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Prolog, Exo., Chapter 1

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Chapt 1.

Of the preface upon Genesis mayst thou understand how to behave thyself in this book also and in all other books of the scripture. Cleave unto the text and plain story and endeavor thyself to search out the meaning of all that is described therein and the true sense of all manner of speakings of the scripture, of proverbs, similitudes and borrowed speech, whereof I entreated in the end of the obedience, and beware of subtle allegories. And note everything earnestly as things pertaining unto thine own heart and soul. For as God used himself unto them of the Old Testament, even so shall he unto the world’s end use himself unto us which have received his holy scripture and the testimony of his son Jesus. As God doeth all things here for them that believe his promises and hearken unto his commandments and with patience cleave unto him and walk with him: even so shall he do for us, if we receive the witness of Christ with a strong faith and endure patiently following his steps. And on the other side, as they that fell from the promises of God through unbelief and from his law and ordinances through impatience of their own lusts, were forsaken of God and so perished: even so shall we as many as do likewise and as many as mock with the doctrine of Christ and make a cloak of it to live fleshly and to follow our lusts.

Note thereto how God is found true at the last, and how when all is past remedy and brought into desperation, he then fulfilleth his promises, and that by an abject and a castaway, a despised and a refused person: yea and by a way impossible to believe.

The cause of all captivity of God’s people is this. The world ever hateth them for their faith and trust which they have in God: but in vain until they fall from the faith of the promises and love of the law and ordinances of God, and put their trust in holy deeds of their own finding and live altogether at their own lust and pleasure without regard of God or respect of their neighbor. Then God forsaketh us and sendeth us into captivity for our dishonoring of his name and despising of our neighbor. But the world persecuteth us for our faith in Christ only (as the pope now doeth) and not for our wicked living. For in his kingdom thou mayest quietly and with license and under a protection do whatsoever abomination thy heart lusteth: but God persecuteth us because we abuse his holy testament, and because that when we know the truth we follow it not.

Note also the mighty hand of the Lord, how he playeth with his adversaries and provoketh them and stirreth them up a little and a little, and delivereth not his people in an hour: that both the patience of his elect and also the worldly wit and wily policy of the wicked wherewith they fight against God, might appear.

Mark the longsuffering and soft patience of Moses and how he loveth the people and is ever between the wrath of God and them and is ready to live and die with them and to be put out of the book that God had written for their sakes (as Paul for his brethren Rom. ix.) and how he taketh his own wrongs patiently and never avengeth himself. And make not Moses a figure of Christ with Rochester: but an ensample unto all princes and to all that are in authority, how to rule unto God’s pleasure and unto their neighbor’s profit. For there is not a perfecter life in this world both to the honour of God and profit of his neighbor nor yet a greater cross, than to rule Christianly. And of Aaron also see that thou make no figure of Christ until he come unto his sacrificing, but an ensample unto all preachers of God’s word, that they add nothing unto God’s word or take aught therefrom.

Note also how God sendeth his promise to the people and Moses confirmeth it with miracles and the people believe. But when temptation cometh they fall into unbelief and few bide standing. Where thou seest that all be not Christian that will be so called, and that the cross trieth the true from the feigned: for if the cross were not Christ should have disciples enough. Whereof also thou seest what an excellent gift of God true faith is, and impossible to be had without the Spirit of God. For it is above all natural power that a man in time of temptation when God scourgeth him should believe then steadfastly how that God loveth him and careth for him and hath prepared all good things for him, and that that scourging is as earnest that God hath elect and chose him.

Note how oft Moses stirreth them up to believe and to trust in God, putting them in remembrance always in time of temptation of the miracles and wonders which God had wrought before time in their eyesight. How diligently also forbiddeth he all that might withdraw their hearts from God? to put naught to God’s word: to take naught therefrom: to do only that which is right in the sight of the Lord: that they should make no manner image to kneel down before it: yea that they should make none altar of hewed stone for fear of images: to slay the heathen Idolaters utterly and to destroy their Idols and cut down their groves where they worshipped: And that they should not take the daughters of them unto their sons, nor give their daughters to the sons of them. And that whosoever moved any of them to worship false gods, howsoever nigh of kin he were, they must accuse him and bring him to death, yea and wheresoever they heard of man, woman or city that worshipped false gods, they must slay them and destroy the city for ever and not build it again. And all because they should worship nothing but God, nor put confidence in anything save in his word. Yea and how warneth he to beware of witchcraft, sorcery, enchantment, necromancy and all crafts of the devil, and of dreamers, soothsayers and of miracle doers to destroy his word, and that they should suffer none such to live.

Thou wilt haply say, They tell a man the truth. What then? God will that we care not to know what shall come. He will have us care only to keep his commandments and to commit all chances unto him. He hath promised to care for us and to keep us from all evil. All things are in his hand, he can remedy all things and will for his truth’s sake, if we pray him. In his promises only will he have us trust and there rest and to seek no farther.

How also doth he provoke them to love, ever rehearsing the benefits of God done to them already and the godly promises that were to come? And how goodly laws of love giveth he? to help one another: and that a man should not hate his neighbor in his heart, but love him as himself, Levitici .xix. And what a charge giveth he in every place over the poor and needy: over the stranger, friendless and widow? And when he desireth to shew mercy, he rehearseth withal, the benefits of God done to them at their need, that they might see a cause at the least way in God to shew mercy of very love unto their neighbors at their need. Also there is no law so simple in appearance throughout all the five books of Moses, but that there is a great reason of the making thereof if a man search diligently. As that a man is forbid to seethe a kid in his mother’s milk, moveth us unto compassion and to be pitiful. As doth also that a man shall not offer the sire of dame and the young both in one day Levitici .xxii. For it might seem a cruel thing inasmuch as his mother’s milk is as it were his blood, wherefore God will not have him sod therein: but will have a man shew courtesy upon the very beasts: As in another place he commandeth that we mussel not the mouth of the ox that treadeth out the corn (which manner of threshing is used in hot countries) and that because we should much rather not grudge to be liberal and kind unto men that do us service. Or haply God would have no such wanton meat used among his people. For the kid of itself is nourishing and the goats milk is restorative, and both together might be too rank and therefore forbidden or some other like cause there was.

Of the ceremonies, sacrifices and tabernacle with all his glory and pomp understand, that they were not permitted only, but also commanded of God to lead the people in the shadows of Moses and night of the old testament, until the light of Christ and day of the new testament were come: As children are led in the phantasies of youth, until the discretion of man’s age be come upon them. And all was done to keep them from idolatry. The tabernacle was ordained to the intent they might have a place appointed them to do their sacrifices openly in the sight of the people and namely of the priests which waited thereon: that it might be seen that they did all things according to God’s word, and not after the Idolatry of their own imagination. And the costliness of the tabernacle and the beauty also pertained thereunto, that they should see nothing so beautiful among the heathen, but that they should see more beautiful and wonderful at home: because they should not be moved to follow them. And in like manner the divers fashions of the sacrifices and ceremonies was to occupy their minds that they should have no lust to follow the heathen: and the multitude of them was, that they should have so much to do in keeping them that they should have no leisure to imagine other of their own: yea and that God’s word might be by in all that they did, that they might have their faith and trust in God, which he cannot have, that either followeth his own inventions, or traditions of men’s making without God’s word.

Finally God hath two testaments: the old and the new. The old testament is those temporal promises which God made the children of Israel of a good land and that he would defend them, and of wealth and prosperity and of temporal blessings of which thou readest over all the law of Moses, but namely Levitici xxvi. and Deuteronomii .xxviii. and the avoiding of all threatenings and curses of which thou readest likewise everywhere, but specially in the two places above rehearsed, and the avoiding of all punishment ordained for the transgressors of the law.

And the Old Testament was built all together upon the keeping of the law and ceremonies and was the reward of keeping of them in this life only, and reached no further that this life and this world, as thou readest Lev. xviii. a man that doth them shall live therein which text Paul rehearseth Rom. x. and Gala. iii. That is, he that keepeth them shall have this life glorious according to all the promises and blessings of the law, and shall avoid both all temporal punishment of the law, with all the threatenings and cursings also. For neither the law, even of the Ten Commandments nor yet the ceremonies justified in the heart before God, or purified unto the life to come. Insomuch that Moses at his death even forty year after the law and ceremonies were given complaineth saying: God hath not given you an heart to understand, nor eyes to see, nor ears to hear unto this day. As who should say, God hath given you ceremonies, but ye know not the use of them, and hath given you a law, but hath not written it in your hearts.

Alepope, —(From the Prolegomena. List of obsolete or obsolescent words and phrases.) probably misprint for ale pole, the pole set up before a tavern, or ale house (Daye, 1573).

Wherefore serveth the law then, if it give us no power to do the law? Paul answereth thee, that it was given to utter sin only and to make it appear. As a corrosive is laid unto an old sore, not to heal it, but to stir it up and to make the disease alive, that a man might feel in what jeopardy he is and how nigh death and not aware, and to make a way unto the healing plaster. Even so saith Paul Gala. iii. The law was given because of transgression (that is, to make the sin alive that it might be felt and seen) until the seed came unto whom it was promised: that is to say, until the children of faith came, or until Christ that seed in whom God promised Abraham that all nations of the world should be blessed, came. That is, the law was given to utter sin, death damnation and curse, and to drive unto Christ in whom forgiveness, life, justifying and blessings where promised, that we might see so great love of God to us ward in Christ, that we henceforth overcome with kindness might love again and of love keep the commandments. So now he that goeth about to quiet his conscience and to justify himself with the law, doth but heal his wounds with fretting corrosives. And he that goeth about to purchase grace with ceremonies, doth but suck the alepope to quench his thirst, inasmuch as the ceremonies were not given to justify the heart, but to signify the justifying: and forgiveness that is in Christ’s blood.

Of the ceremonies that they justify not, thou readest. Hebrews .x. It is impossible that sin should be done away with the blood of oxen and goats. And of the law thou readest Gala. iii. If there had been a law given that could have quickened or given life, then had righteousness or justifying come by the law indeed. Now the law not only quickeneth not the heart, but also woundeth it with conscience of sin and ministreth death and damnation unto her: ii. Corin. iii. so that she must needs die and be damned except she find other remedy, so far it is of that she is justified or helped by the law.

The new testament is those everlasting promises which are made us in Christ the Lord throughout all the scripture. And that testament is built on faith and not on works. For it is not said of that testament he that worketh shall live: But he that believeth shall live, as thou readest John iii. God so loved the world that he gave his only begotten Son that none which believe in him should perish but have everlasting life.

crabs (orig., crabbes) — crab apples

And when this testament is preached and believed, the Spirit entereth the heart and quickeneth it, and giveth her life and justifieth her. The Spirit also maketh the law a lively thing in the heart, so that a man bringeth forth good works of his own accord without compulsion of the law, without fear of threatenings or cursings: yea and without all manner respect or love unto any temporal pleasure, But of the very power of the Spirit received through faith, As thou readest John .i. He gave them power to be the sons of God in that they believed on his name. And of that power they work: so that he which hath the Spirit of Christ is now no more a child: he neither learneth or worketh now any longer for pain of the rod or for fear of boogies or pleasure of apples, but doth all things of his own courage as Christ sayeth John .vii. He that believeth on me shall have rivers of living water flowing out of his belly. That is, all good works and all gifts of grace spring out of him naturally and by their own accord. Thou needest not to wrest good works out of him as a man would wring verjuice out of crabs: Nay they flow naturally out of him as springs out of hills or rocks.

The new testament was ever, even from the beginning of the world. For there were always promises of Christ to come by faith in which promises the elect were then justified inwardly before God, as outwardly before the world by keeping of the law and ceremonies.

And in conclusion as thou seest blessings or cursings follow the keeping or breaking of the law of Moses: even so naturally do blessings or cursings follow the breaking or keeping of the law of nature, out of which spring all our temporal laws. So that when the people keep the temporal laws of their land temporal prosperity and all manner of such temporal blessing as thou readest of in Moses do accompany them and fall upon them.

Moren banynge — widespread cursing.

And contrariwise when they sin unpunished, and when the rulers have no respect unto natural equity or honesty, then God sendeth his curses among them, as hunger, dearth, moren banynge, pestilence, war, oppression with strange and wonderful diseases and new kinds of misfortune and evil luck.

If any man ask me, seeing that faith justifieth me why I work? I answer love compelleth me. For as long as my soul feeleth what love God hath shewed me in Christ, I cannot but love God again and his will and commandments and of love work them, nor can they seem hard unto me. I think not myself better for my working, nor seek heaven nor an higher place in heaven because of it. For a Christian worketh to make his weak brother perfecter, and not to seek an higher place in heaven. I compare not myself unto him that worketh not: No, he that worketh not today shall have grace to turn and to work tomorrow, and in the mean season I pity him and pray for him. If I had wrought the will of God these thousand years, and another had wrought the will of the devil as long and this day turn and be as well willing to suffer with Christ as I, he hath this day overtaken me and is as far come as I, and shall have as much reward as I. And I envy him not, but rejoice most of all as of lost treasure found. For if I be of God, I have this thousand year suffered to win him for to come and praise the name of God with me: this thousand years I have prayed sorrowed, longed, sighed and sought for that which I have this day found, and therefore rejoice with all my might and praise God for his grace and mercy.

 

Prolog, Exo., Chapter 2

Chapt 2, Word List

Albe, a long garment of white linen.

Arcke, a coffer or chest as our shrines save it was flat, and the sample of our shrines was taken thereof.

Boothe, an house made of boughs.

Brestlappe or brestflappe, is such a flap as thou seest in the breast of a cope.

Consecrate, to appoint a thing to holy uses.

Dedicate, purify or sanctify.

Ephod, is a garment somewhat like an amice, save the arms came through and it was gird to.

Geeras, in weight as it were an English halfpenny or somewhat more.

heveoffringe, because they were hoven up before the Lord.

house, he made them houses: that is, he made a kindred or a multitude of people to springe out of them: as we say the house of David for the kindred of David.

Peaceoffringe: offerings of thanksgiving of devotion, and not for conscience of sin and trespass.

Polute, defile.

Reconcyle, to make at one and to bring in grace or favour.

Sanctefie, to cleanse and purify, to appoint a thing unto holy uses and to separate from unclean and unholy uses.

Sanctuarie, a place hallowed and dedicate unto God.

Tabernacle, an house made tentwise, or as a pavilion.

Tunicle, much like the uppermost garment of the deacon.

Waueoffringe, because they were waven in the priest’s hands to divers quarters.

Worshuppe: by worshipping whether it be in the Old Testament or the new, understand the bowing of a man’s self upon the ground: As we oft times as we kneel in our prayers bow ourselves and lie on our arms and hands with our face to the ground.

 

 

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Chapt 1.

Of the preface vppon Genesis mayst thou vnderstonde how to behaue thi silf in this boke also and in 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 and 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 thine 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 and 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 and so peryshed: even so shall we as many as do lykewyse and as manye as mock with the doctrine of christ and make a cloke of it to lyue fleshlye and to folow oure lustes.

Note therto how god is founde true at the last, and how when all is past remedye and 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 in vayne vntill they falle from the fayth of the promyses and love of the lawe and 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) and not for oure weked livinge For in his kingdome thou maist quietly and with licence and vnder a protection doo what so euer abhomination thi herte lusteth: but god persecuteth us because we abuse his holye testament, and because that when we knowe the truth we folowe it not.

Note also the mightye hand of the Lorde, how he playeth with his aduersaries and provoketh them and sturreth them upp a litle and a litle, and deliuereth not his people in an houre: that both the pacience of his electe and also the worldly witte and wilye policye of the weked wherwith they fight agaynst god, might appeare.

Marke the longesoferinge and softe pacience of Moses and how he loveth the people and is euer betwene the wrath of god and them and is readye to lyue and dye with them and to be put out of the boke that god had written for their sakes (as Paule for his brothren Roma. ix.) and how he taketh his awne wronges pacientlie and never avengeth him silf. And make not Moses a figure of Christ with Rochestre: but an ensample vnto all princes and to all that are in authorite, how to rule vnto goddes pleasure and 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, then to rule christenlye. And of Aaron 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 nothing vnto goddes worde or take ought therfro.

Note also how god sendeth his promisse to the people and Moses confermeth it with miracles and the people beleve. But when temptacion cometh they falle into vnbeleffe and few byde stondinge. Where thou seest that all be not christen that wilbe so called, and that the crosse trieth the true from 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, and impossible to be had without the sprete of god. For it is aboue all naturall power that a man in tyme of temptation when god scorgeth him shuld beleue then stedfastlye how that god loveth him and careth for him and hath prepared all good thinges for him, and that that scorginge is as ernest that god hath electe and chose him.

Note how oft Moses sturreth them vpp to beleve and to trust in god, puttinge them 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 withdrawe 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 and to destroye their Idolles and 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 the sonnes of them. And that whosoeuer moued any of them to worshuppe false goddes, how so euer nye of kynne he were, they must accuse him and bryng him to deth, ye and wheresoeuer they hard of man, woman or citye that worshupped false goddes, they must slee them and destroye the citie for ever and not bild it agayne. And all because they shuld worshuppe nothinge but God, nor put confidence in any thinge saue in his word Yee and how warneth he to beware of witchcraft, sorcery, inchauntment, negromantie and all craftes of the devell, and of dreamers, sothsayers and of myracledoers to destroye his worde, and that they shulde suffer none soch to lyue,

Thou wilt happlye saye, They tell a man the truthe. What then? God will that we care not to knowe what shall come. He will haue vs care only to kepe his commaundmentes and to commytte all chaunses vnto him He hath promysed to care for vs and to kepe vs from all evell. All thinges are in his hande, he can remedye all thinges and wil for his truthes sake, yf we praye him. In his promyses only will he haue vs trust and there rest and to seke no farther.

How also doth he prouoke them to loue, euer rehersynge the benefites of God done to them allready and the godly promyses that were to come? And how goodly lawes of loue geveth he? to helpe one another: and that a man shuld not hate his neyghboure in his harte, but loue him as him silf, Leuitici .xix. And what a charge geueth he in euery place over the poore and neadye: over the straunger frendlesse and wedowe? And when he desyreth to shew mercye, he reherseth with all, the benefites of God done to them at their neade, that they myght se a cause at the lest waye in God to shew mercye of very loue vnto their neyghboures at their neade. Also there is no lawe so simple in appearaunce thorow out all the fiue bokes of Moses, but that there is a greate reason of the makynge therof if a man serch diligently. As that a man is forbyd to seth a kyd in hys mothers milke, moueth vs unto compassyon and to be pytyefull, As doth also that a man shall not offer the syre of dame and the yonge both in one daye Leuitici .xxii. For it myght seme a cruell thing in as moch as his mothers milke is as it were his bloude, wherfore god will not haue him sod therin: but will haue a man shewe curtesye vppon the very beastes: As in another place he commaundeth that we mosell not the mouth of the oxe that treadeth oute the corne (which maner of thresshinge is vsed in hote contrees) and that because we shuld moch rather not grudge to be liberall and kynde vnto men that do vs service. Or happlye God wold have no soch wanton meate vsed among hys people. For the kyd of it self is noryshinge and the gotes milke is restauretyue, and both together myght be to rancke and therfore forboden or some other like cause therewas.

Of the ceremonies, sacrifices and tabernacle with all his glorye and pompe vnderstonde, that they were not permitted only, but also commaunded of God to lead the people in the shadowes of Moses and night of the old testament, vntyll the light of christ and daye of the new testament were come: As childern are ledde in the phantasies of youth, vntyll the discretion of mans age become vppon them. And all was done to kepe them from idolatrye. The tabernacle was ordened to the entent they might haue a place appoynted them to do their sacrifices openly in the syght of the people and namelye of the preastes which wayted theron: that it might be sene that they dyd all thinge according to gods word, and not after the Idolatrie of their awne imaginacion. And the costlinesse of the tabernacle and the bewtye also pertayned therevnto, that they shuld se nothinge so bewtifull amonge the hethen, but that they shuld se more bewtifull and wonderfull at home: because they shuld not be moued to folowe them. And in like maner the diuers facions of the sacrifices and ceremonies was to occupye their mindes that they shuld haue no lust to folow the hethen: and the multitude of them was, that they shuld haue so moch to do in kepinge them that thei shuld haue no leysure to ymagine other of their awne: yee and that gods word might be by in all that they dyd, that they might have their fayth and trust in God, which he can not haue, that ether foloweth his awne invencyons, or tradicyons of mennes makynge wyth out Gods word.

Finally God hath two testamentes: the old and the newe. The old testament is those temporall promyses which God made the chilldren of Israel of a good londe and that he wolde defende them, and of welth and prosperyte and of temporall blessynges of whiche thou readest ouer all the lawe of Moses, But namelye Leuitici xxvi. And Deuteronomii .xxviii. and the avoydynge of all threateninges and curses off which thou readest lykewyse everye where, but specyallye in the two places aboue rehersed, and the avoydinge of all punyshment ordened for the transgressers of the lawe.

And the old testament was bilt all to gether vppon the kepinge of the lawe and ceremonyes and was the reward of kepinge of them in this liffe only, and reached no further that this liffe and this world, as thou readest leu. xviii. a man that doth them shall live there in which texte Paule reherseth Rom. x. and Gala. iii. That is, he that kepeth them shall haue this liffe glouriouse accordinge to all the promises and blessinges of the lawe, and shall avoyde both all temporall punishment of the lawe, with al the threateninges and cursinges also. For nether the lawe, euen of the .x. commaundmentes nor yet the ceremonies iustifyed in the herte before god, or purifyed vnto the life to come. Insomoch that Moses at his deeth euen. xl. yere after the lawe and ceremonyes were geuen complayneth sayenge: God hath not geven you an hart to vnderstonde, nor eyes to se, nor eares to heare vnto this daye. As who shuld saye, god hath geuen you ceremonies, but ye know not the vse of them, and hath geuen you a lawe, but hath not wryten it in youre hartes.

Wherfore serveth the lawe then, yf it geue vs no power to do the lawe? Paule answereth the, that it was geuen to vtter synne onlye and to make it appere. As a corosye is layde vnto an old sore, not to heale it, but to stere it vp and to make the disease a lyve, that a man might seale in what ioperdye he is and how nye deeth and not aware, and to make awaye vnto the healinge playster. Euen so sayth Paule Gala. iii. The lawe was geven because of transgression (that is, to make the synne alyve that it might be felt and sene) untill the seed came vnto whom it was promised: that is to saie, vntil the childern of fayth came, or vntill Christ that seed in whom god promised Abraham that all nations of the worlde shuld be blessed, came. That is, the lawe was geuen to vtter synne, deeth damnation and curse, and to dryve vnto Christ in whom forgeuenesse, life, iustifyinge and blessinges where promised, that we might se so greate love of god to vs ward in christ, that we henceforth ouercome with kindesse might love againe and of love kepe the commaundmentes. So now he that goeth aboute to quiette his conscience and to iustifye him silf with the lawe, doth but heale his wondes with fretinge coresyes. And he that goeth aboute to purchase grace with ceremonies, doth but sucke the alepope to qwench his thirst, in as moch as the ceremonies were not geven 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 oxen and gootes. And of the law thou readest .Gala. iii. Yf there had bene a lawe geuen that coude haue quykened or geuen 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 and damnacion vnto her: ii. Corin. iii. so that she must neades dye and be damned excepte she finde other remedy, so farre it is of that she is iustified or holpe by the lawe.

The new testament is those euerlastinge promyses which are made vs in christ the Lorde thorow out all the scripture. And that testament is bylt on faith and 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. iii. God so loued the worlde that he gaue his only begoten sonne that none which beleue in him 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 compulsion 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. vii. He that beleueth on me shall haue riuers of lyuinge water flowing out of his belye. That is, All good workes and 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 man 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, euen from the beginning of the world. For there were alwaye promyses of Christ to come by faith in whiche promyses the electe were then iustified 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: euen so naturally do blessynges or cursynges folow the breakyng or kepynge of the lawe of nature, out of which springe all oure temporall lawes. So that when the people kepe the temporall lawes of their lond temporall prosperite and all maner of soch temporall blessynge as thou readest of in Moses doo accompanye them and fall vppon them.

And contraryewyse when they synne vnpunished, and when the rulars haue no respecte vnto naturall equyte or honestye, then God sendeth his curses amonge them, as hungre, derth, moren banynge, pestilence, warre oppressyon with straunge and wonderfull diseases and newekyndes of misfortune and evell lucke,

Yf any man axe me, seyng that faith iustifieth me why I worke? I answere loue compelleth me For as longe as my soule fealeth what loue god hath shewed me in Christe, I can not but loue god agayne and his will and commaundmentes and of loue worke them, nor can they seme hard vnto me. I thinke not my self better for my workynge, nor seke heuen nor an heyer place in heuen because of it. For a christen worketh to make his weake brother perfecter, and not to seke an hier place in heuen. I compare not my silf vnto him that worketh not: No, he that worketh not to daye shall haue grace to turne and to worke tomorow, and in the meane ceason I pytye hym and praye for him. Yf I had wrought the wil of god these thousande yeres, and another had wrought the will of the devell as long and this daye turne and be as well willynge to suffre wyth Christ as I, he hath this daye ouertaken me and 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 loste tresure founde. For yf I be of god, I haue this thousand yere sofred to wynne him for to come and prayse the name of God with me: this .M. yeres I haue prayed sorowed, longed, syghed and sought for that which I haue this daye founde, and therfore reioyse with all my myght and prayse God for hys grace and mercy.

Chapt 2, Word List

Albe, a longe garment of white lynen.

Arcke, a cofer or cheste as oure shrynes saue it was flatte, and 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, purifie or sanctifie.

Ephod, is a garment somwhat like an amyce, saue the armes came thorow and it was gird to.

Geeras, in weyght as it were an englysh halffpenye or somwhat more.

heveoffringe, because they were hoven vp before the Lorde.

house, he made them 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.

Peaceoffringe: offeringes of thankesgeuinge of deuotion, and not for conscience of sinne and trespace.

Polute, defyle.

Reconcyle, to make at one and to bringe in grace or fauoure.

Sanctefie, to clense and purifie, to apointe a thinge vnto holie vses and to seperate from vnclene and unholye vses.

Sanctuarie, a place halowed and dedicate vnto god.

Tabernacle, an house made tentwise, or as a pauelion.

Tunicle, moch like the vppermost garment of the deaken.

Waueoffringe, because they were wauen in the preastes handes to diuers quarters.

Worshuppe: by worshuppinge whether it be in the old testament or the newe, vnderstond the bowenge of a mans self vppon the grounde: As wee oftymes as we knele in oure prayers bowe oure selves and lye on oure armes and handes with oure face to the grounde.