THOUGH a man had a precious jewel and a rich, yet if he wist not the value thereof, nor wherefore it served, he were neither the better nor richer of a straw. Even so, though we read the scripture, and babble of it never so much, yet if we know not the use of it, and wherefore it was given, and what is therein to be sought, it profiteth us nothing at all. It is not enough, therefore, to read and talk of it only, but we must also desire God, day and night instantly, to open our eyes, and to make us understand and feel wherefore the scripture was given, that we, may apply the medicine of the scripture, every man to his own sores; unless that we intend to be idle disputers, and brawlers about vain words, ever gnawing upon the bitter bark without, and never attaining unto the sweet pith within, and persecuting one another in defending of lewd imaginations and fantasies of our own invention.

Paul, in the third of the second epistle to Timothy <550301> , saith, “that the scripture is good to teach,” (for that ought men to teach, and not dreams of their own making, as the pope doth,) “and also to improve;” for the scripture is the touchstone that trieth all doctrines, and by that we know the false from the true. And in the 15th to the Ephesians <491501> he calleth it “the sword of the Spirit,” because it killeth hypocrites, and uttereth and improveth their false inventions. And in the 15th to the Romans <451501> he saith, “All that are written are written for our learning; that we through patience and comfort of the scripture might have hope:” that is, the ensamples that are in the scripture comfort us in all our tribulations, and make us to put our trust in God, and patiently to abide his leisure. And in the 10th of the first to the Corinthians <461001> he bringeth in examples of the scripture to fear us, and to bridle the flesh, that we cast not the yoke of the law of God from off our necks, and fall to lusting and doing of evil.

So now the scripture is a light, and sheweth us the true way, both what to do and what to hope for; and a defense from all error, and a comfort in adversity that we despair not, and feareth us in prosperity that we sin not.

Seek therefore in the scripture as thou readest it, first the law, what God commandeth us to do; and secondarily, the praises, which God promiseth us again, namely in Christ Jesus our Lord. Then seek ensamples, first of comfort, how God, purgeth all them, that submit themselves to walk in his ways, (in the purgatory of tribulation, delivering them yet at the latter end, and never suffering any of them to perish that cleave fast to his promises.

And, finally, note the ensamples which are written to fear the flesh, that we sin not: that is, how God suffereth the ungodly and wicked sinners that resist God, and refuse to follow him, to continue in their wickedness; ever waxing worse and worse, until their sin be so sore increased, and so abominable, that if they should longer endure they would corrupt the very elect. But for the elect’s sake God sendeth them preachers. Nevertheless they harden their hearts against the truth, and God destroyeth them utterly, and beginneth the world anew.* This comfort shalt thou evermore find in the plain text and literal sense.

Neither is there any story so homely, so rude, yea, or so vile (as it seemeth outward), wherein is not exceeding great comfort. And when some, which seem to themselves great clerks, say, ‘They wot not what more profit is in many gests of the scripture, if they be read without an allegory, than in a tale of Robin Hood:’ say thou, ‘That they were written for our consolation and comfort; that we despair not, if such like happen unto us. We be not holier than Noe, though he were once drunk; neither better beloved than Jacob, though his own son defiled his bed. We be not holier than Lot, though his daughters through ignorance deceived him; nor, peradventure, holier than those daughters. Neither are we holier than David, though he brake wedlock, and upon the same committed abominable murder. All those men have witness of the scripture that they pleased God, and were good men, both before that those things chanced them, and also after.

Nevertheless such things happened them for our ensample, not that we should counterfeit their evil; brut if, while we fight with ourselves, enforcing to walk in the law of God as they did, we yet fall likewise, that we despair not, but come again to the laws of God, and take better hold.’

We read, since the time of Christ’s death, of virgins that have been brought unto the common stews, and there defiled; and of martyrs that have been bound, and whores have abused their bodies. Why? The judgments of God are bottomless. Such things partly for ensamples; partly, God through sin healeth sin. Pride can neither be healed, nor yet appear, but through such horrible deeds. Peradventure they were of the pope’s sect, and rejoiced fleshly; thinking that heaven came by deeds, and not by Christ, and that the outward deed justified them and made them holy, and not the inward spirit received by faith, and the consent of the heart unto the laws of God.

As thou readest, therefore, think that every syllable pertaineth to thine own self, and suck out the pith of the scripture, and arm thyself against all assaults. First note with strong faith the power of God, in creating all of nought; then mark the grievous fall of Adam, and of us all in him, through the light regarding of the commandment of God. In the 4th chapter, God turneth him unto Abel, and then to his offering, but not to Cain and his offering: where thou seest that though the deeds of the evil appear outwardly as glorious as the deeds of the good, yet in the sight of God, which looketh on the heart, the deed is good because of the man, and not the man good because of his deed. In the 6th, God sendeth Noe to preach to the wicked, and giveth them space to repent: they wax hard-hearted, God bringeth them to nought, and yet sayeth Noe, even by the same water by which he destroyed them. Mark also what followed the pride of the building of the tower of Babel.

Consider how God sendeth forth Abraham out of his own country into a strange land, full of wicked people, and gave him but a bare promise with him, that he would bless him and defend him. Abraham believed, and that word saved and delivered him in all perils: so that we see how that man’s life is not maintained by bread only, as Christ saith, but much rather by believing the promises of God. Behold how soberly, and how circumspectly, both Abraham and also Isaac behave themselves among the infidels. Abraham buyeth that which might have been given him for nought, to cut off occasions. Isaac, when his wells which he had digged were taken from him, giveth room and resisteth not. Moreover, they ear and sow, and feed their cattle, and make confederations, and take perpetual truce, and do all outward things even as they do which have no faith; for God hath not made us to be idle in this world. Every man must work godly and truly, to the uttermost of the power that God hath given him; and yet not trust therein, but in God’s word or promise, and God will work with us, and bring that we do to good effect: and then, when our power will extend no further, God’s promises will work all alone.

How many things also resisted the promises of God to Jacob! And yet Jacob conjureth God with his own promises, saying, “O God of my father Abraham, and God of my father Isaac, O Lord, which saidest unto me, Return unto thine own country, and unto the place where thou wast born, and I will do thee good; I am not worthy of the least of those mercies, nor of that truth which thou hast done to thy servant: I went out but with a staff, and come home with two droves: deliver me out of the hands of my brother Esau, for I fear him greatly,” etc. And God delivered him, and will likewise all that call unto his promises with a repenting heart, were they never so great sinners. Mark also the weak infirmities of the man. He loveth one wife more than another, one son more than another. And see how God purgeth him. Esau threateneth him; Laban beguileth him; the beloved wife is long barren; his daughter is ravished; his wife is defiled, and that of his own son. Rachel dieth, Joseph is taken away, yea, and, as he supposed, rent of wild beasts. And yet how glorious was his end! Note the weakness of his children, yea, and the sin of them, and how God through their own wickedness saved them. These ensamples teach us, that a man is not at once perfect the first day he beginneth to live well. They that be strong, therefore, must suffer with the weak, and help to keep them in unity and peace one with another, until they be stronger.

Note what the brethren said when they were attached in Egypt: “We have verily sinned (said they) against our brother, in that we saw the anguish of his soul when he besought us, and would not hear him; and therefore is this tribulation come upon us.” By which ensample thou seest how that conscience of evil doings findeth men out at last, but namely in tribulation and adversity: there temptation, and also desperation, yea, and the very pains of hell, find us out: there the soul feeleth the fierce wrath of God, and wisheth mountains to fall on her, and to hide her (if it were possible) from the angry face of God.

Mark also, how great evils follow of how little an occasion. Dinah goeth but forth alone to see the daughters of the country, and how great mischief and trouble followed! Jacob loved but one son more than another, and how grievous murder followed in their hearts! These are ensamples for our learning, to teach us to walk warily and circumspectly in the world of weak people, that we give no man occasions of evil.

Finally, see what God promised Joseph in his dreams. Those promises accompanied him always, and went down with him even into the deep dungeon, and brought him up again, and never forsook him, till all that was promised was fulfilled. These are ensamples written for our learning (as Paul saith), to teach us to trust in God in the strong fire of tribulation and purgatory of our flesh; and that they which submit themselves to follow God, should note and mark such things: for their learning and comfort is the fruit of the scripture, and cause why it was written. And with such a purpose to read it, is the way to everlasting life, and to those joyful blessings that are promised unto all nations in the Seed of Abraham; which Seed is Jesus Christ our Lord, to whom be honor and praise for ever, and unto God our Father through him. Amen. [The passage mentioned in note 2. p. 399, as forming part of this prologue in its earliest editions, and as having had a few sentences, more closely connected with the subject of Genesis, inserted in its place in Day, stands as follows in Tyndale’s Pentateuch of 1534.] Seek therefore in the scripture, as thou readest it, chiefly and above all, the covenants made between God and us; that is to say, the law and commandments which God commandeth us to do; and then the mercy promised unto all them that submit themselves unto the law. For all the promises throughout the whole scripture do include a covenant: that is, God bindeth himself to fulfill that mercy unto thee only if thou wilt endeavor thyself to keep his laws; so that no man hath his part in the mercy of God, save he only that loveth his law, and consenteth that it is righteous and good, and fain would do it, and ever mourneth because he now and then breaketh it through infirmity, or doth it not so perfectly as his heart would.

And let love interpret the law, that thou understand this to be the final end of the law, and the whole cause why the law was given; even to bring thee to the knowledge of God, how that he hath done all things for thee, that thou mightest love him again with all thine heart, and thy neighbor for his sake as thyself, and as Christ loved thee: because thy neighbor is the son of God also, and created unto his likeness as thou art, and bought with as dear blood as art thou. Whosoever feeleth in his heart that every man ought to love his neighbor as Christ loved him, and consenteth thereto, and enforceth to come thereto, the same only understandeth the law aright, and can interpret it. And he that submitteth not himself, in the degree he is in, to seek: his neighbor’s profit as Christ did his, can never understand the law, though it be interpreted to him; for that love is the light of the law, to understand it by.

And behold how righteous, how honest, and how due a thing it is by nature, that every man love his neighbor unfeignedly even as himself, for his Father’s sake. For it is the father’s great shame and his high displeasure, if one brother hurt another. If one brother be hurt of another, he may not avenge himself, but must complain to his father, or to them that have authority of his father, to rule in his absence. Even so if any of God’s children be hurt by any of his brethren, he may not avenge himself with hand or heart. God must avenge. And the governors and ministers of the law that God hath ordained to rule us by, concerning our outward conversation of one with another, they must avenge. If they will not avenge, but rather maintain wrong and be oppressors themselves, then must we tarry patiently till God come, which is ever ready to reap tyrants off the face of the earth, as soon as their sins are ripe.

Consider also what wrath, vengeance, and plagues God threateneth to them that are rebellious and disobedient.

Then go to and read the stories of the bible for thy learning and comfort, and see every thing practiced before thine eyes; for according to those ensamples shall it go with thee and all men until the world’s end: so that into whatsoever case or state a man may be brought, according to whatsoever ensample of the bible it be, his end shall be according as he there seeth and readeth. As God there warneth ere he smite, and suffereth long ere he take extreme vengeance, so shall he do with us. As they that turn are there received to mercy, and they that maliciously resist perish utterly, so shall it be with us. As they that resist the counsel of God perish through their own counsel, so shall it be with us until the world’s end. As it went with their kings and rulers’ so shall it go with ours. As it was with their common people, so shall it be with ours. As it was with their spiritual officers, so shall it be with ours. As it was with their true prophets, so shall it be with ours until the world’s end. As they had ever among them false prophets and true, and as their false persecuted the true, and moved the princes to slay them, so shall it be with us until the end of the world. As there was among them but a few true-hearted to God, so shall it be among us; and as their idolatry was, so shall ours be, until the end of the world.

All mercy that is shewed there is a promise unto thee, if thou turn to God.

And all vengeance and wrath shewed there is threatened to thee, if thou be stubborn and resist. And this learning and comfort shalt thou evermore find in the plain text and literal sense, etc.

A TABLE, EXPOUNDING CERTAIN WORDS IN THE FIRST BOOK OF MOSES, CALLED GENESIS.

Abrech . Tender father; or, as some will, Bow the knee. Ark . A ship made fiat, as it were a chest or a coffer.

Bisse . Fine white, whether it be silk or linen.

BLESS. God’s blessings are his gifts: as in the first chapter he blessed them, saying, “Grow and multiply, and have dominion,” etc. And in the ninth chapter he blessed Noah and his sons, and gave them dominion over all beasts, and authority to eat them. And God blessed Abraham with cattle and other riches. And Jacob desired Esau to receive the blessing which he brought him, that is, the present and gift. God blessed the seventh day; that is, gave it a preeminence, that men should rest therein from bodily labor, and learn to know the will of God and his laws, and how to work their works godly all the week after. God also blesseth all nations in Abraham’s Seed; that is, he turneth his love and favour unto them, and giveth them his Spirit and knowledge of the true way, and lust and power to walk therein, and all for Christ’s sake, Abraham’s son.

Cain . So is it written in Hebrew. Notwithstanding, whether we call him Cain, or Caim, it maketh no matter, so we understand the meaning. Every land hath his-manner: that we call John, the Welshmen call Evan, the Dutch Haunce. Such difference is between the Hebrew, Greek, and Latin; and that maketh them that translate out of the Hebrew vary in names from them that translate out of Latin or Greek. CURSE. God’s curse is the taking away of his benefits; as God cursed the earth, and made it barren. So now hunger, dearth, war, pestilence, and such like, are yet right curses, and signs of the wrath of God unto the unbelievers; but unto them that know Christ they are very blessings, and that wholesome cross and true purgatory of our flesh, through which all must go that will live godly and be saved: as thou readest, (Matthew 5:1 <400501> ). “Blessed are they that suffer persecution for righteousness’ sake,” etc.

And (Hebrews 12:1 <581201> ). “The Lord chastiseth whom he loveth; and scourgeth all the children that he receiveth.”

Eden . Pleasure.

Firmament . The sky. Faith , is the believing of God’s promises, and a sure trust in the goodness and truth of God: which faith justified Abraham, and was the mother of all his good works which he, afterwards did. For faith is the goodness of all works in the sight of God. Good works are things of God’s commandment, wrought in faith; and to sew a shoe at the commandment of God, to do thy neighbor service withal, with faith to be saved by Christ, as God promiseth us, is much better than to build an abbey of thine own imagination, trusting to be saved by the reigned works of hypocrites. Jacob robbed Laban his uncle; Moses robbed the Egyptians; and Abraham is about to slay and burn his own son: and all are holy works, because they are wrought in faith at God’s commandment. To steal, rob, and murder, are no holy works before worldly people; but unto them that have their trust in God they are holy, when God commandeth them. What God commandeth not, getteth no reward with God. Holy works of men’s imaginations receive their reward here, as Christ testifieth, Matthew 6:1 <400601> . Howbeit, of faith and works I have spoken abundantly in Mammon. Let him that desireth more seek there.

Grace . Favour: as Noah found grace; that is to say, found favor and love.

HAM andCAM all one. Jehovah , is God’s name; neither is any creature so called; and it is as much to say as, One that is of himself, and dependeth of nothing. Moreover, as oft as thou seestLORD in great letters (except there be any error in the printing), it is in Hebrew Jehovah, Thou that art; or, lie that is. MARSHAL. In Hebrew he is called Sartabaim: as thou wouldest say, Lord of the slaughtermen. And though that Tabaim be taken for cooks in many places, (for the cooks did slay the beasts themselves in those days,) yet it may be taken for them that put men to execution also. And that I thought it should here best signify, inasmuch as he had the oversight of the king’s prison, and the king’s prisoners, were they never so great men, were under his custody: and therefore I call him chief marshal; an officer, as it were the lieutenant of the Tower, or master of the Marshalsea.

Slime was their mortar, 11th chapter; and slime-pits, 14th chapter. That slime was a fatness that oozed out of the earth, like unto tar; and thou mayest call it cement, if thou wilt.

Siloh , after some, is as much to say as sent; and after some, happy; and after some, it signifieth Messias, that is to say, anointed, and that we call Christ after the Greek word. And it is a prophecy of Christ; for after all the other tribes were in captivity, and their kingdom destroyed, yet the tribe of Judah had a ruler of the same blood, even unto the coming of Christ: and about the coming of Christ the Romans conquered them, and the emperor gave the kingdom of the tribe Judah unto, which was a stranger, even an Edomite, of the generation of Esau.

Testament ; that is, an appointment made between God and man, and God’s promises. And sacrament is a sign representing such appointment and promises; as the rainbow representeth the promise made to Noe, that God will no more drown the world. And circumcision representeth the promises of God to Abraham, on the one side; and that Abraham and his seed should circumcise, and cut off the lusts of their flesh, on the other side, to walk in the ways of the Lord: as baptism, which is come in the room thereof, now signifieth on the one side, how that all that repent and believe are washed in Christ’s blood; and on the other side, how that the same must quench and drown the lusts of the flesh, to follow the steps of Christ.

Tyrants . “There were tyrants in the earth in those days, for the sons of God saw the daughters of men,” etc. The sons of God were the prophets’ children, which, though they succeeded their fathers, fell yet from the right way; and through falsehood of hypocrisy subdued the world under them, and became tyrants; as the successors of the apostles have played with us.

Vapor . A dewy mist, as the smoke of a seething pot. WALK. TO walk with God is to live godly, and to walk in his commandments. Enos walked with God, and was no more seen; he lived godly, and died. God took him away; that is, God hid his body as he did Moses and Aaron’s, lest haply they should have made an idol of him; for he was a great preacher and a holy man.

Zaphnath Panenea . Words of Egypt are they (as I suppose); and as much to say as, ‘a man to whom secret things be opened;’ or ‘an expounder of secret things,’ as some interpret it. That Joseph brought the Egyptians into such a subjection, would seem unto some a very cruel deed: howbeit, it was a very equal way; for they paid but the fifth part of that that grew on the ground, and therewith were they quit of all duties, both of rent, custom, tribute, and toll; and the king therewith found them lords, and all ministers, and defended them. We now pay half so much unto the priests only, beside their other crafty exactions.

Then pay we rent yearly, though there grow never so little on the ground; and yet, when the king calleth, pay we never the less. So that if we look indifferently, their condition was easier than ours; and but even, a very indifferent way both for the common people, and the king also.

See, therefore, that thou look not on the ensamples of the scripture with worldly eyes, lest thou prefer Cain before Abel, Ismael before Isaac, Esau before Jacob, Reuben before Judah, Zarah before Phares, Manasses before Ephraim, and even the worst before the best, as the manner of the world is.

A PROLOGUE INTO THE SECOND BOOK OF MOSES, CALLED EXODUS.

OF the preface upon Genesis mayest 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, s, 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 every thing 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 doth 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 promise of God through unbelief, and from his law and ordinances through impatiency 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 hated 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 doth,) 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 do fight against God, might appear.

Mark the long-suffering 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, Romans 9:1 <450901> .) 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 honor 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 ought 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 Christians, that will be so called, and that the cross trieth the true from the reigned; 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 an earnest that God hath elect and chosen him.

Note how oft Moses stirreth them up to believe and to trust in God, putting them in remembrance alway in time of temptation of the miracles and wonders which God had wrought before-time in their eye-sight. How diligently also forbiddeth he all that might withdraw their hearts from God!

To put nought to God’s word, to take nought 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 flee the heathen idolatries 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 any thing, 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, Leviticus 19:1. And what a charge giveth he in every place over the poor and needy, over the stranger, friendless and widow I And when he desireth to shew mercy, 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 seeth a kid in his mother’s milk, moveth us unto compassion, and to be pitiful. As doth also that a man should not offer the sire, or dam, and the young both in one day. (Leviticus 22:1 <032201> .) For it might seem a cruel thing, in as much 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 muzzle 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 goat’s 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 fantasies 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 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 thereby in all that they did, that they might have their faith and trust in God, which he cannot have that followeth either 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 Leviticus 26:1 <032601> . and Deuteronomy 28:1 <052801> , and the avoiding of all threatenings and curses, of which thou readest likewise every where, but specially in the two books above rehearsed, and the avoiding of all punishment ordained for the transgressors of the law.

And the old testament was built altogether upon the keeping of the law and ceremonies; and was the reward of keeping of them in this life only, and reached no farther than this life and this world: as thou readest, Leviticus 18:1 <031801> .”A man that doth them shall live therein;” which text Paul rehearseth, Romans 10:1 <451001> . and Galatians 3:1 <480301> . 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 years 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.

Wherefore serveth the law then, if it giveth us no power to do the law?

Paul answereth them, 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 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 plaister.

Even so saith Paul, Galatians in.” 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, t and curse, and to drive us unto Christ, in whom forgiveness, life, justifying, and blessings were promised; that we might see so great love of God to usward in Christ, that we, hence forth overcome with kindness, might love again, and of love keep the commandments.

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 alepole 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 10:1. “It is impossible that sin should be done away with the blood of oxen and goats.” And of the law thou readest, Galatians in. “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 ministereth death and damnation unto her, 2 Corinthians 3:1 <470301> . so that she must needs die and be damned, except she find other remedy, So far it is off that she is justified, or holpen 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 in works. For it is not said of that testament, He that worketh shall live; but, “he that. believeth shall live:” as thou readest, John in. “God so loved the world that he gave his only-begotten Son, that none which believe in him should perish, but have life everlasting.”

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 1:1. “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 nor worketh now any longer for pain of the rod, or for fear of bugs or pleasure of apples, but doth all things of his own courage; as Christ saith, (John 7:1 <430701> ). “He that believeth on me shall have rivers of living waters 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 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 the blessings or cursings follow the keeping or breaking 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 blessings as thou readest of in Moses, do accompany them, and fall upon them. 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, murrain, baning, 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 we”. 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 these thousand years suffered to win him, for to come and praise the name of God with me. These 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.

A TABLE, EXPOUNDING CERTAIN WORDS OF THE SECOND BOOK OF MOSES.

Able . A long garment of white linen.

Ark . A coffer, or chest, as our shrines, save it was fiat; and the sample of our shrines was taken thereof.

Booth . An house made of boughs.

Brestlap , or brestflap, 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 girded to. (Chapter 25.)

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

Heave-offerings. 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 spring out of them; as we say the house of David, for the kindred of David.

Peace-offering. Offering of thanksgiving of devotion, and not for conscience of sin and trespass.

Pollute . Defile.

Reconcile . To make at one, and to bring in grace or favor.

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

Sanctuary . A place hallowed and dedicate unto God.

Shewbread . Because it was always in the sight and presence of the Lord. (chap. 25.)

Taberbacle . A house made tentwise, or as a pavilion.

Tunicle . Much like the uppermost garment of the deacon.

Waive-offering. Because they were waiven in the priest’s hands to divers quarters.

Worship . By worshipping, whether it be in the old Testament or new, understand the bowing of a man’s self upon the ground: as we ofttimes, as we kneel in our prayers, bow ourselves, and lie on our arms and hands, with our face to the ground. Of this word, I WILL BE, cometh the name of God, Jehovah, which we interpret Lord; and is as much to say as, I am that I am. (chap. in.)

That I here call a sheep, in Hebrew is a word indifferent to a sheep and a goat both. (chapter 12.)

The Lamb was called passover, that the very name itself should put them in remembrance what it signified; for the signs that God ordained either signified the benefits done, or promises to come, and were not dumb, as the signs of our dumb god the pope.

Jehovah Nissi . The Lord is he that exalteth me. (chap. 17.) *

A PROLOGUE INTO THE THIRD BOOK OF MOSES CALLED LEVITICUS.

THE ceremonies which are described in the book following were chiefly ordained of God (as I said in the end of the prologue upon Exodus,) to occupy the minds of that people the Israelites, and to keep them from serving of God after the imagination of their own blind zeal and good intent; that their consciences might be stablished, and they sure that they pleased God therein; which were impossible, if a man did of his own head that which was not commanded of God, nor depended of any appointment made between him and God. Such ceremonies were unto them as an ABC, to learn to spell and read; and as a nurse, to feed them with milk and pap, and to speak unto them after their own capacity, and to lisp the words unto them, according as the babes and children of that age might sound them again. For all that were before Christ were in the infancy and childhood of the world, and saw that sun, which we see openly, but through a cloud, and had but feeble and weak imaginations of Christ, as children have of men’s deeds, a few prophets, except, which yet described him unto others in sacrifices and ceremonies, likenesses, riddles, proverbs, and dark and strange speaking, until the full age were come, that God would shew him openly unto the whole world, and deliver them from their shadows and cloud-light, and the heathen out of their dead sleep of stark blind ignorance. And as the shadow vanisheth away at the coming of the light, even so do the ceremonies and sacrifices at the coming of Christ; and are henceforth no more necessary than a token left in remembrance of a bargain is necessary when the bargain is fulfilled. And though they seem plain childish, yet they be not altogether fruitless; as the puppets and twenty manner of trifles, which mothers permit unto their young children, be not all in vain. For albeit that such fantasies be permitted to satisfy the children’s lusts, yet in that they are the mother’s gift, and be done in place and time at her commandment, they keep the children in awe, and make them know the mother, and also make them more apt against a more stronger age to obey in things of greater earnest.

And moreover, though sacrifices and ceremonies can be no ground or foundation to build upon; that is, though we can prove nought with them, yet when we have once found out Christ and his mysteries, then we may borrow figures, that is to say allegories, similitudes, or examples, to open Christ, and the secrets of God hid in Christ, even unto the quick, and to declare them more lively and sensibly with them than with all the words in the world. For similitudes have more virtue and power with them than bare words, and lead a man’s wits farther into the pith and marrow and spiritual understanding of the thing, than all the words that can be imagined. And though also that all the ceremonies and sacrifices have, as it were, a starlight of Christ, yet some there be that have, as it were, the light of the broad day, a little before the sun-rising; and express him, and the circumstances and virtue of his death so plainly, as if we should play his passion on a scaffold, or in a stage-play, openly before the eyes of the people; as the scape-goat, the brasen serpent, the ox burnt without the host, the passover lamb, etc.: insomuch that I am fully persuaded, and cannot but believe, that God had shewed Moses the secrets of Christ, and the very manner of his death beforehand, and commanded him to ordain them for the confirmation of our faith, which are now in the clear day-light.

And I believe also that the prophets, which followed Moses to confirm his prophecies, and to maintain his doctrine unto Christ’s coming, were moved by such things to search farther of Christ’s secrets. And though God would not have the secrets of Christ generally known, save unto a few familiar friends, which in that infancy he made of man’s wit to help the other babes; yet as they had a general promise that one of the seed of Abraham should come and bless them, even so they had a general faith that God would by the same man save, them, though they wist not by what means: as the very apostles, when it was oft told them, yet they could never comprehend it, till it was fulfilled in deed.

And beyond all this, their sacrifices and ceremonies, as far forth as the promises annexed unto them extend, so far forth they saved them and justified them, and stood them in the same stead as our sacraments do us; not by the power of the sacrifice or deed itself, but by the virtue of the faith in the promise, which the sacrifice or ceremony preached, and whereof it was a token or sign. For the ceremonies and sacrifices were left with them, and commanded them, to keep the promise in remembrance, and to wake up their faith: as it is not enough to send many on errands, and to tell them what they shall do; but they must have a remembrance with them, and it be but a ring of a rush about one of their fingers; and as it is not enough to make a bargain with words only, but we must put thereto an oath, and give earnest to confirm the faith of the person with whom it is made; and in like manner if a man promise, whatsoever trifle it be, it is not believed except he hold up his finger also; such is the weakness of the world: and therefore Christ him, self used oftentimes divers ceremonies in curing the sick, to stir up their faith withal. As for example: it was not the blood of the lamb that saved them in Egypt, when the angel smote the Egyptians, but the mercy of God and his truth, whereof that blood was a token and remembrance, to stir up their faiths withal. For though God make a promise, yet it sayeth none finally but them that long for it, and pray God with a strong faith to fulfill it, for his mercy and truth only, and knowledge their unworthiness.

And even so our sacraments (if they be truly ministered) preach Christ unto us, and lead our faiths unto Christ; by which faith our sins are done away, and not by the deed or work of the sacrament. For as it was impossible that the blood of calves should put away sin; even so is it impossible that the water of the river should wash our hearts, Nevertheless the sacraments cleanse us, and absolve us of our sins, as the priests do in preaching of repentance and faith, for which cause either other of them were ordained; but if they preach not, whether it be the priest or the sacrament, so profit they not.

And if a man allege Christ, John in the third chapter, saying, “Except a man be born again of water and of the Holy Ghost, he cannot see the kingdom of God,” and will therefore that the Holy Ghost be present in the water, and therefore the very deed or work doth put away sin; then I will send him unto Paul, which asketh his Galatians, whether they received the Holy Ghost by the deed of the law, or by preaching of faith; and there concludeth that the Holy Ghost accompanieth the preaching of faith, and with the word of faith entereth the heart and purgeth it: which thou mayest also understand by St Paul saying, “Ye are born anew out of the water through the word.” So now if baptism preach me the washing in Christ’s blood, so doth the Holy Ghost accompany it; and that deed of