A17216:122
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.
He shall judge among the Heathen, and fill all full of deed bodies, and smite the head on the wide ground.
He shall iudge amonge the Heythen, and fyll all full of deed bodyes, and smyte the heade on the wyde grounde.
Christ is also preached unto the Heathen and reigneth among them: but many withstand Christ, and them doth he judge. And like as a king overcometh his enemies with a battle, and covereth the whole plain with deed bodies, visiteth also and smiteth the head of the war, & the head cycie of the enemies. Even so doth1 Christ to his enemies, and destroyeth their power and kingdom. All which things we have seen in the old unchristen empire of Rome, and in many other potentates and powers. But specially he breaketh the head of the old serpent, according to the promise. Gene. iii. And at the last shall he come to judge the quick and deed, and destroy his enemies for ever.
Christ is also preached vnto the Heithē and reigneth among thē: but many wythstande Chryste, and them dothe he iudge. And lyke as a kynge ouercommeth hys enemyes wyth a battayle, and couereth the whole playne wyth deed bodyes, visiteth also and smyteth the head of the warre, & the head cycie of the enemies. Euē so doth1 Christ to his enemies, and destroieth their power and kyngdome. All whych thynges we haue sene in the olde vnchristē empyre of Rome, and in many other potentates and powers. But specially he breaketh the head of the olde serpent, accordyng to the promes. Gene. iii. And at the laste shall he come to iudge the quycke and deed, and destroye hys enemyes for euer.
Out of the broke in the way shall he drink, therefore shall he also lift up the head.
Out of the broke in the way shall he drynke, therfore shall he also lyfte vp the heade.
Finally and in the seventh verse, he describeth the passion of Christ and his glory. In the way (sayeth he) that is, in his life while he is in this misery. He shall drink out of the broke, that is, he shall ⟨image 44⟩suffer & be overcome. For to drink out of1 the cup is as much as to suffer. But to drink out of the broke, is to be altogether full of trouble, to be vexed and •ormē ted without victory, and utterly to be overwhelmed with a broke & strong stream of troubles. Thus was it his mind to declare the passion of Christ. After the passion followeth the glory with the resurrection and ascension. Paul Philip. ii. speaketh of both, and sayeth. Christ humbled himself, and became obedient unto death even the death of the Cross. Wherefore God hath exalted him, and given him a name, which is above all names. &c. Thus much be spoken of this Psalm and of Davids understanding, which he had of Christ Jesus and of the christen faith
Fynally and in the seuenth verse, he describeth the passion of Christ and his glory. In the waye (sayeth he) that is, in hys lyfe whyle he is in thys miserie. He shall drynke oute of the broke, that is, he shall ⟨image 44⟩suffer & be ouercome. For to drynke out of1 the cuppe is asmuche as to suffer. But to drynke oute of the broke, is to be altogether full of trouble, to be vexed and •ormē ted wythoute victory, and vtterly to be ouerwhelmed wyth a broke & strong streame of troubles. Thus was it hys mynde to declare the passion of Christ. After the passiō foloweth the glory wyth the resurrection and ascensiō. Paul
Upon this I marvel, if (after so evident testimonies) there be yet any man, which perceiveth not that Davids faith and understanding of Christ, was even one faith and understanding, with the faith that we knowledge and say. I believe in one God father almighty &c, As it is in the xii articles of the Christen faith. For the holy trinity in one godhead doth he knowledge, not only here, but also in1 the .xxxiii. Psalm saying Through the word of God were the heavens made, and all their power through the spirit of his mouth. For certain it is, that there is but one only God, maker of heaven and of earth: but here is the trinity called Lord or God, word and spirit. Nether is there ⟨image 45⟩any thing in the Articles of the believe concerning the Godhead and manhood of Christ, of his conception, birth, passion, cross and death, of the resurrection, ascē sion and judgement, but ti is clearly comprehended here in this Psalm. The articles of the holy church, of forgiving of sins the, resurrection of the flesh, and an everlasting life, are contained in this Psalm, and are treated upon yet more clearly, and with many moo words very substantially in other Psalms of David Therefore had he our holy faith, & knowleged2 the same, was saved therein, and of all holy men was called the father of christ with high commendation, because of the promise that was made unto him. Moreover all the holy Prophets following, had respect unto David, as to another Moses, and toke many things out of his writings. For there is scace any other, that so clearly wrote of the cause of christ as this prophet David, and therefore hath he honour and praise above other in Israel, Of whom thou readest also▪ Eccle. xlvii. Such faith and confidence in God through Jesus Christ, had David out of the holy ghost, and out of the doctrine of his Prophets Samuel, Nathan & Gad, and of other his priests, which also had the same of God, and of the holy fathers, specially of Moses. And no doubt, he desired the honour of God and of his son, not to keep it only him self, but also much rather to require it of all his people ⟨image 45⟩Wherefore no doubt he set up and furthered this his faith and religion among all his men of war, kinsfolk, in all his court, Edominion, before the whole congregation, and in all his kingdom:
so• diligently, earnestly, and fervently, that afterward certain hundred years, they which believed right & lived well, were praised for walking in the ways of David their father. They also that did evil and set: not forth the true faith, of them is it written. They walked not in the ways of David their father. Of this hast thou1 many ensamples in the books of the kings, and in the Chronicles. Many things also were forgiven the kings and all the people of Judah, for Davids sake, that is, for the promise sake mode unto Dauyd, even for Jesus Christs sake, whom Ezekiel calleth David. In the. iii book of the kings the, xv. chapter, it is written thus: The heart of Abia was not right toward2 his Lord God as was the hart of David his father. And for Dauyds sake did the Lord give him a light at Jerusalem, so that at Jerusalem he set up his son, and preserved him. For David did it that was right in the sight of the Lord and all the days of life his did not he shrink from any thing that he commanded him, except in the matter of Uriah the Hittite Thus readest thou also of Hezekiah. iii. Regum. xviii. In the iiii. book of the kings the .xxv. chapter: sayeth: he Prophet: Afore Josiah was there no King, that ⟨image 46⟩was like him, which turned him self so unto the Lord with all his hart, with all his soul, and with all his power, according to all the law of Moses. And afterward came there none like him. But in the second book of the Chronicles the xx•iiii. Chapter standeth the declaration of the foresaid place after this manner. Josyas reigned at Jerusalem xxxi. year, and did that which pleased the Lord and walked in the ways of his Father Dauyd, and declined nether to the right hand nor to the lift. For in the eight year of his reign while he was yet but young (even sixteen year old) he began to seek the god of his father David.
so• diligently, ernestly, and feruently, that afterwarde certayne hundreth yeares, they whych beleued ryghte & lyued well, were praysed for walkyug in the wayes of Dauid theyr father. They also that dyd euell and set: not forth the true fayth, of them is it wryten. They walked not in the wayes of Dauid theyr father. Of thys hast thou
Thus much be spoken concerning this, that Israel and all the virtuous kings of Judah, trusted unto Christ, and not to the law of Moses. Who so desireth the number of the years, he findeth .iii. Regum. vi. even. 480, years, from the departing out of Egypt until the fourth year of the reign of Solomon. And from that time until the captivity of Babylon, are reckoned. 419. years, or thereabouts. Altogether make. 899 years.
Thus muche be spoken concernynge this, that Israel and all the vertuous kinges of Juda, trusted vnto Chrste, and not to the lawe of Moses. Who so desyreth the nomber of the yeares, he fyndeth .iii. Regum. vi. euen. 480, yeares, from the departynge out of Egipte vntyl the fourthe yeare of the reygne of Salomon. And from that tyme vntyl the captiuite of Babilon, are rekened. 419. yeares, or there aboutes. Altogether make. 899 yeares.
Somewhat yet will we now declare farther co•ernynge the times of the kings of Judah and Israel, which in a manner were even as the times of the Judges of Israel. For like as in the first years of Joshua, god gave great victory and honour, and afterward •est and peace. Even so were the Israelites very victorious and triumphant under David, & had great rest and peace under Solomon But like as after the death of1 Joshua the honour of Israel decreased and the departing away from God followed with one persecution upon another (though in the mean time they had peace and deliverers, as Othoniel, Ehud, Barack, Gedeon. Jephthah, Sampson. &c.) Even so did the worship of Israel decrease after Solomons time. For the ten •ryb•s of Israel fell away from the house of David, only Judah and Ben Jamin held Solomons son Rehoboam for their king: the other made Jeroboam king. And so of one kingdom were made two, the kingdom of Israel, and the kingdom of Judah. The kingdom of Israel (through the persuasion of Jeroboam) chose them another manner of serving God. Not that they utterly deny and refused the God of their fathers, but they served him after a strange heathenish manner of their own imagining. But afterward they fell the ⟨image 47⟩longer the more and farther in to gross idolatry, so long, till the Lord suffered them to be rotted out and carried away by the king of the Assyrians, and scattered abroad among all the Heathen. The kingdom and the kings of Judah were somewhat better, howbeit they had some also which excelled the kings of Israel and of the Heathen in ungodliness. For they likewise went forth so long in unrighteousness, till Nabugodonosor the king rotted them out, and carried them away unto Babylon. But afore, we see that there was a wonderful cumbrance in the evil police and in the religion Sometime was all righteousness and true religion oppressed, and violence and idolatry used. Sometime gat righteousness up again, & the right true faith had y• victory all unright and idolatry being put down. This came to pas also in Israel under Elijah and king Jehu. Yet was the idolatry2
Chapter) did all right ousnesse set up the faith of Christ and put down all yd latrye. Again, there came other that s•t up all unrighteousness & idolatry, persecuted the trueth and at the last received their reward con ueninet. So weighty a matter is it to have good or evil rulers.
Chapter) dyd all ryghte ousnesse set vp the fayth of Christ and put downe all yd latrye. Agayne, there came other that s•t vp all vnryghteousnesse & ydolatrye, persecuted the trueth and at the laste receyued theyr reward cō uenīet. So wayghtie a matter is it to haue good or euell rulers.
But in these wonderful alterations,1 and through out all the time of these governances of both the kingdoms, God alway sent his servants the holy prophets, •o rebuke wrong and idolatry, and to teach all righteousness and true serving of God. And first after the time of David and Solomon (under whom there was a great multitude of learned and holy prophets. For David also and Solomon were excellently endowed with the spirit of wisdom and prophe•ie above other men) these were the chief, most famous, and oldest prophets, of whom the bible maketh mention with worship: Semeias, which lived under Rehoboam king of Judah, Ah•as the Si•onyte under Jeroboam, •zari•s the son of Obed, which lived under Asa king of Judah, & Jehu the son of Anany, whom Baasa the king of Israel sl•w. Elijah the great prophet and Miche as the son of J•mla, lived under Ahab and Jehoshaphat.
But in these wonderfull alterations,1 and thorowe out all the tyme of these gouernaunces of both the kyngdomes, God alway sente hys seruauntes the holy prophetes, •o rebuke wronge and ydolatrye, and to teache all ryghteousnesse and true seruyng of God. And fyrst after the tyme of Dauid and Salomon (vnder whome ther was a great multitude of lerned and holy prophetes. For Dauid also and Salomon were excellently endewed wyth the sprete of wysdome and prophe•ie aboue other mē) these were the chefe, mooste famous, and oldest prophetes, of whom the byble maketh mencion wyth worshyppe: Semeias, whyche lyued vnder Roboam kyng of Juda, Ah•as the Si•onyte vnd•r Hieroboam, •zari•s the sonne of Obed, whyche lyued vnder Asa kyng of Juda, & Jehu the sonne of Anany, whom Baasa the kyng of Israel slw. Helias the great prophet and Miche as the son of Jmla, lyued vnder Achab and Josaphat.
Now like as in the time of •au• there was a great number of learned men, •uen so testifieth the second book of the Chronicles in the .xvii. chapter that in the time of Jehoshaphat there were many learned Levites and Prophets. Helis•us was in the time of king J•hu, and zacharias the son of Jo•ada was under Joas, under whom also he was stoned. Neverth••s we have no books written an• set forth by these, Only we have the prophecy of Abdia•, which wrote his prophecy under ⟨image 48⟩Ahab. Afterward under Usia Jothā Achas and Ezec•ias kings of Judah lived the most part of them, whose books are abroad. For under these preached and wrote Jonas, Oseas, Isaiah, Joel, Nahum, Amos, & Micah. Afterward under king Manasseh, wrote Habakkuk. Under the holy king Josiah, wrote Zephaniah Baruch and Hieremye: in whose days Israel had such misfortune, that Jerusalem with the temple was destroyed: and the people that remained over and perished not, were carried away captive in to Babylon. In the same Captivity did Ezekiel and Daniel write their prophecies. And after the captivity when Israel was delivered again, and came home to Jerusalem, then preached and wrote Esdras. Haggeus, zacharias, Malachi and Nehemiah. Beside these Prophets no doubt there were other moo, of whom no mention is made. But these are the these, by whom it pleased God to open unto us, all that appertaineth to our salvation. And though we had also the writings of the other▪ yet should •e r•ade no other thing in them, then we find in our own Prophets, forasmuch as these whom we have, agree so together all in one.
Now lyke as in the tyme of •au• there was a great nombre of lerned men, uen so testifieth the seconde boke of the Cronicles in the .xvii. chapter that in the tyme of Josaphat there were many lerned Leuites and Prophetes. Helisus was in the tyme of kyng Jhu, and zacharias the sonne of Joada was vnder Joas, vnder whome also he was stoned. Neuerths we haue no bokes wrytten an set forthe by these, Onely we haue the prophecie of Abdia, whyche wrote his prophecie vnder
Now whether they be our own prophets▪ 1whose writings we have, or the other whose writings we have not. Yet have they all preached the sum of the doctrine and knowledge the •ayth, that we spake of ⟨image 48⟩afore, & wrote in one summ•, which faith Adam, Noah, Abraham, Mos•s, and David had. And this did they the more evidently, because they applied them selves to open the law, and to drive away the misunderstanding, which was risen up among and in the people: therefore point they every where from the letter unto the spirit, from y• outward sacrifice unto christ Jesus from all idolatry unto the only God, which saveth us through his mercy only in the blessed seed, & horowe none of our deservings. This did Paul see, & therefore said he. Roma. iii. Through the works of the law shall no man be justified in the sight of god, For through the law cometh2 the knowledge of sin. But now is the righteousness of God declared without the law, for as much as it is allowed by the testimony of the law & the Prophets. The righteousness of God cometh by the faith of Jesus Christ, unto all, and upon all them that believe. So sayeth Peter also in th• ▪ •• ▪ of the Acts. All the prophets from Samuel. & thence forth (as many as have spoken) have told of th•se days. And in the. • ▪ chapter. ••o•hys Jesus Christ give all the prophets wi•nes, that whosoever believeth in him, shall through his name receive forgiveness of since.
Who so now is learned in the writings of the Prophets, knoweth well, that there is nothing red concerning the Lord in the new Testament, which the prophets have not prophesied of afore. He that ⟨image 49⟩is then any thing instruct in the Prophets, hath no doubt considered this in the new testament, that the apostles prove all their doctrine of the Lord Jesus, out of the law and the Prophets. Yea that the Lord him self confirmeth his own doings with the scriptures of the prophets, and that the Evangelists through out the holy gospel, set unto the doctrine and miracles of Christ, these words. And this was done, that it might be fulfilled, which was spoken dy the prophets. Nevertheless for their sakes that are not yet instruct, I will now declare the principal articles of our Lord Jesus Christ, out of the holy prophets.
Who so now is lerned in the wrytynges of the Prophetes, knoweth well, that there is nothyng red concernyng the Lord in the new Testament, whych the prophetes haue not prophecyed of afore. He that ⟨image 49⟩is then any thynge iustructe in the Prophetes, hathe no doute consydred thys in the new testamēt, that the apostles proue all theyr doctrine of the Lorde Jesu, out of the lawe and the Prophetes. Yea that the Lord hym selfe confyrmeth hys owne doynges wyth the scriptures of the prophetes, and that the Euāgelistes thorow out the holy gospell, set vnto the doctrine and miracles of Christ, these wordes. And this was done, that it might be fulfilled, which was spoken dy the prophetes. Neuertheles for theyr sakes that are not yet instructe, I wyll nowe declare the principall articles of our Lord Jesu Christ, out of the holy prophetes.
As touching the true godhead & manhood of our Lord Jesus Christ, and that1 he should be borne at Bethlehem in the land of Jewry, of a pure virgin and maid out of the kindred of David, the Prophets testify after this manner. Isaiah in the. v•i. Chapter •ayeth. Behold a virgin shall conceive and bear a son, and shall call his name Emanuel, that is to say. God with us. Micah sayeth in the .v. chapter Though thou Bethlehem Ephrata art to small to be reckoned among the principal cities of Judah, yet out of the shall there come one unto me, which shall be ruler in Israel, whose forth going is from everlasting. In the ninth Chapter of Isaiah it is written. Unto us is a child borne, and to us is given a son, upon whose shoulders the kingdom shall lye, ⟨image 49⟩and he shall be called after his own name even the wonderful counsel giver, the mighty one of Israel, the eternal father, the Prince of peace, his kingdom shall increase, and of his peace there shall be no end, and he shall reign upon the seat of David his father. In the. xxiii of Jeremiah it is written thus. Behold, the time2 cometh (saith the Lord) that I will tail up the righteous blossom of David: he shall be king and reign, and prosper: judgement and righteousness shall he execute upon earth. In this time shall Judah be saved, and Israel shall dwell without fear: & this is the name wherewith he shall be named, even God our righteousness.
As touchyng the true godheade & manhode of oure Lorde Jesu Christ, and that1 he shulde be borne at Bethleē in the lande of Jewrye, of a pure virgin and maide out of the kynred of Dauid, the Prophetes testifie after thys maner. Esaye in the. v•i. Chapter •ayeth. Beholde a virgin shall conceaue and beare a sonne, and shall call hys name Emanuell, that is to saye. God wyth vs. Micheas saieth in the .v. chapter Though thou Bethleem Ephrata arte to small to be rekened amonge the pryncypall cyties of Juda, yet oute of the shall there come one vnto me, whych shalbe ruler in Israell, whose forth goyng is from euerlastynge. In the nynth Chapter of Esaye it is wrytten. Unto vs is a chylde borne, and to vs is geuen a sonne, vppon whose shulders the kyngdome shall lye,
Concerning the coming of John the baptist which was the fore runner of our Lord Christ, and prepared the people for him. Hath Malachi written in the third chapter after this manner. Behold1 I will send my messenger, which shall prepare the way before me: and the Lord whom ye long for, shall shortly come to his temple, and the messenger of the covenant whom y• would have. Behold, he cometh sayeth the Lord zebaoth. And after ward. Behold, I will send Elijah the Prophet afore the coming of the great and fearful Day of the Lord.
Concernynge the commynge of John the baptist w•ych was the fore runner of oure Lorde Christ, and prepared the people for hym. Hath Malachy wryttē in the thyrde chapter after thys maner. Beholde1 I wyll sende my messaunger, whych shall prepare the waye before me: and the Lord whome ye longe for, shall shortly come to hys temple, and the messaunger of the couenaunt whome y• wolde haue. Beholde, he commeth sayeth the Lord zebaoth. And after warde. Beholde, I wyll sende Helias the Prophete afore the commynge of the greate and fearefull Daye of the Lorde.
Upon thys I maruayll, yf (after so euidente testimonies) there be yet any man, whych perceaueth not that Dauids faith and vnderstandyng of Christe, was euen one fayth and vnderstandynge, wyth the fayth that we knowlege and say. I beleue in one God father alymightye &c, As it is in the xii articles of the Chrysten faythe. For the holy trinite in one godheade doth he knowlege, not onely here, but also in1 the .xxxiii. Psalme sayenge Thorowe the worde of God were the heauēs made, and all theyr power thorow the sprete of hys mouth. For certayne it is, that there is but one onely God, maker of heauen and of erth: but here is the trinite called Lord or God, worde and sprete. Nether is there ⟨image 45⟩any thynge in the Articles of the beleue concernynge the Godhead and manhode of Christ, of hys concepcion, byrth, passiō, crosse and death, of the resurrection, ascē sion and iudgement, but ti is clearly comprehended here in thys Psalme. The articles of the holy churche, of forgeuynge of sinnes the, resurrectiō of the fleshe, and an euerlastynge lyfe, are conteyned in thys Psalme, and are treated vpon yet more clearly, and wyth many moo wordes very substantially in other Psalmes of Dauid Therfore had he our holy fayth, & knowleged2 the same, was saued therein, and of all holy mē was called the father of christ wyth hye commendation, bycause of the promes that was made vnto hym. Moreouer all the holy Prophetes folowynge, had respecte vnto Dauid, as to another Moses, and toke many thinges out of his wryttynges. For there is scace any other, that so clearly wrote of the cause of christ as thys prophet Dauid, and therfore hath he honoure and prayse aboue other in Israel, Of whome thou readest also▪ Eccle. xlvii. Such fayth and confidence in God thorow Jesus Christ, had Dauid oute of the holy goost, and out of the doctrine of hys Prophetes Samuel, Nathan & Gad, and of other hys preistes, whych also had the same of God, and of the holy fathers, specially of Moses. And no doute, he desired the honoure of God and of hys sōne, not to kepe it onelye hym selfe, but also muche rather to requyre it of all hys people ⟨image 45⟩Wherfore no doute he set vp and furthured thys hys fayth and religion amōg all hys men of warre, kynstolke, in al hys courte, Edominion, before the whole congregation, and in all hys kyngdome:
SOmwhat yet wyll we nowe declare farther co•ernynge the tymes of the kynges of Juda and Israell, whych in a maner were euen as the tymes of the Judges of Israell. For lyke as in the fyrst yeares of Josue, god gaue great victory and honoure, and afterwarde •est and peace. Euen so were the Israelytes very victorious and tryumphant vnder Dauid, & had great reste and peace vnder Salomon But lyke as after the death of1 Josue the honour of Israel decreaced and the departynge away from God folowed wyth one persecutiō vpō another (though in the meane tyme they had peace and delyuerers, as Othoniel, Ehud, Barack, Gedeō. Jephthae, Sampson. &c.) Euē so dyd the worshyppe of Israell decreace after Salomons tyme. For the ten •ryb•s of Israel fell awaye from the house of Dauid, only Juda and Ben Jamin helde Salomons sonne Roboam for theyr kynge: the other made Hieroboam kynge. And so of one kyngdom were made two, the kingdome of Israel, and the kingdom of Juda. The kyngdome of Israell (thorow the persuasiō of Hieroboam) chose them another maner of seruynge God. Not that they vtterlye denye and refused the God of theyr fathers, but they serued him after a straung heythenish maner of theyr owne ymagenyng. But afterward they fell the ⟨image 47⟩longer the more and farther in to grosse ydolatrye, so longe, tyll the Lorde suffered them to be roted out and cary•d away by the kynge of the Assprians, and scatred abrode among all the Heythen. The kyngdome and the kynges of Juda were somwhat better, howbeit they had some also whych excelled the kynges of Israell and of the Heythen in vngodlynesse. For they lykewyse went forth so longe in vnryghteousnesse, tyll Nabugodonosor the kyng roted them oute, and caryed them awaye vnto Babilon. But afore, we se that there was a wonderfull combraunce in the eyuyll police and in the religion Sometyme was all ryghteousnesse and true relygion opprest, and violence and ydolatrye vsed. Somtyme gat ryghteousnes vp againe, & the ryght true fayth had y• victory all vnryght and ydolatrye beynge put downe. Thys came to pas also in Israell vnder Helyas and kyng Jehu. Yet was the ydolatrie2 and wronge rather punysshed▪ then any amendement folowynge. Lyke as it came also to pas after the byrth of Christ that there were vertuous kynges & Emperours, whych (accordyng to the prophe •ye of Esaye in the .xlix.
