath God sent his deare Sonne,
ANTiich was made man to paye the cost.

GHOSTLY PSALMS AND SPIRITUAL SONGS. 553
The hole law hath he weU fulfyUed; Matth...
His Father's anger hath he styUed,
To do it else no man coulde boost.
The lawe therefore sheweth us oure synne, Rom. vn.
And smytteth oure conscience to the grounde:
But when the gospell commeth therin.
It lyfteth us up, and maketh us sounde. -T
Our s^-nne is great, but mercy is more; Rom.,.
Our conscience oft doth greve us sore.
But Christe hath stopped that bloudy wounde.
AATien I consyder this in my mynde.
What God in Christe hath done for me;
I can in no wyse be unkynde.
Nor use myself unchrlstenly.
I am compeUed godly to lyve.
My neghbour's fautes to forgeve, Ephes. iv.
As Christ dyd for me mercyfuUy.
So are good workes the very frute
Of hym that beleveth stedfastly.
A good tre with good frutes breaketh out.
As the gospeU doth testifie.
For lyke as fayth hangeth whole on God,
So shulde our workes do other men good : Matt. vii.
For fayth without them can not be.
0 hevenly Father, grant thy grace i.' ,j
Thy name in us to be sanctified : r
Thy kyngdome come ; thy wyU alwayes Matt «.
Amonge us aU be fulfyUed.
Fede us, and forgeve aU our eveU ; Luke xi.
Lede us not in tentacion styll ;
From eveU delyver us at oure nede.

CHRIST IS THE ONLY SONNE OF GOD.
Christ is the only Sonne of God,
The Father eternall:
AYe have in Jesse foude this rod,
God and man naturaU;

554 GHOSTLY PSALMS AND SPIRITUAL SONGS.
He is the mornynge star;
His beames sendeth he out farre,
Beyonde other starres all.
Lukei. jje was for us a man borne
In the last parte of tyme ;
Yet kepte the maydenheade imfolorne
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 wyU 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:
AVTio shulde us now sucour brynge.
By whose gra«e we maye come out?

GHOSTLY PSALMS AND SPIRITUAL SONGS. 555
Even thou, Lorde Jesu, alone :
It doth oure hartes sore greve truly,
That we have offended the.
0 Lord God, most holy,
0 Lord God, most myghtie,
0 holy and mercyfuU Savioure,
Thou most worthy God eternaU,
Suffre us not at our last houre
For any death from the to fall. Kirieleyson.
In the myddest of oure dyenge
We are vexed with belle'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 caU on the,
Thou art moved than with mercye.
0 Lorde God, most holy,
0 Lorde God, most myghtye,
0 holy and mercyfull Savioure,
Thou most worthy God eternaU,
Suffre us not at oure last houre
For any hell from the to faU. Kirieleyson.
In the myddest of oure heUe'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.
0 Lorde God, most holy,
0 Lorde God, most myghtye,
0 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,
TyU Christ Jesu
By his vertue
For oure dette his deare blonde hath spent,
That we were in
By Adam's synne,
AYhen he brake God's commaundement.
oen-ni. Seynge Eve was sore begyled
By the serpente's tentacyon.
Because she God's worde despysed.
Brought mankynde to destruecyon ;
Agaynst this dede
It was great nede.
That God shulde us to comforte geve
Rom. viii. jjjg ^^^^ jjg^^g Sonne,
^"'¦"'- And mercy troane S
By whose death we all myght lyve.
Ko"""- Lyke as in Adam a straunge det
Had brought us to destruecyon ;
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
Redempcyon Have we found eternally.
Rom. v. So dyd he then geve us his Sonne,
When we were yet his enemys ;
Which for us on the crosse was done :
fcSxT"' ^^^ ^° ^^^ thyrde daye dyd aryse,
[1 mercy troane; mercy-seat. Rom. iii. 25. "Whom God hath
set forth for a mercy-seat." Coverdale's Translation.]

GHOSTLY PSAL.MS AND SPIRITUAL SONGS. 557
To justifie
EternaUy
-.\11 us that trust fast on his myght. Rom.iv.
AA'hy shiddo we than
Drede any payne?
He is now oure owne by ryo-ht.
He is his Father's eternaU AYorde,
The way, the lyfe, and veritie; Johnxi..
He is the Savioure and the Lorde,
AVhom he hath geven us frelv
To be oui-e health,
Oure helpe and wealth,
-Vnd not to trust in any man. Psai. ixu.
For there is none.
But he alone.
That us sucoure or comforth can.
L Man Is aU 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 Psai- ""¦ju.
On God is best.
And the most sure foundacyon.
He that hopeth in God stedfastly, Rom.*.
ShaU never be confounded :
For doutles God's worde can not ley.
Though aU 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.
0 Lorde, I praye the hai-tely
For thy great mercyfuU kyndnesse;
Thy wholsome worde take not fro me.
Because of mv unthankfulnesse.

Psal. cxix.

558

GHOSTLY PSALMS AND SPIRITUAL SONGS.

Psal. exiv.
Eeeles. ii.

John viii.

Exod. xiv.

My synne is great,
I acknowlege it:
But thy mercy exceUeth aU thynge.
Therefore wUl I
Hope styU in the,
To thy blysse that thou mayest me brynge.

AVAKE UP, AVAKE UP.
Wake up, wake up. In God's name,
.Thou worthy fayre chi-Istente;
And shewe thy brydgrome's great fame.
For that he hath done to the ;
AVliIch hath his word now sent
And opened it once agayne ;
As thou mayest se in many a place,
AVhere now is preached his grace
So truly and so playne.
Thy olde enemye that Sathan,
The father of aU lesynge,
Seketh all the meanes that he can
The veritie downe to brynge.
If any man speake thereof.
It must cost hym his blonde :
For many soch men he dryveth alwaye.
And some he slayeth now every daye ;
Yet aU doth hym no good.
He can not leave his cruelnesse.
But threateneth daye and nyght ;
His mynde is whole the to oppresse,
That thou mayest feare his myght.
But stonde thou fast in God,
O worthy fayre christente :
He Is thy helpe and sucoure ;
Whoso doth the displeasure.
He toucheth God's owne eye.
Beholde, how God hath ever done
For Israeli in theyr nede.
He drowned kynge Pharao ryght sone,
AVith aU that them troubled:

GHOSTLY PSALMS AND SPIRITUAL SONGS. 559
The waUs of Hlerlco fell, josh.vi.
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 Madlanltes dyd aU theyr best
To trouble God's people deare:
The Amaleckes woldo not let them rest,
But helde them styU m feare.
Israel cryed to God,
AATiich helped them louyngly
By Gedeon his servaunt :
There feU a hundreth thousande judg.ix.
And twenty thousande truly.
Remember, how God kepte David isam. xxiii.
From Saul, that wicked kynge;
How oft he hym delyvered,
Which caused David to synge. 2 sam. xxii.
He had also great harme 2Sam. xv.
Even of his naturaU sonne,
That made great laboure hym to slaye;
But God delyvered hym alwaye.
And hanged fayre Absalon. ssam. xviii.
Note also how God helped
The good kyng Abia;
And hym strongly delyvered
From Hieroboam alwaye.
Though he was sore vexed
Of hym a longe season,
As sone as he complayned, schron. xm.
Five hundreth thousande were slayne deed.
And all destroyed ryght sone.
So hath God helped ryght well
Assa, that faythfuU kynge ;
That we his sucoure myght fele
In every troublous thynge.
His enemyes were many.
And stronge in aU men's syght,
A thousand tymes a thousande : schron xiv.
Yet were they not so stronge to stonde,
But fell aU thorow God's myght.

560

GHOSTLY PSALMS AND SPIRITUAL SONGS.

2 Kings xix.
isai. xxxviL
1 Chron.
xxxii.

2 Chron. xx.

Consyder how God delyvered
The kynge Ezechiam,
AVhich was very oft sore threatened
AVith Sennacherib by name.
Of thousandes even an hundreth
Foure score and .v. he brought :
Yet were they sone destroyed than ;
God's aungell slewe them every man.
And brought them aU to nought.
Heare to how strongly God fought
For his kynge Josaphat,
AVhen 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,
0 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 :
I\Iy herte is never set at rest,
TyU 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 fayth more and more.

GHOSTLY PSALMS AND SPIRITUAL SONGS. 561
Yet once agayno I caU on the;
Heare my request, 0 mercyfuU Lorde:
I wolde fayne hope on thy mercye.
And can not bo thereto restored,
Excepte thou with thy grace oppresse
My blynde and naturaU weaknesse.
Cause me therefore
To hope evermore
On thy mercy and swete promises.
Lorde, prynte mto my harte and mynde
Thy holy Sph-ite with ferventnesse ;
That I to the be not unkynde.
But love the without faynednesse.
Let nothynge drawe my mynde from thc.
But ever to love the earnestly :
Let not my harte
UnthankfuUy departe
From the ryght love of thy mercye.
Geve me thy grace, Lorde, I the praye.
To love myne enemyes hartely;
Howbeit they trouble me alwaye,
And for thy cause do slaimdre me.
Yet, Jesu Christe, for thy goodnesse,
FyU my harte with forgevenesse ;
That whyle I lyve
I maye them forgeve.
That do offende me more or lesse.
I am compased all round aboute
With sore and stronge tentacyon :
Therefore, good Lorde, delyver me out
From aU this wycked nacyon.
The deveU, the worlde, my flesh also,
FoUowe 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 guyde wherever I go;
r 1 ^^
[coverdale, II.J

562 GHOSTLY PSALMS AND SPIRITUAL SONGS.
That in aU 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.
Xow 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
LukeiL In a crybbe full poore dyd lye:
AYIth oure poore flesh and oure poore blonde
Was clothed that everlastynge good. Kirieleyson.
He that made heaven and earth of nought.
In oure flesh hath oure health brought;
Phii.ii. For oure sake made he hymselfe full smaU,
That reigneth Lorde and Kynge over aU.
Kirieleyson,
Uohni. EternaU lyght doth now appeare
To the worlde both ferre and neare;
It shyneth fuU cleare even at mydnyght,
ilakynge 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 eternaUy.
, 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.

GHOSTLT PSALMS AND SPIRITUAL SOXGS. 563
AU this dyd he for us frely.
For to declare his great mercv :
AU Christendome be meiy therfore.
And geve hym thankes evermore. Kirieleyson.
i OF THE RESURRECTION. ~~:
Christe is now rysen aga-vne
From his death and aU his payne:
Therfore wyU we mery be.
And rejoyse with hym gladly.
Kirieleyson.
Had he not rvsen agavne, icor. xv.
We had ben lost, this is playne :
But sen he is rysen in dede.
Let us love hym all with spede.

Xow is tyme of gladnesse.
To synge of the Lorde's goodnesse ;
Therefore glad now wyU we be.
And rejoyse in hym onely.

Kirieleyson.

Kirieleyson.

ANOTHER OF THE SA^^IE.
Christ dyed and suffired great payne.
For cure syim^ and wickednesse ;
But he is now rvsen agayne.
To make us full of gladnesse.
Let us aU rejoyse therfore.
And geve bim thankes for evermore,
Synginge to hym, Alleluya. AUeluya,
There was no Tnan that coulde 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; Bom.i
We coulde not escape out of his syght AUeluya. 36-^2

564 GHOSTLY PSALMS AND SPIRITUAL SONGS.
But the Lorde Jesu, God's owne Sonne,
Takynge on hym ovu-e weake nature,
Johni. Hath put awaye oure synnes alone.
And overcome death thorow his power.
As for death and his great myght,
Clirist hath overcome it aU by ryght;
It can do us no displeasure. Alleluya.
It was a marvelous great thynge,
To se how death with death dyd fyght :
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. AUeluya.
^cm.y. 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.
Rom. iv For oure wickednesse wolde he dye.
And rose us for to iustifie ;
The mercy of God was great therein. Alleluya.

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 mankynde hath God great pleasm-e.
Now is great peace every where;
God hath put out aU emmyte.
Ad Patrem.
We love and prayse and honoure the.
For thy great glory; we thanke thy grace.
That thou, God, Father eternaUy,
Art oure defender in every place.

GHOSTLY PSALMS AND SPIRITUAL SONGS.. 565
Thou art to us a mercyfuU Father,
And we thy chyldren altogether;
Therfore we geve the thankes alwayes.
Ad Filium.
0 Jesu Christ, thou onely Sonne
Of God Almyghty thy heavenly Father,
Our fuU and whole redempcyon.
Thou that hast stilled God's displeasure;
0 God's Lambe, that takest synne awaye,
AVlien we have nede, helpe us alwaye;
Graunt us thy mercy altogether.
Ad Spiritum Sanctum,.
0 Holy Goost, our confortoure
In aU oure trouble and hevynesse ;
Defende us all from Sathan's power,
AVhome 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,
AU generacyons shal speake of me.
And caU 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 perpetuaUy,
In every generacyon.
On them that feare hym unfaynedly
Without dissimulacyon.

566 GHOSTLY PSALMS AND SPIRITUAL SONGS.
He sheweth 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 hoiu-e.
He putteth downe 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,
AYhere his owne people want no foodc:
He thynketh upon his 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 joyful! gladnesse,
And with a mery harte,
Accordynge to thy swete 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 redempcyon;
AVhome thou hast prepared ryght weU,
And shewed hym openly
Before the face of aU people,
Preachynge thy worde planely;
Kepynge no man from thy kyngdome,
That thorow hym wyll therin come.

GHOSTLY PSALMS AND SPIRITUAL SONGS. 5 67
He is the true and onely lyght.
Which moved with mercy
Restoreth the Gentyls to theyr syght,
Lyghtenynge theyr hartes truly.
He is the glory of Israel,
Thy people whom thou lovest so weU.

THE XL (XII.)i PSALME OF DAVID.
Saleum me fac Domine.
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,
AVliere are fewe faythfuU lefte 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, jer. viii.
And yet have they another meanynge
Within theyr hertes altogether.
0 that the Lorde wolde once rote out
AU soch disceatful lyppes speakynge;
Which wyU not have that men shulde doute
In thynges that are of theyr makynge.
We ought to speake by auctorite, Jude.
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 the
Hebrew Text, is numbered the eleventh in the Septuagint version
and the Vulgate, tho notation of which was generally followed by
Bishop Coverdale.]

568

GHOSTLY PSALMS AND SPIRITUAL SONGS.

Therfore, sayeth the Lorde, now wyll I ryse,
I se the poore are oppressed;
Theyr sore complaynte wyU I not despyse.
But wyll them helpe shortly in dede.
I wyll set them at lybertle.
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 crueUy.
The Lorde's wordes are pure and ryght.
And wyU 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 crueUy :
For whan vanite and ydilnesse
Is set by amonge men, doutless
AU are fuU of the ungodly.

Aets iv.
Psalm IxxL
& Ixxxiii.

The enemies.

The prophet.

THE SECONDE PSALME OF DAVID.
Quare fremuerunt 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 wyU make us lose oure londes,
Therfore none soch wyU we obeye.
But he that in heaven hath residence,
ShaU laugh them to scorne and theyr pretence;
The Lorde shall mocke them nyght and daye.

GHOSTLY PSALMS AND SPIRITUAL SONGS.

569

The Lorde shaU talke with them toarether
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
On my hyU Syon to have rulynge,
Theyr heade and governoure for to be.
I wyll shewe forth the commaundement,
AVherof the Lorde hath sayd to me :
Thou art my Sonne, whome I have sent,
This day have I begotten the. —.
Axe me, and I shall geve the soone
AU heithen in possession,
Throwout the worlde, wherever they be.
Forsoth thou shalt rule them together
With a rodde of yron made strongly ;
Lyke erthen vesseU 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 aU with drede;
Kysse ye the Sonne and his swete worde;
The Lorde wyU els be sore greved.
Than shall ye peryshe from the verite ;
His wrath shaU be kyndled shortly :
They that truste in hym are aU blessed.

God tho
Father.

Christ the
Son.

God the
Father.

Rev. ii. &
xiv.

Isai. xxx.
The prophet.

Jer. xvii.

^ ^ THE XLVI. PSALME OF DAVID.
Deus noster refugium.
Oure God is a defence and towre,
A good armoure and good weape;
He hath been ever oure helpe and sucoure,
In aU the troubles that we have ben in.
Therfore wyl we never drede,
For any wonderous dede

570

GHOSTLY PSALMS AND SPIRITUAL SONGS.

2 Cor. i.

John xiv.

Acts iv.

Psalm Ix\i.

Psalm xlvi.

By water or by londe.
In hiUes or the see sode ;
Oure God hath them al in his hod.
Though we be alwaye greatly vexed
AYIth many a great tentacyon;
Yet, thanked be God, we are refreshed.
His swete worde conforteth oure mansion.
It is God's holy place;
He dweUeth here by grace;
Amonge us is he
Both nyght and daye truly;
He helpeth us aU, 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 Loj-de ;
AYhat great thynges he doth for us daylye,
And conforteth us with his swete worde.
For whan oiu-e enemye^ wolde fyght.
Than brake he theyr myght,
Theyr bowe and theyr speare,
So that we nede not feare.
And brent theyr charettes ui the fyre.
Therfore, sayeth God, take hede to me.
Let me alone, and I shall helpe you.
Knowe me 'for youre God, I saye onely,
Amonge aU heithen that reigne now.
AVlierfOre 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 stronge toivre.

GHOSTLY PSALMS AND SPIRITUAL BONGS. 571
THE CXXIII. (CXXIV.) PSALME OF DAVID.
Nisi quia Dominus.
Except the Lorde had bene with us.
Now maye Israel say boldly;
Excepte the Lorde had ben with us.
When men rose up agaynst us fearsly;
They had devoured us quyck doutlesse, 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 imder 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 blonde !
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 ; p™,^- ""!'•
' Psal. cxxi.
Oure helpe is m the Lorde's name truly.
Which hath made heaven and earth of nought.

THE CXXXVI. (CXXXVII.) PSALME.
Super flumina Babilonis.
At the rvvers of BabUon,
There sat we downe ryght hevely;
Even whan we thought upon Sion,
We wepte together sorofuUy.
For we were in soch hevynes.
That we forgat al our merynes.
And lefte of aU oiu-e sporte and playe :
On the wlUye trees that were thereby
We hanged up oure harpes truly,
And morned sore both nyght and daye.

572 GHOSTLY PSALMS AND SPIRITUAL SONGS.,
They that toke us so cruelly.
And led us bounde into pryson,
Requyred of us some melody
AYIth wordes full of derision.
AA'^hen 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 shulde 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.
Chad. i. Lorde, call to thy remembraunce
The sonnes of Edom ryght strately ;
In the daye of the destruction,
AVhich at Hierusalem was done
For they sayd in theyr cruelnes,
Downe with it, downe with it, destroy e 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 gyltlesse.
Which never had offended the.
Blessed shaU he be that for the nones'
ShaU throwe thy chyldren agaynst the stones,
To brynge the out of memorie.
[1 for the nones: for the nonce, for the purpose.]

Ill

ghostly PSALMS AND SPIRITUAL SONGS. 573

y(\ THE CXXVII. (CXXVIII.) PSALME. v. "' >;
Beati omnes qui timent Dominum. r. \y^j^^ek
Blessed are aU that feare the Lorde, '^^''''^' "*
Worshyppynge hym both nyght and daye,
Ordrynge theyr lyfe after his worde,
And walkyng ever in his waye.
For thou shalt get thyne owne lyvynge, Gen.iii.
And eate thy bred without ydelnesse;
Even with thy handes laborynge.
So shalt thou have prosperous increase.
Thy wyfe as the vyne shall be frutefuU
Within the waUes of thy dwellynge ;
Thy chyldren shaU 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 drede.
And feareth hym both nyght and daye.
From Sion sha|l the Lorde blesse the,
And pleasure shalt thou have amonge,
Beholdynge the great prosperlte
Of Hierusalem aU thy lyfe longe.
The Lorde shaU so prolonge thy lyfe, job xiu.
That thy chyldre's chyldren thou shalt se;
In Israel shalt thou se no stryfe, lowtxiv.
But peace and great fehcite.

4^0 THE SAME PSALME. f
Beati omnes.

-S^'

XXXIII.

Blessed are aU that feare the Lorde, Psaim
Worshippynge him both nyght and daye,
Ordrynge theyr lyfe after his worde.
And walkynge ever in his waye.

574 GHOSTLY PSALMS AND SPIRITUAL SONGS.
For thou shalt get thin owne lyving.
And eat thy bred without ydelnes,
Eve with thin owne hades workyng.
And thou shalt have prosperous increace.
And want nothynge to thy harte's ease.
Thy wyfe also shall be frutefuU
AYithin the waUes of thy dweUynge :
As the vyne-tre plenteous and fuU,
ShaU she fayre chyldren to the brynge,
AVliich rounde aboute thy table shall stonde,
Lyke fayre plantes of the olyve-tre.,
Lo, thus shaU he blessed be foimde.
That worshippeth and feareth the Lorde truly,
Havynge God's lawe before his eye.
The Lorde shaU do the goode alwaye
From the holy hyU of Sion:
Thou shalt delyte both nyght and daye,
Beholdynge the prosperous fortune
Of Hierusalem all thy lyfe longe;
Job xiii. And thy chyldre's chyldren shalt thou se.
Tobitxiv. Thus shall the Lorde thy dayes prolonge,
To se the peace and fehcite,
AATierin all Israel shall be.

THE L. (LI.) PSALME OF DAVID.
Miserere mei Deus.
0 Lorde God, have mercy on me,
After thy marvelous great pite :
Psal. xxxii. As thou art fuU of mercy,
Luk^iviii. Do away all my iniquite ;
And washe me fro all fylthynesse
Of my great synnes and wantonesse;
For they are many within me.
And ever I fele them hevye:
My synne is alwaye before myne eye;
I have alone offended the;
Before the have I lyved synfuUy:
In thy worde stondest thou stedfastly,
Thoughe thou be judged wrongfully.

Ezek. xxxvi.

GHOSTLY PSALMS AND SPIRITUAL SONGS. 575
Se how I am conceaved in synne.
My mother hath brought me forth therm;
A chylde of wrathe by nature borne, Ei^es. ii.
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 clene; so shaU I be
AVhyter than snowe; mende thou my cheare,
My we^ry bones to helpe from feare,
Wliich thou thyselfe hast brused so neare.
Loke not upon my wrecked lyfe,
Forgeve my synnes that are so ryfe :
Lorde, make in me a ryght pure harte, Aetsii.
A good conscience let be my parte;
A godly spirite renew in me.
And cast me not away from the ;
Thy holy Spmite let me have styU,
To be my conforte in aU evell;
And let me have ever the gladnesse
Of thy health m aU hevynesse :
Thy myghty Spmite holde thou in me;
I wyU helpe synners turne to the,
Thy way wyU I teache them hartely.
God, rydde me from bloud-gyltynesse,
Thou God of aU my healthfuhiesse.
So shaU 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 ;
For els I thought them the to brynge.
Burnt offrynges are not to thy payeS
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 aU troubled is his ryght.
[1 pay; satisfaction, content.]

Mic. vi.

576 GHOSTLY PSALMS AND SPIRITUAL SONGS.
Isai. Ixvi. A contrite harte that is brought lowe
Shalt thou, Lorde God, awaye not throwe :
That dost thou alwaye so regarde,
That it shall ever of the be harde.
To Sion, Lorde, be gracyous.
After thy kyndnesse plenteous ;
That the waUes of Hierusalem
Maye be buylded and brought from shame.
»<»"•>'»• Then thou shalt be pleased doutlesse
AVith the offrynge of ryghtuousnesse,
AVith the brent offrynges of thy wyU :
Then shall good men theyr calves kyll,
Therwith thyne alter to fulfyU.

,, ^, THE SAME PSALME.
^^ . .
Miserere mei Deus.
0 God, be mercyfuU to me,
Accordynge to thy great pitie ;
Psal. xxxii. Washe of, make clene my iniquite :
I 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.
Bom. iii. Yct are thy wordes founde true and ryght.
Beholde, I was aU borne in synne,
]\ly mother conceaved me therin :
But thou lovest treuth, and haste shewed me
Thy wysdome hyd so secretly.
With fayre ysope, Lorde, sprenkle thou me;
AYashe thou me clean; so shall I be
AVhyter than snowe : cause me reioyse,
. Make my bones mery, who thou madest lowse
Lorde, tvu-ne thy face from my wickednesse ;
Clense me from aU unryghtuousnesse :
Ezek. xxxvi. A puTO harte, Lorde, make thou in me,
Renewe a ryght spirite in my body :
Cast me not out away from the.
Nor take thy Holy Goost fro me;

GHOSTLY PSALMS AND SPIRITUAL SONGS. 577
Make me reioyse in thy savynge health.
Thy myghty Spu-ite strength me for my wealth.
Thy waye shall I shewe to men full of vyce.
And enstructe them weU in thy service ;
That wicked men and ungodly
May be converted unto the.
0 God, 0 God, my Savioure,
Delyver me from the synne of murther :
My tonge shall reioyse in thy mercye ;
Open my Hppes, and my mouth shal prayse the.
Thou wylt have no bodely offi-ynge; Mie. vi.
I thought them els to the to brynge.
God's sacrifice is a troubled spirite ;
Thou wylt not dispise a harte contrite. isas. ixvi.
With Sion, 0 God, deale gently,
That Hierusalem walles may buylded be :
Than shalt thou delyte in the ryght offrynge,
AATiich men shaU with theyr calves brynge.

THE CXXIX. (CXXX.) PSALME.
De profundis. j
Out of the depe crye I to the,
0 Lorde, Lorde, heare my caUynge;
0 let thyne eares enclyned be
To the voyce of my complaynynge.
Yf thou, Lorde, wylt deale with stratenesse, S^ii^im.
To marke all that is done amysse,
Lorde, who may abyde that rekenynge?
But there is mercy ever with the.
That thou therfore mayest be feared:
I wyU abyde the Lorde paciently;
My soule loketh for hym unfaynted.
And in his worde is aU my trust ;
So is my hope and conforte most.
His promyse shal be fulfylled.
As the watchemen in the mornynge
Stonde lokynge longe. desyrously, ol
[coverdale, II.]

Exod. xxxiv.

578 GHOSTLY PSAL.MS AND SPIRITUAL SONGS.
That they myght se the fayre day sprynge;
So wayteth my soule for the Lorde dayly.
Therfore let Israel wayte styU,
UntyU It be the Lorde's wyU
To lowse them from adversite.
For with the Lorde there is mercy.
And great plenteous redempcyon ;
AUthough we synne oft wickedly.
Yet hath he for us a sure pardon.
He shaU redeme poore Israel,
And hym shaU he delyver full well
From all the synnes that he hath done.

THE XXIV. (XXV.) PSALM OF DAVID.
Ad te Domine levam.
I LYFT my soule, Lorde, up to the, ' '
My God, I trust on the alone;
Let me never confounded be, I
Honiix My enemys els wyU mocke me soone.
Isai. xxviii. They shall not be shamed that trust on the;
Psal. xxii. But they that scornefuU despysers be.
Those shalt be put to confusyon.
Shewe me, O Lorde, thy godly wayes.
And lerne me the ryght pathos to the;
In thy verite leade me alwayes :
Thou art God my Savioure truly.
Lerne me, for in the is all my trust.
My hope, my beleve, and conforte most.
All the daye longe continually,
Remembre, Lorde, thy great mercy.
And thy great plenteous kyndnesse.
CaU to thy mynde, Lorde, we praye the.
Thy gracious favoure and gentylnesse :
For in these thynges thou exceUest greatly.
Even from the begynnynge eternally ;
Thou art so ryche In mercyfulnesse.

GHOSTLY PSALMS AJS'D SPIRITUAL SONGS. ¦ 570
My fautes and my ungodlynesse.
My synfuU youth and crueU bearynge.
As thou art, Lorde, full of goodnesse,
Remembre not this my eveU 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 Psai.
To synners that leave theyr cruell lyvynge:
For though they faU oft thorowe weaknesse.
Yet to his waye he wyll them brynge.
He shall lerne meke men his gracyous wyll ;
And teach them his waye to come thertyll.
And set theyr fete fast for shppynge.
AU wayes of the Lorde aro full truly
Both of mercy and faythfulnesse.
For as he promyseth mercyfuUy,
So payeth he all without doubylnesse
To soch as regarde his worde and wyll.
And are ever redy to fulfyU
Theyr covenaunt with hym and theyr promesse.
For thy name's sake, Lorde, I praye the,
Forgeve me my great wickednesse. i^^'-''
The Lorde shall lerne that man truly.
That feareth hym with aU lowlynesse :
He shall be teachynge hym ever the waye, Jer. x:
That pleaseth hym both nyght and daye ;
His conscience shal be in quyetnesse.
His chyldren shaU possesse the londe;
It shaU be theyr heretage and ryght :
They shaU never want by see nor londe.
The Lorde wyU fede them thorow his myght. ^ai.),
He is a defence both lovynge and deare.
For every man thath hym doth feare,
Shewynge them his covenaunte day and nyght.
Myne eyes shaU on the Lorde be set,
TyU he se his tyme and season
To drawe my fete out of this net.
That holdeth me so fast in pryson,
37—2

580 GHOSTLY PSALMS AND SPIRITUAL SONGS.
Beholde thou, and have mercy on me;
For I am forsaken in mysery.
And fuU of great affiction.
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 pie.
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 aU season;
My hope is in the, and shall be styU.
Oh God, delyver poore Israel
From aU theyr trouble and affliction.

THE LXVL (LXVII.) PSALM.
Deus misereatur nostri.
God be mercyfuU unto us,
And sende 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 :
0 God, let aU folke honoure thy name ;
Let aU 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 SPIRITUAL SONGS. 581
0 God, let the people prayse the;
AU people, God, mought geve the honoure;.
The earth also ryght plenteously
Mought increase ever more and more;
And God, which is oure God over aU,
Mought do us good and pleasure.
God blesse us now both great and small.
And all the worlde hym honoure,
Fearynge alwaye his myght and power.

THE Xni. (XIV.) PSALME OF DAVID.
Dixit insipiens.
The fooUsh 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 wyU not one do good truly.
The Lorde dyd loke here downe fro heaven, oen. xi. &
Men to consyder and theyr doynge;
To se yf any men were geven.
To God's knowlege above aU thynge;
Yf there were any, that perfectly
Regarded God so earnestly.
To folowe his worde in his lyvynge.
Then sayd God these wordes 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 wyU do good m dede, Rom.xHi.
No not so moche as one truly?
Are they out of theyr myndes so farre,
AU these workers of wickednesse?
Beholde now, for they nothynge care
My people to devoure for gredynesse.

582 GHOSTLY PSALMS AND SPIRITUAL SONGS.
As one shulde eat a pece of bread :
The Lorde's feare is out of theyr heade,
They do not regarde it moch doutlesse.
AVherfore they shal be feared truly
With feare incomparable and endlesse.
0 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 lust 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.
Isai. lix. 0 wolde God that the savynge health
Wolde come from the hyU of Sion;
Kom.xi. That Israel myght have his wealth.
And God to lowse hym from preson!
Then shulde Jacob be full of joye.
And Israel shulde make fuU mery.
Because of his redempcyon.

THE CXLVI. (CXLVIL) PSALME.
Lauda, Hierusalem, Dominum.
Prayse thou the Lorde, Hierusale,
Prayse thou thy God, 0 Sion :
For aU 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 smaU;
AYIth wheate he feadeth the of the best.

GHOSTLY PSALMS AND SPIRlxrAL S0NG9. 583
He sendeth his worde into the earth : Psaimxxxiu.
Swyftly renneth his commaundement forth;
All thynges obey hym, most and least.
Lyke woU doth he cast downe the snowe,
Scatrynge the frost lyke as asshes;
Lyke morsels of bread his hade doth he throwe.
That no man maye byde the coldnesse;
With a worde meltynge them aU 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 ; Exod. xx.
His lawes and decrees to IsraeU,
That they myght kepe them in theyr mynde.
With no nacyon hath he dealte thus.
Nor bene to them so gracyous, ueut. iv.
His godly worde them for to sende.

THE CXXXn. (CXXXIH.) PSALME.
Ecce quam honum.
Beholde and se, forget not this.
How joyfuU and pleasaunt a thynge it is.
Brethren to dweU aU together.
And to be of one mynde ever.
For they are lyke that precious unction.
Which, beynge powred on the head of Aaron,.
Ran m his bearde, mto Aaron's bearde.
And to his skirtes it descended.
This brotherly love is so noble vertue,
That it is lykened unto the dew,
A¥hich feU on the hyU of Hermon,
And on the fayre hyU of Sion.
For there the Lorde gave his blessynge,
And shewed his lyfe everlastynge.
So where as love is rmfayned,
There is the Lorde's blessynge m dede.

584 GHOSTLY PSALMS .AND SPimTUAL SONGS.

CHRISTE, QUI LUX. .
O Christ, that art the lyght and daye.
Thou discoverst the darkness of nyght;
The lyght of lyghtes thou art alwaye,
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 awaye;
Let nor oure fleshe consent withaU,
To make us gyltie by nyght nor daye.
Let oure eyes take theyr slepe naturaU,
But let oure hartes wake to the styU:
With thy ryght honde defende us aU,
Thy servauntes true that love the weU.
Loke on us, Lorde, our defender;
Put them downe, that wolde us no good:
Kepe thy servauntes in good ordre.
Whom thou hast bought with thy deare bloude.
Lorde, caU 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.
0 hevenly Lorde, thy godly worde
Hath longe bene kepte alwaye from us :
But thorow thy grace now in oure dayes
Thou hast shewed the so plenteous.

GHOSTLY PSALMS AND SPIRITUAL SONGS. 585
That .very weU we can now teU,
What thy. apostles have written al;
And now we se thy worde opely
Hath geven anthyechrist a great fall.
It ,is 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 spirituaU, as we them caU,
But not of thy Spirite truly;
For more carnaU are none at aU,
Than many of these spu-ites be.
They have bene ever sworne altogether,
Theyr owne lawes for to kepe alwaye:
But, mercyfuU Lorde, of thy swete worde
There durst no man begynne to saye.
They durst them, call great heretikes aU,
That dyd confesse it stedfastly;
For they charged, it shulde be hyd.
And not be spoken of openly.
0 mercyfuU God, where was thy rod.
In punyshynge soch great tyranny?
AAThy slepte thou then, knowynge these men
Resist openly the veritie?
But the prophetes saye, thou art alwaye
FuU 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 eveU syght thou sent thy lyght.
Yet slewe they aU soch teachers.
Then seynge they resisted alwaye
Thy grace offred so lovyngly;
Thou madest it mete for the poore in sprite.
That now receave it thankfully.
For there .are none, but they alone.
That knowe the for theyr Savioure:
All other withstonde thy godly honde.
And slaundre thy worde every houre.

586 GHOSTLY PSALMS AND SPIRITUAL SONGS,
WeU is hym therfore, that feleth his sore,
Sekynge no helpe but in thy bloude;
Receavynge grace of the alwayes,
Knowynge of hymselfe to have no good.
AYe thanke 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
In 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 wyU drynke her wyne any more.
The poyson is come to lyghte;
That maketh her marchauntes to wepe so sore.
The blynde have gotten theyr syghte.
For now we se God's grace frelye
In Christ offred us so fayre :
Let go the whore of Babilon,
And bye no more her ware.
Of christen bloude so much she shed.
That she was dronken withall ;
But now God's worde hath broken her head.
And she hath gotten a faU.
God hath raysed some men in dede.
To utter her great wickednesse :
Let go the whore of Babilon,
And her ungodlynesse.

GHOSTLY PSALMS AND SPIRITUAL SONGS. 587
Ye ypocrites, what can ye saye?
AVo be unto you aU!
Ye have begyled us many a daye;
Heretikes ye did us caU,
For lovynge the worde of Christ the Lorde,
AVliom ye do alwaye resiste.
Let go the whore of Babilon,
That rydeth upon the beast.
Ye proude and crueU Egipclans,
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 BabUon,
With her captivite.
Ye Canaanites, ye enemyes aU,
Though ye were many in dede;
Yet hath the Lorde geven you a faU,
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 aU her synne.
Dagon, Dagon, that false ydoU,
The PhUistme's God,
AVluch hath deceaved many a soule.
In soch honoure he stode:
But now the Lorde with his swete word
Hath broken hym downe before the arke.
Let go the whore of BabUon,
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 saye the soth^
Let go the whore of Babilon,
And turne you to the trueth.
[1 soth: sooth, truth.]

588 GHOSTLY PSALMS AND SPIRITUAL SONGS.
Thy God be praysed, 0 Daniel,
For his goodnesse so great:
The gredy prestos of the idoll Bel
AA'ere 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 BeU is destroyed at the last.
0 glorious God, fuU of mercye.
We 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 thankfuU to the ;
And send the whore of BabUon
Into captivite.
Rejoyce with me, thou heaven above.
And ye apostles aU ;
Be glad, ye people, for Christe's love.
That the whore hath gotten a faU.
Be thankfuU now, I requyre you.
Amende youre lyves, whyle you have space.
Let go the whore of BabUon,
And thanke God of his grace.

THE SONGES CONTEYNED IN THIS BOKE.

PAGS
I To the Holy Goost  541
^Another of the same  542
i Another of the same  543
"Unto the Trenite  ib.
'The Ten Commandementes of God  544
t Another of the same  545
¦?The Crede  546
^Another of the same  547
-;0f the Pater Xoster  548
l»Another of the same  549
I' Be glad now, all ye christen men  550
' -.Xow is oure helth come from above  552
iJChrist is the only Sonne of God  553
lyMedia Alta  654
*j"By Adam's &11  556
'iWake up, wake up  558
'71 call on the Lorde Jesu Christ  560
(f Of the birth of Christ  563
"Of the lesnrrection  563
^^Another of the same  ib.
*5Gloiia in excelsis Deo  564
'iMagnificat, which is the songe of the A'irgin Mary  565
i: Xrmc Dimittis, which is the songe of Simeon  566
i''The sL (xiL) Psalme of David. {Saleum me fae, Domine.)  567
If The seconde Psahne of David. {Quare fremuerunt genius.)  568
•!'The slvi Psahne of David. {Deus noster refugium.)  569
'¦JThe «-5-Hii (essiv.) Psalme of David. (A7*i quia Dominus.)  571
if The cxsxvL (cxxxviL) Psalme. {Super Jlumina Babilonis.)  ib.
J^The i-vvvii, (cxxviiL) Psalme. {Beati omnes qui timent Dominum.) 573
3 C The same Psahne. {Beati omnes.)  '-'¦
^'The L (IL) Psalme of David. {Mmrcre mei, Deus.)  574
^^The same Psalme  ^'"
sjThe <"»ndv. (cxxx.) Psalme. {De profundis.)  577
^'The xxiv. (xxv.) Psalm of David. {Ad te, Domine, leravi.)  573

590 THE SONGES CONTEYNED IN THIS BOKE.

r.VGE

3y The lxvi. (Ixvii.) Psahne. {Deus misereatur nostri.)  680
SI The siii. (xiv.) Psahne of David. {Di,vit insipiens.)  581
i^'The cxivi. (cxl^^i.) Psahne. {Lauda, Hierusalem, Dominum.)  582
BS The cxxxii. (cxxxiiL) Psalme. {Ecce quam bonum.)  583
J7Christe, qui lux  584
^"^O hevenly Lorde  ib.
f 'Let go the whore of Babilon  586
Imprynted by me Johan Gough.
Cum p)rivilegio Regali.

APPENDIX

CONTAINING

THE ORIGINALS OF THE LETTERS WRITTEN
IN LATIN.

CONTENTS.

EPIST. ^^°^
XII. Ad Hem-icum Bullingerum  593
XIII. Ad Conradum Hubertum  ib.
XIV. Ad eundem  595
XV. Ad eundem  696
XVI. Ad eundem  ib.
XVIL Ad eundem  697
XVIIL Ad eundem  698
XIX. Ad eundem  699
XX. Ad eundem  600
XXI. Ad eundem  ib.
XXII. Ad eundem  601
XXIII. Ad eimdem  ib.
XXIV. Ad eundem  602
XXV. Ad eundem  ib.
XXVI. Ad eundem  603
XXVII. Ad eundem  604
XXVIII. Ad eundem  605
XXIX. Ad eundem  606
XXX. Ad eundem  ,j.
XXXI. Ad eundem  607
XXXIII. Ad Johannem Calvinum  j-j_
XXXIV. Ad Paulum Fagium  608
XXXV. Ad Conradum Hubertum  609

593

EPISTOLA XII.

MILO COVERDALUS AD IIENRICUM BULLINGERUM.
S. P. D. Occupatlonibus est factum meis et quadam cor
poris impotentia, (ut Interim taceam rei famiharis inopiam,)
ne una cum clarlssimis viris D. Butlero dominoque Richardo
iter istic nunc facerem. Quam segre autem vobis jam absum,
panels equidem non dicam. Valde enim cupio praesens ves-
tram contemplari ecclesiam. Quando vero id mihi non datur,
prsestolabor benignam Dei Patris voluntatem ; contentus in
terim bonum lUIus Spiritum per vestrum in verbo suo minis-
terlum degustasse^ atque Ita vobis In Christo usum esse
famlhariter. Defulsset plane quod nunc ad te scriberem,
prseceptor integerrime, si non habulssem in memoria, quam
tu benigne nostras literas, et quidem crassiores, sub calendis
Octobrls emissas acceperis, bonique consulueris. Unde vides,
qualem pai-iat balbutlem infelis educatio, nimirum aliena ab
omni prorsus vel hnguarum vel compositionum ornamento.
Ceterum habeo gratiam, quod gravissimis alioqui studiis oc-
cupatus, me tamen in Uteris D. Richardi dignatus sis resa-
lutare. Denique insignes hos viros, verseque pietatis et stu-
diosos et patronos, omni quo possum animi candore vobis
commendo ; certus, gaudium Ulud in S. S. vobis utrinque non
defuturum, ubi una in Dommo conveneritis. Quod ut feliciter
fiat, IUe faxit, qui pectora vestra sincere sui amore jampridem
curavlt esse conjunctissima. Bene vale. Argentorati, sexto
calendas Augusti. Salutat vos plurimum uxor mea in Domino,
Tuns,
MILO COVERDALUS.

EPISTOLA XIIL

MLO COVERDALUS AD CONRADUM HUBERTUM.
Pax et gaudium in Spiritu Sancto ! Quando per temporis
angustiam proUxiori scripto uti non datur, frater in Domino
carissime, dummodo nobis nunquam non adsit gratissima tui
38
[coverdale, II.J

594 MlLO COVERDALUS AD CONEADUM HUBERTUM. [ePIST.
memoria, facllius te scIo bene volenti amiculo ignoscere. Heri
enim a prandio, quum alioqui plures mihi scribendse essent
llteraj, hunc hodie prime ad vos diluculo profecturum Intel-
ligebam. ]\ErarIs tu quidem, et merito, quid esset, si qui
apud tuos* nunc ago, hteras tibi dare prorsus intermitterem.
Verum in Septembri cum Uteris vestris communitus hue voca^
tus accederem, plane effeci, quanquam scripto satis brevi, ut
quse tum hie gererentur, ipse admodum non ignores. Joannes
item, frater tuns caiissimus, qua) postea In mei et ecclesiaB
hujus causa subsequebantur, nobis interim absentibus, haud
dubie indicavit. Siquidem, confecto jam negotio, descendi
statim ego in inferlorem Germaniam, uxorem inde carlssimam
allaturus. Rediens tandem, atque nunc plura expertus, quje
antea prsesens parum animadverteram, video (proh dolor!) prse-
sentem ecclesiarum, quo9 hie sunt, calamitosam esse nimis
conditionem, imo fere deploratam : usque adeo principes
connivere, factiones horrendlssImaB puUulascere, atque adeo
ipsi Dominici gregis pastores lasclvire videntur. Proinde
utinam ipse, ita ut carrissimus etiam parens, Dei adhuc bene
ficio superstes, percupide optat, nobis vel biduum adessesi
Nam et plurima sunt, qu£e ego quoque in sinum tuum habeo
committenda. Quod si tua humanitas carissimo nostro Abelo adfuerit in
vasis nostri quaerendi negotio, quod civis cujusdam Mogunti-
nensis errore et incuria Argentoratum, ut audio, quum Spiram
adferri debuisset, est advectum, rem certe feceris nobis nunc
peregrinis gratisslmam. Vale, et conjugi et Samueli carissimo,
prseceptori item nostro integerrimo D. D. Petro Martyri, etc.
multam ex me et uxore salutem nuntiabis. Vale iterumy
Tabern. d. 24 Decembris. 1543.
MICHAEL ANGLUS^,
Muilster ecclesiae Tabern.
[1 Hubertus e Tabemis Montanis erat oriundus. — Simler].
P Vel potius et rectius Milo Coverdalus, (ut ipse notat Hubertus
ad epistolae inscriptionem,) nuper Exon. episcopus, qui cur nomen
MichaeUs Angli sibi sumpserit, plane ignore, nisi forte Milo et Michael
unum idemque lingua Auglica sonant. Erat autem ludo literario ec
clesia Tabemo-montanse prsefectus, ut Joannes Dodmannus Anglus ad
Bissweilerianam ecclesiam, Germanice quoque docendam, vocabatur,
Edmundus vero ad scholse Landaviensis ministerium  Simler.] ;

XIV.] MILO COVERDALUS AD CONEADUM HUBERTUM. 595

EPISTOLA XIV.

MILO COVERDALUS AD CONRADUM HUBERTUM.
Pax et gaudium in Spn-itu Sancto! In priorlbus meis
literis scripsi parentem tuum carissimum vobis ante octo dies
adfuturum. Quid autem UU obstitit, ipsemet vos coram faciet
certlores, cui et vii florenos xiique batzones numeravi; eo
nimirum, ut tu pro tua, qua es erga me, humanitate id pecu-
nlarum meis creditoribus solutum efiicias; qua In re me multum
sane tibi demereberls. Novlsti quid per te acceperim ex D.
Vindelino, RiheUo, Cephalseo, et Jacobo Jucundo. Praeter
hos item creditores habui Christophorum, (bibhopolam iUum,
qui sub prsetorio oflicinam habet D. Vindolino proximam,) et
senem iUum Joannem Grymmum, qui prse foribus tempU
majoris duas habet ab occidente officinas. In summa, quic
quid est, Germanica tibi base schedula significantlus ostendet.
Tu quasso segre ne feras, quod integritatis fuse officiis porro
uti non desinam ; tete enim mihi videre obtulisse, ut te fruar
in Domino. Cura, te ore, ut Cephalaeus chartam Ulam mittat, cujus
memini in meis ad Ulum Uteris : itidem et Jacobus Jucundus
eos ut tradat tibi libros, quorum nomina in hac scrlbuntur
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 veUm. Bene vale. Salutamus plu
rimum ego et uxor mea te et tuam carlssimam in Domino.
Iterum vale. E Tabernis Montanis, prid. Calend. AprU.
MICHAEL COVERDALUS.
Cal. April. Hoc mane, cum obsignaturus eram has hteras,
accessit ad me carissimus pater tuns, 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 solUciti : nam accesslsset etiam nunc, si
auriga non negasset personae snse vecturam. 38 — 2

596 milo COVERDALUS AD CONEADUM HUBERTUM. [ePIST.
EPISTOLA XV.

MILO COVERDALUS AD CONRADOI HUBERTUM.
Pax et gaudium in Spiritu Sancto ! Literas tuas 11
Martii datas, Conrade carissime, reddidit mihi Edmundus
noster; cujus equidem negotium, ut in hujusmodi docendi
ministerium admitteretur, pro mea viriU ante tres menses
laboravi. Dominus item Jesus, cujus agitur causa, huic nostro
instltuto non defuit : nee de prosperrimo successu possum
dubitare, etiamsi pueros insulsissime educates offenderit, valde-
que arduus sit Uh ingressus in scholam Landaviensem hoc
potissimum nomine. Quod ad causam nostratium puerorum,
qui istic sunt, attinet, ego ante quindecim dies, absente D.
Nicolao, quum Illustrlsslmus princeps adesset, Spiram descen-
surus, hanc ipsam, quod potui, peregi ; non quidem apud
salutatum principem, sed, praesente et audiente principe, apud
praefectum nostrum : qui mihi Ulustrissimi priucipis nomine
hoc decht responsum, nempe ab iUius celsitudine decretum
jam esse, ut in proxima visitatione, quam nos in Maio futuram
putavlmus, huic rei optime consulatur. Prsterea, nos una
cum parentibus tuis longe carlssimis utcunque valemus, vestrl
et illius qua3 istic est In Domino ecclesia parum immemores;
quod et vos vicissim pro nobis indeslnenter facere non dubi-
tamus. Vale. E Tab. Mont. d. 10 Aprllis, 1544.
Tuns in Domino,
MICHAEL ANGLUS.

EPISTOLA XVL

MILO COVERDALUS AD CONRADUM HTOBERTUM.
S. Summam erga me ostendit amicitiam beatus iUe,
prseclarus quidem, juvenis, qui non solum hue, imo ad Taber-
nas ilontanas, istinc ad me attuUt hteras, verum etiam in se
accepit has pecunias per fidum internuntium ad vos perferen-
das. Vix panels dicam, quam invitus ipse eas hactenus
tenuerim : parens enim tuns, ut scis, attuUsset. Quse cuique
debeatur summa, intelUgis ex Ula schedula, quam in Uteris meis
Cal. Aprihs ad te misi; ut nunc pluribus te verbis Interturbare

XVI.J MILO COVKBDALU3 AD CONRADUM HUBERTUM. 597
non sit opus. Sahita mihi et uxori mese tuam, quasso, carlssi
mam. Llbenter audimus fiUolum tuum revalulsse. Bene vale.
Tuns ex animo,
MICHAEL ANGLUS.
Interim pro mutua inter nos in Domino amicitia oro, ut
ex Vindelino, Cephal«o, et Jacobo Jucundo eos quam primum
habeam hbros. quorum memini in superloribus meis Uteris.
Iterum vale. Raptim. WIssenburga?. Idlbus AprUis, 1544.

EPISTOLA X^TI.

MILO COVERDALUS AD COXRADOI HTBEETTM.
Gratlui et pacem a Domino ! Cum internuntius hie
carissimus mihi per hteras significasset, se tam paucos post
dies istuc profectumm, parentem tuum carissimum conveni,
de cujus ad vos profectione non aliter constat, quam quod
circiter Ascensionis festum vos tandem invisere decrevit.
Pedibus enim nunc meUus valet. Mater item, etsi molesta
quadam s cable teneatnr, animo tamen pidchre valer e videtur.
Dominus autem, qui nunquam non sancttis est in omnibus
suis operibus, pro bona sua voluntate, ante octo dies Joanni
fratri tuo prolem Ulam suavisslmam ademit, quam circiter
Natalem ediderat iUi uxor. Cras, Domino volente, sacram
Uhus coenam peractnri sumus. Negotium catechismi, quod
ante duas septimanas in templo aggrediebamnr, fehciter (Deo
sit gratia!) et non sine frugi experlmur nunc succedere. Faxit
iUe Optimus Maximus, ut magis ac magis in sui gloriam in-
crementum acclplat, quod nos plantare et rigare orsi sumus.
Quod ad pecunias Ulas attinet, quas hie tibi traditurus
est D. Valent. Brentius, in Uteris meis prid. Cal. Aprilis misi
una ad te schedulam, qua significabam quid cuique debeatur.
Quare tu hoc meum, quseso, cura negotium, et ut chartam ac
hbros, quibus nunc opus habemus, mittantur, diligenter
admone Vindelinum, Cephalaeum, et Jucundum. Ad Vindelinum
et Cephalaeum dedi nunc hteras privatim, non autem ad
Jacobmn Jucundum. Quare pro mutua inter nos amicitia
abs te effectum velim, ut Donati minoris exemplaria duodecun,
totidemqne CoUo : Formu : Seobaldi Heiden, et Buco. VIrgilli

598 MILO COVERDALUS AD CONRADUM HUBBBTUM. [ePIST.
exemplaria vi aut viii, ab ilUus quoque ofiicma habeam ; utque
una cum charta Cephalsei et Ubris Vindelini ad nos per-
ferantm-. Quod utinam quam primum fieret! Non enim
credis, quanta Ubrorum necessitate et chartarum penuria
laboramus. Wissenburgum saltern hsec esse advecta optarem,
si fieri posset. Nee te sane in tam sancto ministerio occu-
patum his rebus impedirem, si esset, cui istud negotu liceret
tuto committere. Bene vale, salutatus plurimum ab uxore
mea, quse tuam quoque carlssimam pi. salvere jubet. Iterum
vale. E Tabernis Montanis, xi Calend. Mail. 1544.
MICHAEL tuus COVERDALUS.

EPISTOLA XVIII.

MILO COVERDAIiUS AD CONRADUM HUBERTUM.
Pax et gaudium in Spiritu Sancto ! Quanto nos beneficio
affecerit Dominus, quod hue carissimum nobis in IUo prse-
ceptorem D. Bucerum nunc miserit, praa animi mei alacrltate
vi.v satis vel prsedicare 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 stabUitas fore, certus scio, in Domino. Hsec autem
Christophorus noster suo meUus ore, quam ego scriptis, sig-
nificabit. Ad carlssimorum parentum sedes D. Bucerum bis
duxi; quod quantum iUis refociUamenti attulerit, utrlusque
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 flageUi rationem habeamus, bonitas profecto Dei, qui
susceptum filium erudire solet, ad poenitentiam nos invitat.
Quod ad Matthseum, prsetoris in Roda fihum, attinet, (quando-
quidem in Uteris ad nos datis, quam bene UU in Domino
volueris, satis ostendisti,) mihi etiam sane consultum neque
huic ipsi neque ecclesiae Dei esse videtur, ut ante annum
saltern vigeslmum secundum ad sacrum ministerium assumatur.
Rationes, quibus eo adducor, ut hoc asseram, plures sunt,
quam ut panels commemorem. Denique ante Pentecosten
decrevit carissimus parens vos invisere : quo forsan nuntio,
si Dominus faverit, plura de ecclesiae nostrse conditlone, cui.

XVIII.J MILO COVERDALUS AD CONRADUM HUBERTUM. 599
tu candlde faves, Ubenter scrlbam. Optima ilia vidua, matris
tuse soror carlssima, duos istuc aureos, quos Christophoro tradi-
di, misit: alterum done dedit SamueU, suavissimo filiolo, alterum
in eum misit usum, ut inde conopus ilU 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 Man.
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, intermisslone Uterarum me tui immemorem
putes. Parentes tui carlsslmi satis commoda sunt valetudlne,
teque una cum uxore pi. salvere jubent. Rehgionis negotium
magis ac magis in dies hie vaUturum non dublto : hujus enim
specimen aliquod expertus, hsec scribe, ut qui eccleslse Dei
optime cupis, et IUI nobiscum gratias agas, et pro majori
successu preces Indesinenter effundas. Hoc autem ab te vehe-
menter peto, ut quid valeat D. Bucerus In turbulentisslmo hoc
seculo, certlor factus, nos itidem ut sclamus efficlas. Pads
spem satis malam praenunclant rumores, quos hie audimus.
Nam ut aiunt Csesarem nuUam velle pacem admlttere, (imo
ne hortatu quidem prlncipum.) ita et Jullacensis fertur in
Brabantiam finesque HoUandlcos de integro jam summa vi
grassatum esse. Horrendissima profecto initia! Faxit Deus,
ut tantis mahs Incitati, nostramque ingratitudinem vere ag-
noscentes, citra omnem fucum resipiscamus. Salutatos mihi
libenter optarem, quotquot isthic sunt nostratium, pra3sertlm
yero D. Ricardum, &c. Meis item verbis D. Vindelmo, D.
Com-ado parocho, Sturmioque, et Severe salutem si nuntla-
veris, gratlssimum 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 in Spiritu Sancto ! Si quid edidit com
munis noster prseceptor D. Bucerus in hostes jam evangelii,
prsesertlm in Wintoniensem Anglum, te unice oratum volo, ut
mihi quoque aliquid sit editionls hujusmodi. Valemus, Dei
beneficio, omnes. Parentes te cum tua in immlnentem jam
vindemiam exspectant, plurimumque salvere jubent. Vale. E
Tab. Mont. prid. Cal. Sept. 1545.
MICHAEL ANGLUS.

EPISTOLA XXL

MILO COVERDALUS AD CONRADUM HUBERTUM.
Pace.m et gaudium In Spiritu Sancto ! Magnum humani-
tatis tuse specimen prsebes, virorum eruditissime, qui Uteris
tuis suavissimis, veluti calcaribus, Michaelem (vel si mavis
MUonem) tuum, pigre alias incedentem, ad feUciores progressus
incitare non desistis. LiterEe tuse in. Cal. Sept. datas bona
nobis fide ad in. Novembr. ejusdem redditae sunt ; ex quibus
inteUexi 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 precibus agere scio ; atque Dominum pro
sohta eum misericordia hberaturum, non est quod desperemus.
D. Nicolaus sanus et laetus domum redut, teque pi. resalutat.
Circa Cal. Octobrls constituimus ego et uxor, superis bene
juvantibus, isthuc ascendere, vosque nostri amantissimos in
visere. Parentes tui carissimi satis commoda sunt valetudlne,
atque adeo praesentes ad te hteras dedere. E Tab. Mon.
Idibus Septembr. a. inc. Tuus,
M. COVERDALUS.

XXII.] MILO COVERDALUS AD CONRADUM HUBERTUM. 60l
EPISTOLA xxn.

MILO COVERDALUS AD CONRADUM HUBERTUM.
Pax et gaudium in Spiritu Sancto ! Quam non male veUs
patriae tuae, Conrade carissime, testimonio sunt literas, quibus
superiori septimana adolescentulis nostris ad nos dedisti. Illo
rum nos causam, etiamsi parum, eo tamen promovimus apud
Praefectvun, ut hujus jussu Erasmo nostro x floreni in subsi-
dium ministrentur, donee res ipsa coram visitaturis meUorera
habuerit exitum : id quod Praefectus ante Natalem non esse
futurum prsedixit. Prseter ea ad coenam dlei mensis hujus
XXVII me et uxorem, ita ut sseplus solet facere, invitavit.
Inter ccenandum de pluribus conferentes, in sacri ministerii
mentionem incidimus. Cui equidem coUoquio libenter ipse
aUquid addidissem ; sed uxor Praefecti tanta dexterltate causam
Domini agebat, ut mihi verba facere opus non esset. Prae
fectus vero sequenti die, qui erat Domlnicus, orationem habens
ad populum, gravlssimisque verbis usus, ostendebat sibi parum
placere, quse popeUus noster clanculum illo factltare solet.
Puerpera nostra (gratiam habemus Domino) cum sua fihola
revaluit. Vale feliciter, atque Ubrorum exemplaria, quorum
in superloribus Uteris memini, si a bibliopola nondum acce
peris, ne quaeso 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 Octobrls. Anno [1544].
Tuus,
MICHAEL ANGLUS.

EPISTOLA XXIIL

MILO COVERDALUS AD CONRADUM HUBERTUM.
Pax et gaudlumin Spiritu Sancto ! Si cum prole et uxore
carlssima sanus atque Itetus domum redieris, est id nobis ve-
hementer gratum. Parentes tui prospera sunt valetudlne,
tibique multam in Domuio salutem optantes, significatum
volunt, Margaretam, fratris tui uxorem, mediocriter nunc re-
valuisse, atque adeo mulierem iUam, nempe Joannis con-

602 MILO COVERDALUS AD CONRADUM HUBERTUM. [ePIST.
jugem, quse vobis prsesentibus nondum pepererat, felicem novas
et pulchrse proUs matrem heri esse factam, non sine summa
Patris summi dementia. Hunc castanearum sacculum ad aedes
D. Ricardi allatum cures veUm.
Vale, mi D. Conrade suavissimo, et me precibus tuis Do
mino, quaeso, commenda. E Tab. Mont, xi Octobrls [1544].
M. COVERDALUS.
Non dublto, quin memor sis, domlnumque Bucerum diU-
genter admoneas, ut pro sua opportunitate ad Praefectum
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 Spiritu Sancto ! Rogassem, atque
adeo abs te didicissem, adhuc praesens Argentorati, quonam
pacto, quibusvis rebus atramentum conficere soleas : pluribus
tamen negotlis obrutus neglexi. Quare pi. oro, ut eorum,
quae ad hanc rem comparanda sunt, uxorem meam adhuc
praesentem, vel schedula quadam, facias certiorem : praeterea
D. Bucerum et literarum, quas ad Prajfectum nostrum poUi-
cltus est se daturum, (nempe in communi pietatis negotio,) ct
condltionis Edmundi nostri aliquando, ut admoneas, vehemen-
ter abs te peto. Hoc enim mihi gratius nihil facere potes.
Parentes tui te pi. salvere jubent, vel his testantlbus literis.
Uxori tuae cum prole carlssima 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 aUo-
qui dolores, quibus nunquam non aflacitur ecclesia, accedit et

XXV.J MILO COVERDALUS AD CONRADUM HUBERTUM. 603
hoc acerbissimum, quod morbis semper gravissimis, vel saltern
subinde, tenentur, qui populum docere sacrisque monltls
erigere et possint et velint. Erasmus Bierus, Bisswellerien.
ecclesiae minister, (ita ut coUega hie meus Taberno-Montanus,
Joannes carissimus,) contractis membris eo (proh dolor!) Im-
potentise dicitur pervenisse, ut apud populum officio fimgi
ecclesiastico non valeat. Proinde jEschnavius, Prsefectus noster
integerrimus, huic malo consulere cupiens, optat eo In auxUium
Erasmi vocari pium Ulum confratrem nostrum, Dodmannum
Anglum, de quo et tuam integrltatem optime meritam esse
haud UUbenter audio : quem item in lingua Germanica tan-
topere jam promo visse speramus, ut cum frugi eccleslse etiam
posse inservire non dubitemus. Tu igitur pro tuo, quo es
in ecclesiam Christi candore, eidem nostrati Dodmanno hsec
significes oro, ut BissweUerum accersitus eo Ubentius se con-
ferat, mercedem a Prsefecto reportaturus non Ingratam.
Nuntius enim hanc ipsam ob causam missus est Argentoratum.
Vale, salutatus pi. ab uxore mea, et a fratre tuo carissimo,
cujus fiUus Joannes et has tibi tradendas attuht nunc literas
inclusas. Uxorem tuam cariss. ima cum parentibus nostris
verbis amantissime salutari cupimus ego et mea multum in
Domino, vii Cal. Januarli. E Tab. Mont. [1544].
MICHAEL ANGLUS.

EPISTOLA XXVI.

MILO COVERDALUS AD CONRADUM HUBERTUM.
S. P. Pax et gaudium in Spu-itu Sancto ! Literas quas
26 Dec. ad me dederas, ad 10 Januarli accepi, una cum
Ubrorum fascicule, cujus tu in eisdem feceras mentionem.
Quod et tibi per alios meo nomine significatum esse non
dublto. Causarum quidem prseclpua, quam vestra diUgentia
promotam apud Praefectum nostrum (adfuit enim tunc vobis
Argentorati) ex animo cupiebam, haec erat; nempe ut va-
nlssimas popuH hujus saltationes, aUaque istiusmodi pietatis
hnpedimenta pro officio suo aboleret, faceretque, ut saltern
tempore sacrioris mmisterU minori cum contemptu adessent,
nee suis privatis coUoquils tot undlque fori et coemetern an-
gulos gregatim, dum concionatur, dum oratur, dum camtur,

604 MILO COVERDALUS AD CONRADUM HUBERTUM. [ePIST.
occuparent. Nunc autem sperare non possum meUora. Adeo
enim (proh dolor !) hie frigere, omnemque pietatis curam
prorsus exuisse videntur praefecti nostri, in miseris hominibus
gravissime onerandis alioqui studioslssimi.
Pueri nostri, quanquam non omnes, tussi quadam Inso-
lenti, ut et capitis dolore, nimium etiam calentes, misere
decumbunt: gravius autem nuUum hactenus hie tenult mor
bus, quum carissimum meum in Domino tironem, Joannem
Hubertum, fratris tui fiholum. Quem 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
hteras, quibus se pater brevi satisfactm-um non dubitat.
Valet uterque parens una cum omnibus, quos hie habes,
amicis feliciter. Plurimum vale, salutatus ab uxore mea in
Dommo. E Tab. Mont. 6 Febr. [1545].
Tuus,
MICHAEL ANGLUS.

EPISTOLA XXVIL

MILO COVERDALUS AD CONRADUM HUBERTUM.
S. P. Pax et gaudium in Spiritu Sancto ! Si vales, bene
est; nos una cum parentibus tuis longe carlssimis omnes quidem
valemus. Hoc autem ecclesiae (proh dolor!) ad cetera accessit
mala, quod Suevus ille a Badero ad ministerium .ecclesiae
Lindaviensis intrusus, etiam a senatu in futurum paroehum
nuper admlssus, rogantibus illis, eo adduci non possit, ut vel
semel in anno sacram Domini coenam adminlstret. Itaque
populus ille miserrimus cogitur, vel invitus, in verba Schwenk-
feldn jurare. Cujus me rei ante triduum certiorem fecit
Edmundus meus per literas. Hoc tu vulnus eccleslse, quam
creverit, D. Bucero, praeceptori meo observando, significes
velim, ut habeat, quod pus precibus in Domino addat.
Scripsi uxori meas, quae parens noster semina abs te
capiat comparata. Tu vero cura, ut mea rediens ad nos
adferat. Et si qua ratione efficere possis, ut responslonia
Buceranse ad Wintoniensem vel unum mihi exemplar sit ante
nundinas, dabo operam, ut Latinus Brittannice etiam quam

xxvn.] MILO coverdalus ad CONRADUM HUBERTUM, 605
primum calleat, idque amicis et fratribus in Domino per
Angliam gratlssimum fore ne dubites ; quod tamen clanculum
omnibus optarem effectum, donee ut Latine, ita et Anglice
prodeat. Uxori tuse castlssimEe atque Samueli fiUolo multam
precare salutem. Carissimum patrem Conradum paroehum
simul et insigne illud eccleslse ornamentum, D. Paulum Fagium,
meis verbis multum salutatos vehm. Vale. E Tabernis Mon
tanis, 14 Cal. Mart. a. 1545.
Tuus ita ut suus,
M. COVERDALUS,

EPISTOLA XXVIII.

MILO COVERDALUS AD CONRADUM HUBERTUM.
S. D. P. Interea dum ad me perlatse essent H. T.
Uterse 6 Cal. Januarli datse, scripseram ipse ad te meas in
negotio ecclesiae BissweUerianse pro Joanne Dodmanno nos-
trate, prout D. prsefectus optaverat, segrotante tunc D. Erasmo
nostro carissimo. Nee me certe oblectat diuturnum a mutuo
scribendi officio sUentium. Veneror enim et exosculor hoc
christlanse benevolentiae studium. Calcare tamen subinde me
opus habere fateor, ut qui et natura tardus, et pluribus per-
petuo negotUs obrutus sum. Quae geruntur apud nos, et ego
hie nunc qua sum conditlone, potest praesens internuntius
facUe significare. Exspectatur m diem novus iUe ludlmode-
rator Spirensis, quem senatus Taberno-Montanus noster in
quadriennium conduxit. Conservus meus D. Joannes manuum
adhuc contractione laborat, nostrisque ecclesiis magis atque
magis facessunt negotium Anabaptistarum furias; qui tamen
passim ut magni habentur, ita et non sine maximo totius tam
populi quam ipsorum etiam prlncipum infortunio tolerantur,
ruentibus interim et omnino contemptis Dei Optimi Maximi
ministeriis. Vale, salutatus plurimum ab uxore mea et tuis in
Domino. Salutamus ego et mea conjugem tuam simul atque
parentem cariss. E Tab. Mont. 10 Calend. MartU [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 Matthi»
Rodensis Ita pensitavit princeps noster lUustrissimus, ut cupe-
ret IUum plures istic annos studus et discIpUnae addidisse.
Verum quando fide astrictus est conjugali, et se vitam in
omnibus ministro dignam ducturum poUicetur, annuit princeps,
ut ecclesiae MUhoffen prseficiatur, ea tamen lege, ut optimis
et studiorum et vitas rationibus uteretur. Haec et conslmllia
inteUexi ex literis, quas mihi relegabat ante triduum Profectus;
cui nihil videtur Matthseo nostro consultlus, quam ut Argento
ratum repetens, cum iis isthic omnibus redeat in gratiam
reconciliatus, quos nuper affecit offendlculo ; hac enim ratione
magnas mail oceaslones amputaturum ilium arbitratur. Bi-
pontini ministri testati sunt principi, Matthiam Ulis ad quaesita
examlnatum non inepte respondisse. Ipsemet etiam priorls
se vltae poenitentiam acturum et illis promittebat. Qua In re
ut felicius firmetur in futurum ecclesiae aedificlum, vos quEeso
priorls suss petulantlas argutum sancte Ulum admonete, lapsum
eriglte, et vestrum se favorem recuperasse. Uteris, ad prae
fectum saltem datis, ostendite. Hoc te unice rogo, Conrade
humanisslme, quod ut facerem unice hortatus est D. praefectus,
qui hac de re literas etiam misit ad Bucerum, communem
nostrum praeceptorem, quem ex me officlose in Domino salu
tatum cupio. Bene vale. Parentes salvi et incolumes, Deo
sit gratia, domum redeuntes omnia salva offenderunt. Dat.
Zabernlas, die tertia 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
certlores, qui nunc, Deo sit gratia, optima sunt valetudlne,
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 negotus, 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 f Rogo te etiam atque
etiam, mi D. Conrade carissime, ut scriptura mea in Franc-
wllerum^ diligenter perpensa, si quid vel in lingua Germanica
vel aUa quacunque ratione a me in hoc negotio peccatum sit,
humaniter corrigas, meque tuae sententi^ facias certiorem.
Vix enim credis, quam nostra perichtetur ecclesia, et quantum
nobis negotii exhibeat Franc wilerus ; ut interim taceam, quam
parum promptus sit noster Nicolaus (aeque rogatus atque ego)
istis mails occurrere. Tu rebus Domini profuturus, perge vel
consulendo. Et si eas acceperis pecunias, quas ante triduum
Prsefecto nostro tradidi tibi reddendas, (nimirum pro Catharina
Franciscl Osterhngii vidua, et pro Matthseo Rodensi,) mihi
quseso per Edmundum nostrum renuntia.
Dominus Jesus vos omnes ecclesiae suas incolumes con-
servet. Amen.
Raptim. Wyssenburgse, ix Martii a. 1546.
Tuus, MICHAEL ANGLUS.

EPISTOLA XXXm.

JOANNI CAL VINO M. COVERDALUS.
Oblata occasione, virorum clarissime, non potui integrl
tatem tuam non salutare. Ante triduum allatus est hue in
medus nundlnis libellus quidam Britannicus, iUum Sacr£e
Communionis Ordmem, quem regia majestas pro temporis
[1 Num hie Suevus ille Schwenkfeldii discipulus, de quo v. Milonis
Epist. ad Hubertum, xvi. Febr. 1545. Simler.]

608 JOANNI CALVINO M. COVERDALUS. [kPIST.
adhuc ratione instituit, complecteus. Cujus equidem rei
quum plures viderem percupldos, traduxi statim in linguam
et Germanlcam et Latinam. Atque adeo cum inteUigerem
pium hunc hominem vestratum esse, arbitrabar me tibi rem
facturum haudquaquam ingratum, si humanitatem tuam hoc
quahcunque manusculo donarem. Alteram traductionem
datam Germanicis, alteram, nempe Latinam, humanitati tuae
transmissam ex animo cupiebam. Tu si hanc fellcitatis ratio
nem et pietatis initium aUis significare volueris, (prout nunc
Dominus rehgionem suam in Anglia vult renatam,) praelo
hoc mei in te amoris pignus committere poteris facllius. Ego
nunc post octo annorum exIIIum vocatus rediturus sum in
Angliam. Vale, prseceptor integerrime, et uxorem tuam de
me et mea, cum Argentoratum ascendimus, optime meritam
benigne saluta. E Frankfordia, 26 Martii 1548.
MICHAEL {alias MILO) COVERDALUS, Anglus.

EPISTOLA XXXIV.

MILO COVERDALUS AD PAULUM FAGIUM.
Pacem et gaudium in Spiritu 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 reve-
rendissimo Cantuariensi ostendi, qui ut carissimum filium tuum
(quem etiam modo Cantuariam misit ob sasvlentem hie pestem)
suscepit suis porro sumptibus et pietate et literis educandum,
ita calamitatem ecclesiarum vestrarum animadvertens, vicem
revera vestram dolebat maxime : quare et te praesertim nobis
adesse maluit, quam vel in Turciam abire vel In Ungariam.
O mi praeceptor ! si tu alio quam ad nos aufugeris, cum tanta
sit hominum ubique perfidia, quam frigebit donum illud prffl-
stantisslmum, quod reposuit in te Deus Optimus Maximus!
Si reverendissimus tot ecclesia pericula praevldisset, cujus ego
responsum literis meis ad te inserebam, revera mea tibi scripta
nunquam fuissent impedimento. Cogita igitur utrumque nos
trum facti poenitere, etiamsi nihil sit in IUis Uteris scriptum,
quod tum non ferebat occaslo, Ego sane, mi prasceptor, et

XXXIV.J MILO C0VERD.A.LUS AD PAULUM FAGIUM.

609

tibi et ecdesus nostris atque schohs feUcIssimo ministerio tuo
destitutis non parum timeo. Proinde etsi principes nostri te
nommatim, qui dares inter Germanlae studioslores, 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 gratlssimum fore, atque adeo humanisslme
tractatum iri, ne dubites. Bene vale. Ex arce regia, quam
vocamus Windsor, 21 Octobrls, a. 1548.
Tuus ex animo,
M. COVERDALUS.

EPISTOLA XXXV.

MILO COVERDALUS AD CONRADUM HUBERTUM.
Pacem et gaudium in Spiritu Sancto ! Quum ascenderem
Vesaha Francofordiam, 7 Idus Sept. adortus est me jurgio
satis quidem acri amicus meus carissimus Joannes Abelus,
ut qui hteras me a vobis suavlssimas accepisse putaverat, nee
tamen respondere volulsse. Proinde misso statim famulo
scripsi ad magistratum Taberniensem. Interea vero dum
famulus abesset, reddit^ sunt mihi h^ literas una cum reUquis
UUs Inclusis. Nuntio igitur Francofordiam reverse, ad 17
Cal. Oct. tandem iUinc solvens, hodie Dei Optimi Maximi
beneficio hue adpuU, quo et Eschnavius prtefectus Taberno-
montanus die etiam hodierno accesserat. Quem etsi conve-
nerlm, ipsum tamen negotium ad principem, cujus adventum
cras fore prsedlcant, refertur absolvendum. Quem postea
exitum Deus O. M. dederit, vel meis vel Joannis, fratris tui
carissimi, scriptis humanitati tuae significabltur. 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 sincerlssime, conjuge tua
pudicissima dUigenter ex me salutata ima 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 Ulam attinet, de qua illustrisslmam Suffol-
clanam per me cupis interrogatam, maritus certe UUus, vir
adprime iUustris, quem hujus negotu causa alloquutus sum
Francofordise, certo se scire dicit, Illustrisslmam nihU omnino
debere (quod ses ahenum spectat) vel optimo patri Bucero vel
aliis. Ego vero quum rediero Vcsaham, unde et uxorem me
cai-iss. hue adferre nunc oportet, rem omnem dUIgentlus 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.
Apellitas, 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, 15C ;
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 toolc not away the
nature and Icind, ICO; on the re
surrection of the body, 169; on the
future glory of the bodies after the
resurrection, 179 ; in 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 cat
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 Icnowledge 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 tho
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, iii. ; maintains that
true faith is the foundation of re
pentance, 343 ; on the opinions of
Eutyches, 348 n. ; 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 things which we
caimot 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 evangelio non crederem,
nisi me catholiccc ecclesice commoveret
auctoritas, 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.
Bames, Dr Robert, prior of the monas
tery of the Augustines at Cambridge,
vii; the friend of Coverdale, viii; his
arrest in the Convocation-house, ih. ;
circumstances connected with his mar
tyrdom, alluded to, 322; Protesta
tion on that occasion, ib. ; attacked
by Standish, 323 ; works referred to,
341, and passim; his confession of
faith, 352.

612

INDEX.

Becket, Thomas a, superstitions con
nected with, 495.
Believers, faitliful, how it goetli witli
them, 312 ; how they win, ib. ; how
Christ comforts them under their
trials, 312 — 13; comforts them at
liis 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
faiUiful 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.
Bingliani, Origines Fccksiasfica:, on
tlie subject of memorials for tlie
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.

Caii Fragmenta, referred to, 184 n.
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 n.
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 «.
Charles V., invades the duchy of Cleves,
512.
Christ, became man, that man's mortal
nature might be exalted to an im

mortal life, 71 ; liad a natural fear
of death, ib.; comfort to Christians
from the death, resurrection, and as
cension of, 71 — 3; consideraUons of,
to be imprinted on the minds and
consciences of the sick, 73 ; faitli 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, 1 47 ; we are born
again by it to a lively liope, 148;
we arc assured of our own resurrec
tion, 149 ; of the ascension of Christ,
ib.; heresies connected with, 150;
sitteth at tlie right-hand of God by
his humanity, 157 ; true doctrine of
his ascension, 1 62 ; fruit and com.
modify of tlie corporal ascension of
Christ, 164; death of, the only
satisfaction for the sins of men, 35C,
369 — 70, 373 ; opinions of Roman
ists destructive of this faith, 358 
360; his blood cleanseth from all
sill, none except, so long as we walk
in his light, and not in darkness,
378 ; all our hope in file death of,
404.
Christians, their only way of deliver
ance to cast their burden upon God,
308; the ricli 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, Tuscul. Qua:siiones, 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 Clirist, 422 ; the pillar and
ground of the truth, ib. ; description
of Uie true church, 461.
Commandments, God's, not grievous
to tlie righteous, 391 ; why they are
not grievous, ib.
Conununion, order of, translated by
Coverdale, 525.
Confession, auricular, refutation of the
doctrine of, 481 ; scriptural argu
ments in support of confession of
sm, ib.
Correction, why God corrects his chil
dren, 367.
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 Bames on
his being arrested for heretical opi
nions, viii ; conspicuous amongst the
leaders of the Reformation in the
northern parts of Essex, ib. ; pub
lishes his translation of the bible,
ix ; goes to Paris to superintend the
publication of lord Crumwell's bi
ble, X ; interrupted by the inter
ference of the Inquisition, xi ; re
turns to England, ib. ; brings out the
bible in 1539, ib.; at Newbury in
Berkshire, iJ. ; goes abroad, ib. ; 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, ib.; ac
companies lord Russell into Devon
shire, ib. ; appointed coadjutor to
Veysey, bishop of Exeter, ib. ; con
secrated to that -see, ib. ; on a com
mission for the reformation of ec
clesiastical laws, ib. ; death of king
Edward, ib. ; deprived of his bishop
rick, ib. ; summoned before the coun
cil, ib. ; released on the intercession
of the king of Denmark with queen
Mary, xiv ; goes to Denmark, ii. ;

appointed preacher to the exiles ¦ at
Wesel, ii. ; returns to Bergzabern,
ii. ; his works included iu a general
proscription, ii. ; returns to England,
ii. ; not engaged in the Geneva ver
sion of the bible, ii. ; 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, ib. ; 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, ii. ; 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, ii. ; employs Coverdale
in Berkshire in the investigation of
popish superstitions in that country,
ii. ; 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 passion
and death of Jesus Christ, God turn
eth death into good, 51 ; death in
itself is grievous both to body and
soul, ib. ; all men commonly afraid

614

INDEX.

of death, 54 ; commodity of, tliat it
deUvereth 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
tliiness 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, ii. ; amendment of life
necessary, 93 ; patience necessary.

94 ; example of Christ, ib. ; of the
¦ saints, ii. ; patience promoted and
sustained by faith, 96; we ought,
during the time that we are in health,
to prepare for death, ii. ; 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 profltable
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, ii.
Dodman, John, mentioned, 505.
Dudley, lord Robert, mentioned, 530.

Euripides, his improper reflections on
death, 54.
Eusebius, Ecclesiastical History quoted,
132 n.
Eutyches, his opinions on the incar
nation of our Saviour, 348 and „. ;
refuted by VigUius Tapsensis, Ad
denda ; his opinions explained by
bishop Pearson, ii. ; origin of them
explained by Dr Grabe in his notes
on Irenffius, 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, ii. ; 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.

Gardiner, Stephen, bishop of AVin-
chester, ambassador at Paris, 496;
letters in reply to Bucer on the celi
bacy of the clergy, 5 1 2, 20 ; answered
by Bucer, ii.
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 n. ; 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.

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, 162.
Heaven, divers significations of the
word, 1 52 ; 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.
HUles, Richard, some account of, 502.
Hubert, Conrad, some account of, 503;
letters of Coverdale to, 503, &c.

Institution of a Christian Man, quoted,
335.
Ireuaeus, quoted, 186, 348 «.
Irony, use of, in scripture, 333.

Jerome, his opinion on the resurrection
of tlie body, 169, 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, 426; counseUeth
us to believe no man without God's
word, 448.
Job, ch. xix. 23—^7, exposition of,
170—2.
Johannes Damascenus, on the resur
rection of the body, quoted, 175.
John, bishop of Jerasalem, 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 to
teach us, that justification deserved
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,

616

INDEX.

389, 90 ; evidence of scripture, ii. ;
of early fathers, iJ.
L.
Leo X. charged with infidelity, 139,
and n.
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; how the salvation shall be, 213;
Augustine's opinion on thissubject,iJ.
Lord's supper, see Sacrament.
M.
Maccabees, book of, quoted in support
of the sacrifice for the dead, 271 ;
refuted, ii.
Slanichees, their opinion of the resur
rection of the body, 184.
!JIarcionites, their opinions of the re
surrection of the body quoted, 183.
Marcus Constandus, (bishop Gardiner)
referred to, 258 and n.
Martyrs, blood of, the seed of thc
church, 313; the steadfast and joy
ful hearts of them that have suffered
for the Lord, 316.
Jlary the virgin, doctrine concerning,
351, 415.
IMass, name unknown in the time of
the apostles, 449.
Matthew, ch. xvi. 18, interpretation of,
465, 6.
Jlemorials of the dead, ancient practice
of, nature of, 249, 270 ; doctrine of
the ancient fathers concerning, it. ;
opposed to the Romish doctrine of
praying for the dead, ib.
N.
Name of God, what is to be understood
by, 303.
Ninevites, in their repentance an ex
ample to us, 368 : case of, affords no
ground to the Romish doctrine of
satisfaction, ib.
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, 6, &.c. ;
confuted by Jerome, ii.
P.
Paul, St, the death of, 132.
Pearson, bishop, quoted, 140 h., 340 k.
Pelagians, their opinions on the sinful.
ness of man, 387 ; Augustine's re-
remarks concerning, 388.
Penance, used by Coverdale in tlie
same meaning with rci'intancc, 19,
29, 343.
Persecution, not strange, 233; opinions
of the papists, for which tlicy per
secute, 248.
Peter, Saint, on the death of, 132 ; no
spiritual pre-eminence given to him
by Christ, 467, 8 ; no argument
to be derived from Mattliew xvi.
for tlie supremacy of the church of
Rome, ib.
Philemon, against unseemly sorrow for
the dead, 126.
Philip of Maccdon, remarkable saying
of, 59.
Philosophers, opinions of, concerning
death aud a future state, 40 ; write
foolishly and chUdishly concerning a
future state, ib. ; exposed by bishop
AA'arburton, ii. n.
Prayer, necessary to support us in tlie
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, 260, 425 ;
Romish doctrine of praying and
sacrificing to the dead refuted, 269 ;
not supported by the fathers of the
first five centuries after Christ, 2/2 ;
refutation of the heresy of praying

INDEX.

617

to saints departed, ib.; not taught
in scripture, 423, 47,'").
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, ib.
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, ib., 473  5 ; also
that from 1 Cor. iii. 15, ;/).

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, ib. ;
trae doctrine of, 374 — 6 ; repentance
of Peter, 376, 7- See Penance.
Resurrection of the body, scriptural
arguments for, I70, &c. ; manner of
the resurrection, 176 ; what a glori
fied body is, 1 77 ; 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, ii. ; nature of the punish
ment of the wicked, scriptural argu
ments considered, 205 — 8.
Rome, bishop of, no foundation for the

[coverdale, 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, ib. ; 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, ib. ;
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  72;
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, ib. ; refuta
tion of the doctrine, that the sacrifice
of the Mass is principal means to
apply the benefit of Christ's death
to the quick and dead, 266.
Scotus, Joann. Duns, referred to, 254
and u.
Scripture, in what manner we ought
to understand the examples contained
in, 15; contents of, 15—19; temis
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

018

INDEX,

Sin, God not the author of, 341.
Sinfulness of man, doctrine iUustrated,
384; maintained by Augustine, 385,
by Gennadius, JA.
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.
Sirype, quoted, vii, .v, &c.
Sufl^olk, Catharine, duchess of, men
tioned, 528. T.
TertuUian, reflections on the ascension
of Christ, 1 66 ; on the resurrection
of our flesh, 167; quoted, 186 Ji.
Testament, new, difl-erent editions of
Coverdale's translation of, xi, 23;
dedication and prologue to first edi
tion, 24 — 31 ; to Regnault's edition,
32 — 6; 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, ii. ; translations
used by Coverdale in his version,
1 2 ; proposal of Coverdale to Iprd
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.

Valentinians, their opinions on tlie re
surrection, 183.
Vigilius, on the ascension of Christ, 154.
Virgil, jEneid. Lib. vi, 024—6,
quoted, 205.
Vulgarius, who is to be understood by,
13, and Addenda. W.
Waterland, Dr Daniel, quoted, 139 n.
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.
Wickliffe, 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, ib. ; Chrysostom's, it.

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