A17216:104
The old faith an evident probation out of the holy scripture, that the christen faith (which is the right, true, old and undoubted faith) hath endured since the beginning of the world. Herein hast thou also a short sum of the whole Bible, and a probation, that all virtuous men have pleased God, and were saved through the Christen faith. 1547. Myles Coverdale.The olde fayth an euident probacion out of the holy scripture, that the christen fayth (whiche is the right, true, old and vndoubted fayth) hath endured sens the beginnyng of the worlde. Herein hast thou also a short summe of the whole Byble, and a probacion, that al vertuous men haue pleased God, and wer saued through the Christen fayth. 1547. Myles Couerdale.
London : W. Hill, 1547?
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
After that the law was given, and the gods service set up, Moses the servant of God dyed, being an hundred and twenty year old: and at the commandment and commission of God, he left gods people to be ruled and guided by the faithful valiant Joshua, which also was a figure of our Lord Jesus. For like as it was not Moses, but Joshua that brought the people in1 to the land of promise. Even so are we brought in to the eternal rest, not by the works of the law, nor through our own deserving, but by the grace through Jesus Christ: like as it is also with many words expressed of holy Paul Heb, iiii. This Joshua no doubt, did keep, maintain and defend gods faith and religion, with the spirit and understanding thereof, and taught other to key the same▪ like as he thorough gods inspiration received it of the fathers by Moses. Which thing though it be evident in many points, yet is it manifest specially by this, that he would not suffer the children of Rub•n and G•d and the half tribe of Manse ⟨image 40⟩to set up and have another altar, beside the only altar that the lord had appointed them. For here in (as it is mentioned afore) was figured the virtue and perfectness of the only cross, death, and sacrificing of Jesus Christ. Therefore would not Joshua, that any thing should be set check mate with the cross and oblation of Jesus Christ, but that all honour of clē sing and forgiveness of since should be ascribed only unto him.
AFter that the law was geuen, and the gods seruice set vp, Moses the seruaunt of God dyed, beynge an hundreth and twentye yeare olde: and at the commaundement and commission of God, he lefte gods people to be ruled and gyded by the faythfull val•aunt• Josue, whyche also was a figure of oure Lorde Jesu. For lyke as it was not Moses, but Josue that brought the people in1 to the lande of promes. Euen so are we brought in to the eternall reste, not by the workes of the lawe, nor thorow our own deseruing, but by the grace thorow Jesus Christ: lyke as it is also wyth many wordes expressed of holy Paul Heb, iiii. This Josue no doute, dyd kepe, maynteine and defende gods fayth and religion, with the sprete and vnderstandynge thereof, and taught other to keye the same▪ lyke as he thoro•e gods inspiration receaued it of the fathers by Moses. Whyche thynge thoughe it be euydent in many poyntes, yet is it manyfeste specially by thys, that he wolde not suffre the chyldren of Rub•n and G•d and the halfe tribe of Man•sse ⟨image 40⟩to set vp and haue another auture, beside the onely autare that the lord had appointed them. For here in (as it is mencioned afore) was figured the vertue and perfectnesse of the onely crosse, death, and sacrificyng of Jesu Christe. Therefore wolde not Josue, that any thynge shulde be set check mate wyth the cross and oblacion of Jesu Christ, but that all honour of clē synge and forgeuenesse of synnes shulde be ascribed onely vnto hym.
Where as Joshua now and other judges, rulers, princes and kings of Israel after him used sore & great war, stroke many horrible battles, destroyed much land and people, and shed mens blood without measure, he did it as a chief head and as an instrument and vessel of God, at the commandment of God, which would so punish the idolatry, the great sin & blasphemy of the ungodly, which he had long suffered, and exhorted them to amendment, but for all his patient abiding they would not convert. Those now did he rote out through the sword of his beloved fr•ndes: sometime delivered he his people with the sword of the righteous, and saved them from the hand of their enemies. For because of the since of his people, he gave them over sometime in to the hand of their enemies, to nurture and correct them with the rod: then fell the people of God, & ••ede before their enemies, and were subdued and oppressed of the ungodly, till they knowledged ⟨image 40⟩their since, called upon god and amended, putting their trust in good only, through the blessed seed, worshipping him only, calling upon him, and honouring him according to his word, casting a way strange god service and idols, that shameful, blasphemous and ungodly living. Then sent he them his help, and delivered them in his power, by the ministration of his appointed captains. And such warring, delivering and punishing was no fleshly unfaithful work, whom no man ought to follow, as some being wrapped with the unsteadfast spirit of the Manichees and Ana baptists,1 do mean. For Paul expresseth clearly: And what shall I say of Gideon Barak, Samson, and Jephthah, David and Samuel, and the Prophets? which through faith subdued kingdoms, wrought righteousness, obtained the promises, stopped the mouths of Lyons, quenched the violence of fire, escaped the edge of the sword, of weak were made strong, became valiant in battle, turned to flight the armies of the aleauntes. Hebr. xi.
Where as Josue now and other iudges, rulers, princes and kynges of Israell after hym vsed sore & great warre, stroke many horrible battayles, destroyed muche lande and people, and shed mens bloude without measure, he dyd it as a chefe head and as an instrument and vessell of God, at the commaundemente of God, whyche wolde so punyshe the ydolatrye, the great synne & blasphemy of the vngodly, whych he had longe suffred, and exhorted them to amendement, but for all hys pacient abydynge they woulde not conuerte. Those now dyd he rote out thorowe the swerde of hys beloued frndes: somtyme delyuered he hys people wyth the swerde of the ryghteous, and saued them from the hāde of theyr enemyes. For because of the synnes of hys people, he gaue them ouer somtyme in to the hande of theyr enemies, to nurtoure and correcte them wyth the rod: then fell the people of God, & ede before theyr enemies, and were subdued and opprest of the vngodly, tyll they knowledged
All which works the holy Apostle praiseth and commendeth as excellent works of faith. Therefore are they no works of the flesh, n•ther is it now contrary to the holy faith, if Christen rulers deliver their innocent people (whom God hath subdued unto them) from wrongful violence, and defend their liberty, righteousness, house and land, or punish the shameful ⟨image 41⟩blasphemers, idolaters, and persecutors of the holy faith, and not suffer them to have all their malicious will.
All which workes the holy Apostle prayseth and commendeth as excellent workes of faith. Therfore are they no workes of the flesh, n•ther is it now contrary to the holy faith, yf Christen rulers delyuer their innocent people (whome God hath subdued vnto them) from wrongfull violence, and defende their libertye, righteousnesse, house and lande, or punyshe the shamefull ⟨image 41⟩blasphemers, ydolaters, and persecuters of the holy fayth, and not suffre them to haue all their malycious wyll.
Nevertheless this must be done by them, to whom god hath committed the sword1 For thus sayeth the Lord: Who so taketh the sword, shall perish through the sword. Matthe .xxvi. But specially in the battles of gods people and of the unfaithful it cometh to pas, and is expressly, set before our eyes, that god said to the serpent at the beginning: Genesi. iii.
Neuertheles thys must be done by them, to whome god hath committed the swerde1 For thus sayeth the Lorde: Who so taketh the swerde, shall perishe thorow the swerde. Matthe .xxvi. But specially in the battayls of gods people and of the vnfaytfull it commeth to pas, and is expresly, set before our eyes, that god sayde to the serpent at the begynnyng: Genesi. iii.
I will put enmity between thy seed and the woman's seed. For the righteous are the seed of Christ, the unrighteous and unfaithful are the seed of the devil. Between these now see we great discord: but specially this, that the faithful do alway tread the serpent on the head, though they them selves also be bitten in the heel. For the right faithful believers afore the birth of christ in the time of the promise, had no less trouble and persecution, not only because of sin, but also for righteousness and faiths sake, then the faithful after Christs birth in the time of grace and perfectness. Therefore have they small knowledge of the doings of the faithful, which say, that the people of old were a victorious people, and governed corporally, but that the people after Christs coming are borne to suffer, and1 to no victory or governance. Nevertheless in these wonderful times (in the which gods people had now victory, ⟨image 41⟩and anon were subdued and oppressed) the true faith continued upright and unblemished from Joshua forth through out all the judges, until the time and reign of David.
I wyll put enemyte betwene thy sede and the womans sede. For the righteous are the sede of Christe, the vnrighteous and vnfaytfull are the sede of the deuell. Betwene these now se we greate discorde: but specially thys, that the faythfull do alwaye treade the serpente on the headde, though they them selues also be bytten in the hele. For the right faythfull beleuers afore the birth of christe in the tyme of the promes, had no lesse trouble and persecution, not onely because of synne, but also for righteousnes and faythes sake, then the faythfull after Chrystes byrth in the tyme of grace and perfectnes. Therfore haue they small knowlege of the doinges of the faythful, which saye, that the people of olde were a victoryous people, and gouerued corporally, but that the people after Christes comminge are borne to suffre, and1 to no victory or gouernaunce. Neuertheles in these wonderfull tymes (in the whiche gods people hadde now victory, ⟨image 41⟩and anone were subdued and oppressed) the true fayth continued vpright and vnblemished from Josue forth thorowe out all the iudges, vntyll the tyme and raigne of Dauid.
David also was a man that suffered1 much through diverse and long trouble, through miserable distress and vexation, and through sore persecution, without ceasing, being proved, tried and provoked, afore he was king: Whereof the books of Samuel and the more part of the Psalms beareth record. But after that he was promoted unto the kingdom, by God (which said: I have found a man after2 mine own heart) he advanced, set forth and magnified the true faith right diligently. Here also to the honour of our Lord Jesus Christ, will I shortly and by the way declare, what knowledge and faith this noble king and prophet had of our Lord Jesus. This will I do with the declaration of the .c. xi. Psalm, whose words are these:
Dauid also was a man that suffred1 moch thorow dyuerse and long trouble, thorow miserable distresse and vexacion, and thorow sore persecution, without ce•ssynge, beynge proued, tryed and prouoked, afore he was kynge: Wherof the bokes of Samuel and the more parte of the Psalmes beareth recorde. But after that he was promoted vnto the kyngdome, by God (whiche sayde: I haue founde a man after2 myne owne hert) he auaunced, set forth and magnified the true fayth righte delygently. Here also to the honoure of oure Lorde Jesu Christe, wyll I shortly and by the waye declare, what knowlege and faith thys noble kynge and prophete had of our Lord Jesu. Thys wyll I do with the declaracion of the .c. xi. Psalme, whose wordes are these:
The Lord said unto my Lord: Sit thou at my right hand, till I make thine1 enemies thy foot stole. In the first verse David knowledgeth the persons in the holy Trinity, the godhead also and the eternal kingdom of Christ. Thus likewise did our Lord Jesus Christ understand and allege this verse in the Gospel. Mathe .xxii. knowledgynge two of the persons in the one only godhead For he sayeth: The Lord said unto my ⟨image 42⟩Lord. Now is it certain and undeniable, that he which speaketh, & he to whomought is spoken, are not one, but two persons. Yet is there but one Lord and god, and they both (the father that speaketh, and the son to whom is spoken) are the Lord, therefore are they one, of one substance and being, they very true god.
The Lorde sayde vnto my Lorde: Syt thou at my ryght hande, tyll I make thyn1 enemyes thy foote stole. In the fyrste verse Dauid knowlegeth the personnes in the holy Trinite, the godheade also and the eternall kyngdome of Christe. Thus lykewyse dyd our Lorde Jesus Christ vnderstonde and alledge thys verse in the Gospell. Mathe .xxii. knowledgynge two of the personnes in the one onely godhead For he sayeth: The Lorde sayde vnto my ⟨image 42⟩Lorde. Now is it certayne and vndenyable, that he which speaketh, & he to whomought is spoken, are not one, but two personnes. Yet is ther but one Lorde and god, and they both (the father that speaketh, and the sonne to whome is spoken) are the Lord, therfore are they one, of one substaunce and beynge, they very true god.
Nether is the son less then the father, There can also none be a father, except he have a son or a child. Now is the ever lasting father God, therefore is the son also everlasting. There is also but one only everlasting without beginning. Both the father and the son are eternal without beginning, therefore are they one only true God with the holy ghost. Like as Johan also sayeth: In the beginning (that is to say, from everlasting) was the word, and the word was with God, and the word was god. And immediately thereafter sayeth he, that the word is Jesus Christ our Lord. For it followeth.1 The word became flesh. Therefore doth David also call the son of god specially his Lord, saying: The Lord said unto my Lord. And therefore calleth he Christ his Lord, because he confesseth and believeth, that he is his very natural Lord and god, as Thomas also did knowledge: My lord and my god. Joh. xx. Afterward calleth he him his Lord, because that after the nature of man, he should be borne out of his loins. For through out all the scripture is our Lord, Jesus ⟨image 42⟩called the son of David. And thus both David knowledge two natures in Christ, the nature of God and the nature of man.
Nether is the sonne lesse then the father, There can also none be a father, except he haue a sonne or a chylde. Now is the euer lastyng father God, therfore is the sonne also euerlastynge. There is also but one onely euerlastinge without begynnynge. Both the father and the sonne are eternal without begynnynge, therfore are they one onely true God with the holy gooste. Lyke as Johan also sayeth: In the begynnynge (that is to saye, from euerlastinge) was the worde, and the worde was with God, and the worde was god. And immediatly therafter sayeth he, that the worde is Jesus Christe our Lorde. For it foloweth.1 The worde became fleshe. Therfore doth Dauid also call the sonne of god specially hys Lorde, sayenge: The Lorde sayde vnto my Lorde. And therfore calleth he Christe hys Lorde, because he confesseth and beleueth, that he is hys very naturall Lorde and god, as Thomas also dyd knowlege: My lord and my god. Joh. xx
That the kingdom of Christ shall last for ever, and that the kind and nature of man shall be exalted above all heavens (a• Paul sayeth. h•b ii.) David testifieth wit• these words Sit thou at my ryghte hā de, tyl I make thine enemies thy fo•e stole For Mark sayeth in the .xvi. Chapter The Lord was taken up in to heaven an• sitteth at the right hand of God▪ Of thi• also find we. i. Cor. xv. Now he must •• des be very God in deed, which rein nethe for ever, and to whom all enem• es must be subdued, y•a cast utterly under his feet. Now followeth the second• verse.
That the kyngdome of Christ shall last for euer, and that the kynde and nature of man shalbe exalted aboue all heauens (a• Paul saieth. h•b ii.) Dauid testifieth wit• these wordes Syt thou at my ryghte hā de, tyl I make thyne enemies thy fo•e stole For Marke sayeth in the .xvi. Chapter The Lorde was taken vp in to heauē an• sytteth at the ryght hand of God▪ Of thi• also fynde we. i. Cor. xv. Now he must •• des be very God in dede, whyche rey• nethe for euer, and to whome all enem• es muste be subdued, y•a cast vtterly vnder hys fete. Nowe foloweth the second verse.
The Lord shall send thy mighty staff out of Zion: thou shal• be Lord, eve• in the midst among thine enemies.
The Lorde shall sende thy myghtye staf out of Syon: thou shal• be Lord, eue• in the myddes amonge thyne enemyes.
Here speaketh he of the preaching of the holy Gospel, and how the world should be converted unto Christ, and Christ to reign in the midst of the world. In the first verse is spoken of the eternal kingdom, that he is very God, living and reigning for ever, not only in this time, but also after this time eternally. But here speaketh he specially of the kingdom,1 where as he reigneth here beneath through the Gospel. For the staff, the sceptre, the rod of Christ is the holy Gospel, even the power of god, which saveth ⟨image 43⟩all that believe. Roma i. Which maketh Christs enemies friends, and smiteth them down that will not convert: so that Christ hath dominion and victory even in the midst among his enemies. It is he, that with the spirit of his mouth slayeth the Antichrists. This his word also and preachings of the Gospel, came forth first from Zion or Jerusalem as Isaiah, Micah. & Luke doth testify.2 Now followeth the third verse.
Here speketh he of the preaching of the holy Gospell, and how the worlde shulde be conuerted vnto Christe, and Chryste to reygne in the myddes of the worlde. In the fyrste verse is spoken of the eternall kyngdome, that he is very God, lyuynge and reignynge for euer, not onely in thys tyme, but also after thys tyme eternally. Bu here speaketh he specially of the kyngdome,1 where as he reygneth here benethe thorow the Gospell. For the staf, the scepter, the rodde of Chryste is the holy Gospell, euen the power of god, whych saueth ⟨image 43⟩all that beleue. Roma i. Whyche maketh Christes enemies frendes, and smyteth them downe that wyll not cōuerte: so that Chryste hath dominion and victory euen in the myddes amonge hys enemies. It is he, that wyth the spirite of hys mouthe slayeth the Antichristes. Thys hys worde also and preachynges of the Gospell, came forth fyrst from Syon or Hierusalem as Esaye, Micheas. & Luke doth testifye.2 Now foloweth the thyrd verse.
In the day of thy battle (or army) shall thy people be well willing: the dew of thy birth is, unto the in an holy majesty, out of the womb of the clear morning.
In the day of thy battayll (or armye) shall thy p•ople be well wyllynge: the dew of thy byrth is, vnto the in an holy maiestye, oute of the wombe of the cleare mornynge.
Here with doth David describe the glorious and victorious faith of the christen. For when the Gospel is preached, there1 ariseth a conflict between faith and infidelity, between the seed of Christ and the serpent, between idolatry and true godliness. And the unbelievers persecute the Lord Christ in his members, that is to say the faithful: but they are well content utterly to give over body, honour and goods, their blood and life for gods truths sake. For the martyrs and they in the primitive Church, being gathered together of the Apostles, and after the Apostles time, have thus kept trueth & faith toward the Lord Christ, and were willing to dye •or knowlegynge him. Afterward describeth he also in the foresaid verse, the pure and holy Conception and ⟨image 43⟩birth of our Lord Jesus Christ. And this2 doth he with a goodly similitude, & sayeth Thy birth shall be holy and very excellent not unclean as the birth of other men. For like as the dew out of the clear heaven & out of the fair morning, is borne as it were out of a mothers womb. Even so also shalt thou be borne holy and clean of an undefiled virgin. Whereof thou findest more instruction Luke i.
Here with doth Dauid describe the glorious and victorious fayth of the christē. For whan the Gospell is preached, there1 aryseth a conflicte betwene faith and infidelite, betwene the sede of Christ and the serpent, betwene ydolatrye and true godlynesse. And the vnbeleuers persecute the Lorde Christe in hys membres, that is to saye the faythfull: but they are well contēt vtterly to geue ouer body, honour and goodes, theyr bloud and lyfe for gods truthes sake. For the martyrs and they in the prymitiue Churche, beynge gathered together of the Apostles, and after the Apostles tyme, haue thus kepte trueth & fayth towarde the Lorde Christ, and were wyllynge to dye •or knowlegynge hym. Afterward describeth he also in the foresayde verse, the pure and holy Conception and ⟨image 43⟩
The Lord hath swome, and it shall not repent him thou art priest for ever after the order of Melchizedek.
The Lorde hath swome, and it shall not repēt him thou art prest for euer after the ordre of Melchisedech.
In this fourth verse describeth he the office of Jesus Christ, how that he is ordained1 of God to be one only priest for ever which should offer up him self for the sin of the world, and alway appear in the sight of God the father, and to pray for us. All this doth holy Paul declare at large to the Hebrews in the .v. vii. viii. ix. and. x, chap. And specially in this verse is grounded all that is red through out the scripture, of the merits of Christ, of the forgiving of sins, of righteous making of being mediator, and that he alone is the only salvation, advocate, satisfaction and righteousness of the faithful.
In thys fourth verse descr•beth he the office of Jesu Christ, how that he is ordeyned1 of God to be one onely preist for euer whych shuld offer vp hym selfe for the synne of the world, and alway appeare in the syght of God the father, and to praye for vs. All thys doth holy Paull declare at large to the Hebreues in the .v. vii. viii. ix. and. x, chap. And specially in thys verse is grounded all that is red thorowe out the scripture, of the merites of Christ, of the forgeuyng of sinnes, of righteous making of beynge mediatoure, and that he alone is the onely saluation, aduocate, satisfaction and ryghteousnesse of the faythfull.
