what is within hypocrites sawe that I was begyled aÌ„d that that councell was not the nexte way vnto my purpose And therfore he gate me no favoure in my lordes sight ¶ WherevppoÌ„ my lorde answered me his house was full he had mo theÌ„ he coude well finde and advised me to seke in london wher he sayd I coude not lacke a service And so in london I abode almoste an yere and marked the course of the worlde and herde oure pratars I wold say oure preachers how they bosted them selves and their hye authorite and beheld the pompe of oure prelates and how besyed they were as they yet are to set peace and vnite in the worlde though it be not possible for them that walke in darkenesse to coÌ„tinue longe in peace for they can not but ether stoÌ„ble or dash them selves at one thinge or another that shall clene vnquyer all togedder sawe thinges wherof I deferre to speake at this tyme and vnderstode at the laste not only that there was no rowme in my lorde of londons palace to translate the new testament but also that there was no place to do it in all englonde as experience doth now openly declare ¶ Vnder what maner therfore shuld I now submitte this boke to be corrected and amended of them which can suffer nothinge to be well â–ª Or what â—rotestacyon shuld I make in soch a matter vnto oure prelates those stubbutne Nâ—mrothes which so mightely fight agenste god and resiste his holy spirite enforceynge with all crafte and sotelte to qwench the light of the everlastinge testament promyses and as poyntemente made betwene god vs and heapinge the sirce wrath of god vppon all princes and rulars mockinge theÌ„ with falfe fayned names of hypocrysye and servinge their lustes at all poyntes dispensinge with theÌ„ even of the very lawes of god os which Christe him silf testifieth Mathew .v. that not so moch as one tittle therof maye perish or be brokeÌ„ And of which the prophete fayth Psalme .cxvii. Thou haste coÌ„maunded thy lawes to be kepte meod that is in hebrew excedingly with all diligeÌ„ce might power and haue made theÌ„ so mad with their iugglinge charmes and crafty persuasioÌ„s that they thinke it full satisfaction for all their weked lyvinge to tormeÌ„â— soch as tell theÌ„ trouth to borne the worde of their soules helth sle whosoever beleve theron ¶ NotwithstoÌ„dinge yet I submytte this boke and all other that I haue other made or traÌ„slated or shall in tyme to come if it be goddes will that I shall further laboure in his hervest vnto all them that submytte theÌ„ selves vn to the worde of god to be corrected of theÌ„ yee and moreover to be disalewed also burnte if it seme worthy when they have examyned it wyth the hebrue so that they first put forth of their awne translatinge a nother that is more correcte ¶ A prologe shewinge the vse of the scripture THough a man had a precious iuell and a rich yet if he wiste not the value therof nor wherfore it served he were nother the better nor ryeher of a straw Eyen so though we read the scripture bable of it never so moch yet if we know not the vse of it and wherfore it was geven and what is theim to be sought it profiteth vs nothinge at all It is not ynough therfore to read and talke of it only but wo must also desyre god daye and night instantly to open oure eyes aÌ„d to make vs vnderstond and feale wherfore the scripture was geuen that we maye applye the medicyne of the scripture every maÌ„ to his awne sores inlesse then we entend to beydle disputers and braulers aboute vayne wordes ever gnaw enge vppon the bitter barcke with out and newer attayninge vnto the swetepith with in and persequutinge one and other for defendinge of lewde imaginacions and phantasyes of oure arene invencyon ¶ Paule in the thyrde of the secoÌ„de epistle to Tymo the sayth that the scripture is good to teache for that ought meÌ„ to teach not dreames of their awne makige as the pope doth also to improvt for the scripture is yâ— twichstone that tryeth all doctrynes by that we know the false from the true And in the .vi. to the ephesians he calleth it the swerd of the spirite by cause it killeth hyppocrites and vttereth aÌ„o improveth their false inventyons And in the. â—â— to the Romayns he sayth all that are wryten are wryten for oure learninge that we thorow pacyence and coÌ„sorte of the scripture myght have hope That is the ensamples that are in the scripture comforte vs in all oure tribulacyons and make vs to put oure truste in god and pacyently to abyde his leysure And in the .x. of the firste to the Corinthyans he bringeth in examples of the scripture of feare vs and to bridle the fleshe that we caste not the yoke of the lawe of god from of oure neckes and fall to lustynge and doinge of evill ¶ So now the scripture is a light and sheweth vs the true waye both what to do and what to hope And a defence from all erroure and a comforte in adversyte that we despayre not and feareth vs in prosperyte that we synne not SecÌ„e therfore in the scripture as thou readest it first the law what god coÌ„maundeth vs to doo And secundarylye the promyses which god promyseth vs ageyne namely in Christe Iesu oure lorde Then seke ensamples firste of comsorte how god purgeth all them that submitte them selves to walke in his wayes in the purgatorye of tribulatyon delyveringe them yet at tye latter ende and never soferinge any of them to perysh that cleave faste to his promyses And fynallye note the ensamples which are writen to feare the flesh that we synne not That is how god suffereth the vngodlye and weked synners that resiste god and refuse to folow him to contynue in their wekednesse ever waxinge worse and worse vntyll their synne be so sore encreased and so abhomynable that if they shuld longer endure they wold corrupte the very electe But for the electes sake god sendeth theÌ„ preachers Neverthelesse they harden their hartes agenste the truth and god destroyeth theÌ„ vtterlye and begynneth the world a new ¶ This comforte shalt thou evermore finde in the playne texte and luerall sense Nether is there any storye so homely so rude yee or so vyle as it semeth outwarde wherin is not exceadinge greate comforte And when some which seme to them selves great clarkes saye they wott not what moare profite is in many gestes of the scripture if they be read with out an allegotye then in a tale of robenhode saye thou that they were wryten for oure consolacyon and comforte that we despayre not if soch likehappen vnto vs. We be not holyer then Noe though he were once dronke Nether beâ—â—ter beloved then Iacob though his awne sonne defyled his bedde We be not holyer then lot though his doughters thorow ignorance
wyle adveÌ„ture without any certayne rule therfore though I haue spoken off them in another place yet lest the boke come not to all mennes handes that shall reade this I will speake off them here also a worde or twayne We had nede to take hede euery where that we be not begyled with false allegories whether they be drawne out of the new testament or the olde ether out of any other storye or off the creatures of the worlde but namely in this boke Here a man had nede to put on all his spectacles and to arme him selfe agenst invisible spretes First allegories proue nothinge and by allegories vnderstonde examples or similitudes borowed of straunge matters and of another thinge than that thou entreatest oft As though circumcysyon be a figure of baptim yet thou canst not proue baptim by circumcysion For this argumeÌ„t were verye feble the Israelites were circuÌ„cysed therfore we must be baptised And in like maner though the offering of Isaac were a figure or ensample oft the resurrection yet is this argument nought Abraham wold haue offered Isaac but God delyuered him from deth therfore we shall ryse agayne and so forth in all other But the very vse of allegories is to declare and open a texte that it maye be the better perceaved and vnderstonde As when I haue a cleare texte of Christ and of the apostles that I must be baptysed then I maye borowe an ensample of circumcysion to expresse the nature power and frute or effecte of baptim For as circumcysion was vnto them a comon bagge sygnifienge that they were all sodiars off God to warre his warre and separatinge them from all other nacyons disobedient vnto God euen so baptim is oure comen bagge and sure ernest and perpetuall memoriall that we pertayne vnto Christ and are separated from all that are not christes And as circumcision was a token certifyenge them that they were receaved vnto the fauoure off God and theyr sinner forgeven them even so baptim certefyeth vs that we are wasshed in the bloude of christ aÌ„d receaued to fauoure for his sake and as circumcysion signifyed vnto theÌ„ the cuttynge away of theyr awne lustes and sleynge of their fre will as they call it to folowe the will of god even so baptim signyfgeth vnto vs repentaunce and the mortefyinge of oure vnruly meÌ„bres and body of synne to walke in a new lyffe and so forth And likewyse though that the savinge of Noe and of them that were with him in the shyppe thorow water is a figure that is to saye an ensample and likenesse of baptim as Peter maketh it 1. Petri 3. yet I can not proue baptim therwith saue describe it only for as the sheyppe saved theÌ„ in the water thorow faith in that they beleved god and as the other that wold not beleve Noe peryshed even so baptim saveth vs thorow the worde of faith which it preacheth when all the world of the vnbelevinge perysh And Paule 1. Corin. 10. maketh the see aÌ„d the cloude a figure of baptim by which and a thousand mo I might declare it but not proue it Paule also in the sayde place maketh the rocke out of which Moses brought water vnto the childerne of Israel a figure or ensample of christ not to proue christ for that were impossible but to describe christ only even as christ hisilf IohaÌ„nis 3. boroweth a similitude or figure of the brasen serpent to lead Nichodemus froÌ„ his erthy imaginacyon in to the spirituall vnderstondinge of christ sayenge As Moses lyftedvpp a serpent in the wildernesse so must the sonne of man be lifted vpp that none that beleue in him perysh but haue everlastinge liffe by which similitude the vertue of christes deth is better described then thou coudest declare it with a thousande wordes for as those murmurars agenst god as sone as they repented were healed of their deadly woundes thorow lokynge on the brasen serpent only without medicyne or any other helpe yee aÌ„d without any other reason but that god hath sayed it shuld be so and not to murmoure agayne but to leue their murmuringe even so all that repent aÌ„d beleue in christ are saved from euerlastinge deth of pure grace without and before their good workes and not to synne agayne but to fight agaynst synne aÌ„d henceforth to synne no moare Even so with the ceremonyes of this boke thou canst prove nothinge saue describe and declare only the puttyng awaye of oure synnes thorow the deth of christ for christ is Aaron and Aarons sonnes and all that offer the sacrifyce to purge synne And christ is all maneâ— offering that is offered he is the oxe the shepe the gote the kyd and lambe he is the oxe that is burnt without the host and the scape gote that caryed all the synne of the people awaye in to the wildernesse for as they purged the people froÌ„ their wordly vnclennesses thorow bloud of the sacrifices even so doth christ purge vs from the vnclennesses of everlastinge deth with his awne bloude and as their wordly synnes coude no otherwyse be purged then by bloude of sacrifyce even so can oure synnes be no otherwyse forgeven then thorow the bloude of christ All the deades in the world saue the bloude of christ can purchase no forgevenesse of synnes for oure deades do but helpe oure neyghboure and mortefye the flesh aÌ„d helpe that we synne no moare but and if we haue synned it must be frely forgeven thorow the bloude of christ or remayne ever And in lyke maner of the lepers thou canst prove nothinge thou canst never coniure ouâ— confessioÌ„ thense how be it thou hast an handsome example there to open the bindinge and lowsinge of oure preastes with the kaye of goddes word â–ª for as they made no man a lepre even so oures haue no power to commaunde any man to be in synne or to go to purgatory or hell And therefore in as moch as bindinge and lowsinge is one power As those preastes healed no man even so oures can not of their inviseble and domme power dryve any mannes synnes awaye or delyver hym from hell or fayned purgatorye how be it if they preached gods word purely which is the authorite that christ gaue them then they shuld binde aÌ„d lowse kylle and make alyve agayne make vncle â—ne and cleane agayne and send to hell aÌ„d fett thence agayne so mighty is gods word for if they preached the lawe of god they shuld bind the consciences of synners with the bondes of the paynes of hell and bringe them vnto repeÌ„taunce And then if they preached them the mercye that is in christ they shuld lowse them and quiet their raginge consciences and certefie them of the fauoure of god and that their synnes be forgeven Fynallye beware of allegoryes for there is not a moare handsome or apte a thinge to be gile withall then an allegorye nor a more sotle and pestilent thinge in the world to persuade a false
an holye man Zapâ—nath paenea wordes of Egipte are they as I suppose and as moch to saye as a man to whom secrete thinges be opened or an expounder of secrete thinges as some enterprete it That Joseph brought the egiptians in to soch subiection wold seme vnto some a very cruell deade how be it it was a very equall waye For they payde but the fifte parte of that that grewe on the grounde And therwith were they qâ—ytt of all duetyes both of rent custome tribute â—oll And the kinge therwith founde them lordes and all ministres and defended them We now paye half so moch vnto the prestes only besyde their other craft ye exactions Then paye we rent yerely though there grow never so litle on the grounde And yet when the kinge calleth paye we neuer the lesse So that if we loke indifferently their condition was easyar theÌ„ oures and but even a very indiffereÌ„t waye both for the comen people and the kynge also Se therfore that thou loke not on the ensamples of the scripture with wordly eyes lest thou preferre Cain before Abel Ismael before Isaae Esau before Jacob Ruben before Juda Sarah before Pharez Manasses before Ephraim And euen the worst before the best as the maner of the worlde is ¶ Emprented at Malborow in the lande of Hesse by me Hans Luft the yere of oure Lorde M CCCCC xxx the .xvij. dayes of Janu arij A PROLOGE IN TO THE SECONde boke of Moses called Exodus OF the preface vppoÌ„ Genesis mayst thou vnderstonde how to behaue thi silf in this boke also aÌ„d iÌ„ all other bokes of the scripture Cleaue vnto the texte and playne storye and endevoure thi silf to serch out the meaninge of all that is described therin and the true sense of all maner of speakynges of the scripture of proverbes similitudes aÌ„d borowed speach wherof I entreated in the ende of the obedience and beware of sotle allegoryes And note euery thinge ernestly as thinges partayninge vnto thyne awne herte and soule For as god vsed hym sylf vnto them of the old testament even so shall he vnto the worldes ende vse him silf vnto vs which haue receaved his holye scripture aÌ„d the testimonye of his sonne Iesus As god doeth all thinges here for them that beleve his promises and herken vnto his commaundmentes and with pacience cleaue vnto him and walke with him euen so shall he do for vs yf we receaue the witnesse of Christ with a stronge faith and endure paciently folowinge his steppes And on the othersyde as they that fell from the promises of god thorow vnbeleffe and from his lawe and ordinaunces thorow impaciencie of their awne lustes were for saken of god aÌ„d so peryshed even so shall we as many as do lykewyse and as manye as mock with the doctine of christ and make a cloke of it to lyue fleshlye aÌ„d to folowoure lustes Note therto how god is founde true at the last and how when all is past remedye aÌ„d brought into desperacion he then fulfilleth his promises and that by an abiecte and a castawaye a despised and a refused person ye and by awaye impossible to beleue The cause of all captiuite of goddes people is this The worlde ever hateth them for their fayth and trust which they haue in god but iÌ„ vayne vntill they falle froÌ„ the fayth of the promyses aÌ„d love of the lawe aÌ„d ordinaunces of god and put their trust in holy deades of their awne findinge and live all to gether at their awne lust and pleasure without regard of god or respecte of their neygboure Then god forsaketh vs and sendeth vs in to captiuite for oure dishonouringe of his name and despisinge of oure neghboure But the world persecuteth vs for oure faith in christ only as the pope now doeth aÌ„d not for oure weked livinge For in his kiÌ„gdome thou maist quietly aÌ„d with liceÌ„ce aÌ„d vnder a protectioÌ„ doo whath so euer abhominatioÌ„ thi herte lusteth but god persecuteth us because we abuse his holye testameÌ„t aÌ„d because that wheÌ„ we knowe the truth we folowe it not Note also the mightye hand of the Lorde how he playeth with his aduersaries aÌ„d provoketh theÌ„ aÌ„d sturreth theÌ„ vpp a litle aÌ„d a litle aÌ„d deliuereth not his people in an houre that both the pacieÌ„ce of his electe aÌ„d also the worldly witte aÌ„d wilye policye of the weked wherwith they fight agaynst god might appeare Marke the longesoferinge and softe pacieÌ„ce of Moses and how he loveth the people aÌ„d is euer betwene the wrath of god aÌ„d theÌ„ aÌ„d is readye to lyue aÌ„d dye with theÌ„ aÌ„d to be put out of the boke that god had writen for their sakes as Paule for his brothren Roma .ix. and how he taketh his awne wroÌ„ges pacientlie aÌ„d never avengeth him silf And make not Moses a figure of Christ with Rochestre but an ensample vnto all princes aÌ„d to all that are in authorite how to rule vnto goddes pleasure aÌ„d vnto their neyghbours profette For there is not a perfecter lyffe in this world both to the honoure of god and profytte of his neygboure nor yet a greatter crosse theÌ„ to rule christenlye And of Aaren also se that thou make no figure of christ vntill he come vnto his sacrifisinge but an ensample vnto all preachers of goddes worde that they adde nothinge vnto goddes worde or take ought therfro Note also how god sendeth his promisse to the people aÌ„d Moses consermeth it with miracles aÌ„d the people beleve But wheÌ„ teÌ„ptacion cometh they falle into vnbeleffe aÌ„d few byde stoÌ„dinge Where thou seest that all be not christeÌ„ that wil be so called aÌ„d that the crosse trieth the true froÌ„ the fayned for yf the crosse were not Christ shuld haue dissiples ynowe Wherof also thou seest what an excellent gifte off god true fayth is aÌ„d impossible to be had with out the sprete of god For it is aboue all naturall power that a man in tyme of teÌ„ptation when god scorgeth him shuld beleue then stedfastlye how that god loveth him aÌ„d careth for hiÌ„ aÌ„d hath prepared all good thinges for him aÌ„d that that scorginge is as ernest that god hath electe and chose him Note how oft Moses sturreth theÌ„ vpp to beleve aÌ„d to trust in god puttinge theÌ„ in remembraunce alwaye in tyme of temptation of the miracles and wonders which god had wrought before tyme in their eysight How diligently also forbiddeth he al that might with drawe their hartes from god to put nought to goddes word to take nought therfro to do only that which is right in the syght of the Lorde that they shuld make no maner image to knele doune before it ye that they shuld make none altar of hewed stone for feare off images to slee the hethen Idolatres vtterly aÌ„d to destroye their Idolles aÌ„d cutte doune their groves where they worshupped And that they shulde not take the doughters of them vnto their sonnes nor geue their doughters to
newe vnderstoÌ„d the bowenge of a mans self vppon the grounde As wee oftymes as weknele in oure prayers â—owe oure selves aÌ„d lye on oure armes aÌ„d handes with oure face to the grounde The seconde boke of Moses called Exodus ¶ The seconde boke of Moses called Exodus ¶ The first Chapter THese are the names of the children of Israel which came to Egipte with Iacob euery man with his housholde RubeÌ„ Simeon Leui Iuda Isachar Zabulon Beniamin Dan Neptali Gad aÌ„d Aser All the soules that came out of the Ioynes of Iacob were .lxx. and Ioseph was in Egipte all redie when Ioseph was dead and all his brethern and all that generation the children of Israel grewe encreased multiplied and waxed enceadinge myghtie so that the londe was full of them Then there rose vp a new kynge in Egipte which knewe not Ioseph And he sayde vnto his folke beholde the people of the childreÌ„ of Israel are moo aÌ„d mightier than we Come on let vs playe wisely with them lest they multiplie and then yf there chaunce any warre they ioyne them selues vnto oure enimies and fyghte ageynst vs and so gete them out of the lande And he sette taskemasters ouer them to keâ—pe them vnder with burthens And they bylvnto Pharao treasurecities Phiton and Raamses But the more they vexed theÌ„ the moare they multiplied and grewe so that they abhorred the childreÌ„ of Israel And the EgiptiaÌ„s helde the childern of Israel in bondage without mercie and made their lyues bitter vnto them with cruell laboure in claye and bricke and all maner worke in the feldes and in all maner of service which they caused theÌ„ to worke cruelly And the kynge of Egipte sayde vnto the mydwiues of the Ebrues women of which the ones name was Ziphra aÌ„d the other Pua wheÌ„ ye mydwiue the women of the Ebrues and se in the byrth tyme that it is a boye kyll it But yf it be a mayde let it lyue Notwithstonding the mydwiues feared God and dyd not as the kinge of Egipte commauÌ„ded them but saued the menchildern TheÌ„ the kinge of Egipte called for the midwiues aÌ„d sayde vnto theÌ„ why haue ye delt on this maner and haue saued the menchildern And the mydwiues answered Pharao that the Ebrues wemen were not as the wemen of Egipte but were sturdie women and were delyuered yer the midwyues came at them And God therfore delt well with the midwyues And the people multiplied and waxed very mightie And because the mydwiues feared God he made them houses Than Pharao charged all his pepple sayng All the menchildern that are borne cast in to the ryuer and save the maydchildern a lyue ¶ The seconde Chapter ANd there weÌ„t a maÌ„ of the house of Leui aÌ„d toke a doughter of Leui. And the wife coÌ„ceaued aÌ„d bare a sonne And wheÌ„ she sawe that it was a propre childe she hyd him thre monethes longe And wheÌ„ she coude no longer hyde him she toke a basket of bulrusshes aÌ„d dawbed it with slyme aÌ„d pytche aÌ„d layde the childe therin aÌ„d put it in the flagges by the riuers brynke And his sister stode a ferre of to wete what wold come of it And the doughter of Pharao came doune to the riuer to washe her selfe and hir maydens walked a longe by the riuers syde And when she sawe the basket amoÌ„ge the flagges she sent one of hir maydes and caused it to be fet And wheÌ„ she had opened it she sawe the childe and behold the babe wepte And she had coÌ„passioÌ„ on it aÌ„d sayde it is one of the Ebrues childern Then sayde his sister vnto Pharaos doughter shall I goo and call vnto the a nurse of the Ebrues wemen to nurse the the childe And the mayde ranne and called the childes mother TheÌ„ Pharaos doughter saide vnto her Take this childe awaye aÌ„d nurse it for me aÌ„d I will rewarde the for thi laboure And the woman toke the childe and nursed it vp And wheÌ„ the childe was growne she brought it vnto Pharaos doughter and it was made hir sonne and she called it Moses because sayde she I toke him out of the water And it happened in these dayes when Mo ses was waxte great that he went out vnto his brethern aÌ„d loked on their burthens and spied an Egiptian smytynge one of his brethern an Ebrue And he loked round aboute and when he sawe that there was no man by he sle we the Egiptian and hyd hiÌ„ in the sonde And he went out a nother daye and beholde two Ebrues stroue to gether And he sayde vnto him that dyd the wronge wherfore smytest thou thine neyghboure And he answered who hath made the a ruelar or aiudge ouer vs intendest thou to kill me as thou killedst the Egiptain Then Moses feared and sayde of a suertie the thinge is knowne And Pharao her de of it and went aboute to slee Moses but he fled from Pharao aÌ„d dwelt in the laÌ„de of Madian and he satt doune by a welles syde The preast of Madianh a d .vij. doughters which came aÌ„d drew water and fylled the troughes for to water their fathers shepe And the shepardes came and drove them awaye But Moses stode vp and helped them and waterd their shepe And when they came to Raguel their father he sayde how happeneth it that ye are come so soone to daye And they answerede there was an EgiptiaÌ„ that delyuered vs froÌ„ the shepardes and also drewe vs water waterd the shepe And he sayde vnto his doughters where is he why haue ye lefte the man Goo call him that he maye eate bread And Moses was content to dwell with the man And he gaue Moses Zipora his doughter which bare a sonne aÌ„d he called him Gerson for he sayde I haue bene a straunger in a straunge lande And she bare yet another sonne whom he called Elieser sayng the God of my father is myne helper and hath rid me out of the handes of Pharao And it chaunced in processe of tyme that the kinge of Egipte dyed and the childern of Israel syghed by the reason of laboure and cryed And their complaynt came vp vnto God from the laboure And God remembred his promise with Abraham Isaac aÌ„d Iacob And God loked apon the children of Israel and knewe them ¶ The thyrde Chapter MOses kepte the shepe of Iethro his father in law preast of Madian and he droue the flocke to the backesyde of the deser te aÌ„d came to the mouÌ„tayne of God Horeb. And the angell of the Lorde apeared vnto hiÌ„ in a flame of fyre out of a bush And he perceaued that the bush burned with fyre and consumed not Than Moses sayde I will goo heÌ„ce and see this grete syghte howe it cometh that the bushe burneth not And wheÌ„ the Lorde sawe that he came for to see he called vnto him out of the bush and sayde Moses Moses And he answered here am I. And he sayde come not hither but put thy shooes off thi fete for the place whereon
went and stode in the gate of the hoste aÌ„d sayde Yf any man perteyne vnto the Lorde lett him come to me And all the sonnes of Leui gathered them selues together and came vnto him And he sayde vnto them thus sayeth the Lorde of Israel put euery man his swerde by his syde and goo in and out from gate to gate thorow out the hoste and slee euery man his brother euery man his frende and euery man his neghboure And the childern of Leui dyd as Moses had sayde And there were slayne of the people the same daye aboute thre thousande The popâ—s bull fleeth â—oo thaÌ„ Aaron scalfe â—ueÌ„ an hundred thousand for one heere of them men Then Moses sayde fyll youre handes vnto the Lorde this daye euery man vppoÌ„ his sonne and vppon his brother to brynge vppoÌ„ you a blessynge this daye And on the morowe Moses sayde vnto the people Ye haue synned a great synne But now I will goo vpp vnto the Lorde to witt whether I can make an attonement for youre synne And Moses went agayne vnto the Lorde and sayde Oh this people haue synned a great synne and haue made theÌ„ a god of golde Yet O pitifull Moses aÌ„d likevvise O mercifull Paul Roma .ix. And o abhominable pope vvith all his mercilesse Idoles forgeue them their synne I praye the Yf not wype me out of thy boke which thou hast written And the Lorde sayde vnto Moses I will put him out of my boke that hath synned agaynst me But goo and brynge the people vnto the lande which I sayde vnto the beholde myne angell shall goo before the. Neuerthelater in the daye when I vyset I will vysett their synne vppon them And the Lorde plaged the people because they made the calfe which Aron made The .xxxiij. Chapter ANd the Lorde sayde vnto Moses departe aÌ„d goo hence both thou aÌ„d the people which thou hast brought out of the laÌ„d of Egipte vnto the lande which I swore vnto AbrahaÌ„ Isaac aÌ„d Iacob saynge vnto thi seed I will geue it And I will sende an angell before the and will cast out the Canaanytes the Amorites the Hethites the Pherezites the Heuites and the Iebusites that thou mast goo in to a lande that floweth with mylke aÌ„d honye But I will not goo among you my selfe for ye are a styfnecked people lest I consume you by the waye And when the people heard this euell tydinges they sorowed aÌ„d no maÌ„ dyd put on his best rayment And the Lorde spake vnto Moses saye vn to the childern of Israel ye are a styfâ—necked people I must come on s sodenly apon you aÌ„d make an ende of you But now put youre goodly raymeÌ„t from you that I maye wete what to do vnto you And the childern of Israel layde their goodly raymeÌ„t from them eueÌ„ vnder the mount Horeb. And Moses toke the tabernacle aÌ„d pitched it without the hoste a ferre of froÌ„ the hoste aÌ„d called it the tabernacle of wytnesse And al that wold axe any questioÌ„ of the Lorde went out vnto the tabernacle of wytnesse which was without the hoste And when Moses weÌ„t out vnto the tabernacle all the people rose vp and stode euery man in his tentdore and loked after Moses vntill he was gone in to the tabernacle And as sone as Moses was entred in to the tabernacle the clouden piler descended and stode in the dore of the tabernacle aÌ„d he talked with Moses And when all the people sawe the clouden piler stonde in the tabernacle dore they rose vp and worshipped euery man in his tentdore And the Lorde spake vnto Moses face to face as a man speaketh vnto his frende And whem Moses turned agayne in to the hoste the ladd Iosua his seruaunte the sonne of Nun departed not out of the tabernacle And Moses sayde vnto the Lorde se thou saydest vnto me lede this people forth but thou shewest me not whom thou wilt send with me And hast sayde moreouer I knowe the by name and thou hast also founde grace in my syghte Now therfore yf I haue founde fauoure in thi syghte theÌ„ shewe me thy waye aÌ„d let me know the that I maye fynde grace in thi sighte And loke on this also how that this nacyon is thi people The popish saye my chyrâ—â— mi paresh my diocese and the monkes and frires saye all â—â—â—uâ—â—â— And he sayde my presence shall goo with the and I will geue the rest And he sayde yf thi presence goo not with me carye us not hense for how shall it be knowne now that both I and thi people haue founde fauoure in thi sighte but in that thou goest with us that both I and thi people haue a prâ—emynence before all the people that are vpon the face of the erth And the Lorde sayde vnto Moses I will doo this also that thou hast sayde for thou hast founde grace in my sighte and I knowe the by name And he sayde I besech the shewe me thi glorye And he sayde I will make all my good goo before the and I will be called in this name Iehouah before the aÌ„d wil shewe mercy to whom I shew mercy and will haue compassion on whom I haue compassion And he sayde furthermore thou mayst not se my face for there shall no man se me and lyue And the Lorde sayde beholde there is a place by me and thou shalt stonde apon a rocke and while my glorye goeth forth I will put the in a clyfte of the rocke and will put myne hande apon the while I passe by And then I will take awaye myne hande and thou shalt se my backe partes but my face shall not be sene The .xxxiiij. Chapter ANd the Lorde sayde vnto Moses hew the .ij. tables of stone like vnto the first that I maye write in theÌ„ the wordes which were in the fyrst .ij. tables which thou brakest And be redye agaynst the morniÌ„ge that thou mayst come vpp early vnto the mount of Sinai and stoÌ„de me there apoÌ„ the toppe of the mount But let no man come vp with the nether let any man be sene thorow out all the mount nether let shepe nor oxen fede before the hyll And Moses hewed .ij. tables of stone like vnto the first aÌ„d rose vp early in the morninge aÌ„d went vp vnto the mouÌ„t of Sinai as the Lorde coÌ„maunded him aÌ„d toke in his haÌ„de the. iâ— tables of stone And the Lorde desceÌ„ded in the cloude aÌ„d stode with him there aÌ„d he called apoÌ„ the name of the Lorde And wheÌ„ the Lorde walked before him he cryed Lorde Lorde God full of compassion aÌ„d mercy which art not lightly angrye but abundaÌ„t in mercy aÌ„d trueth â–ª aÌ„d kepest mercy in store for thousandes aÌ„d forgeuest wikednesse trespace aÌ„d synne for there is no man ynnoceÌ„t before the and visetest the wikydnesse of the fathers vpoÌ„ the childern aÌ„d apon childerns childern â–ª euen vnto the thryd aÌ„d fourth generatioÌ„ And Moses bowed hymself to the erth quykly aÌ„d worshipped aÌ„d sayde
that are wrytten in thys boke for to feare this glorious and fearfull name of the Lorde thy God the Lorde will smyte both the and thy seed with wonderfull plages and with greate plages and of longe continuaunce and with euell sekenesses and of longe duraunce Moreouer he wyll brynge vppon the all the diseases off Egipte whiche thou wast afrayed off and they shall cleaue vnto the. Thereto all maner sekenesse◠and all maner plages whiche are not wrytten in the boke of this lawe wyll the Lorde brynge vppon the vntyll thou be come to noughte And ye shal be lefte fewe in numbre where to fore ye were as the starres off heauen in multitude because thou woldest not herkē vnto the voyce of the Lorde thy God And as the Lorde reioysed ouer you to do you good and to multiplye you euen so he will reioyse ouer you to destroye you and to brynge you to nought And ye shabe wasted from of the lande whother thou goest to enioye it And the Lorde shall scater the amonge all nacyons from the one ende of the worlde vnto the other and there thou shalt serue straunge goddes which nether thou nor thy fathers haue knowne euen wod and stone And amonge these nacyons thou shalt be no small season and yet shalt haue no reste for the sole of thy foote For the Lorde shall geue the there a trēblynge herte ād dasynge eyes and sorowe of mynde And thy lyfe shall hange before the and thou shalt feare both daye and nyghte ād shalt haue no trust in thy lyfe In the mornynge thou shalt saye wolde God it were nyghte And at nyghte thou shalt saye wolde God it were mornynge For feare off thyne herte whiche thou shalt feare and for the syghte of thyne eyes whiche thou shalt se And the Lorde shall brynge the in to Egipte agayne with shippes by the waye which I bade the that thou shuldest se it nomoare And there ye shal be solde vnto youre enemyes for bondmen and bondwemen and yet no man shall bye you ¶ The .xxix. Chapter THese are the wordes of the appoyntmēt which the Lorde commaunded Moses to make with the childern of Israel in the londe of Moab besyde the appoyntment whiche he made with them in Horeb. And Moses called vnto all Israel and sayed vnto them Ye haue sene all that the Lorde dyd before youre eyes in the lande of Egipte vnto Pharao and vnto all his seruauntes and vnto all his londe and the greate temptacyons whiche thyne eyes haue sene and those greate myracles and wonders and yet the Lorde hath not geuen you an herte to perceaue nor eyes to se nor eares to heare vnto this daye And I haue led you .xl. yere in the wildernesse and youre clothes are not waxed olde vppon you nor are thy showes waxed olde vppon thy fete Ye haue eaten no bred nor droncke wyne or strounge dryncke that ye myghte knowe howe that he is the Lorde youre God And at the last ye came vnto this place ād Sihon the kynge of Hesbon and Og kynge of Basan came out agenst you vnto batayle and we smote them and toke their londe and gaue it an heritaunce vnto the Rubenites and Gadites and to the halfe tribe of Manasse Kepe therfore the worde of this appoyntment and doo them that ye maye vnderstonde all that ye ought to doo Ye stonde here this daye euery one of you before the Lorde youre God both the heedes of youre trybes youre elders youre officers ād all the mē of Israel youre childern youre wyues and the straungere that are in thyne host from the hewer of thy wod vnto the drawer of thy water that thou shulddest come vnder the appoyntment of the Lorde thy God and vnder his othe which the Lorde thy God maketh with the this daye For to make the a people vnto him selfe and that he maye be vnto the a God as he hath sayed vnto the and as he hath sworne vnto thi fathers Abraham Isaac and Iacob Also I make not this bonde and this othe with you only but both with him that stōdeth here with us this daye before the Lorde oure God and also with him that is not here with us this daye For ye knowe how we haue dwelt in the londe of Egipte and how we came thorow the myddes of the nacions which we passed by And ye haue sene their abhominaciōs and their ydolles wod stone siluer and golde which they had Lest there be amonge you man or woman kynred or trybe that turneth awaye in his hert this daye from the Lord oure God to goo ād serue the goddes of these nacions and lest there be amonge you some roote that bereth gall and wormwod so that when he heareth the wordes of this curse he blesse him selfe in his hert sayenge I feare it not I will therfore walke after the lust of myne awne hert that the drounken destroye the thurstie And so the Lorde will not be mercyfull vnto him but then the wrath of the Lorde ād his gelousye smoke agenst that man ād al the curses that are written in this boke light vppō him and the Lorde doo out his name frō vnder heauen and separate him vnto euell out of all the trybes of Israel acordynge vnto all the curses of the appoyntement that is written in the boke of this lawe So that the generacion to come of youre childern that shal ryse vpp after you ād the straunger that shall come from a ferre londe saye when they se the plages of that londe and the diseases where with the Lorde hath smytten it how all the londe is burnt vpp with bremstone and salt that it is nether sowne nor beareth nor any grasse groweth therein after the ouertrowenge of Sodome Gomor Adama ād Zeboim which the Lorde ouerthrewe in his wrath and angre And than all nacions also saye wherfore hath the Lorde done of this facion vnto this londe O how fearse is this greatt wrath And men shall saye because they lefte the testamēt of the Lorde God of their fathers which he made with them whē he brought them out of the lande of Egipte And they went ād serued straunge goddes and worshipped them goddes which they knewe not and which had geuen them nought And therfore the wrath off the Lorde waxed whote vppon that londe to brynge vppon it all the curses that are written in this boke And the Lorde cast them out of their londe in angre wrath and greate furyou snesse and cast thē in to a straunge londe as it is come to passe this daye The secrettes perteyne vnto the Lorde oure God and the thinges that are opened perteyne vnto us and oure childern for euer that we doo all the wordes of this lawe The .xxx. Chapter WHen all these wordes are come vpō the whether it be the blessinge or the cursse which I haue set before the yet yf thou turne vnto thyne hert amonge all the nacions whother the Lorde thi God hath thruste the and come agayne
god promised AbrahaÌ„ that all nations of the worlde shuld be blessed came That is the lawe was geueÌ„ to vtter synne deeth damnatioÌ„ and curse aÌ„d to dryve vnto Christ in whoÌ„ forgeuenesse life iustifyinge aÌ„d blessinges were promised that we might se so greate love of god to vs ward in christ that we heÌ„ceforth ouercome with kindnesse might love againe aÌ„d of love kepe the coÌ„mauÌ„dmeÌ„tes So now he that goeth aboute to quiette his coÌ„scieÌ„ce aÌ„d to iustifye him silf with the lawe doth but heale his wondes with freatige coresyes And he that goeth aboute to purchase grace with ceremonies doth but sucke the alepope to qweÌ„ch his thirst in as moch as the ceremonies were not geveÌ„ to iustifie the herte but to signifie the iustifiynge and forgeuenesse that is in christes bloude Of the ceremonies that they iustifie not thou readest Ebrues .x. It is impossible that synne shuld be done awaye with the bloud of oxeÌ„ aÌ„d gootes And of the lawe thou readest Gala .iij. Yf there had bene a lawe geueÌ„ that coude haue quykened or geueÌ„ liffe then had rightuousnesse or iustifyinge come by the lawe in dede Now the lawe not only quyckeneth not the harte but also woundeth it with conscience of synne and ministreth deeth aÌ„d damnacioÌ„ vnto her ij Corin .iij. so that she must neades dye aÌ„d be damned excepte she finde other remedy so farre it is of that she is iustified or holpe by the lawe The newe testament is those euerlastinge promyses which are made vs in christ the Lorde thorow out all the scripture And that testameÌ„t is bylt on faith aÌ„d not on workes For it is not sayde of that testament he that worketh shall lyue But he that beleveth shall lyue as thou readest Ioan .iij. God so loued the worlde that he gaue his only begoteÌ„ sonne that none which beleue in hi shuld perish but haue euerlastinge lyfe And when this testament is preached and beleued the sprete entreth the hart and quyckeneth it and geueth her lyfe and iustifieth her The sprete also maketh the lawe a lyuely thing in the herte so that a man bringeth forth good workes of his awne acord without compulsioÌ„ of the lawe without feare of threateninges or cursinges yee and with out all maner respecte or loue vnto any temporal pleasure But of the very power of the sprete receaved thorow faith As thou readest Ioan .i. He gaue them power to be the sonnes of God in that they beleued on his name And of that power they worke so that he which hath the sprete of christ is now no moare a childe he nether learneth or worketh now any longer for payne of the rodde or for feare of boogges or pleasure of apples But doth althinges of his awne courage As christ sayeth Ioan .vij. He that beleueth on me shall haue riuers of lyuinge water flowinge out of his belye That is All good workes aÌ„d all giftes of grace springe out of him naturallye and by their awne accorde Thou neadest not to wrest good workes out of him as a maÌ„ wold wringe veriuce out of crabbes Nay thei flow naturally out of him as springes out off hilles or rockes The newe testament was euer eueÌ„ from the beginning of the world For there were alwaye promyses of Christ to come by faith in whiche promyses the electe were then iustifyed inwardly before God as outwardly before the world by kepynge of the lawe and ceremonies And in conclusyon as thou seyst blessinges or cursynges folow the kepinge or breakynge of the lawe of Moses eueÌ„ so naturally do blessynges or cursynges folow the breakyng or kepynge of the lawe of nature out of which spriÌ„ge all oure temporall lawes So that wheÌ„ the people kepe the temporall lawes of their lond temporall prosperite and all maner of soch teÌ„porall blessynge as thou readest of in Moses doo accompanye them and fall vppon them And contraryewyse when they synne vnpunished aÌ„d wheÌ„ the rulars haue no respecte vnto naturall equyte or honestye theÌ„ God sendeth his curses amonge theÌ„ as hungre derth moren banynge pestileÌ„ce warre oppressyon with straunge aÌ„d wonderfull diseases aÌ„d newekyndes of misfortune aÌ„d evell lucke Yf any maÌ„ axe me seyng that faith iustifieth me why I worke I answere loue coÌ„pelleth me For as loÌ„ge as my soule fealeth what loue god hath shewed me in Christe I can not but loue god agayne aÌ„d his will aÌ„d coÌ„mauÌ„dmeÌ„tes and of loue worke them nor caÌ„ they seme hard vn to me I thinke not my self better for my workynge nor seke heueÌ„ nor an hyer place in heueÌ„ because of it For a christeÌ„ worketh to make his weake brother perfecter aÌ„d not to seke an hier place in heueÌ„ I coÌ„pare not my filf vnto him that worketh not No he that worketh not to daye shall haue grace to turne aÌ„d to worke tomorow aÌ„d in the meane ceason I pytye hym aÌ„d praye for him Yf I had wrought the wil of god these thousande yeres aÌ„d another had wrought the will of the devell as long aÌ„d this daye turne aÌ„d be as well willynge to suffre wyth Christas â— he hath this daye ouertakeÌ„ me aÌ„d is as farre come as I and shall haue as moche rewarde as I. And I envye him not but reioyce most of all as of lofte tresure founde For yf I be of god I haue this thousand yere sofred to wynne him for to come aÌ„d prayse the name of God with me this M. yeres I haue prayed sorowed longed syghed aÌ„d sought for that whiche I haue this daye founde aÌ„d therfore reioyse with all my myght and prayse God for hys grace and mercy ALbe a longe garment of white lynen Arcke a cofer or cheste as oure shrynes saue it was flatte aÌ„d the sample of oure shrynes was taken thereof Boothe an housse made of bowes Brestlappe or brestflappe is soche a flappe as thou seist in the brest of a cope Consecrate to apoynte a thinge to holy vses Dedicate purific or sanctifie Ephod is a garment somwhat like an amyce saue the armes came thorow aÌ„d it was gird to Geeras in weyght as it were an englysh halff penye or somwhat more Heveoâ—â—ringe because they were hoven vp before the Lorde House he made theÌ„ houses that is he made a kynred or a multitude of people to springe out of them as we saye the house of Dauid for the kinred of Dauid PeaceoffriÌ„ge offeriÌ„ges of thaÌ„kes geuiÌ„ge of de uotioÌ„ aÌ„d not for coÌ„scieÌ„ce of sinne aÌ„d trespace Polute defyle ¶ Reconcyle to make at one and to bringe in grace or fauoure Sanctefie to eleÌ„se aÌ„d purifie to apointe a thinge vnto holie vses and to seperate froÌ„ vnclene aÌ„d vnholye vses ¶ Sanctuarie a place halowed and dedicate vnto god ¶ Tabernacle an house made tentwise or as a pauelion Tunicle moch like the vppermost garmeÌ„t of the deukeÌ„ ¶ Waueoffringe because they were waueÌ„ in the preastes haÌ„des to diuers quarters â–ª Worshuppe by worshuppinge whether it be in the old testameÌ„t or the