SOURCE: Pearson, George. “Biographical Notice of Bishop Coverdale.” In Remains of Myles Coverdale, Bishop of Exeter, edited by George Pearson, pp. vii-xxiii. 1846. Reprint, New York: Johnson Reprint Corporation, 1968.

[In the following essay, originally published in 1846, Pearson offers an overview of Coverdale's life and works, focusing on his involvement with the Reformation.]

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 Richmondshire¹, 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 principles 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 principal persons in the University at this period who favoured these opinions, the most celebrated of whom were Bilney, Stafford, and Latimer². 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 person³.

He is said by Tanner to have been admitted to Priests' Orders by John Bishop of Chalcedon at Norwich, a. d. 1514⁴, and to have taken the degree of Bachelor of Canon Law at Cambridge, a. d. 1531. He is stated on the same 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 Reformation 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-Bumpstead⁵, 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 publication of Tyndale's New Testament, and had prepared the minds of men for the reception of it, when it appeared⁶. 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 district⁷; and we 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 public, and two editions of Tyndale's New Testament had been published at Worms as early as a. d. 1525; and in 1530 he published his translation of the five books of Moses. There appears to be no foundation for the story, which was circulated by Foxe, and has since that time been adopted by many other writers, that in this work he was assisted by Coverdale. They do not appear to have been associated together during this period; and it is probable that Coverdale was labouring by himself in retirement in the same vocation, as we lose sight of him almost entirely after the year 1528 till 1535, when he published, on the fourth of October, his translation of the whole Bible; a work, on which it is probable that he had been employed for some years, although we have no evidence at what time he commenced it. There is great uncertainty also with regard to the place at which this Bible was printed: but the best and most approved opinions assign it to Froschover, a learned bookseller at Zurich, one of the earliest and most eminent publishers of writings connected with the Reformation.

It has been a subject of dispute, whether the translation of Coverdale ever had the express sanction of the king. From a review of the circumstances, as they have been related by Coverdale himself, and from the fact, that in the following year, in June 1536, we find the Convocation petitioning the king for a new translation, it would appear probable that it never had this sanction⁸.

In 1537, two years afterwards, two other editions of Coverdale's Bible were published by James Nycolson, a bookseller in Southwark.

In the same year also the Bible appeared, which bears the name of Thomas Mathewe, but which was really edited by John Rogers, the friend and fellow-labourer of Tyndale. This book, to the end of the books of Chronicles, is Tyndale's translation, and from thence to the end of the Apocrypha, with the exception of the book of Jonah, which is Tyndale's, is Coverdale's version; and the whole of the New Testament is Tyndale's translation. This Bible appears to have been a private speculation of Grafton, the printer: the publication of it was a subject of great joy to Cranmer, and through his interest with the king it obtained the royal sanction, and is said to have been “set forth with the king's most gracious licence⁹.”

In 1538 we find Coverdale in Paris, engaged there under Lord Crumwell's direction with Grafton, in carrying through the press another edition of this Bible; and we have letters written at this period from Coverdale and Grafton to Crumwell with respect to annotations, which it was proposed to annex to this Bible, and other matters connected with it. But the printing of it was suddenly interrupted by an order from the Inquisition, before which Regnault, the 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 be distinguished both from the former edition of 1537, and from those which were set forth in 1540 and the following years, under the express patronage and authority of Cranmer. It appears to have been undertaken 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 scriptures¹⁰.

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 Coverdale 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 Crumwell” and a “Prologue” to the reader, complaining of the errors of the first edition¹¹. 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 neighbourhood¹².

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 to Calvin, when he was on the point of returning to England, in which he mentions that he had been in exile eight years¹³, that Coverdale, having lost in Lord Crumwell 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 Tubingen¹⁴, 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 knowledge of the German language. At this place he lived in very straitened circumstances, till on the accession of Edward VI. he was recalled to England¹⁵. Shortly after he left England he married a person of Scotch extraction, named Elizabeth 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 written; and they give an interesting picture of his condition at this period¹⁶.

An ancient friendship had existed between Cranmer and Coverdale; and his great exertions, first, in translating the 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 January 1550 he was nominated in conjunction with the archbishop, 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 like sectaries. These persons were authorised to punish all anabaptists, and such as did not duly administer the sacraments according to the Book of Common Prayer¹⁷.

In 1550 Coverdale brought out a new edition of his Bible, which was printed by Froschover at Zurich, and published 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 Devonshire, to preach to the rebels, and he subsequently preached a thanksgiving sermon after the victory¹⁸. He was shortly afterwards appointed coadjutor to Veysey, bishop of Exeter, and was finally on the thirtieth of August consecrated 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 king¹⁹. He was in the same year appointed on a commission for the reformation of the ecclesiastical laws²⁰.

In 1553 king Edward died, and together with the other protestant bishops Coverdale was deprived of his bishoprick²¹; and by an order dated August 20th he was summoned to 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 pleasure²².

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, Machabæus, who was chaplain to the king of Denmark, and high in his favour, having had a very prominent share in the Danish version of the scriptures. Through the intercession of this person with the king of Denmark, his majesty personally interceded with queen Mary for the release of Coverdale. The queen pretended, that he was not detained on the ground of any reasons connected with religion, but for a personal debt due to her majesty; and for some time no notice was taken of the application. However, upon a second application from the king, after some delays, an order was finally made out for his release in February 1555²³. Upon this Coverdale retired to Denmark; but was subsequently appointed preacher to the exiles at Wesel in Friesland²⁴, 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 general proscription, which was issued against the writings of several of the Reformers, including those of Cranmer, Latimer, Becon, Frith, and others²⁵.

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 reference to religion²⁶; and afterwards in the same year he returned to England.

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 published till 1560.

We find him spoken of on his return in terms of great respect as preaching on different occasions at Paul's Cross²⁷; and on the 17th of December he assisted with bishops Barlow, Scory, and Hodgkin, the suffragan of Bedford, at the consecration of archbishop Parker²⁸.

In 1563 he was recommended to secretary Cecil by bishop Grindal for the bishoprick of Llandaff, in a letter in which the bishop states that he had offered him different pieces of preferment, which had been declined by him²⁹: 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 archbishop Parker and secretary Cecil³⁰. This living he resigned in 1566³¹.

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 degree³².

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 account³³; and he was much followed as a preacher by persons attached to these opinions³⁴. 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 death³⁵. He died in February, 1569³⁶, 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 Coverdale 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 published 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 Standish³⁷; 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, although bringing to bear upon the subject in question much varied and recondite learning. It is a distinguishing mark of the humility of this great man, that he has not scrupled to adopt the labours of others, where he thought them superior to his own: but even in these he has shewn the hand of a master, and has generally improved upon his original author.

II. With respect to the merits of bishop Coverdale, as a translator of the scriptures, it does not appear that he derived 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 met³⁸; 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 publication, 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 throughout bears marks of a close attention to the original: and ample justice has been done to his qualifications, and to the general ability with which he has executed his task³⁹. When Rogers, who had been the friend and fellow-labourer of Tyndale, brought forth the bible which bears the name of Mathewe, it was natural, even independently of other considerations, that he should adopt the translation of Tyndale, as far as it went: but it still remains to the honour of Coverdale, that his version was selected to supply the portion, and that no inconsiderable and unimportant portion, which was wanting to the completion of that great work: and when lord Crumwell determined upon the reprint of this edition, we find Coverdale engaged with Grafton the printer in the laborious task of carrying it through the press. To the energy which he shewed in this work, and his ability for the task, his letters written to lord Crumwell at this period bear ample testimony; and he would gladly see his own labours in some degree overlooked in the accomplishment of so important a work, as the presenting another edition of the scriptures under so high a sanction to his countrymen. It does not appear that Cranmer was in any way concerned in bringing forth Mathewe's bible, which he describes as having come upon him in the way of delightful surprise; but upon its appearance he took it up with great energy, and pleaded its cause both with lord Crumwell, and with the king⁴⁰: 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 Tyndale's translation, (which in truth forms the basis of our present authorised version,) he only anticipated the judgment of posterity; although the eminent persons, who had the conduct of our present version, have done ample justice to the merits of Coverdale. The merits of eminent men, and especially of persons who have been placed under the trying circumstances which marked the age in which Coverdale lived, must be estimated by an impartial survey of their conduct under the various trials to which they were exposed: and whatever different opinions may prevail with regard to him, yet when we consider his character in all its different bearings, and, above all, his labours in presenting 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.

Notes

1. Whitaker, History of Richmondshire, Vol. I. p. 17.

2. Strype's Parker, Vol. I. p. 12. Ed. 1822; Memorials, Vol. I. p. 568.

3. See Letters I. II.

4. Tanner, Bibliotheca Britanno-Hibernica.

5. 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 Archæologia, Vol. I. pp. 305-7, and II. pp. 80, 82.

6. 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 believes not to be borne out by an impartial estimate of his life, and of the transactions in which he was engaged.

7. An interesting account is given by Anderson, ibid. p. 177, from the Register of bishop Tunstall, (which contains the confessions of various persons, who were apprehended on different charges of heresy, and for being concerned in the circulation of the 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 friars 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,” he relates, “about half a year ago, that the said Sir Richard Foxe went forth, and desired me to serve his cure for him; and as I was in his chamber, I found a certain book called Wickliffe'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 Bumpstead with Sir Miles Coverdale, late friar of the same order, going in the habit of a secular priest, who had preached the fourth Sunday in Lent, (29th March 1528), at Bumpstead, they did commune together of Erasmus's works, and also upon Confession. This Sir Miles said, and did hold, that it was sufficient for a man to be contrite for his sins betwixt God and his conscience, without confession made to a priest; which opinion this respondent thought to be true, and did 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.”

8. 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.

9. Lewis, History of Translations, p. 105; Strype's Cranmer, Book I. c. 21; Annals II. i. p. 324; Memorials of Coverdale, chap. VI.

10. For a full account of the circumstances connected with this Bible, see Anderson's Annals of the English Bible, Vol. II. pp. 22, &c. Compare also Letters III, IV, V, VII.

11. See pp. 32-36.

12. See Letters IX., X., pp. 498, 500.

13. Letter XXIII. p. 525.

14. Godwin De præsulibus Angliæ, p. 413.

15. See Letter XXIII.

16. 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 reputation and piety. One of them is * * *. The other, I think, is somewhat 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 ministers 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 Weissemberg, and where, by translating in his leisure hours, for the sake of the extensive advancement of the kingdom of Christ, various religious 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, rather choose to be banished, than with a wounded conscience enjoy the pleasures of sin in their native Egypt.”

17. Strype, Memorials, II. i. p. 385; Parker, I. p. 55.

18. Strype, Cranmer, Vol. I. p. 382; Memorials, IV. ii. p. 268; Cheke, p. 175.

19. 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 Canterbury, 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.

20. Strype, Cranmer, Vol. I. p. 388.

21. Strype, Cranmer, Vol. I. p. 443; Memorials, Vol. III. i. p. 77.

22. Minutes of Privy Council, MSS. Cecil, Vol. I. pp. 177-8.

23. The circumstances connected with this discharge are related by Strype, Memorials, Vol. III. i. p. 240; by Foxe, Acts and Monuments, Vol. III. pp. 102, &c.; in the Memorials of Coverdale, pp. 157, &c.; and by Anderson, Annals of the English Bible, Vol. II. p. 293.

24. Strype, Memorials, Vol. III. i. pp. 233, 410.

25. Strype, Memorials, Vol. III. i. pp. 417-18.

26. Strype, Annals, Vol. I. i. chap. VII. pp. 150-4.

27. Strype, Annals, Vol. I. i. pp. 200, 300, 408; Grindal, p. 40.

28. Strype, Parker, Vol. I. Book II. c. 1. pp. 107, &c.; where the account of this consecration is given from the original MS. in the library of Corpus Christi College, Cambridge, which has been published in a separate form by the Cambridge Antiquarian Society. See also archbishop Bramhall's Works, p. 449.

29. See this letter XXXVI. p. 529. note 2.

30. The letters relating to this transaction are found pp. 529-32. The real date of his presentation is 1564, i. e. 1563 old style.

31. September 24, 1566, John Young is mentioned as having been appointed to St Magnus, on the resignation of M. Coverdale. Newcourt's Repertorium, Vol. I. p. 398.

32. Strype, Grindal, pp. 139, 140.

33. 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.

34. Strype, Parker, Vol. I. p. 480.

35. Myles Coverdale, quondam Exon.

36. “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.

37. P. 340.

38. This appears to be clearly established by Anderson, Annals of the English Bible, Vol. I. pp. 240, 554.

39. Coverdale's translation is expressly mentioned in the directions to king James's translators, as one of those which were to be used by them in preparing the new translation. Lewis, History of the Translations, p. 318. And ample justice is done to his merits, in an examination of different passages, by Dr. Whittaker, vicar of Blackburn, in his Historical and Critical Enquiry into the Interpretation of the Hebrew Scriptures, pp. 48, &c.

40. This point appears to be clearly established by Anderson, Annals, Vol. I. p. 576. Cranmer's correspondence on this subject is contained in Strype's Cranmer, Book I. c. 15.