CHAPTER II.
Coverdale and Inspiration—He undertakes to translate the Scriptures—His Joy and Spiritual Songs—Tyball and the Laymen—Coverdale preaches at Bumpstead—Revival at Colchester—Incomplete Societies and the New Testament—Persecution—Monmouth arrested and released.
COVERDALE AND INSPIRATION.
While these scenes were acting in the royal palaces, far different discussions were going on among the people. After having dwelt for some time on the agitations of the court, we gladly return to the lowly disciples of the divine word. The Reformation of England (and this is its characteristic) brings before us by turns the king upon his throne, and the laborious artisan in his humble cottage; and between these two extremes we meet with the doctor in his college, and the priest in his pulpit.
MILES COVERDALE.
Among the young men trained at Cambridge under Barnes's instruction, and who had aided him at the time of his trial, was Miles Coverdale, afterwards bishop of Exeter, a man distinguished by his zeal for the Gospel of Jesus Christ. Some time after the prior's fall, on Easter Eve, 1527, Coverdale and Cromwell met at the house of Sir Thomas More, when the former exhorted the Cambridge student to apply himself to the study of sacred learning.[837] The lapse of his unhappy master had alarmed Coverdale, and he felt the necessity of withdrawing from that outward activity which had proved so fatal to Barnes. He therefore turned to the Scriptures, read them again and again, and perceived, like Tyndale, that the reformation of the church must be effected by the word of God. The inspiration of that word, the only foundation of its sovereign authority, had struck Coverdale. "Wherever the Scripture is known it reformeth all things. And why? Because it is given by the inspiration of God."[838] This fundamental principle of the Reformation in England must, in every age, be that of the church.
Coverdale found happiness in his studies: "Now," he said, "I begin to taste of Holy Scriptures! Now, honour be to God! I am set to the most sweet smell of holy letters."[839] He did not stop there, but thought it his duty to attempt in England the work which Tyndale was prosecuting in Germany. The Bible was so important in the eyes of these Christians, that two translations were undertaken simultaneously. "Why should other nations," said Coverdale, "be more plenteously provided for with the Scriptures in their mother-tongue than we?"[840]—"Beware of translating the Bible!" exclaimed the partisans of the schoolmen; "your labour will only make divisions in the faith and in the people of God."[841]—"God has now given his church," replied Coverdale, "the gifts of translating and of printing; we must improve them." And if any friends spoke of Tyndale's translation, he answered: "Do not you know that when many are starting together, every one doth his best to be nighest the mark?"[842]—"But Scripture ought to exist in Latin only," objected the priests.—"No," replied Coverdale again, "the Holy Ghost is as much the author of it in the Hebrew, Greek, French, Dutch, and English, as in Latin.... The word of God is of like authority, in what language soever the Holy Ghost speaketh it."[843] This does not mean that translations of Holy Scripture are inspired, but that the word of God, faithfully translated, always possesses a divine authority.
Coverdale determined therefore to translate the Bible, and, to procure the necessary books, he wrote to Cromwell, who, during his travels, had made a collection of these precious writings. "Nothing in the world I desire but books," he wrote; "like Jacob, you have drunk of the dew of heaven.... I ask to drink of your waters."[844] Cromwell did not refuse Coverdale his treasures. "Since the Holy Ghost moves you to bear the cost of this work," exclaimed the latter, "God gives me boldness to labour in the same."[845] He commenced without delay, saying: "Whosoever believeth not the Scripture, believeth not Christ; and whoso refuseth it, refuseth God also."[846] Such were the foundations of the reformed church in England.
Coverdale did not undertake to translate the Scriptures as a mere literary task: the Spirit which had inspired him spoke to his heart; and tasting their life-giving promises, he expressed his happiness in pious songs:—