Exodus, in The Douay Old Testament (1609–1610)

The second book of Moses: Israel in Egypt, the deliverance under Moses, the law given at Sinai, and the making of the tabernacle. This is Exodus as it stands in the first tome of the Douay Old Testament (Doway: Laurence Kellam, 1609), the English College of Douai’s Catholic translation from the Latin Vulgate, in its original spelling. The page gives the edition’s Argument of the book, every chapter with its printed summary, the verse text and the marginal notes, the Annotations and the edition’s essay on the continuance of the Church and religion through the ages of the world.

THE ARGVMENT OF THE BOOKE OF EXODVS.

MOYSES hauing proſecuted in Geneſis, the ſacred hiſtorie of the [Margin: The continuation of this booke with Geneſis. The increaſe of the Iſraelites was enuyed, feared, and their religion hated.] [Margin: Gen. 50.] Church, vnto Ioſephs death, containing the ſpace of 2310. yeares, continueth the ſame in Exodus, for 145. yeares more. VVhere he first briefly recounteth, [Margin: Exod. 1.] how a ſmal number of Iſraelites, eſpecially after the death of Ioſeph, being much increaſed, a new King (riſen in the meane time, who knew not Ioſeph) together with other Aegyptians, enuying their better partes, both of bodie and minde, and more fortunate progres in wealth; fearing alſo lest they ſtil multiplying, either by their owne forces, or ioyning with other foreners, might ſpoile Aegypt, and returne into Chanaan; and hating their Religion, becauſe they acknowledged, one onlie, eternal, omnipotent God, denying and deteſting the new imaginarie goddes of the Aegyptians; reſolued and publickly decreed, by oppreſsion to hinder their increaſing, & [Margin: Their perſecution.] to keepe them in bondage and ſeruitude. But God almightie, who had choſen them for his peculiar people, did not only ſo conſerue and multiplie them, that of ſeuentie perſons, which came into Aegypt, in the ſpace of two hundred and [Margin: Their greater multiplicatiō.] [Margin: Exod. 2. Num. ⟨illegible⟩.] fiefteene yeres, there were ſix hundred thouſand men, able to beare armes, beſides wemen, children, and old men, which by eſtimation might be three millions in al, but amongst other most ſtrange and miraculous workes, eſpecally deliuered [Margin: Exod. 2.] one Hebrew infant from drowning. whom afterwards he made the [Margin: The perſecutor admoniſhed, and puniſhed. Gods people mightely deliuered.] [Margin: 3.] Guide, and ſupreme Gouernour of the ſame people; by him admonished the [Margin: 5.] King to ceaſe perſecuting, and diuers waies plagued him & his people, for their [Margin: 7.] obdurat and obſtinate crueltie. In fine called away, and mightily deliuered [Margin: 12.] his owne people; drowned that king and al his armie, in the red ſea, the Iſraelites [Margin: 14.] wonderfully paſsing through, as in a drie chanel, the waters ſtanding on both ſides, like two walles. In the deſert, fed them miraculouſly with Manna, [Margin: Miraculouſly ſuſtained in the deſert.] [Margin: 16.] and gaue them al neceſſaries, defending them alſo from enimies. Then God, hauing [Margin: 17.] thus ſelected and ſeuered his people from al other nations, gaue them a written law, as wel of Moral, as Ceremonial and Iudicial preceptes, with the [Margin: 20.] maner of making the Tabernacle, erecting Altares, conſecrating Priects, with [Margin: Inſtructed with Lawes, Moral, Ceremonial, and Iudicial.] [Margin: 26.] the inſtitution of daylie sacrifice, and of al veſtures, veſelles, & other holie [Margin: 27.] things belonging to the ſeruice of God. So this booke may be diuided into three [Margin: 30.] partes. First is declared the Iſraelites ſeruile affliction in Aegypt, vvith their [Margin: & ſeq.] deliuerie from thence: in the fieftene firſt chapters. Then how they were maintained in the deſert, and prepared to receiue a law: in the foure next chapters. In the other 21. chapters, the lavv is preſcribed, inſtructing them hovv to liue tovvards God, and al men.

THE BOOKE OF EXODVS. IN HEBREW VEELLE SEMOTH.

Chapter 1

CHAP I. The ſmal number of Iſraelites much increaſing in Aegypt, 6. eſpecially after the death of Ioſeph and his brethren, 8. a new king, that knew not Ioſeph in vaine ſtriueth to hinder their multiplication, 11. by impoſing workes vpon them, 15. and by commanding to kil, 22. and to drowne al the malchildren of them. God in the meane time rewardeth the midwiues, that fearing him, killed not the children.

1 THESE be the names of the children of Iſrael, that entred into Aegypt with Iacob: they did enter in euerie one with their houſes,

2 Ruben, Simeon, Leui, Iudas,

3 Iſſachar, Zabulon, and Beniamin,

4 Dan, and Neptali, Gad, and Aſer.

5 Therfore al the ſoules that came out of Iacobs thigh, were ſeuentie: and Ioſeph was in Aegypt.

6 Who being dead, and al his brethren, and al that generation,

7 the children of Iſrael increaſed, and as it were ſpringing vp did multiplie: and growing ſtrong exceedingly, filled the land.

8 In the meane time there aroſe a new king ouer Aegypt, that knew not Ioſeph:

9 and he ſaid to his people: Behold [::] the people of the children of Iſrael is much, and ſtronger then we.

10 Come, let vs wiſely oppreſſe the ſame, [::] leſt perhaps it multiplie: and if there ſhal be anie warre againſt vs, it ioyne with our enemies, and we being ouerthrowne, they depart out of the land.

11 Therfore :: he ſet ouer them maiſters of the workes, to afflict them with burdens: and they built vnto Pharao cities of tabernacles, Phithom, and Rameſſes.

12 And the more they did oppreſſe them, ſo much the more they multiplied, and increaſed:

13 and the Aegyptians :: hated the children of Iſraël, and deriding afflicted them:

14 and they brought their life into bitternes with the hard workes of clay, and bricke, and with al ſeruice, wherewith they were preſſed in the workes of the earth.

15 And the King of Aegypt ſaid to the mid wiues of the Hebrewes: of whom one was called Sephora, the other Phua,

16 commanding them: [::] When you ſhal be midwiues to the Hebrew wemen, and the time of deliuerie is come: if it be a manchild, kil it: if a woman, reſerue her.

17 “ But the midwiues feared God, and did not according to the commandement of the king of Aegypt, but preſerued the menchildren.

18 To whom being called vnto him, the king ſaid: What is this that you ment to do, that you would ſaue the men-children?

19 Who anſwered: The “ Hebrew wemem are not as the Aegyptian wemen: for they haue the knowledge to play the mindwife them ſelues, and before we come to them, they are deliuered.

20 God therfore did wel to the midwiues: and the people encreaſed, and became ſtrong exceedingly.

21 And “ becauſe the midwiues feared God, ⟨illegible⟩e built them houſes

22 Pharao therfore commanded al his people, ſaying: Whatſoeuer ſhal be borne of the male ſe⟨illegible⟩, [::] caſt it into the riuer: whatſoeuer of the female, reſerue it.

Marginal notes to Chapter 1

• 1 The firſt part of this booke. Of the Iſraelites ſeruile affliction in Aegypt, and their deliuerie from thence.
• 9 [::] Enuie, vaine feare, (v. 10.) & hatred of true religiō (v. 13.) are the cauſes why Infidels perſecute the faithful.
• 10 [::] The firſt perſecution was in temporal loſſes and bodilie paines, by preſſing them with workes.
• 16 [::] The ſecond was ſecrete murther.
• 22 [::] The third was open murther.

ANNOTATIONS. CHAP. I.

17. But the midvviues feared God.] In commendation of the midwiues not [Margin: God muſt be feared before Princes commanding contrarie things.] obeying the kings commandment, Moyſes oppoſeth the feare of God, to the feare of Princes; ſhewing therby that when their commandments are contrarie, the ſubiects muſt feare God, and not do that the Prince commandem. So [Margin: Mat 10. Luc. 12. Act. 4. & 5.] did our Sauiour himſelf teach, and that for feare of damnation, ſaying: Feare him vvho hath povver to caſt into het And ſo his Apor⟨illegible⟩les indued with the Holie Ghoſt, practiſed, anſwering in this caſe, that they muſt heare God rather then men. Againe, God muſt be obeyed rather then men. Alwayes vnderſtood, when they [Margin: Princes muſt be obeyed in lawful things.] are contrarie For otherwiſe both S. Peter and S. Paul teach vs, that Princes, [Margin: 1. Pet 2. Ro. 13.] yea Infidels, of whom they eſpecially ſpeake, muſt be obeyed:

19. Hebrevv vvemen are not.] Herein the midwiues ſinned. For it is neuer lawful to lye. Becauſe the lavv of God is truth, wherby S. Auguſtin proueth (li. coot. mend. c. 10) [Margin: Allies are ſinnes and vnlawful.] [Margin: Pſal. 11⟨illegible⟩ v. 142.] that whatſoeuer varieth from truth is vnlawful. VVhen therfore (ſaith he) examples of lying are propoſed to vs out of holie Scripture, either they are not lies, but are thought to be, whiles they are not vnderſtood, o⟨illegible⟩ if they be lies, they are not to be imitated, becauſe they are vnlawful. ⟨illegible⟩ Gregorie teacheth the ſame (li. 18. Moral. c. 20.) Q⟨illegible⟩a proſelt⟨illegible⟩ ab ⟨illegible⟩ diſcrep it, quitquid⟨illegible⟩ ⟨illegible⟩eritate diſcord⟨illegible⟩t: Becauſe aſſuredly vvhatſoeuer diſagreeth from veritie, differeth from equitie. Yet theſe fathers▪ hold ſuch an officious lye, as this [Margin: Venial ſinnes.] was, to be a leſſe ſinne, and more eaſily pardoned, and purged by good workes folowing.

21. Becauſe the midwiues feared God.] Feare of God ⟨illegible⟩s ⟨illegible⟩ is properly taken in holie Scripture is that holie feare⟨illegible⟩ by which the children of God re⟨illegible⟩aine [Margin: Feare of God. meritorious.] from ſinne, and that with temporal dange⟨illegible⟩ ▪ leſt they ſhould ofend the diuine Maieſtie. So theſe midwiues endangering their owne liues, by not fullfiling Pharaos commandment, had the true feare of God, and for the ſame were rewarded, [Margin: Temporal rewardes promiſed in the old Teſtamēt, eternal in the new.] as is moſt probable, eternally: though mention be here made only of temporal reward; afte⟨illegible⟩ the ⟨illegible⟩ of the old ⟨illegible⟩. VVhere ſuch promiſes were made to Abraham, and other moſt godlie Patriarches, for an aſſay only and ⟨illegible⟩aiſt of euerlaſting life, which is more expreſly promiſed in the Goſpel of Chriſt. as S. Hierom teacheth, Epiſt. ad Da⟨illegible⟩danum.

Chapter 2

CHAP. II. A child of the Hebrewes, and Tribe of Leui, being expoſed to the water, 5. is taken from thence by Pharaos daughter, 8. who committeth him to be nurſed, vnwitting to his owne mother, adopteth him and calleth him Moyſes, II. He afterwardes viſiting his brethre⟨illegible⟩, killeth an Aegyptian; 15. flieth into Mad⟨illegible⟩an; 21. marrieth a wiſe, and hath two ſonnes.

1 AFTER th⟨illegible⟩ſe thinges there came forth a man of the houſe of Leui: and he tooke a wife of his owne ſtocke.

2 Who conceaued, and ⟨illegible⟩are a ſonne: and ſeing him a goodlie one, ⟨illegible⟩id him three monethes.

3 And “ when now ſhe could not conceale him, ſhe tooke a basket made of b⟨illegible⟩iſhes, and dawbed it with * bitume and pitch: and put wi⟨illegible⟩h in it the lit⟨illegible⟩e infant, and laid him in a ſedgie place by the riuers brinke,

4 his ſiſter ſtanding a farre of, and conſidering the euent of the thing.

5 And behold the daughter of Pharao came downe to ⟨illegible⟩he was ⟨illegible⟩ in the riuer and her maides walked by the riuers brinke. Who when she ſaw the basket in the ſedges⟨illegible⟩, she ſent one of her handmaides: and when it was brought

6 opening it, and ſeeing within it an infant crying, hauing pitty on it, ſaid: This is one of the infantes of the Hebrewes.

7 To whom the childes ſiſter ſaid: Wilt thou that I goe, & ca⟨illegible⟩ro thee an Hebrew woman, that may nurſe the litle infant?

8 She anſwered: Goe. The maid went and called her mother.

9 To whom Pharaos daughter ſpeaking▪ Take, quoth ⟨illegible⟩, this child, and nu⟨illegible⟩ him for me: I wil geue thee thy hyre. The woman tooke, and nurſed the child: and when he was growen, deliuered him to Pharaos daughter.

10 Whom ſhe adopted into the place of a ſonne, and called him [::] Moyſes, ſaying: Becauſe from the water I did take him.

11 In thoſe dayes after that Moyſes was growen, he went forth to his brethren: and he ſaw their affliction, and a man that was an Aegyptian ſtriking one of the Hebrewes his brethren.

12 And when he had looked about hither & thither, and ſaw no man preſent, ▪ he ſtroke the Aegyptian, and hid him in the ſand.

13 And going forth an other day, he ſaw two Hebrewes brawling: and he ſaid to him that did the wrong: Why ſtrikeſt thou thy neighbour?

14 Who anſwered: [::] Who hath appointed thee prince & iudge ouer vs? Wilt thou kil me, as yeſterday thou dideſt the Aegyptian? Moyſes [::] feared, and ſaid: How is this thing come abroad?

15 And Pharao heard of this talke, and ſought to kil Moyſes: who fleeing from his ſight, abode in the Land of Madian, and ſate beſide a wel.

16 And the prieſt of Madian had ſeuen daughters, which were come to draw water: and when the troughes were filled, they deſired to water their fathers flockes.

17 The ſhepeheardes came vpon them, and droue them away: and Moyſes aroſe, and defending the maides, watered their ſheepe.

18 Who being returned to Raguel their father, he ſaid to them: Why are you come ſooner then you were woont?

19 They anſwered: A certaine man an Aegyptian deliuered vs from the hand of the ſhepheardes: moreouer alſo he drew water with vs, and gaue the sheepe to drinke.

20 But he ſaid: Where is he? Why haue you let the man goe? cal him that he may eate bread.

21 Therfore Moyſes ſware that he would dwel with him. And he tooke Sephora his daughter to wife:

22 who bare him a ſonne, whom he called Gerſam, ſaying: I haue bene a ſtranger in a forren countrey. And she bare an other, whom he called Eliezer, ſaying: for the God of my father my helper hath deliuered me out of the hand of Pharao.

23 But after much time the king of Aegypt died: and the children of Iſrael groning, cried out becauſe of the workes: and [::] their crie aſcended vnto God from the workes.

24 And he heard their groning, & remembred the couenant which he made with Abraham, Iſaac, and Iacob.

25 And our Lord looked vpon the children of Iſrael and knew them.

Marginal notes to Chapter 2

• 3 kind of ⟨illegible⟩l⟨illegible⟩vv, ſo ⟨illegible⟩lled.
• 10 [::] Mos, in the Aegyptian tongue ſignifieth vvater, and Iſes, ſaued. Ioſeph. li. 2. Antiq. & Clemens. Alexan. li. 1. Stromat.
• 14 [::] The guiltie perſō reiected Moyſes for lack of knowē authoritie, but God cōfirmed his cōmiſſion. Act. 7. So the Iewes reiected Chriſt, Iudge of the world.
• 14 [::] He feared to tempt God by ſtaying, but not the ſierc⟨illegible⟩es of the king. Heb. 11.
• 23 [::] Oppreſſion of innocents crieth to heauen for reuenge.

ANNOTATIONS. CHAP. II.

3. VVh⟨illegible⟩n she could not conceal him.] Theſe godlie and prudent parents, [Margin: Moyſes parēts did prudently expoſe him to ſome danger, to auoide greater.] conſidering that when the Aegyptians ſhould perceiue ſuch an infant to be borne, and not drowned according to the Kings Edict, they would deſtroy both the child, and whole familie: to auoid the greater danger, choſe the leſſe. To bring him to the water ſide, not omitting their owne induſtrie, as wel by cloſing him in a basket, that would draw no water, as by ſetting his ſiſter to watch what became of him: that if better ſucceſſe happened not the firſt day, the mother might at euening geue him ſuck, and miniſter other neceſſaries; and ſo expect an other day, or manie dayes Gods prouidence, til his diuine pleaſure ſhould more appeare.

Ioſephus writeth that Amram Moyſes father, being ſolicitous, when his [Margin: Reuelations and Gods determinations do not exclude but include mans endeuour. Though Moyſes iuſtly killed the Aegyptian, yet others may not imitate his example.] wife was great, how to ſaue the infant, if it were a man child, God reueled to [Margin: li. 2. Antiq.] him, that ſhe had conceiued a ſonne, who ſhould not only be ſaued from Pharaos furie, but alſo be the deliuerer of the whole Hebrew nation from thraldome, and ſeruitude of the Aegyptians. VVherupon they aſſuredly truſted [Margin: li. 16. c. 19. de⟨illegible⟩iuit.] that God would protect and proſper him, yet ſo, if they did their owne endeuour, which S. Auguſtin teacheth to be alwayes neceſſarie.

12. He ſtroke the Aegyptian.] Moyſes not of carnal loue towards his brethren, nor of priuate paſſion, but by diuine inſpiration killed the Aegyptian, as S. Auguſtin proueth (li. qq. in Exod. q. 2.) by the teſtimonie of S. Steuen ſaying: Moyſes thought his brethren had vnderſtood, that God by his hand, vvould [Margin: Act. 7.] ſaue them. VVherby appeareth that Moyſes himſelfe knew it was Gods pleaſure, he ſhould kil that Aegyptian inuading an Hebrew. Yet others may not imitate ſuch particular examples. Catech. Rom. p. 3. c. 6. q. 5.

Chapter 3

CHAP. III. God appeareth to Moyſes in a bush burning but not conſuming, 7. deſigneth him the Gouernour of the children of Iſrael, 10. with commiſsion to tel them, that they shal be deliuered from Aegypt: 21. and shal ſpoile the Aegyptians.

1 AND Moyſes fed the ſheepe of Iethro his father in law the prieſt of Madian: and hauing driuen the flock to the inner partes of the deſert, he came to the mountaine of God, Horeb.

2 And ▪ our Lord appeared to him in a flame of fire out of the middes of a buſh: and he ſaw that the bush was on fire, and was not burnt.

3 Moyſes therfore ſaid: I wil goe, and ſee this great viſion, why the buſh is not burnt.

4 And our Lord ſeeing that he went forward to ſee, he called him out of the middes of the buſh, and ſaid: Moyſes, Moyſes. Who anſwered: Here I am.

5 But he ſaid: Approch not hither, looſe of thy ſhoe from thy feet: for the place, wherin thou ſtandeſt, is [::] holie ground.

6 And he ſaid: I am the God of thy father, the God of Abraham, the God of Iſaac, and the God of Iacob. Moyſes hid his face: for he durſt nor looke againſt God.

7 To whom our Lord ſaid: I haue ſene the affliction of my people in Aegypt, and I haue heard their crye becauſe of their rigour that ouerſee the workes:

8 and knowing their ſorow, I am deſcended to deliuer them out of the handes of the Aegyptians, and to bring them out of that land into a land good, and large, into a land that floweth with milke and honie, to the places of the Chananeite, and Hetheite, and Amorrheite, and Pherezeite, and Heueite, and Iebuſeite.

9 Therfore the crye of the children of Iſrael is come vnto me▪ and I haue ſene their affliction, wherwith they are oppreſſed by the Aegyptians.

10 But come, and I wil ſend thee to Pharao, that thou mayeſt being forth my people, the children of Iſrael out of Aegypt.

11 And moyſes ſaid to God: Who am I that I ſhal ⟨illegible⟩oe to Pharao, and bring forth the children of Iſrael out of Aegypt?

12 Who ſaid to him: I wil be with thee: and this thou ſhalt haue for a ſigne, that I haue ſent thee: When thou ſhalt haue brought my people out of Aegypt, thou shalt ſacrifice to God vpon this mountaine.

13 Moyſes ſaid to God: Loe I shal goe to the children of Iſrael, and ſay to them: The God of your fathers hath ſent me to you. If they ſhal ſay to me: What is his name? What shal I ſay to them?

14 God ſaid to Moyſes:▪ I AM WHICH AM. He ſaid: Thus shalt thou ſay to the children of Iſrael: HE WHICH IS, hath ſent me to you.

15 And God ſaid againe to Moyſes: Theſe thinges shalt thou ſay to the children of Iſrael: The Lord God of your fathers, the God of Abraham, the God of Iſaac, and the God of Iacob hath ſent me, to you: [::] this is my name for euer, and this is my memorial into generation and to generation.

16 Goe, and geather together the ancients of Iſrael, and thou ſhalt ſay to them▪ The Lord God of your fathers hath appeared to me the God of Abraham, the God of Iſaac, and the God of Iacob, ſaying: Viſiting I haue viſited you: and I haue ſene al thinges that haue chanced to you in Aegypt:

17 and I haue ſaid the word to bring you forth out of the affliction of Aegypt, into the land of the Chananeite, and Hetheite, and Amorrheite, and Pherezeite, and Heueite, and Iebuſeite, to a Land that floweth with milke & honie.

18 And they ſhal heare thy voice: and thou ſhalt enter in, thou and the ancientes of Iſrael to the king of Aegypt, and thou ſhalt ſay to him: The Lord God of the Hebrewes hath called vs: We wil goe three dayes iourney into the wildernes, to ſacrifice vnto the Lord our God.

19 But I know that the king of Aegypt wil not diſmiſſe you to goe but by mightie hand.

20 For I wil ſtretch forth my hand, and wil ſtrike Aegypt in al my marueils, which I wil doe in the middes of them: after theſe he wil diſmiſſe you.

21 And I wil geue grace to this people, in the ſight of the Aegyptians: and when you ſhal goe forth, you ſhal not depart emptie:

22 but ech woman ſhal aske of her neighbour and of her that is in houſe with her, veſſels of ſiluer and of gold, and rayment: and you ſhal lay it vpon your ſonnes and daughters, and [::] ſhal ſpoyle Aegypt.

Marginal notes to Chapter 3

• 1 The three firſt leſſons on the 4. ſunday in Lent.
• 5 See what maner of reuerence and deuotion is preſcribed; to goe bare foo⟨illegible⟩e to holie places.▪
• 5 [::] Of holie places, and of chriſtian deuotion in going to them. S. Hierom writeth largely. ⟨illegible⟩pist. 17. 18. & 27.
• 15 [::] This is the moſt proper name but the moſt common is GOD, deriued in manie languages of Good. Mat. 19. v. 17.
• 22 [::] Al that anie man poſſeſſet⟨illegible⟩ in this world, is but lent by God. And therfore he iuſtly taketh away, and lendeth to others; diſpoſing of al as pleaſeth him.

ANNOTATIONS. CHAP. III.

1. Our Lord appeared.] S Steuen reciting this viſion ſaieth, an Angel appeared [Margin: Act. 7.] to Moyſes: and ſo it is in the Hebrew text, in the Chaldee Paraphraſis, and in the Septuagi⟨illegible⟩t Interpreters. Neither is the latin Edition (reading Lord) contrarie to the other which reade Angel, no more then one place of holie [Margin: Al appatition⟨illegible⟩ to the Patriarches and Prophetes were made by Angels, though ſometimes attributed to God. Proued by holie Scriptures and Fathers.] Scripture, is contrarie to an other in the ſame language, but very conſonant in ſenſe, ſometimes attributing the ſame apparitions and other workes to God, as the author and principal Agent, and ſometimes to Angels, the next and immediate miniſters of God. For ſo not only S. Steuen in the place alleaged, but alſo S. Paul ſaith plainly (Gal. 3.) that the Lavv vvas deliuered by Angels. And in his Epiſtle to the Hebrewes, proueth the excellencie of Chriſts Law aboue the old law, by the difference of the perſons, by whom both were geuen: affirming that the former vvas ſ⟨illegible⟩en by Angels, the other declared by our Lord Ieſus [Margin: Heb. 2.] Chriſt. VVherof S. Cyril of Alexandria diſcourſeth largely (li. 8. c. 2. Theſau.) ſhewing that in deede Angels deliuered the law, yet not by their owne authoritie, but as ſeruants and legates of God. And before him S. Dionyſe of Ariopagite (li. coeleſt. Hietar. c. 4.) taught the very ſame, the lavv (ſayeth he) as holie vvrittes teſtifie, vvas geuen to vs by Angels: yea al apparitions, made to the ancient fathers before the law, and after it, were made by Angels. A litle after obiecting to himſelfe, that diuine Scriptures alſo teſtifie, that the law was geuen [Margin: Exod. 19. 20.] and granted to Moyſes by God, to teach vs that in deede it hath the forme of ſacred and diuine law, anſwereth, eam Angelorum ad nos opera perueniſſe, that it came to vs [from God] by the meanes of Angels. In like maner S. Iuſtinus Martyr (inexplic. qq. neceſs. q. 142.) ſaieth, al thoſe Angels, which haue appeared in Gods place, or haue ſpoken with men, haue alſo benne called by the name of God, as he that ſpoke with Iob, and with Moyſes. S. Auguſtin after a large diſcourſe of this matter, in his ſecond, third, and fourth bookes de Trinitate, hath theſe wordes: (li. 4. c. vlti.) If it be demanded of me, how either the voices, or ſenſible formes, and ſhewes were made before the incarnation of the vvord of God, which prefigured the ſame, I anſwer that God wrought them by Angels, which alſo I ſuppoſe I haue ſufficiently ſhewed by teſtimonies of holie Scriptures Likwiſe S. Gregorie (Prefat. in Iob. c. 2) ſaith plainly, that an Angel appeared to Moyſes in the firie buſh, yet is called God, becauſe he was the legate of God, and therfore ſpoke, as if God himſelfe had ſpoke in diuine Perſon, explicating the ſame by two examples, Dauid ſaied: My people attend my [Margin: Examples.] [Margin: Pſal. 77.] lavv, yet neither the people, nor law was Dauids, but Gods. And the reader dayly amiddes the people proclameth: I am the God of Abraham, the God of Iſaac, [Margin: Exo. 3.] and the God of Iacob. Neither doth he truly ſay, that he is God, nor by that he ſayeth, doth he goe from the rule of truth. He alſo confi⟨illegible⟩meth the ſame doctrin, li. 28. Moral. ca. 5. And further teacheth that Angels protect men, and [Margin: God executeth his wil by Angels.] prouinces, and execute Gods wil in this infe⟨illegible⟩ior world. And ſo do the other Doctors of the Church. S. Gregorie Nazianzen, orat. ad 150. Epiſtop. & orat. 2. de Theologia. in ſine vtriuſque. S. Baſil. li. 3. cont. Funom. S Athanaſius ſer. 4. cont. Arian, longius a princ. & Epiſt. de ſenten. Dioni⟨illegible⟩ij Alexan. in ſine. S. Ambroſe, ſer. 1. in Pſal. 118. S. Chryſoſt. ho. 6. and S. Hierom. li. 3. comment. in Mat. 18.

14. I am vvhich am,] Al other things beſides God, once were not; and being are limited in nature; neither could perſiſt vnles God conſerued them; mame things alſo haue loſt, or ſhal loſe their propet eſſence and being, and whiles they remaine haue continual alterations. Onlie God eternally is without beginning, ending, limitation, dependence, or mutation, cōſiſting only of himſelfe, and al other things ar⟨illegible⟩ of him Therfore this name, QVI EST, HE WHICH IS, [Margin: The moſt proper name of God is, ⟨illegible⟩ WHICH IS.] is moſt proper to God, not determining anie maner, but indeterminatly ſignifying al maners of being, for ſo it importeth the very infinite immenſitie of Gods ſubſtance. S. Damaſcen. li. 1. c. 12. Orthodoxae ſidei. S. Tho. p. 1. q. 13. a. 11.

Chapter 4

CHAP. IIII. Moyſes receiuing power to vvorke miracles in confirmation of his miſsion, 14. and his brother Aaron being deſigned to aſsist him, 20. goeth vvith vvife and children towards Aegypt, 25. is in danger to be ſlaine for not ſooner circumciſing his ſonne. 27. Aaron meeteth him, 29. ſo they goe together, and declare to the people, that God wil deliuer them.

1 MOYSES anſwering ſaid: “They wil not beleue me, nor heare my voice, but they wil ſay: Our Lord hath not appeared to thee.

2 Therfore he ſayd to him: What is that thou holdeſt in thy hand? He anſwered: A rodde.

3 And our Lord ſayd: Caſt it vpon the ground. He did caſt it, and it was turned into a ſerpent, ſo that Moyſes fled.

4 And our Lord ſayd: Sretch thy hand, and catch the tayle therof. He ſtretched it forth, & tooke hold of it, and it was turned into a rodde.

5 That they may beleue, quoth he, that the Lord God of their fathers hath appeared to thee, the God of Abraham, the God of Iſaac, & the God of Iacob.

6 And our Lord ſayd agayne: Put thy hand into thy boſome. Which when he had put into his boſome, he brought it forth ful of leproſie like ſnow.

7 Draw backe, quoth he, thy hand into thy boſome. He drew it backe, and brought it forth agayne, & it was like the other fleſh.

8 If they wil not beleue thee, quoth he, nor heare the word of the former ſigne, they wil beleue the word of the ſigne folowing.

9 And if ſo be they wil beleue neither of theſe two ſignes, nor heare thy voice: take water of the riuer, & powre it out vpon the drie land, and whatſoeuer thou draweſt of the riuer, ſhal be turned into bloud.

10 Moyſes ſayd: I beſeech thee, Lord, I am not eloquent from yeſterday and the day before: and ſince thou haſt ſpoken to thy ſeruant, I haue more impediment & ſlownes of tongue.

11 Our Lord ſayd to him: Who made the mouth of man? or who framed the dumme and deafe, the ſeeing and the blinde? did not I?

12 Goe on therfore, and I wil be in thy mouth: & wil teach thee what thou ſhalt ſpeake.

13 But he ſayd: I beſech thee, Lord, ſend whom thou wilt ſend.

14 Our Lord being angrie at Moyſes, ſayd: Aaron thy brother the leuite, I know that he is eloquēt: behold he cometh forth to meete thee, & ſeeing thee ſhal be glad at the hart.

15 Speake to him, and put my wordes in his mouth: & I wil be in thy mouth, and in his mouth, and wil ſhew you what yee muſt doe.

16 He ſhal ſpeake in thy ſteed to the people, and shal be thy mouth: but thou shalt be to him in thoſe thinges that perteine to God.

17 [::] This rodde alſo take in thy hand, wherwith thou shalt doe the ſignes.

18 Moyſes went his way, & returned to Iethro his father in law, and ſayd to him: I wil goe and returne to my brethren into Aegypt, that I may ſee if they be yet aliue. To whom Iethro ſayd: Goe in peace:

19 Therfore our Lord ſayd to Moyſes in Madian: Goe, and returne into Aegypt: for they are al dead that ſought thy life.

20 Moyſes therfore tooke his wife, & his children, and ſet them vpon an aſſe: and returned into Aegypt, carying the rodde of God in his hand.

21 And our Lord ſaid to him returning into Aegypt: See that thou doe al the wonders, which I haue put in thy hand, before Pharao: [::] I wil indurate his hart, and he wil not diſmiſſe the people.

22 And thou shalt ſay to him: This ſayth the Lord: My firſt begotten ſonne is Iſrael.

23 I ſayd to thee: diſmiſſe my ſonne that he may ſerue me, & thou wouldeſt not diſmiſſe him: behold I wil kil thy firſt-begotten-ſonne.

24 And when he was in his iourney, in the Inne, our Lord mette him, and would haue killed him.

25 Sephora by & by tooke a very sharp ſtone, and circuncided the prepuce of her ſonne, & [::] touched his feete, and ſayd: [::] A blouddie ſpouſe thou art to me.

26 And :: he let him goe after ſhe had ſaid, A blouddie ſpouſe thou art to me, becauſe of the circumciſion.

27 And our Lord ſaid to Aaron: Goe to Moyſes into the deſert. Who went forth to mete him vnto the Mountaine of God, and kiſſed him.

28 And Moyſes told Aaron al the wordes of our Lord, by which he had ſent him, & the ſignes that he had commanded.

29 And they came together, and gathered together al the ancientes of the children of Iſrael.

30 And Aaron ſpake al the wordes which our Lord had ſaid to Moyſes: and he wrought the ſignes before the people,

31 and :: the people beleued. And they heard that our Lord had viſited the children of Iſrael, and that he had looked vpon their affliction: & they adored proſtrate.

Marginal notes to Chapter 4

• 17 [::] God deſigned a rodde for an inſtrument to work miracles.
• 21 [::] See the Annotations cha. 7. v. 3.
• 25 [::] Sephora caſt the prepuce at Moyſes feete: and ſaid: :: I had loſt thee my ſpouſe except I had redeemed thee with the bloud of my child. And: the Angel let Moyſes goe. S. Aug. q. 11. in Exod. iuxta 70.
• 25 [::] Miracles a motiue to true beleefe

ANNOTATIONS CHAP. IIII.

⟨illegible⟩. They vvil not beleue me.] Moyſes wiſely conſidering that the children of Iſrael, much leſſe Pharao, would hardly beleue his bare woord, affirming that he was ſent to them by God, propoſed this difficultie before he tooke the Embacie vpon him. For without good proofe both the Iſraelites, and Aegyptians [Margin: Miracles neceſſarie and ſufficient to proue extraordinary vocation of new preachers] might haue reiected him, as ſeming to come of his owne priuate ſpirite, being no ordinarie ſuperior, neither of the whole people, nor of his owne tribe, nor firſt of his familie; for Aaron was his elder brother. Therfore God gaue him powre of working miracles, to proue his extraordinarie miſſion true and lawful. VVhich ſufficed to make euen Pharao him ſelfe to know, that he was ſent from God almightie, though it mollified not his ſtubborne hart, to obey Gods commandement: and it fully ſatisfied the children of Iſrael touching al things which he denounced, beleuing him that God mercifully looked vpon their affliction & would deliuer them. VVherupon they adored proſtrate▪ as the laſt wordes of this chapter teſtifie. VVhere we ſee both the neceſſitie, and ſufficiencie of miracles to proue the extraordinarie vocation of ſuch as preach otherwiſe then was taught before. For this cauſe our Sauio⟨illegible⟩ himſelfe confirming his doctrin by miracles, ſaied to the Iewes: If you vvil not beleue me, beleue by vvorkes. Againe he ſaid of them: If I had not done among them vvorkes that no other [Margin: Ioan. 10. Ioan. 15. Mat. 9. Mat. 16.] man hath done, they should not haue ſinne. And cōformably ſending his Apoſtles to preach the Goſpel, gaue them powre to worke miracles in his name. So did S. Peter and S. Iohn heale the lame. Act. 3. And S. Paul auouched miracles for the ſignes of his Apoſtleſhip. 2. Cor. 12.

Chapter 5

CHAP. V. Moyſes and Aaron require of Pharao in the behalfe of God, to let his people the Hebrewes goe and ſacrifice in the deſert. VVhich he contemning, 5. oppreſſeth them more, denying them ſtravv, and yet exacting the accuſtomed number of brickes. 20. The people oppreſsed impute their miſerie to Moyſes and Aaron. 12. But Moyſes prayeth to God for them.

1 AFTER theſe things Moyſes and Aaron went in, and ſaid to Pharao: This ſaith the Lord God of Iſrael: diſmiſſe my people that they may ſacrifice to me in the deſert.

2 But he anſwered: Who is the Lord, that I ſhould heare his voice, and diſmiſſe Iſrael? I know not the Lord, and Iſrael I wil not diſmiſſe.

3 And they ſaid: The God of the Hebrewes hath called vs, to goe three daies iourney into the wilderneſſe, and to ſacrifice to the Lord our God: leſt perhappes there chance to vs peſtilence or ſword.

4 The king of Aegypt ſaid to them: Why do you Moyſes and Aaron ſolicite the people from their workes? Goe you to your burdens.

5 And Pharao ſaid: The people of the land is much: you ſee that the multitude is ſecretly increaſed: [::] how much more if you geue them reſt from their workes?

6 Therefore he commanded in that day the ouerſeers of the workes and the exactores of the people, ſaying:

7 You ſhal no more geue ſtraw to the people for to make brickes, as before: but let them ſelues goe and geather ſtraw.

8 And the taske of brickes, which they did before, you ſhal put vpon them, neither ſhal you diminiſh any thing: for they are idle, and therfore they crie, ſaying: Let vs goe, and ſacrifice to our God.

9 Let them be oppreſſed with workes, and let them accompliſh them: that they hearken not to lying wordes.

10 Therefore the ouerſeers of the workes and the exactors going forth ſaid vnto the people: Thus ſaith Pharao: I allow you no ſtraw:

11 goe, and geather if you can find any where: neither ſhal anie thing of your worke be diminiſhed.

12 And the people was diſperſed through al the Land of Aegypt to geather ſtraw.

13 And the ouerſeers of the workes were inſtant, ſaying: Finiſh your worke euerie day, as before you were wont to doe when ſtraw was geuen vnto you.

14 And the ouerſeers of the workes of the children of Iſrael were ſcourged of Pharaos exactors, ſaying: Why do you not make vp the taske of brickes as before, neither yeſterday, nor to day?

15 And the ouerſeers of the children of Iſrael came, and cried out to Pharao, ſaying: Why dealeſt thou ſo againſt thy ſeruantes?

16 Straw is not geuen vs, and brickes are commanded vs in like ſorte: behold we thy ſeruantes are beaten with whippes, and thy people is vniuſtly dealt withal.

17 Who ſaid: You are idle, and therefore you ſay: Let vs goe and ſacrifice to our Lord.

18 Goe therfore, and worke: ſtraw ſhal not be geuen you, and you ſhal geue vp the accuſtomed number of brickes.

19 And the ouerſeers of the children of Iſrael ſaw them ſelues in hard caſe, becauſe it was ſaid vnto them: There ſhal not a whitte be diminiſhed of the brickes for euerie day.

20 And they mette Moyſes and Aaron, who ſtood ouer againſt them, coming forth from Pharao:

21 and they ſaid to them: Our Lord ſee and iudge, becauſe [::] you haue made our ſauour to ſtinke before Pharao and his ſeruantes, and you haue geuen him a ſword, for to kil vs.

22 And Moyſes returned to our Lord, and ſaid: Lord [::] why haſt thou afflicted this people? wherfore haſt thou ſent me?

23 For ſince the time that I entered in to Pharao to ſpeake in thy name, he hath afflicted thy people: and thou haſt not deliuered them.

Marginal notes to Chapter 5

• 5 [::] VVordlie men thinke Gods people encreaſe moſt by reſt, but indede they multiplie more, when they are oppreſſed. S. Cyprian de exhort. Mart. c. 10.
• 21 [::] The craftie diuel knowīg that weake men afflicted are eaſely moued to murmur, ſturred this people againſt their owne leaders S. Greg. li. 29. c. 14. Moral.
• 22 [::] Gods prouidēce ſuffereth his children, to be moſt afflicted, when relife is nere at hand. Theod. q. 13 in Exod.

Chapter 6

CHAP. VI. God reueling himſelfe more to Moyſes then he had done to former Patriarches, 6. commandeth him to tel the children of Iſrael, that he ſeeing their miſeries, wil deliuer them from Aegypt, and geue them poſſeſsion of Chanaan. 14. The genealogies of Ruben, Simeon, and eſpecially of Leui are recited, 26. to shew the origin of Moyſes and Aaron.

1 AND our Lord ſaid to Moyſes: Now thou shalt ſee what thinges I wil doe to Pharao: for by a mightie hand shal he diſmiſſe them, and in a ſtrong hand shal he caſt them out of his land.

2 And our Lord ſpake to Moyſes, ſaying: I am the Lord

3 that appeared to Abraham, to Iſaac and to Iacob, as God almightie: and“ my name [::] ADONAI I did not ſhew them.

4 And I made a couenant with them, to geue them the Land of Chanaan, the land of their pilgrimage, wherein they were ſtrangers.

5 And I haue heard the groning of the children of Iſrael, wherwith the Aegyptians haue oppreſſed them: and I haue remembred my couenant.

6 Therfore ſay to the children of Iſrael: I the Lord who wil bring you forth out of the worke-priſon of the Aegyptians, & wil deliuer you from ſeruitude: and redeme you in a high arme, and great iudgements.

7 And I wil take you to me for my people, and I wil be your God: and you shal know that I am the Lord your God, that brought you forth out of the worke-priſon of the Aegyptians:

8 and brought you into the land, ouer which I lifted vp my hand to geue it to Abraham, Iſaac, and Iacob: and I wil geue it you to poſſeſſe, I the Lord.

9 Moyſes then told al to the children of Iſrael: who did not hearken vnto him, for anguish of ſpirit, and moſt painful worke.

10 And our Lord ſpake to Moyſes, ſaying:

11 Goe in, and ſpeake to Pharao the king of Aegypt, that he diſmiſſe the children of Iſrael out of his land.

12 And Moyſes anſwered before our Lord: Behold the children of Iſrael heare me not: and how wil Pharao heare, eſpecially wheras I am of vncircumciſed lippes?

13 And our Lord ſpake to Moyſes and Aaron, and he gaue them commandement vnto the children of Iſrael, & vnto Pharao the king of Aegypt, that they should bring forth the children of Iſrael out of the land of Aegypt.

14 Theſe are Princes of their houſes by their families. The ſonnes of Ruben the firſt begotten of Iſrael: Henoch and Phallu, Heſron and Charmi.

15 Theſe are the kinreds of Ruben. The ſonnes of Simeon: Iamuel and Iamin, and Ahod, and Iachin, and Soar, and Saul the ſonnes of the Chananiteſſe, theſe are the progenies of Simeon.

16 And theſe are the names of the ſonnes of Leui by their kinreds: Gerſon and Caath and Merari. And [::] the yeares of the life of Leui were an hundred thirtie ſeuen.

17 The ſonnes of Gerſon: Lobni and Semi, by their kinreds.

18 The ſonnes of Caath: Amram, and Iſaar, and Hebron and Oziel. the yeares alſo of Caaths life, were an hundred thirtie three.

19 The ſonnes of Merari: Moholi and Muſi. theſe be the kinreds of Leui by their families.

20 And Amram tooke to wife locabed [::] his [*] aunt by the fathers ſide: who bare him Aaron and Moyſes. And the yeares of Amrams life were an hundred thirtie ſeuen.

21 The ſonnes alſo of Iſaar: Coree, and Nepheg, and Zechri.

22 The ſonnes alſo of Oziel: Mizael, and Elizaphan, and Sethi.

23 And Aaron tooke to wife Elizabeth the daughter of Aminadab, ſiſter of Nahaſon, who bare him Nadab, and Abiu, and Eleazar, and Ithamar.

24 The ſonnes alſo of Core: Aſer, and Elcana, & Abiaſaph. theſe be the kinreds of the Corites.

25 But Eleazar the ſonne of Aaron tooke a wife of the daughters of Phutiel: who bare him Phinees. [::] theſe are the heads of the Leuitical families by their kinreds.

26 This is Aaron and Moyſes, whom our Lord commanded that they ſhould bring forth the children of Iſrael out of the land of Aegypt by their troupes.

27 Theſe are they that ſpake to Pharao the king of Aegypt, that they might bring forth the children of Iſrael out of Aegypt: this is Moyſes, and Aaron,

28 in the day when our Lord ſpake to Moyſes in the land of Aegypt▪

29 And our Lord ſpake to Moyſes, ſaying: I the Lord: ſpeake to Pharao the king of Aegypt, al thinges which I ſpeake to thee.

30 And Moyſes ſaid before our Lord: Loe I am of vncircumciſed lippes, how wil Pharao heare me?

Marginal notes to Chapter 6

• 3 [::] Adonai is not the name here vttered to Moyſes but is redde in place of the vnknowen name.
• 16 [::] Ioſeph died firſt of the twelue bretheren. Gen. 50. Leui liued lōgeſt and ſo the yeares of their liues are recorded in holie Scriptures, & not of the reſt▪ Chronolog. ⟨illegible⟩.
• 20 [::] See Num. 26. v. 59.
• 20 [*] patr⟨illegible⟩ lem pr⟨illegible⟩ patrua, quae latin⟨illegible⟩ non d⟨illegible⟩r.
• 25 [::] It perteined not to Moyſes preſent purpoſe, to proſecute the genealogies of Iacobs other ſonnes, being come to the origin of the Prieſtlie tribe in Leui the third ſōne. ⟨illegible⟩. Aug. q. 15. in Exod.

ANNOTATIONS. CHAP. VI.

3. My name Adonai] Here and in manie other places of holie Scripture in the Hebrew text, is that name of God of foure letters, which the Iewes ſay is ineffable Yet ſure it is, that Moyſes heard it pronounced, and afterwards writte it as he did the reſt in Hebrew letters (which are al conſonants) without [Margin: In place of the name of God counted ineffable, is commonly redde Adonai.] vowels. But the Rabbins that long after put points or vowels to al other words, put none to this. For al then redde Adonai in place therof. And ſo the Latin, and al vulgar Catholique verſions, keepe the ſame word vntranſlated. The Septuagint in Greke tranſlate KYPIO⟨illegible⟩, which in Latin is Dominus, in Engliſh [Margin: Mat. 4. v. 7, 10. Rom. 15. v. 11.] Lord. So alſo al ancient Fathers, and (which is moſt of al) our Sauiour, and his Apoſtles, alleaging ſentences of the old Teſtament, where this name is contained, ſtil expreſſe it by wordes that ſignifie Lord. Only certaine late writers haue framed a new word, by putting the points of Adonai, to the proper letters of this vnknowen name, which are Iod, He, Vau, He, and ſo ſound it Iehouah: [Margin: Iehouah is not the right name of God.] [Margin: S. Dionyſe. S. Hierom. Theodoret. Damaſ⟨illegible⟩.] which was ſcarſe heard of before an hundred yeares. As Biſhop Genebrard, Cardinal Bellarmin, and F. Pererius proue, for that neither ancient Fathers, writing whole Treatiſes de Diuinis nominibus, nor the elder Rabbins, nor later moſt learned Hebricians, as Rabbi Moyſes, Aben Ezram, Lira, Paulus Burgenſis and others, neuer mention Iehouah amongſt the Names or titles of God.

Chapter 7

CHAP. VII. Moyſes being conſtituted as God of Pharao, and Aaron as the prophet of Moyſes, they declare Gods commandment to Pharao; 10. turne the rodde into a ſerpent; 17. & the water into bloud, which is the firſt plague. 22. The magicians doe the like by inchantments, and Pharaos hart is indurate.

1 AND our Lord ſaid to Moyſes: Behold I haue appointed thee “the God of Pharao: and Aaron thy brother ſhal be [::] thy prophet.

2 Thou ſhalt ſpeake to him al thinges that I command thee: and he ſhal ſpeake to Pharao, that he diſmiſſe the children of Iſrael out of his land.

3 But“ I wil indurate his hart, and wil multiplie my ſignes and wonders in the Land of Aegypt,

4 and he wil not heare you: and I wil put in my hand vpon Aegypt, and wil bring forth my armie and people the children of Iſrael out of the Land of Aegypt, by very great iudgements.

5 And the Aegyptians ſhal know that I am the Lord, which haue ſtretched forth my hand vpon Aegypt, and haue brought forth the children of Iſrael out of the middes of them

6 Therfore Moyſes and Aaron did as our Lord had commanded: ſo did they.

7 And Moyſes was eightie yeares old, and Aaron eightie three, when they ſpake to Pharao.

8 And our Lord ſaid to Moyſes and Aaron:

9 When Pharao ſhal ſay vnto you, Shew ſignes: thou ſhalt ſay to Aaron: Take thy rodde, and caſt it before Pharao, and it ſhal be turned into a ſerpent.

10 Therfore Moyſes and Aaron going in vnto Pharao, did as our Lord had commanded. And Aaron tooke the rodde before Pharao and his ſeruantes, the which was turned into a ſerpent.

11 And Pharao called [::] the wiſe men and the enchanters: and “they alſo by Aegyptian enchantments and certaine ſecrecies did in like maner.

12 And euery one did caſt forth their roddes, the which were turned into dragons: but Aarons rodde deuoured their roddes.

13 And Pharaos hart was indurate, and he heard them not, as our Lord had commanded.

14 And our Lord ſaid to Moyſes: Pharaoes hart is aggrauated, he wil not diſmiſſe the people.

15 Goe to him in the morning, behold he wil goe forth to the waters: and thou ſhalt ſtand to meete him vpon the banke of the riuer: and the rodde that was turned into a dragon, thou ſhalt take in thy hand.

16 And thou ſhalt ſay to him: The Lord God of the Hebrewes ſent me to thee, ſaying: Diſmiſſe my people to ſacrifice vnto me in the deſert: and vntil this preſent [::] thou wouldeſt not heare.

17 This therfore ſaith our Lord: In this thou ſhalt know that I am the Lord: behold I wil ſtrike with the rodde, that is in my hand, the water of the riuer, and it ſhal be turned into bloud.

18 The fiſhes alſo, that are in the riuer, ſhal dye, and the waters ſhal putrifie, and the Aegyptians ſhal be afflicted drinking the water of the riuer.

19 Our Lord alſo ſaid to Moyſes: Say vnto Aaron, Take thy rodde, and ſtretch forth thy hand vpon the waters of Aegypt, and vpon their floudes, and riuers and pooles, and al the lakes of waters, that they may be turned into bloud: and be there bloud in al the Land of Aegypt, as wel in the veſſels of wood as of ſtone.

20 And Moyſes and Aaron did as our Lord had commanded: and lifting vp the rodde he ſtroke the water of the riuer before Pharao and his ſeruantes: [::] which was turned into bloud.

21 And the fishes, that were in the riuer, died: and the riuer, putrified, and the Aegyptians could not drincke the water of the riuer, and there was bloud in the whole Land of Aegypt.

22 And the enchaunters of the Aegyptians with their enchantments did in like maner: and Pharaoes hart was indurate, neither did he heare them, as our Lord had commaunded.

23 And he turned away him ſelfe, and went into his houſe, neither did he yet ſet his hart to it this time alſo.

24 And al the Aegyptians digged round about the riuer for water to drinke: for they could not drinke of the water of the riuer.

25 And ſeuen dayes were fully ended, after that our Lord ſtroke the riuer.

Marginal notes to Chapter 7

• 1 [::] Aaron alſo was the prophet of God, but ſubordinate vnder Moyſes, and ouer Pharao. S. Aug. q. 17. in Exod.
• 11 [::] Iannes and Mambres. 2. Tim. 3. knowen by tradition.
• 16 [::] Induration of hart (ſaith S. Bernard) is neither cut with remorſe, nor ſoftened with pittie, nor moued with prayers, nor yeldeth to threates: yea is more hardned by puniſhments. li. 1. de conſid. ad Eugen.
• 20 [::] The firſt plague in water, in which the Aegyptiās drowned the Hebrewes infants. Theodoret q. 19. in exod. the like Ap. 16 Becauſe the wicked ſpil the bloud of Gods Saintes, he wil geue them bloud to drinke.

ANNOTATIONS. CHAP. VII.

1. The God of Pharao.] The name of God, which eſſentially is proper only to the three Diuine Perſons of the B. Trinitie, and incommunicable to anie creature [Margin: The name of God attributed to men.] (Sap. 14.) is neuertheles by ſimilitude attributed in holie Scripture to other perſons. As (Exod. 22. v. 8.) Iudges, or princes, are called goddes, for the eminent authoritie and powre which they haue from God. So Moyſes was [Margin: Iudges called goddes. Moyſes the God of Pharao.] conſtituted the Iudge and God of Pharao, not only to puniſh him, for his obſtinacie, and finally to compel him to diſmiſſe the Iſraelites out of Aegypt, but alſo to terrifie him ſo in the meane time, that he being otherwiſe a mightie King, and extremly and often afflicted by Moyſes, yet durſt neuer lay violent handes vpon him, left himſefe, and al his nation ſhould preſently haue bene deſtroyed. As S. Hilarie (lib. 7. de Trinitate) & S. Gregorie (ho. 8. in EZech.) note vpon this place. Likwiſe Prieſts are called goddes (Exod 22. v. 28.) for their [Margin: Prieſts called goddes Other title⟨illegible⟩ of God geuen to men.] ſacred function, pertaining to Religion and Seruice of God. Prophetes alſo are called Videntes, Seers (1. Reg. 9.) becauſe by participation of diuine knowledge, they ſee ſometimes the ſecretes of other mens hartes, things ſupernatural, and future contingent, though properly and naturally onlie God almightie is Scrutator cordis, the ſearcher of the hart, and knoweth al things (Sap. 1.) Againe S. Peter [Margin: Moyſes a Holie Prophete, Prieſt, and Prince.] ſaieth (2. Epiſt. c. 1.) that iuſt men are made partakers of diuine nature. VVhich is rather more then to participate in name. Al which titles rightly perteined to Moyſes, being in life Holie, in knowledge a Prophete, in function a [Margin (*): Pſal. 98. v. 6.] Prieſt, and in powre a Prince. In the ſame ſenſe of participation, Saintes are called our Mediators, Aduocates, Redemers, Deliuerers, and the like.

3. I vvil indurate] According to our purpoſe mentioned in the Annotations vpon the 9. chap. to the Romanes, we ſhal here recite the ſumme of S. Auguſtins [Margin: Proteſtants hold God to be the cauſe that men do ſinne, yet not the cauſe of ſinne.] doctrine (Ser. 88. de tempore) touching the hard queſtion: How God did indurate Pharaoes hart. And withal we ſhal briefly explicate, according to the doctrine of the ſame, & other moſt learned Fathers of the Church, the true ſenſe of this and like places, by which Zuinglius, Caluin, Beza, and other Sectaries, would proue that God not only permitteth, but alſo commandeth, inclineth, inforceth, and compelleth men to do that which is ſinne: yea that God is the author, internal mouer, & inforcer, that man tranſgreſſeth; though they denie th⟨illegible⟩t God ſinneth, or is cauſe of the malice of ſinne. For exāple, Zuinglius [Margin: Zuinglius doctrine.] (Ser. de prouidentia Dei, ca. 5) ſaieth: Numen ipſum auctor eſt eius, quod nobis eſt iniuſtitia, illi vero nullatenus eſt. The diuine povvre it ſelfe is author of that thing, vvhich to vs is iniuſtice, but to him in no vviſe is. And alitle after, Cum igitur Angelum tranſgreſsorem ⟨illegible⟩acit, & hominem, ipſe tamen tranſgreſſor non cōſtituitur. VVhen therfore God maketh Angel, and man tranſgreſſor, yet himſelf is not made a tranſgreſſor. Cha. 6. Vnum igitur atque idem ſacinus, puta adulterium aut homicidium, quantum Dei eſt auctoris, motoris, impulſoris, opus eſt, crimen non eſt: quantum hominis eſt, crimen acſcelus est. Therfore the ſelf ſame act, as adulterie or manſlaughter, as it is of God the author, mouer, inforcer, is a worke, is not a crime: but as it is of man, is a crime, & a wicked act. Caluin (li 8. Inſtit. c. 17. para. 11.) affirmeth that the diuel, & the [Margin: Caluins doctrine.] whole band of the wicked can not conceiue, nor endeuoure, nor doe anie miſchief, niſi quantum Deus permi⟨illegible⟩erit, imo ⟨illegible⟩iſi quantum ille mandarit. but ſo farre as God permitteth (which al Catholiques firmly beleue) nay ⟨illegible⟩ut ſo far as he cōmandeth: which al Catholiques abhorre and deteſt. Likewiſe (li. 2. c. 4. para. 4) alleaging Gods wordes, ſaying he had aggrauated, and hardned Pharaoes hart, affirmeth, that which God did more, beſides not mollifying his hart, was, quod obſtinatione pectus eius ob⟨illegible⟩irmandum Satanae mandauit, that he committed his hart to Satan to be obdurated vvith obſtinacie: making God the author, and Satan only [Margin: Bezas doctrin.] the miniſter of hardning Pharaos hart. Beza folowing this race (in Reſpon. ad Caſtallionem, Aphoriſmo 22.) ſaieth, God ſo vvorketh by euel inſtruments, that he doth not only ſuffer them to worke, nor only moderateth the euent, ſed etiam vt excitet, impellat, moueat, regat, atque adeo (quod omniū eſt maximum) etiam creet, vt per illa agat quod conſtituit: but alſo ſturreth them vp, driueth them forward, [Margin: By their doctrin it neceſſarily foloweth, that God ſhould he author of ſinne.] moueth them, ruleth them, and (which is moſt of al) euen createth them, that by them he may vvorke that which he appointed. Al vvhich (ſaith he) God doth rightly, and vvithout anie iniuſtice. So in dede theſe men ſay, when they are preſſed with the blaſphemous abſurditie, that they make God author and cauſe of ſinne, which neceſſarily and euidently foloweth of their doctrin. For by the very light of nature, it is clere, that the commander or inforcer is author of that euil which an other doth, by his cōmandement or inforcement, and by al law of nature and nations, diuiue and humane, is condemned as culpable and guiltie of the fault, which the other cōmitteth: but theſe miniſters ſay (in the places aboue cited) God c⟨illegible⟩mandeth, inforceth, and vvorketh al that a ſinner doth. Ergo, God by this doctrin muſt be author, culpable, and guiltie of ſinne. VVhich is ſo blaſphemous, and horrible to Chriſtian eares, that they dare not ſay it in expreſſe termes.

Seing then God is ſaid to haue indurated Pharaoes hart, and al, confeſſe that [Margin: The ſtate, of the controuerſie.] induration of hart is a moſt greuous ſinne, the controuerſie is: VVhether God commanded, inforced, and wrought the induration in Pharaoes hart, or only permitted it? or what els God did to Pharao, wherby his hart was indurate; and finally by whom it was properly indurate, by God, or by Pharao him [Margin: S. Auguſtins doctrin. ſer. 88 de temp. God forſaketh not, til he be forſaken.] ſelfe? Al which S. Auguſtin explicateth, laying firſt this ground (which euerie one is faithfully and firmly to beleue) that God neuer forſaketh any man, before he be firſt forſaken by the ſame man: yea God alſo long expecteth, that a ſinner which much and often offendeth, conuert and liue. But when the ſinner [Margin: Ezech▪ ⟨illegible⟩.] abideth long in his wickednes, of the multitude of ſinnes riſeth deſperation, of deſperation is ingendred obduration. For vvhen the impious▪ is comon to [Margin: Pr⟨illegible⟩. 18.] the depth of ſinnes, he contemneth. Obduration therfore cometh not of Gods powre compelling, but is ingendred by Gods remiſnes, or indulgence, and ſo not diuine powre, but diuine patience did harden Pharaoes hart. How often ſoeuer therfore our Lord ſaieth: I vvil indurate the hart of Pharao, he would nothing [Margin: God by not puniſhing permitted Pharao to indurate him ſelf. And that for his former ſinnes.] els to be vnderſtood, but I wil ſuſpend my plagues and puniſhments, wherby I wil permit him through mine indulgence to be obdurate againſt me. Perhaps ſome wil aske, why did God by ſparing him, let him be indurate? why did God take from him his wholſome puniſhment? I anſwer ſecurely: this was done, becauſe Pharao, for the huge heape of his ſinnes, deſerued not as a child, to be corrected vnto amendment, but as an enemie was ſuffered to be indurate. For of them, whom Gods mercie ſuffereth not to be indurate, it is written: God [Margin: Heb 12. Apoc. 3. Prou. 8.] ſcourgeth euerie child vvhom he receiueth. And in an other place. VVhom I loue I correct and chaſtiſe: Againe VVhom God loueth he chaſtiſeth. Let no man therfore with Paganes and Manichees preſume to reprehend or blame Gods iuſtice, but certainly beleue, that not Gods violence made Pharao indurate, but his owne wickednes, and his vntamed pride againſt Gods precepts. Againe, what els is it to [Margin: In abſence of grace ſinne obdurateth.] ſay, I vvil indurate his hart, but when my grace is abſent from him, his owne wickednes wil obdurate him?

To know this by examples: water is congeled with vehement cold, but the heate of the ſunne coming vpon it, is reſolued, and the ſunne departing, it freezeth againe. In like maner by the laſines of ſinners, charitie wa⟨illegible⟩eth cold, [Margin: Gods grace in the obſtinate, like the heate of the ſunne in cold water.] & they are hardned as yſe: but when the heate of Gods mercie commeth vpon them, they are againe ſo⟨illegible⟩tned. So Pharao without pittie or compaſſion afflicting the Hebrewes, became as hard as yſe, but Gods hand touching him with afflictions, he made humble ſupplication, that Moyſes and Aaron would pray to God for him, promiſing what they demanded: againe, when the plagues were remoued, he was more indurate againſt God and his people, then before. VVherby we ſee, Gods gentlenes, indulgence, and ſparing of Pharao, not his ⟨illegible⟩igour, nor his wil or ſet purpoſe, but his permiſſion, and Pharaoes owne wilful [Margin: As a father for not puniſhing is ſaied to ſpoile, ſo God to indurate.] malice hardned his hart, and brought him to obſtinate contempt of Gods cōmandments. And therfore God did only indurate him, in that cōmon phraſe of ſpeaking, as a father, or a maiſter hauing brought vp his child or ſeruant delicatly, and not ſufficiently puniſhed his frequent faultes, wherby he becometh worſe and worſe, deſperate and obdurate, at laſt the father or maiſter ſaieth: I haue made thee thus bad as thou art I by ſparing thee and ſuffering thee to haue thine owne pleaſure, haue nouriſhed thy peruerſnes, and careleſnes: [Margin: Al the wicked may iuſtly be dam⟨illegible⟩d▪ but ſome are iuſtified and ſaued.] yet he ſaieth not this, as though by his wil and intention, but by his goodnes and gentlenes the man became ſo wicked. It may here be demanded againe; why did not our Lord ſo mercifully puniſh Pharao, as wholy to reclame him, for it ſemeth that had benne greateſt mercie? and God dealeth ſo with ſome, why doth he not with al, that al might be ſaued? Firſt it is moſt iuſtly and rightly aſcribed to their iniquitie, which deſerue to be indurate: againe why this ſinner is reclaimed, and not an other of the ſame il deſerts, is to be referred to Gods inſcrutable iudgements, which are often ſecrete, neuer vniuſt. Let it therfore ſuffice piouſly and humbly to beleue, that as Moyſes [Margin: Deut. 32. Pſal. 5. Rom. 9.] [Margin: God neuer willeth but only ſuffereth sine.] teſtifieth, God is faithful and vvithout anie iniquitie, iuſt and right: and as the royal Prophet alſo profeſſeth, Thou art not a God that vv⟨illegible⟩ iniquitie, and as the Apoſtle teacheth, there is no iniquitie vvith God. By al which and ſome more to the ſame effect (which we omit) S. Auguſtin concludeth againe, that properly Pharao [Margin: Pharao abuſing Gods benefites hardned his ow⟨illegible⟩e ſtart. And ⟨illegible⟩fully periſhed] hardened his owne, hart, God only by beſtowing benefites vpon him, which he abuſed, and not plaguing him ſo much, as he deſerued, but letting him liue, and reigne, and perſecute the Church for the time, vntil he and al his armie were in the middes of the ſea. VVhither (as the ſame lerned father noteth (ſer. 89.) their owne deſperate boldnes drew them, vaine furie through their owne madnes prouoking them to goe ſo farre, where God not working, but only ceaſing to continew his miracle, the waters returning to their owne nature, and meeting together inuolued and drowned them al.

Other like expoſitions the ſame lerned father hath in other places. As, q. 18. [Margin: Other places of S. Auguſtin] ſuper Exodum, he teacheth that Pharao being already ſo wicked through his owne fault, other things were done to him and his people, which partly were to the correction of others, and might haue bene to his, but he abuſing al▪ became worſe & worſe, by Gods ſuffering and diſpenſation, not only for his ⟨illegible⟩ ▪ but euidently iuſt punishment. Li. 5. cont. Iulian c. 3. touching the ground of tentation [Margin: ⟨illegible⟩. 1.] [Margin: Gods iuſtice ⟨illegible⟩de ⟨illegible⟩nt when ⟨illegible⟩ are ⟨illegible⟩o⟨illegible⟩ notorious.] he alleageth the Apoſtle ſaying: Euerie one is tempted of his ovvne concupiſcence, abſtracted and allured: but touching one kind of Gods puniſhing ſome, that are ouerwhelmed in obſtinate ſinnes, he alleageth the ſaying of an other Aopſtle. God hath deliuered them into paſsions of ignominie; and into a reprobate ⟨illegible⟩n⟨illegible⟩e, [Margin: Rom. 5.] to do thoſe things that are not conuenient, for God deliuereth them (ſaith he) conveniently: that the ſame ſinnes are made both puniſhments of ſinnes paſt, and are deſerts of puniſhments to come. Yet he maketh not the willes euil, but vſeth the euil as he wil, who can not wil anie thing vniu⟨illegible⟩ly. Againe, q. 24. It appeareth [Margin: Gods patience of it ſelf profitable, by euil harts made vnprofitable.] (ſaith he) that the cauſes of induration of Pharaoes hart, were not only for that his Inchanters did like things (to thoſe which Moyſes and Aaron did▪ but the very patience of God, by which he ſpared him. Gods patience according to mens hartes is profitable to ſome to repentance, to ſome vnprofitable to reſiſt God, & perſiſt in euil: yet not of it ſelfe vnprofitable, but through the euil hart.

Briefly. q▪ 36. I haue harned Pharaoes hart, that is, I haue bene patient ouer him and his ſeruants. Epiſt 105. God doth not indurate by imperting malice, but by not imperting mercie (or grace) Li▪ de Proed⟨illegible⟩ſt▪ & Grat. c 4. God is ſayed to [Margin: Miracul⟨illegible⟩rum ⟨illegible⟩bera ⟨illegible⟩bra ⟨illegible⟩ſabat.] [Margin: Not doing called ſometimes doing the contrarie.] indurate him, whom he wil not molliſie. So, to make him blinde whom he wil not illuminate. So alſo to repel him, whom he wil not cal. And ⟨illegible⟩ ▪ 6 what is that to ſay: I vvil indurate his hart, but I wil not mollifie it▪ cap 14. It ought to haue auailed Pharao to ſaluation, that Gods patience de⟨illegible⟩erring his iuſt and deſerued puniſhment, multiplied vpon him frequent ſtripes of miracles, or miraculous punishmēts. Cap 15. Did not Nabucodonoſor repent being puniſhed after [Margin: Freewil the cauſe of diuers endes in Pharao and Nabucodonoſor.] innumerable impieties, and recouered the kingdome which he had loſt? But Pharao by puniſhment became more obdurate, and periſhed. Both were men, both Kings, both perſecutors of Gods people, both gently admoniſhed by puniſhments. VVhat then made their endes diuers, but that the one feeling Gods hand mourned in remembrance of his owne iniquitie, the other by his freewil fought againſt Gods moſt merciful veritie?

Neither is this the doctrin of S. Auguſtin alone, but of other Doctors alſo. [Margin: Other ancient Doctors teach the ſame. Origen.] Origen (li. 3. Periarch. c. de Libert. arbitrij) ſaieth: the Scripture ſheweth manifeſtly, that Pharao was indurate by his owne wil. For ſo God ſaied to him: Thou vvouldeſt not: If thou vvilt not diſmiſse Iſrael.

S. Baſil. (Orat. quod Deus non ſit auctor malorum) ſaieth, God beginning with [Margin: E⟨illegible⟩o. 4⟨illegible⟩ ▪] leſſe ſcourges, proceeded with greater and greater to plague Pharao, but did [Margin: S. Baſil.] not mollifie him being obſtinate, neither yet did puniſh him with death, vntil he drowned himſelfe, when he preſumed through pride, to paſſe▪ the ſame way, by which the iuſt went, ſuppoſing the redde ſea would be paſſable to him, as it was to the people of God. S Chryſoſtom. (ho. 67. in Ioan.) God is ſaied in holie [Margin: Chryſoſtom.] Scripture to haue indurate ſome, and deliuered ſome into reprobate ſenſe, not for that theſe things are done by God (coming in dede of mans owne proper malice) but becauſe God iuſtly leauing men▪ theſe things happen to them. And (in cap. 1. Rom.) He deliuered (into reprobate ſenſe) is nothing els, but he [Margin: Damaſcen.] permitted. S. Damaſcen (li. 4. ca. 20. de fide orthodoxa) It is the maner of holie Scripture to cal the permiſſion of God his act. As, He hath geuen them the ſpirite of [Margin: Iſa. 6. Rom. 11. v. 8.] com⟨illegible⟩unction; eyes, that they may not ſee: and eares that they may not heare, and the like; al which are to be vnderſtood not as proceding of Gods action, but as of Gods permiſſion, to wit, for mans free power of working. S. Hierom (Epiſt. [Margin: Hierom.] 150. reſp. ad q. 10.) Not Gods patience is to be accuſed, but their hardnes who abuſe Gods goodnes to their owne perdition. Theodoret. (q. 17 in Exod.) It [Margin: Theodoret.] is to be noted, that if Pharao had bene euil by nature, he had neuer changed his minde. And (after diuers mutations recited, how ſometimes he would diſmiſſe Iſrael, other times be would not) al theſe (ſaith he) Moyſes recorded to teach vs, that neither Pharao was of peruerſe nature, neither did our Lord God make his mind hard and rebellious. For he that now inclineth to this part, now to that, plainly ſheweth freewil of the mind.

S. Gregorie (li. 11. ca. 8. Moral.) God is ſaied to indurate by his iuſtice, when he doth not mollifie a reprobate hart. And (li. 31. c. 11.) Our Lord is ſaied to [Margin: Gregorie the great.] haue indurated Pharaoes hart, not that he brought the hardnes itſelfe, but for that his deſertes ſo requiring, he did not mollifie it, with ſenſibilitie of feare infuſed from aboue. S. Iſidorus (li. 2. ca. 19. de ſummo bono.) Sinne is permitted [Margin: Iſidorus.] for puniſhment of ſinne, when a ſinner, for his deſert forſaken of God, goeth into an other worſe ſinne.

Finally conference of holie Scriptures, as in other hard places, ſo in this, geueth light for better vnderſtanding therof. For diuers places do not only ſhew that in al theſe reſiſtances, mutations of mind, and obſtinacie of hart, Pharao was neuer depriued of freewil, as the Doctors before cited do note, but alſo [Margin: The act of induration attributed to Pharao himſelf in diuers places.] expresſly attribute the act of induration to himſelf. Cha 8. v. 15. Pharao ſeeing that reſt vvas geuen he hardned his ovvne hart. v. 32. where the latin readeth in the paſſiue voice, ingrauatum eſt cor Pharaon⟨illegible⟩, Pharaos hart vvas hardned, which is [Margin: Bible. 1552. 1577. 160⟨illegible⟩.] more obſcure, the Hebrew ſaieth actiuely, & the proteſtantes ſo tranſlate, Pharao hardned his hart this time alſo. Likewiſe cha. 9. v. 7. the Hebrew ſaieth, Pharaoes hart hardned it ſelfe. Alſo v. 35. He hardned his ovvne hart, he and his ſeruants. Cha. 13. v. 15. VVhen Pharao had indurated himſelfe. And, 1. Reg▪ 6. v. 6. [Margin: How it ⟨illegible⟩, God caſt Pharao into the ſea▪ when himſelfe ranne in wilfully▪] VVhy do you harden your hartes, as Aegypt and Pharao hardned their hart? Al which are reconciled with the other textes, that ſay God indurated Pharaoes hart, vnderſtanding that phraſe in like ſenſe to this. (cha. 15. v 4.) God hath caſt Pharao his chariotes, and his armie into the ſea. VVhere God only permitted, and no way forced Pharao and his armie, to follow the Hebrewes betwen the walles of water. As before is here noted out of S. Baſil, and S. Auguſtin, and the text it [Margin: Ser. 89.] ſelfe maketh it euident. Againe manie other places confirme, that not God, [Margin: Not God but man the cauſe of sine: proued by other ſcrptures.] but the ſinners owne wilfulnes, is the proper cauſe of his ſinne. Iob. 24. v. 23 God hath geuen him place for penance, and he abuſeth it vnto pride. Eccle. 8. v. 11. Becauſe ſentence is not quickly pronounced againſt the euil, the children of men cōmit euils without al feare. Oſee. 13, v. 9. Perdition is thine, o Iſrael, only in me thy helpe. Rom. 2. v. 4. The benignitie of God bringeth thee to penance: but according to thy hardnes, and impenitent hart, thou heapeſt to thy ſelfe wrath. Epheſ. 4. v. 19. Gentiles haue geuen vp themſelues to impudicitie (or vvantonnes.) And manie like places ſhew, that God is not the mouer, author, nor forcer of anie thing, as it is ſinne: but man him ſelfe is the author by wilfully conſenting to tentations of the diuel, the fleſh, and the world, and by abuſing Gods benefites, and reſiſting his grace.

11. They alſo] True miracles, being aboue the courſe of al created nature, [Margin: True miracles do certainly proue the truth.] can not be wrought but by the powre of God; who is truth it ſelfe, and can [Margin: Mar. 16. v. 20. lib. 2. v. 4.] not geue teſtimonie to vntruth, and therfore they certainly proue that to be true, for which they are done▪ Other ſtrange things done by enchanters, falſe prophetes, and diuels, are not in deede true miracles▪ but either ſleights, by quicknes and nimblenes of hand, called legier-demain, conueing one thing [Margin: Some ſtrange things done by ſleight, by deceipt of ſenſes, & by courſe of nature, eſpecially by diuels.] away and bringing an other; or falſe preſentations deceiuing the ſenſes▪ and [Margin: S. Aug. li. 18. c. 18. ciuit.] imaginations of men, by making things ſeme to be that they are not; or els are wrought by applying natural cauſes knowen to ſome, eſpecially to diuels; who alſo by their natural force can do great thinges, when God permitteth them. And ſo by enchantments and certaine ſecrecies, theſe ſorcerers either conueyed away the roddes, and water, and brought dragons, and bloud▪ in their place, & more frogges, from other places; or els by the diuels vſing natural agents turned roddes into ſerpentes, water into bloud, & other matter into frogges: al which might be done naturally in longer time, & by the diuel in ſhort time. [Margin: Manie things aboue the diuels natural powre. The diuels powre is much reſtrained.] But manie thinges are wholy aboue the diuels powre: as to deſtroy the world, to change the general order therof: to create of nothing: to raiſe the dead to life; to geue ſight to the borne blind; & the like, which are only in Gods powre. In things alſo diuels naturally can do, they are much reſtrayned by Gods goodnes, leſt they ſhould deceiue, or hurt mankind at their pleaſure. So theſe Enchanters fayled in the fourth attempt, not able to make more ſciniphes, ▪nor anie more ſuch prodiges: and were only permitted to produce ſuch ſerpents, as were deuoured by Aarons ſerpent: and to change water into bloud: and to increaſe the number of frogges, for the greater plague, and no profite of the Aegyptians. Neither could they remoue anie plague. Nay themſelues were ſo plagued with boyles, that for paine, or for ſhame, they could not ſtand before Moyſes.

It is further to be obſerued, that whenſoeuer anie haue attempted to worke [Margin: Falſe prophets euer faile, when they pretend by miracles to proue their doctrine. Simon Magus confounded.] miracles to proue falſe doctrin, they haue failed, and by Gods prouidence bene [Margin: 3. Reg. ⟨illegible⟩9. lib. 1.] confounded. As when Baals falſe prophetes, crying to their falſe goddes from morning til noone, could not bring fire for their ſacrifice: and yet the diuel brought fire to burne Iobs ſhepe and ſeruants: God permitting the one, and not the other. God alſo for a time ſuffered Simon Magus to make ſhew of miracles, and at laſt (as Egeſippus li. 3. de excid. Hieroſol. c. 2. and manie others teſtifie) to flie into the ayer, as though he would haue aſcended into heauen, but S Peter praying to God, the magician, notwithſtanding his wings wherwith he preſumed to flie, fel downe and broke his legges, that he could not goe. To omitte manie examples, Gregorius Turonenſis li. 2. hiſt. Franc. c. 3. witneſſeth, that one Cyrola an Arian Patriarch, pretending to obtaine of God [Margin: Cyrola an Arian Biſhop detected.] ſight to a man, that feaned him ſelfe blind, the man was preſently blind in deede, and exclaming cryed: Take here thy money which thou gaueſt me, to deceiue the world, reſtore me my ſight, which I had euen now, and by thy perſwaſion, and for this money, I feaned to want. It happened worſe to one Bruley a poore man in Geneua, whom Caluin with wordes and money perſwaded [Margin: Caluins attempt miſproued and he de⟨illegible⟩iued] to feane him ſelfe dead, and ſo pretending to raiſe him to life, the man was found dead in dede, and not he but his wife (hauing conſented to the deuiſe) lamented in earneſt, enuehing againſt that falſe Apoſtle, calling him a ſecrete theſe, and a wicked murderer, that had killed her huſband. So writeth M. Ierom Bolſeck in vita Caluini. And beſides the womans vnexpected outcrie, and aſſeue⟨illegible⟩ation, that her huſband was not dead before, but that, through Caluins perſwaſions, and promiſes to releue them with almes, they ſo feaned, al Geneua did knowe, that Caluin endeuoured to raiſe the man, and could not. Theſe and manie others haue attempted and could do nothing, but againſt them ſelues.

Al the danger is when in dede wonders are done that may ſeme to be miracles. [Margin: Gods prouidence in moſt danger. 1 His ſpecial warning not to credit preachers of a new Religion, though they pretend to be prophetes, or to worke wonders. 2 Moſt dangerous ſeducers reigne but ſhort time. 3 Notes to know Antichriſt. 4 Againſt moſt dangerous aſſaltes God ſendeth moſt forcible reſiſtāce.] Againſt ſuch therfore Gods prouidence more particularly aſſiſteth his ſeruantes diuers wayes. Firſt he warneth al to ſtand faſt when ſuch tentations happen. Deut. 13. If there riſe among you a prophet, or one that ſaieth, he hath ſene a dreame, and fortelleth a ſigne, and a wonder, and it cometh to paſſe which he ſpake, and he ſay to thee: Let vs goe & folow ſtrange goddes, whom thou knoweſt not, and let vs ſerue them, thou ſhalt not heare the wordes of that prophet, or dreamer. In like maner our Sauiour foretelling that falſe chriſtes, [Margin: Mat. 24.] & falſe-prophetes, ſhal by great ſignes & wonders ſeduce many, warneth al ſaying: Loe I haue fortold you. If therfore they ſhal ſay vnto you: He is in the deſert, goe not out. Behold in the cloſets, beleue it not. Secondly God ſuffered not the Enchanters of Aegypt, nor Simon Magus long: and for the elect, the dayes of Antichriſts dangerous perſecution ſhal be ſhortned. Thirdly holy Scripture ſo deſcribeth Antichriſt, and his actes, as when he cometh he may [Margin: Ioan 5. 2. Theſ. 2. Apoc. 13.] be ſooner knowne. Our Sauiour ſaieth: The Iewes wil receiue him. S. Paul calleth him the man of ſinne, importing one ſingular man, and the ſame replete with al wickednes▪ extolled aboue al that is called God, or is vvorshipped. Neither worſhipping true God, nor other falſe God aboue him ſelfe. He ſhal be deadly wonded and cured. Not only he ſhal ſhew ſtrange wonders, but alſo one of his prophetes ſhal bring fire from the firmament, & his image ſhal ſpeake. Fourtly as our Lord gaue powre and authoritie to his great Prophet Moyſes, againſt the Aegyptian Enchanters, in the end of the law of nature, before the written law: and to his firſt chief vicar S. Peter, in the beginning of the law of grace, to control & confound Simon Magus: ſo he wil ſend his two reſerued great Prophetes Enoch and Elias nere the end of the world, to reſiſt Antichriſt, and to teach, teſtifie, and confirme with their bloud the doctrin of Chriſt. For they [Margin: Apoc. 11 A⟨illegible⟩oc. 20.] ſhal be ſlaine, and riſe againe after three dayes, and aſcend into heauen. Then [Margin: See. pag. 19.] Antichriſt holding him ſelfe moſt ſecure, ſhal ſudainly be deſtroyed. 2. Theſ. 2.

Chapter 8

CHAP. VIII. The ſecond plague is of frogges. 7. the enchanters make the like. 8. Pharao promiſeth to let the Iſraelites goe and ſacrifice, ſo the frogges be taken away 13 which being donne he breaketh promiſe. 16. The third plague is of ſciniphes. 18. which the enchanters can not make. 21. The fourth is of flies. 29. Pharao againe promiſeth to diſmiſse the people of God, but doth it not.

1 OVR Lord alſo ſaid to Moyſes: Goe in to Pharo, and thou shalt ſay vnto him: This ſaith the Lord: Diſmiſſe my people, for to ſacrifice vnto me.

2 but[::] if thou wilt not diſmiſſe them, behold I wil ſtrike al thy coaſtes with frogges.

3 And the riuer shal bubble with frogges: which shal come vp, and enter into thy houſe, and thy bed chamber, and vpon thy bedde, and into the houſes of thy ſeruantes, and vnto thy people, and into thy ouens, and into the remaines of thy meates:

4 and vnto thee, & to thy people, and to al thy ſeruantes shal the frogges enter.

5 And our Lord ſaid to Moyſes: Say vnto Aaron: Stretch forth thy hand vpon the floudes, and vpon the riuers and the pooles, and bring forth[::] frogges vpon the Land of Aegypt.

6 And Aaron ſtretched forth his hand vpon the waters of Aegypt, and the frogges came vp, and couered the Land of Aegypt.

7 And the enchanters alſo by their enchantments did in like maner, and they brought forth frogges vpon the Land of Aegypt.

8 And Pharao called Moyſes & Aaron, and ſaid to them: [::] Pray ye to the Lord to take away the frogges from me & from my people: and I wil diſmiſſe the people to ſacrifice vnto the Lord.

9 And Moyſes ſaid to Pharao: Appoint me when I shal pray for thee, and for thy ſeruantes and for thy people, that the frogges may be driuen away from thee and from thy houſe, and from thy ſeruantes, and from thy people: and may remaine only in the riuer.

10 Who anſwered: To morow. But he ſaid: According to thy word wil I doe: that thou maiſt know that there is not the like to the Lord our God.

11 And the frogges ſhal depart from thee, and from thy houſe, and from thy ſeruantes, and from thy people: and ſhal remaine only in the riuer.

12 And Moyſes and Aaron went ⟨illegible⟩orth from Pharao: and Moyſes cried to our Lord for the promiſe, concerning the frogges, which he had agreed to Pharao

13 And our Lord did according to the word of Moyſes: and the frogges dyed out of the houſes, and out of the villages, and out of the fieldes:

14 and they gathered them together into huge heapes, and the earth did rotte.

15 And Pharao ſeing that reſt was geuen [::] he hardned his owne hart; and heard them not, as our Lord had commanded.

16 And our Lord ſaid to Moyſes: Speake to Aaron: Stretch forth thy rodde, and ſtrike the duſt of the earth: and be there [::] Sciniphes in the whole Lord of Aegypt.

17 And they did ſo. And Aaron ſtreched forth his hand, holding the rodde: and he ſtroke the duſt of the earth, and there were made ſciniphes on men and on beaſtes: al the duſt of the earth was turned into ſciniphes through the whole Land of Aegypt.

18 And the enchaunters with their enchauntmentes practiſed in like maner, to bring forth ſciniphes, and [::] they could not: and there were ſciniphes as wel on men as on beaſtes

19 And the enchaunters ſaid to Pharao: [::] This is the finger of God. And Pharaoes hart was indurate, and he heard them not as our Lord had commanded.

20 Our Lord alſo ſaid to Moyſes: Ariſe early, and ſtand before Pharao: for he wil goe forth to the waters: and thou ſhalt ſay to him: This ſaith our Lord: Diſmiſſe my people to ſacrifice vnto me.

21 And if thou wilt not diſmiſſe them, behold I wil ſend in vpon thee, and vpon thy ſeruantes, and vpon thy people, and vpon thy houſes al kind of [::] flies: and the houſes of Aegypt ſhal be filled with flies of diuers kindes, and the whole land wherein they ſhal be.

22 And I wil make the Land of Geſſen merueilous in that day, wherin my people is, ſo that flies ſhal not be there: and thou ſhalt know that I am the Lord in the middes of the earth.

23 And I wil put a diuiſion betwene my people & thy people: to morow ſhal this ſigne be.

24 And Our Lord did ſo. And there came a very greuious flie into the houſes of Pharao and of his ſeruantes, and into al the Land of Aegypt: and the Land was corrupted by ſuch kind of flies.

25 And Pharao called Moyſes and Aaron, and ſaid to them. Goe and ſacrifice to your God in this land.

26 And Moyſes ſaid: It can not ſo be done: for if we ſhal offer the abominations of the Aegyptians to the Lord our God: and [::] we kil thoſe thinges which the Aegyptians doe worſhippe before them: they wil beate vs downe with ſtones.

27 We wil goe forth three dayes iourney into the wildernes: and we wil ſacrifice vnto the Lord our God, as he hath commanded vs.

28 And Pharao ſaid: I wil diſmiſſe you to ſacrifice to the Lord your God in the deſert: but goe noe farder: pray for me.

29 And Moyſes ſaid: Being gone forth from thee, I wil pray to our Lord: and the flie shal depart from Pharao, and from his ſeruantes, and from his people to morow: but deceiue no more ſo, that thou wilt not diſmiſſe the people to ſacrifice vnto our Lord.

30 And Moyſes being gone forth from Pharao, prayed our Lord.

31 Who did according to his word: and he tooke away the flies from Pharao, and from his ſeruants, and from his people: there was left not ſo much as one.

32 And Pharaoes hart [::] was hardned, ſo that neither this time would he diſmiſſe the people.

Marginal notes to Chapter 8

• 2 [::] If Pharao had not freewil threatning of puniſhmēt were vniuſt. Origen. li. 3. Per⟨illegible⟩ar. c. de. lib a⟨illegible⟩b⟨illegible⟩it. He that can not do otherwiſe doth not ſinne, as both lerned and vnlerned cōfeſſe. S Aug. de ver⟨illegible⟩ Relig. c. 14.
• 5 [::] The 2. plague Multitude of frogges.
• 8 [::] The Enchāters could bring more frogges, but not take theſe away.
• 15 [::] Pharaos induration aſcribed to himſelf
• 16 [::] The 3. plague Sciniphes, ſmale flying beaſtes, eſpecially moleſting mens eyes▪ Philo l. 1. de vita Moyſi.
• 18 [::] The diuels powre▪ limited by God Iob▪ 1. 2
• 19 [::] The enchanters conuinced in their vnderſtanding, confeſſed the power of God, but not changed in affection, perſiſted in malice againſt the truth.
• 21 [::] The 4 plague Abundance of al ſortes of flies.
• 26 [::] Aegyptians worſhipping beaſts thought it intolerable abomination to kil, or eate, or burne t⟨illegible⟩em in ſacrifice ⟨illegible⟩n. 43. v. 32▪ 46. v. 34.
• 32 [::] In the Hebrew: Pharao hardned his o⟨illegible⟩n⟨illegible⟩ hart, alſo this time.

Chapter 9

CHAP. IX. The fifth plague is peſtilence among the Aegyptians cattle. 8. The ſixt boyles in men and beastes. 18. the ſeuenth, haile. 27. Pharao confeſsing God to be iust, and himſelfe and his people impious, promiſeth againe to diſmiſſe the people, 34. but faileth to do it.

1 AND our Lord ſaid to Moyſes: Goe in to Pharao, and ſpeake to him: This ſaith our Lord, the God of the Hebrewes: diſmiſſe my people to ſacrifice vnto me.

2 And if thou refuſe, and holdeſt them:

3 behold my hand shal be vpon thy fieldes: and vpon thy horſes, and aſſes, and camels, and oxen, and sheepe, [::] a verie ſore peſtilence.

4 And our Lord wil make a merueile betwene the poſſeſſions of Iſrael & the poſſeſſions of the Aegyptians, that nothing at al perish of thoſe thinges that pertaine to the children of Iſrael.

5 And our Lord hath appointed a time, ſaying: To morow wil our Lord doe this thing in the land.

6 Our Lord therfore did this thing the next day: and [::] al the beaſtes of the Aegyptians dyed, but of the beaſtes of the children of Iſrael nothing at al perished.

7 And Pharao ſent to ſee: neither was there anything dead of that which Iſrael poſſeſſed. And Pharaoes hart [::] was hardned, and he did not diſmiſſe the people.

8 And our Lord ſaid to Moyſes, & Aaron: Take ⟨illegible⟩our handes ful of ashes out of the chimney, and let Moyſes ſprinkle it into the ay⟨illegible⟩e before Pharao.

9 And be there duſt vpon al the Land of Aegypt: for there shal be in men, & beaſtes [::] boyles, and ſwelling bladders in the whole land of Aegypt.

10 And they tooke ashes out of the chimney, and ſtoode before Pharao, and Moyſes: ſprinkled it into the ayre: and there were made boyles of ſwelling bladders in men and beaſtes.

11 [::] neither could the enchanters ſtand before Moyſes for boyles that were vpon them, and in al the Land of Aegypt.

12 And our Lord did indurate Pharaoes hart, & he heard them not, as our Lord ſpake to Moyſes.

13 And our Lord ſaid to Moyſes: In the morning ariſe, and ſtand before Pharao, & thou shalt ſay to him: This ſaith the Lord, the God of the Hebrewes: Diſmiſſe my people to ſacrifice vnto me.

14 Becauſe this time I wil ſend al my plagues vpon thy hart, and vpon thy ſeruantes, and vpon thy people: that thou mayeſt know rhere is not the like to me in al the earth.

15 For now ſtretching forth my hand I wil ſtrike thee, and thy people with peſtilence, and thou shalt perish from the earth.

16 And therfore [::] haue I ſet thee, that in thee I may shew my might, and my name may be told in al the earth.

17 Doeſt thou yet hold backe my people: and wilt thou not diſmiſſe them?

18 Behold I wil raine to morow this very houre [::] haile exceeding much: ſuch as was not in Aegypt from the day that it was founded, vntil this preſent time.

19 Send therfore now preſently, and gather together thy cattle, and al thinges that thou haſt in the field▪ for men & beaſtes, and al thinges that ſhal be found abroad, and not gathered together out of the fieldes, and the haile fal vpon them, ſhal die.

20 He that feared the word of our Lord of Pharaoes ſeruantes, made his ſeruantes to flie, and his beaſtes into houſes:

21 but he that neglected the word of our Lord, let alone his ſeruantes, and his beaſtes in the fieldes.

22 And our Lord ſaid to Moyſes: Stretch forth thy hand towards heauen, that there may be haile in the whole Land of Aegypt vpon men, and vpon beaſtes, & vpon euerie herbe of the field in the Land of Aegypt.

23 And Moyſes ſtretched forth his rodde toward heauen, and our Lord gaue thunders, and haile and running lightenings on the land: and our Lord rained haile vpon the Land of Aegypt.

24 And the haile and fire mixt together did driue: and it was of ſo great bignes, as neuer before appeared in the whole Land of Aegypt ſince that nation was made

25 And the haile ſmote in al the Land of Aegypt al thinges that were in the fieldes, from man euen vnto beaſt: and euerie herbe of the field did the haile ſtrike, and euerie tree of the countrie it did breake.

26 Only in the Land of Geſſen, where the children of Iſrael were, the haile fel not.

27 And Pharao ſent, and called Moyſes and Aaron, ſaying to them: I haue ſinned now alſo, the Lord is iuſt: I and my people, impious.

28 Pray ye the Lord that the thunders may ceaſe, and the haile: that I may diſmiſſe you, and ye tarie not here any longer

29 Moyſes ſaid: When I ſhal be gone forth out of the citie, I wil ſtretch forth my handes to our Lord, and the thunders ſhal ceaſe, and the haile ſhal not be: that thou maiſt know that the earth is our Lords:

30 but I know that neither thou, nor thy ſeruantes do yet feare the Lord God.

31 The flexe therfore, and the barley were hurt, becauſe the barley came vp grene, and the flaxe now was boulled:

32 but the wheate, and other winter corne were not hurt, becauſe they were late ward.

33 And Moyſes going forth from Pharao out of the citie, ſtretched forth his handes to our Lord: and the thunders & haile ceaſed, neither did there droppe raine any more vpon the earth.

34 And Pharao ſeing that the raine, and the haile and thunders were ceaſed, he increaſed his ſinne:

35 [::] and his hart was aggrauated, and the hart of his ſeruantes, and indurate exceedingly: neither did he diſmiſſe the children of Iſrael, as our Lord had commanded by the hand of Moyſes.

Marginal notes to Chapter 9

• 3 [::] The 5. plague Peſtilence amongſt cattel.
• 6 [::] Not al the beaſtes died, for ſome died in the 7 & 10. plagues but al that died pertaine⟨illegible⟩ to the Aegyptians.
• 7 [::] In Hebr. ⟨illegible⟩an⟨illegible⟩bad ⟨illegible⟩b Parhaoh Phara⟨illegible⟩es hart hardned it ſelfe.
• 9 [::] The 6 plague Boyles in men and beaſtes.
• 11 [::] Poore Enchanters, that could neither eſcape, nor cure this plague.
• 16 [::] In Hebrew I haue made thee ſtand, in the 70▪ and chalde paraphraſis I haue kept thee aliue. In the Latin. I haue put or ſet thee, that in thee, through thyn owne malice indurate, I may make knowen my powre to mākind. S. Aug. de Predeſt. et Grat. c. 6. The 7. plague Terrible haile, thunders and lightnings.
• 18 [::] Rom. 5.
• 35 [::] In Hebrew. Vaiachbed libb⟨illegible⟩ hu vahabadaf. And he hardned his ovvne hart, he and his ſeruants.

Chapter 10

CHAP. X. The eight plague, of Locuſtes. 21. the ninth darknes: Pharao yeldeth that al men and children should goe to the deſert, but not the cattle. 28. At laſt commandeth Moyſes to come no more in his ſight, which Moyſes forecelleth shal ſo be.

1 AND our Lord ſaid to Moyſes: Goe in to Pharao: for [::] I haue indurate his hart, and the hart of his ſeruantes: that I may worke theſe my ſignes in him,

2 and thou maiſt tel in the eares of thy ſonne, and of thy nephewes, how often I haue broken the Aegyptians, & wrought my ſignes in them: and you may know that I am the Lord.

3 Moyſes therfore and Aaron went in to Pharao, and ſaid to him: Thus ſaith the Lord the God of the Hebrewes: Til when wilt thou not be ſubiect to me? diſmiſſe mv people, to ſacrifice vnto me.

4 But if thou reſiſt, and wilt not diſmiſſe them: behold I wil bring in to morow [::] the locuſt into thy coaſtes:

5 which may couer the face of the earth, that nothing therof appeare, but that which the haile hath left may be eaten: for it ſhal gnawe al trees that ſpring in the fieldes.

6 And they ſhal fil thy houſes, and the houſes of thy ſeruantes, and of al the Aegyptians: ſuch a number as thy fathers haue not ſeene, nor grand-fathers, ſince they aroſe vpon the earth, vntil this preſent day. And he turned him ſelfe away, and went forth from Pharao

7 And Pharaoes ſeruantes ſaid to him: How long ſhal we endure this ſcandal? Diſmiſſe the men, to ſacrifice to the Lord their God. Doeſt thou not ſee that Aegypt is vndone?

8 And they called back Moyſes, and Aaron vnto Pharao: who ſaid to them: Goe, ſacrifice to the Lord your God: who are they that shal goe?

9 Moyſes ſaid: With our young and old we wil goe, with our ſonnes and daughters, with our sheepe and heardes: for it is the ſolemnitie of the Lord our God.

10 And Pharao anſwered: So be the Lord with you, as I shal diſmiſle you, and your litle ones: who doubteth but that [::] you intend very wickedly?

11 It shal not ſo be: but goe ye men only, and ſacrifice to the Lord: for this your ſelues alſo deſired. And immediatly they were caſt out from Pharaoes ſight.

12 And our Lord ſaid to Moyſes: Strech forth thy hand vpon the Land of Aegypt vnto the locuſt, that it come vpon it, and deuoure euerie herbe that remained after the haile.

13 And Moyſes ſtretched forth his rodde vpon the Land of Aegypt: and our Lord brought in a burning wind al that day, & night: and when it was morning, the burning winde raiſed the locuſtes:

14 which came vp ouer the whole Land of Aegypt: and ſate in al the coaſtes of the Aegyptians innumerable, the like as had not bene before that time, nor shal be afterward.

15 And they couered the whole face of the earth, waſting al thinges. Therfore the graſſe of the earth was deuoured, and what fruites ſoeuer on the trees, which the haile had left: there was alſo nothing at al left that was greene in the trees, and in the herbes of the earth, in al Aegypt.

16 For the which cauſe Pharao in haſt called Moyſes and Aaron, and ſaid to them: I haue ſinned againſt the Lord your God, and againſt you

17 But now forgeue me my ſinne this time alſo, and pray to the Lord your God, that he take away from me this death.

18 And Moyſes going forth from Pharaoes ſight, prayed to our Lord:

19 who made a very vehement wind to blow from the weſt, and taking the locuſtes it threw them into the Red ſea: there remained not ſo much as one in al the coaſtes of Aegypt.

20 And our Lord did indurate Pharaoes hart, neither did he diſmiſſe the children of Iſrael.

21 And our Lord ſaid to Moyſes: Stretch for thy hand toward heauen: and be there [::] darkeneſſe vpon the Land of Aegypt ſo thicke, that it be palpable.

22 And Moyſes ſtretched forth his hand toward heauen: and there was made horrible darkeneſſe in the whole Land of Aegypt three dayes.

23 No man ſaw his brother, nor moued himſelfe out of the place where he was: but whereſoeuer the children of Iſrael dwelt, there was light.

24–25 And Pharao called Moyſes and Aaron, and ſaid to them: Goe ſacrifice to the Lord: let your ſheepe only, and heardes remaine, let your litle ones goe with you. Moyſes ſaid: Hoſtes alſo & holocauſtes thou ſhalt geue to vs, which we may offer to the Lord our God.

26 Al the flockes ſhal goe with vs: there ſhal [::] not a hoofe remaine of them: the which are neceſſarie vnto the ſeruice of the Lord our God: eſpecially wheras we know not what muſt be offered, til we come to the very place.

27 And our Lord did indurate Pharaoes hart, and he would not diſmiſſe them.

28 And Pharro ſaid to Moyſes: Getre thee from me, and beware thou ſee not my face any more: in what day ſoeuer thou ſhalt come in my ſight, thou ſhalt dye.

29 Moyſes anſwered: So ſhal it be as thou haſt ſpoken, I wil not ſee thy face any more.

Marginal notes to Chapter 10

• 1 [::] By Gods patience ouer Pharao & his ſeruants, in not deſtroying them, their wicked mind became more obſtinate. S. Aug. q. 30. & 36. in Exod.
• 4 [::] The 8. Plague Innumerable locuſtes, litle flying beaſtes with long hinder legges that deſtroy graine, graſſe & fruict. Plinius. li. 11. c. 29. S. Greg li. 31. c. 20. Moral.
• 10 [::] Becauſe Gods ſeruants may not temporize in religion, politiques vniuſtly charge them to haue bad intentions.
• 21 [::] The 9. plague Horrible darknes three dayes together.
• 26 [::] Gods people muſt be reſolute in Religion.

Chapter 11

CHAP. XI. God biddeth Moyſes cauſe the people of Iſrael to borow ſiluer and gold veſſels of the Aegyptians. 4. Fortelleth one other plague, the death of the first borne. 9. and that Pharao wil ſtil be obdurate.

1 AND our Lord ſaid to Moyſes: Yet with one plague more wil I touch Pharao & Aegypt, and after this he ſhal diſmiſſe you, and compel you to goe forth.

2 Thou shalt ſav therfore to al the people that euerie man aske of his frend, & euery woman of her neighbour veſſels of ſiluer, & of gold.

3 And the Lord wil geue grace to his people in the ſight of the Aegyptians. And Moyſes was a very great man in the Land of Aegypt, in the ſight of Pharaoes ſeruantes, & of al the people.

4 And he ſaid: This ſaith our Lord: At midnight I wil enter into Aegypt:

5 and :: euerie firſt-begotten in the Land of the Aegyptians ſhal dye, from the firſt begotten of Pharao who ſitteth in his throne, euen to the firſt-begotten of the handmaid that is at the mil, & al the firſt-begotten of beaſtes.

6 And there shal be a great crie in the whole Land of Aegypt, ſuch as neither hath bene before, nor ſhal be afterward.

7 But with al the children of Iſrael there shal not a dogge mutter, from man euen to beaſt: that you may know with how great a miracle our Lord doth diuide the Aegyptians & Iſrael.

8 And al theſe thy ſeruantes shal come downe to me, and shal adore me, ſaying: Goe forth thou, & al the people that is vnder thee: after this we shal goe forth.

9 And he departed from Pharao exceeding angrie. And our Lord ſaid to Moyſes: Pharao wil not heare you that manie ſignes may be done in the Land of Aegypt.

10 And Moyſes and Aaron did al the wonders that are written; before Pharao. And our Lord :: hardned Pharaoes hart, neither did he diſmiſſe the children of Iſrael out of his Land.

Marginal notes to Chapter 11

• 5 The to plague Death of the firſtborne in men & beaſtes of the Aegyptians.
• 10 ⟨illegible⟩ As before c ⟨illegible⟩. v. 3. c. 9. v. 16. c. 10. v. 1.

Chapter 12

CHAP. XII. The maner of preparing, and eating the Paſchal lambe, ſprinckling the dore-poſtes with bloud therof: 15. eating no leuened bread ſeuen dayes together. 29. The firſt borne of men and beaſtes among the Aegyptians are ſlaine. 35. The Iſraelites goe away ſpoyling Aegypt. 43. Incircumciſed me⟨illegible⟩ may not eate the Phaſe.

1 AND our Lord ſaid to Moyſes, and Aaron in the Land of Aegypt:

2 This moneth, shal be to you the beginning of monethes: it shal be the firſt in the monethes of the yeare.

3 Speake yee to the whole aſſemblie of the children of Iſrael, & ſay to them:“ The tenth day of this moneth let euerie man take a lambe by their families and houſes.

4 But if the number be leſſe then may ſuffice to eate the lambe, he shal take vnto him his neighbour that ioyneth to his houſe, according to the number of ſoules which may ſuffice to the eating of the lambe.

5 And it shal be alambe without ſpotte, a male of a yeare old: according alſo to which rite you shal take [::] a kidde.

6 And you shal kepe him vntil the fourtenth day of this moneth: and the whole multitude of the children of Iſrael shal [::] ſacrifice him at euen.

7 And they shal take of the bloud therof, and put vpon both the poſtes, and on the vpper-dore-poſtes of the houſes, wherin they shal eate him.

8 And they shal eate the flesh that night roſted at the fire, and vnleauened bread with wilde lettice.

9 You shal not eate therof any thing raw, nor boyled in water, but only roſted at the fire: the head with the feete and entralles therof you shal deuoure.

10 Neither shal there remaine any thing of him vntil morning. If there be any thing left, you shal burne it with fire.

11 And thus you shal eate him: you shal gird your reynes, and you shal haue shoes on your feete, holding ſtaues in your handes, and you shal eate ſpeedely: for it is the :: Phaſe (that is the Paſſage) of the Lord.

12 And I wil paſſe through the Land of Aegypt that night, and wil ſtrike euery firſt begotten in the Land of Aegypt from man euen vnto beaſt: and [::] in al the goddes of Aegypt I wil doe iudgements, I the Lord.

13 And the bloud shal be vnto you for a ſigne in the houſes where you shal be: and I shal ſee the bloud, and shal paſſe ouer you: neither shal there be among you a deſtroying plague when I shal ſtrike the Land of Aegypt.

14 And you shal haue this day for a moniment: and you shal celebrate it ſolemne to the Lord in your generations with an euerlaſting obſeruation.

15 Seuen dayes shal you eate azimes: in the firſt day there shal be noe leauen in your houſes: whoſoeuer shal eate leauen, that ſoule shal perish out of Iſrael, from the firſt day vntil the ſeuenth day.

16 The firſt day shal be holie and ſolemne, and the ſeuenth day with the like feſtiuitie shal be venerable: no worke shal you doe in them, except thoſe thinges, that pertaine to eating.

17 And you ſhal obſerue the azymes: for in the ſelfe ſame day I wil bring forth your armie out of the Land of Aegypt, and you ſhal keepe this day vnto your generations with a perpetual rite.

18 The firſt moneth, the fourtenth day of the moneth at euen you ſhal eate [::] azymes vntil the one and twentith day of the ſame moneth at euen.

19 Seuen dayes there ſhal not be found leauened in your houſes: he that ſhal eate leauened, his ſoule ſhal periſh out of the aſſemblie of Iſrael, as wel of ſtrangers as of them that are borne in the land.

20 Nothing leauened ſhal you eate: in al your habitations you shal eate azymes.

21 And Moyſes called al the Ancients of the children of Iſael, and ſaid to them: Goe take a lambe by your families, and ſacrifice the Phaſe.

22 And [::] dippe a bunche of hyſſope in the blould that is at the doore, and ſprinkle the vppertranſome of the doore therwith, and both the doore cheekes: let none of you goe out of the doore of his houſe til morning.

23 For our Lord wil paſſe ſtriking the Aegyptians: and when he ſhal ſee the bloud on the vpperſil, and on both the poſtes, he wil paſſe ouer the doore of the houſe, and not ſuffer the ſtriker to enter your houſes and to hurt.

24 Keepe this thing as a law to thee and thy children for euer

25 And when you are entred into the Land, which our Lord wil geue you as he hath promiſed, you ſhal obſerue theſe ceremonies.

26 And when your children ſhal ſay to you: What is this religion?

27 you ſhal ſay to them: It is the victime of our Lords paſſage, when he paſſed ouer the houſes of the chidlren of Iſrael in Aegypt ſtriking the Aegyptians, and deliuering our houſes. And the people bowing them ſelues adored.

28 And the children of Iſrael going forth did as our Lord had commanded Moyſes and Aaron.

29 And it came to paſſe at midnight, our Lord ſtroke [::] euerie firſt-begotten in the Land of Aegypt, from the firſt-begotten of Pharao, who ſate in his throne, vnto the firſt-begotten of the captiue woman that was in the priſon, and euerie firſt begotten of beaſtes.

30 And Pharao aroſe in the night, and al his ſeruantes, and al Aegypt: and there aroſe a great crie in Aegypt: for neither was there a houſe wherin there lay not a dead one.

31 And Pharao calling Moyſes and Aaron, in the night, ſaid: Ariſe and goe forth from my people, you and the children of Iſrael: goe, ſacrifice to the Lord as you ſay.

32 Your ſheepe and heardes take you as you demanded, and departing bleſſe me.

33 And the Aegyptians vrged the people to goe forth out of the land quickly, ſaying: We ſhal al die.

34 The people therfore tooke dough before it was leauened: and tying it in their clokes, put it vpon their ſhoulders.

35 And the children of Iſrael did as Moyſes had commanded: and they asked of the Aegyptians veſſels of ſiluer and gold, and very much rayment.

36 And our Lord gaue grace to the people before the Aegyptians that they did lend them: and [::] they ſpoyled the Aegyptians.

37 And the children of Iſrael ſette forward from Rameſſe into Socoth, almoſt ſix hundred thouſand of foote men, beſide litle ones.

38 But alſo the common people of al ſortes innumerable went vp with them, sheepe and heardes and beaſtes of diuerſe kindes exceding manie.

39 And they baked the meale, which a litle before they had taken out of Aegypt tempered: and made hearth cakes vnleauened: for it could not be leauened the Aegyptians vrging them to depart, & not ſuffering them to make any tarriance: neither did they thinke vpon preparing any meate.

40 And the dwelling of the children of Iſrael that they abode [::] in Aegypt, was foure hundred thirty yeares.

41 The which being expired, the ſame day al the armie of our Lord went forth out of the Land of Aegypt.

42 This is the obſeruable night of our Lord, when he brought them forth out of the Land of Aegypt: this night al the children of Iſrael muſt obſerue in their generations.

43 And our Lord ſaid to Moyſes and Aaron: This is the religion of the Phaſe: No aliene shal eate of it.

44 And euerie bought ſeruant shal be circumciſed, and ſo shal eate.

45 The ſtranger and the hireling shal not eate therof.

46 In one houſe shal it be eaten, neither shal you carrie forth of the flesh therof out of the houſe, neither shal you breake a bone therof.

47 Al the aſſemblie of the children of Iſrael shal make it.

48 And if any of the ſoiourners be willing to dwel among you, and make the Phaſe of the Lord, firſt al the male that he hath shal be circumciſed, and then shal he celebrate it according to the rite: & he shal be as he that is borne in the land: but if there be any man vncircumciſed, he shal not eate therof.

49 Al one law shal be to him that is borne in the land and to the proſe lyte that ſoiourneth with you.

50 And al the children of Iſrael did as our Lord had commanded Moyſes and Aaron.

51 And the ſame day our Lord brought forth the children of Iſrael out of the Land of Aegypt by their troupes.

Marginal notes to Chapter 12

• 1 The Epiſtle in the office on good friday. And the 9. prophecie before Maſ⟨illegible⟩e on Eaſter eue.
• 5 [::] Such as had not meanes to take a lambe, tooke a kidde vſing al the ſame Rites.
• 6 [::] Shachatu, immolabunt, shal offer or ſacrfice: not only kil, as proteſtants tranſlate.
• 11 Paſſage in killing the firſtborne of Aegypt, and not of Iſrael. S. Hiero. in Mat. 26.
• 12 [::] The idols of Aegypt were ouerthrowne, as Dagon was in Azotum. 1. Reg. 5. S. Hierom Epiſt. ad Fabiol. extradit. Hebr.
• 18 [::] Chriſt obſeruing this precept, had no leuened bread at his laſt ſupper: and ſo inſtituted the Euchariſt in vnleuened.
• 22 [::] Sprinckling of bloud with ⟨illegible⟩yſlop here & ⟨illegible⟩euit. 14 Num. 19 preſcribed ſignifieth mās deliuerie by Chriſts bloud working in Baptiſme and other Sacraments. Heb. 9.
• 29 [::] Puniſhment conforme to their ſinne, for perſecuting Gods ⟨illegible⟩i⟨illegible⟩ſt begotten ſonne Iſrael. Exod. 4. v. 22. Theodor. q. 32. in Exod.
• 36 [::] ⟨illegible⟩awful ſpoile by the warrant of God, Lord of al.
• 40 [::] From the promiſe made to Abraham (Gen 12. v 7.) and his firſt going into Aegypt (v. 10) to this time were 4⟨illegible⟩0. yeares. Gal. 3. of which they were in great perſecution aboue 80. yeares, before that in ſeruitude about 60. more, before that alſo they were ſtrangers partly in Aegypt, partly in Chanaan the reſt of this time, See. Gen. 15. v. 13. The 70. read in Aegypt and in Chanaan, for explication, as S. Auguſtin no teth li. 16. c. 10. ciuit.

ANNOTATIONS. CHAP. XII.

3. The tenth day] Our Sauiour Chriſt inſtituting the Sacrament of the Euchariſt, [Margin: Chriſts action ſheweth that the Paſchal lambe was a figure of the Euchariſt.] after the celebration of the Paſchal lambe, whiles they were at ſupper, the night before his death, therby ſufficiently declared, that this old Paſch was a figure, not only of his Paſſion and Sacrifice on the Croſſe, but alſo of that he then did ſo ſolemnly with his Apoſtles. whom alſo in that action he made Prieſts, commanding them, and their ſucceſſors, to do the ſame in commemo⟨illegible⟩ation of him, til the end of the world. Other circumſtances likewiſe, and conference of the one with the other make it more clere, that as in ſome reſpectes it more reſembled Chriſts Paſſion, and Sacrifice on the Croſſe, ſo in others it [Margin: Some things in the Paſchal lambe prefigured Chriſt both on the Croſſe and at his laſt ſupper.] more expreſſed the Euchariſt, and myſtical commemoration of his death, though alſo in manie it profigured Chriſt in both places. For example, The preparing of the lambe the tenth day ſignified our Sauiours coming into Hieruſalem, the ſame tenth day of the firſt moone, now repreſented in the Church on Palmeſunday. Alſo the choiſe qualities of the lambe, vvithout ſpotte, a male, of the firſt yeare, foreſhewed in general the puritie, fortitude, meeknes, and al perfection of the true Lambe of God, that ta⟨illegible⟩eth avvay the ſinne of the vvorlde. [Margin: Ioan ⟨illegible⟩.] More particularly the killing and bereuing the Paſchal Lambe of natural life, [Margin: Some more expreſly ſignified his Paſſion Others immediatly the Euchariſt.] the ſprinkling of his bloud on the dore-poſtes, the ⟨illegible⟩ſt⟨illegible⟩ at t⟨illegible⟩e ⟨illegible⟩ire, and not breaking [Margin: Ioa. 19.] anie b⟨illegible⟩ne therof, moſt ſpecially expreſſed Chriſts death on the Croſſe. But the fourtenth day, & the euining agree only with the Euchariſt, inſtituted the night before our Lords Paſſion, which he ſuffered the fiftenth (being the ful moore) and at midday, as ancient S. Dionyſe of Ariopagite (in two Epiſties, to Polic⟨illegible⟩rpus, and to Appollophanes) teſtifieth, admiring the miracle of the ſunnes Eclip⟨illegible⟩e, that hapned the ſame time. Neither did the ⟨illegible⟩ating of the Lambe directly prefigurate the oblation on the Croſſe, for Chriſt was not crucified to be eaten but the Sacrament in formes and bread and vvine was expreſly figured by eating the lambe with vnleauened bread, and drinking the cuppe therto idioyned (Luc. 2⟨illegible⟩. v 17.) In like ſorte the Lambe immolated in commemoration of the deliuerie of Iſrael from death, and from ſeruitude, when the-firſt-borne of Aegypt were ſlaine, moſt aptly prefigured the Euchariſt, which is a perpetuat commemoration of mans redemption, and deliuerie from eternal death, and from bondage of the diuel and ſinne, by Chriſtes death on the Croſſe, which death in dede was the very redemption and deliuerie of mankind, and not a commemoration therof. Finally the immolating of the Lambe vvithin the houſe with preciſe commandment to carie nothing therof forth, perteined particularly to the Euchariſt, which our Lord celebrated vvithin the houſe, wherby S. Cyprian (lib. de vnit. Eccleſ.) proueth, that the B. Sacrament muſt not be giuen to anie ou⟨illegible⟩ of the Catholique Church, though Chriſts Paſſion be extended to al the world, as wel to bring ſuch as are without, into the Church, as to ſaue thoſe that are [Margin: Ancient writers expound this figure of the Euchariſt.] already entred in. In this ſorte the moſt ancient and beſt expoſitors of holie Scripture, explicate this ſpecial figure of the Paſchal Lambe. As we ſhalhere produce ſome witneſſes in confirmation of this truth.

Tertulian lib. 4. contra Marcionem, expounding our Sauiours wordes: VVith [Margin: Luc. 2⟨illegible⟩.] deſire I haue deſired to eate this Paſch vvith you before I ſuffer ſaieth, Chriſt coueted not veruecinam Iudaeorum, the mutton of the Iewes, but profeſſing that with [Margin: Tertullian proueth, by this figure fulfilled in the Euchariſt▪ that Chriſt hath a true and not a phantaſtical bodie.] deſire he deſired to eate the Paſch, as his owne (for it was vnmete that God ſhould couete anie thing not his owne) the bread which he toooke, and gaue to his diſciples, he made his owne bodie, ſaying: This is my bodie, that is, a figure of my bodie Figura autem nonſuiſſet, niſi veritatis eſſet corpus. But it had not bene a figure (ſaith he) onles it vv⟨illegible⟩re a bodies of veritie, or, a verie bodie, to wit, not phantaſtical as the heretike Marcion imagined; becauſe the figures in the old Teſtament were not figures, except a true bodie anſwered vnto them. So the Sacramentaries ſenſe, that Tertullian ſhould cal the Euchariſt a figure, is quite againſt his meaning, and maketh him conclude nothing againſt Marcion; wheras his whole drift is, by the figures of the old Teſtament to proue, that in the Euchariſt [Margin: Hiere. ⟨illegible⟩. v. 19.] is the true & real bodie of Chriſt, and that conſequently Chriſt hath a true and real bodie Origen (in 26. Mat.) teacheth that in the great parlar. (where Chriſt did ea⟨illegible⟩e the Paſchal Lambe) he alſo made his new Paſch.

S. Cyprian. (de Caena Dom.) ſaieth: In the ſupper of ſacramental banquets, old and new Inſtitutions met together. The lambe being conſumed, which old tradition propoſed, the Maſter ſetteth inconſumptible meate to his diſciples. S. Gregorie Nazianzen (Orat 2. de Paſcha) ſaieth, God commanded the Paſchal Lambe ſhould be eaten in the euening, becauſe Chriſt in the euening gaue the Sac⟨illegible⟩ment of his owne bodie to his diſciples. S. Hierom (in 26 Mat.) After that the figuratiue Paſch was complete, and Chriſt had eaten the fleſh of the lambe with his Apoſtles, he taketh bread, vvhich confirmeth the hart of man, and paſieth [Margin: Pſal. 103.] ouer to the tru⟨illegible⟩ Sacrament of Paſch. Likewiſe S. Chriſoſtom (Ho. de prodit. Iudae) ſaieth, In the ſame table both the Paſches, of the figure, and of the veritie were celebrated. S. Ambroſe (in Lucae. 1.) expreſly applieth this figuratiue [Margin: The ſame Sacrifice offered by Prieſts.] lambe to the Euchariſt, as it is celebrated in the Church, by him ſelf and other Prieſis, ſaying: VVhen we ſacrifice, Chriſt is preſent, Chriſt is ſacrified▪ for Chriſt [Margin: 1. Cor. 5.] our P⟨illegible⟩ is ⟨illegible⟩molated. The like affirmeth S. Auguſtin (li. 2. cont. lit. Pet il. c. 27.) It is an other Paſch that the Iewes celebrated of a ſhepe, an other which we receiue in the bodie and blould of ou⟨illegible⟩ Lord. S. Leo (ſer. 7. de Paſſ.) To the end ſhadowes might geue place to the bodie, and figures might ceaſe in preſence of the veritie, the old obſeruation is taken away by the new Sacrament, hoſte paſſeth into hoſie, bloud excludeth bloud, and when the legal feſtiuitie is changed, it is fulfilled.

S Gregorie ( ⟨illegible⟩o 22 in Euang:) proueth by theſe wordes, You shal not eate therof [Margin: S. Gregories moralization of this figure, applied to the B Sracrament.] anie thing ravv, that beſides the letter there is a ſpiritual ſenſe. Behold (ſaith he) the verie wordes of the hiſtorie driue vs from the hiſtorical vnderſtanding. For did the Iſraelitical people in Aegypt vſe to eate a lambe raw, that the law ſhould nede to ſay: you shal not eate it ravv? And ſo in that homilie this great Doctor explicateth how we ought to celebrate, and receiue the Sacrament of the Euchariſt, by the figure of this Paſchal lambe. This bloud (ſaith he) is ſprinkled on both poſt⟨illegible⟩es, when the Sacrament of his Paſſion is receiued vvith mouth; to redemption, and mediated with intentiue mind to imitation, and in the tranſome ouer the dore, when pure intention directeth the exterior act, alſo when we carie the Croſse of his paſſion in our forhead. The fleſh of the lambe is eaten at night, becauſe we now receiue our Lords bodie in the Sacrament, when yet we ſee not ech others conſciences, roſted at the fire, when we ioyne to our beleefe good vvorkes of feruent charitie; with vnleauened bread, and vvith lettice, that is, in ſinceritie, vvithout corruption of vaineglorie, and with bitter penance for ſinnes; not ravv, nor ſodde in vvater, to wit, neither eſteeming Chriſt a mere man, nor conſidering of him, with humane vviſdome or priuate ſpirite of heretikes, called ſtollen vvater (prou 9.) To deuoure the head vvith the feete and entra⟨illegible⟩s, is by faith to beleue the Diuinitie of Chriſt, and to imitate by loue the ſteppes of his humanitie, and greedely to learne al Chriſtian myſteries. Nothing is left til morning, when we endeuoure in this life before the reſurrection to know euerie point of chriſtian doctrin, ſo farre as to ⟨illegible⟩s perteineth. But if anie thing be left, it muſt be burned in the fire, becauſe thoſe hard and hiegheſt myſteries, which we can not vnderſtand, we muſt remitte to the Holie Ghoſt, leſt anie proudly preſume either to contemne, or to proclaime that he vnderſtandeth not. He further deſcribeth alſo what maner of perſons are to [Margin: VVhat perſons are to receiue the B. Sacrament.] eate this new Paſch. Their loines muſt be gyrded, that is, al carnal pleaſures tamed. They muſt haue shoes on their feete, by the good examples of former Sainctes dead before, muſt strengthen their fle⟨illegible⟩pes, to flie from vice, and follow vertue: holding ſtaues in their handes, to rule & ſtay themſelues and others from ſliding, by the ſtaffe of authoritie. They muſt eate the Paſch ſpeedely, that is without delay or procraſtination muſt learne the myſteries of mans redemption, and heauenlie life, and ſo performe Gods wil and precepts, in this life vvith ſpeede. To this effect S. Gregorie diſcourſeth at large in the moral ſenſe, which we haue abridge, and otherwiſe (though holie Scripture be ful herof) ſeldome touch.

Returning therfore to our particular purpoſe, in al theſe teſtimonies we ſpecially vrge, that the paſchal lambe was a figure, not only of Chriſts Paſſion, but alſo of the Euchariſt. VVhereupon, beſides the often expreſſe mention of our B. Sauiours bodie and bloud in the ſame, which Proteſtants would wreſt (as they do alſo the ſame termes in holie Scripture) to figuratiue ſenſe, it neceſſarily [Margin: The thing figured farre excellleth the figure.] followeth, that there be farre more excellent contents in the Sacrament of the Euchariſt, then natural bread and wine. For S. Paule teacheth, (Colloſs. 2.) that as the bodie excelleth the shadovv, ſo the veritie, or thing figured excelleth the figure. VVheras the ſubſtance of bread and wine doth not excel, much leſſe ſo farre excel the Paſchal Lambe, as by S. Pauls doctrine is required. Againe ſeing the Paſchal lambe was a Sacrifice, as appeareth in this Chap. v. 6 &. 27 alſo Num. 9. v. 7. &. 13. and Mar. 14. v. 12: and as it was immolated [Margin: The Euchariſt is alſo a Sacrifice.] was a figure of the Euchariſt, as before appeareth by conference of the one with the other, in reſpect of the time, place, maner of offering, and eating it, and by teſtimonie of the Doctors aboue cited, it followeth alſo that the Holie Euchaiuſt is a Sacrifice farre excelling the figure.

Chapter 13

CHAP. XIII. God commandeth to remember their deliuerie from Aegypt, by the ſolemnitie of Paſch 2. and by conſecrating to him the firſt-borne. 17. And ſo leadeth them through the deſert towards the red ſea (Moyſes taking with him Ioſephs bones) by a piller of fire in the night; and a cloud in the day.

1 AND our Lord ſpake to Moyſes, ſaing:

2 Sanctifie vnto me euerie firſt borne that openeth the matrice in the children of Iſrael, as wel of men as of beaſtes: for they are al mine.

3 And Moyſes ſaid to the people: Remember this day in the which you went forth out of Aegypt, and out of the houſe of ſeruitude, becauſe with a ſtrong hand hath our Lord brought you forth out of this place: that you eate not leauened bread.

4 This day you goe forth in the moneth of new corne.

5 And when our Lord ſhal haue brought thee into the Land of Chananeite and Hetheite and Amorrheite and Heueite and Iebuſeite, which he ſware to thy fathers that he would geue thee, a land that [::] floweth with milke and honie, thou ſhalt celebrate this maner of ſacred rites in this moneth.

6 Seuen daies ſhalt thou eate azimes: and in the ſeuenth day shal be the ſolemnitie of our Lord.

7 Azimes shal you eate ſeuen dayes: there shal not be ſeene anie leauened thing with thee, nor in al thy coaſtes.

8 And thou ſhalt tel thy ſonne in that day, ſaying: This is that which our Lord did to me when I came forth out of Aegypt.

9 And it ſhal be as a ſigne in thy hand, and as a moniment before thine eyes: and that the law of our Lord be alwayes in the mouth, for in a ſtrong hand our Lord hath brought thee out of Aegypt.

10 Thou ſhalt keepe this obſeruation at the ſette time from dayes to dayes.

11 And when our Lord ſhal haue brought thee into the Land of the Chananeite, as he ſware to thee and thy fathers, and ſhal geue it thee:

12 thou ſhalt ſeparate al that openeth the matrice vnto our Lord, and al that is brought forth in thy cattel: whatſoeuer thou ſhalt haue of male ſexe thou ſhalt conſecrate to our Lord.

13 The firſt borne of an aſſe thou shal change for a sheepe: and if thou doe not redeeme it, thou shalt kil it. And euerie firſt borne of men among thy children, thou shalt redemne with a price.

14 And when thy ſonne shal aske thee to morow, ſaying: What is this? thou shalt anſwere him: With a ſtrong hand did our Lord bring vs forth out of the land of Aegypt, out of the houſe of ſeruitude.

15 For [::] when Pharaoes hart was indurate, and would not diſmiſſe vs, our Lord ſlew euerie firſt-borne in the Land of Aegypt, from the firſt-borne of man to the firſt borne of beaſtes: therfore I ſacrifice to our Lord al that openeth the matrice of the male ſixe, and al the firſt borne of my ſonnes I doe redeme.

16 It shal be therfore as a ſigne in thy hand, and as a thing hanged before thine eyes, for a remembrance: becauſe our Lord by a ſtrong hand hath brought vs forth out of Aegypt.

17 Therfore when Pharao had ſent forth the people, our Lord ledde them not by the way of the Philiſthijns countrie which is neere: thinking [::] leſt perhappes it would repent them, if they should ſee warres ariſe againſt them, and would returne into Aegypt.

18 But he ledde them about by the way of the deſert, which is beſides the Red ſea: and the children of Iſrael went vp out of the Land of Aegypt armed.

19 Moyſes alſo [::] tooke Ioſephes bones with him: becauſe he had adiured the children of Iſrael, ſaying: God shal viſite you, carrie out my bones from hence with you.

20 And marching from Socoth they camped in Etham in the vtmoſt coaſtes of the wilderneſſe.

21 And our Lord went before them to shew the way by day in a piller of a cloude, and by night in a piller of fire: that he might be the guide of their iourney both times.

22 There neuer failed the piller of the cloude by day, nor the piller of fire by night, before the people.

Marginal notes to Chapter 13

• 2 ⟨illegible⟩ The firſt leſſon at Mattins on Candlemaſſe day.
• 5 [::] The old Teſtament propoſed cōmonly temporal rewardes. S Hierom▪ l⟨illegible⟩p. ad Dardanum.
• 15 [::] In the Hebrew. vvhen Pharao had indurated himſelfe.
• 17 [::] Gods preuention to auoid tentations ſheweth free wilin man
• 19 [::] By this appeareth how much Moyſes eſtemed Ioſephs charge concerning tranſlation of his bones. Alſo S. Paul commendeth it. Heb. 11.

Chapter 14

CHAP. XIIII. Iharao perſecuting the children of Iſrael with a great armie. 10. they murmur againſt Moyſes, 13. but are encoureged by him, and paſſe through the red ſea drie foote. 23. Pharao and his hoste Wilfully following are drowned.

1 AND our Lord ſpake to Moyſes, ſaying:

2 Speake to the children of Iſrael: Let them returne and campe ouer againſt Phihahiroth which is betwene Magdal and the ſea againſt Beelſephon: in the ſight therof you ſhal campe vpon the ſea

3 And Pharao wil ſay concerning the children of Iſrael: They are ſtraitened in the land, the deſert hath shute them in.

4 And I wil indurate his hart, [::] and he wil purſew you: and I wil be glorified in Pharao, and in al his armie: and the Aegyptians shal know that I am the Lord. And they did ſo.

5 And it was told the king of Aegyptians that the people was fled: and the hart of Pharao and of his ſeruantes was changed toward the people, and they ſaid: What meant we to doe, that we diſmiſſed Iſrael from ſeruing vs?

6 Therfore he made readie his chariotte, and tooke al his people with him.

7 And he tooke ſix hundred choſen chariottes, and al the chariottes that were in Aegypt: and captaines of the whole armie.

8 And our Lord hardned Pharaoes hart the king of Aegypt, and he purſewed the children of Iſrael: but they went forth in a mightie hand.

9 And when the Aegyptians purſewed their ſteppes going before, they found them encamped at the ſea ſide: al Pharaoes horſe and chariottes, and the whole armie were in Phihahiroth againſt Beelſephon.

10 And when Pharao approched, the children of Iſrael lifting vp their eies, ſaw the Aegyptians behind them: and they feared exceedingly, and cried to our Lord,

11 and ſaid to Moyſes: Perhappes there were no graues in Aegypt, therfore thou haſt taken vs thence to die in the wildernes: why wouldeſt thou doe this, in bringing vs out of Aegypt?

12 Is not this the word that we ſpake to thee in Aegypt, ſaying: Depart from vs, that we may ſerue the Aegyptians? for it was much better to ſerue them, then to die in the wildernes.

13 And Moyſes ſaied to the people. Feare not: ſtand, and ſee the great wonders of our Lord that he wil doe this day: for the Aegyptians, whom now you ſee, you shal no more ſee for euer.

14 Our Lord wil fight for you, and you ſhal hold your peace.

15 And our. Lord ſaid to Moyſes: [::] Why crieſt thou to me? ſpeake to the children of Iſrael that they goe forward.

16 But thou lift vp thy rodde, and ſtretch forth thy hand vpon the ſea, & diuide it: that the children of Iſrael may goe in the middes of the ſea by drie ground.

17 And I wil indurate the hart of the Aegyptians to purſew you: and I wil be glorified in Pharao, and in al his hoſte, and in his chariottes and in his horſemen.

18 And the Aegyptians ſhal know that I am the Lord when I ſhal be glorified in Pharao, and in his chariottes & in his horſemen.

19 And [::] the Angel of God, that went before the campe of Iſrael, remouing him ſelfe, went behind them: and together with him the piller of the cloude, leauing the foreward,

20 ſtode behind, betwen the Aegyptians campe and the campe of Iſrael: and it was a darke cloud, and lightening the night, ſo that they could not come to ech other the whole night time.

21 And when Moyſes had ſtretched forth his hand vpon the ſea, our Lord tooke it away, a vehement and burning winde blowing al the night, and turned it into drie ground: and the water was diuided.

22 And the children of Iſrael went through the middes of the dire ſea: for the water was as it were a wal on their right hand & their left.

23 And the Aegyptians purſewing went in after them, and al Pharaoes horſes, his chariottes and horſemen through the middes of the ſea.

24 And now the morning watch was come, and behold our Lord looking vpon the Aegyptians campe through the piller of fire & the cloude, ſlew their armie:

25 and ouerthrew the wheeles of the chariottes, and they were borne into the depth. The Aegyptians therfore ſaid: Let vs flee from Iſrael: for the Lord fighteth for them againſt vs.

26 And our Lord ſaid to Moyſes: Stretch forth thy hand vpon the ſea, that the waters may returne to the Aegyptians vpon their chariottes and horſemen.

27 And when Moyſes had ſtretched forth his hand againſt the ſea, it returned in the firſt breake of day to the former place: and the Aegyptians fleeing away, the waters came vpon them, and our Lord enwrapt them in the middes of the waues.

28 And the waters returned, and ouerwhelmed the chariottes and the horſemen of al Pharaoes armie, who folowing were entred into the ſea, [::] neither did there ſo much as one of them remaine.

29 But the children of Iſrael marched through the middes of the drie ſea, & the waters were vnto them as in ſtede of a wal on the right hand and on the left:

30 and our Lord deliuered Iſrael in that day out of the hand of the Aegyptians.

31 And they ſaw the Aegyptians dead vpon the ſea ſhore, and the mightie hand that our Lord had exerciſed againſt them: and the people feared our Lord, & they beleued our Lord, [::] & Moyſes his ſeruant.

Marginal notes to Chapter 14

• 4 [::] Although the Hebrew Greke and Latin haue, And he, yet Proteſtants corruptly thruſt in the text, that he shal, to make it ſound to their ſenſe, that God did not only permit, but worke Pharaoes induration.
• 15 [::] A ſorowful hart, lamentably mourning for the people is called crying to God. S. Hierom. in Gal. 4.
• 17 ⟨illegible⟩. Reg. 6.
• 19 [::] Protection of Angels.
• 23 The fourth prophecie in the office before Maſſe on Eaſter ⟨illegible⟩u⟨illegible⟩. And the ſecond on whitſuneue
• 28 [::] So in Baptiſme al ſinnes are deſtroyed. S ⟨illegible⟩yp. ⟨illegible⟩p. 76. in fine S. Aug. Tract. 12. & 13. in Ioan.
• 31 [::] The ſame credite is geuen to God ſpeaking by Moyſes, as if he had ſpoken immediatly by himſelf. S. Hiero. in Epiſt. ad Philem.

Chapter 15

CHAP. XV. Moyſes with the people ſing a Canticle of thanks-geuing, for their deliuerie. 22. The people being three daies in the deſert without water, then finding that is bitter, do murmure. 25. It is made ſwete. 27. Coming to Elim they finde twelue fountaines, and ſeuentie palmetrees.

1 THEN [::] ſang Moyſes and the children of Iſrael this ſong to our Lord, and ſaid: Let vs ſing to our Lord: for he is glouriouſly magnified, the horſe and the rider he hath throwen into the ſea.

2 My ſtrength, and my praiſe is our Lord, and he is made vnto me a ſaluation: this is my God, and I wil glorifie him: the God of my father, and I wil exalt him.

3 Our Lord is a man of warre, omnipotent is his name.

4 Pharaoes chariottes and his armie [::] he hath caſt into the ſea: his choſen princes are drowned in the red ſea.

5 The depthes haue ouerwhelmed them, they are ſonke into the botome like a ſtone.

6 Thy right hand ô Lord is magnified in ſtrength: thy right hand, ô Lord, hath ſtriken the enimie.

7 And in the multitude of thy glorie thou haſt put downe thy aduerſaries: thou haſt ſent thy wrath, which hath deuoured them like ſtuble.

8 And in the ſpirite of thy furie were the waters gathered together: the flowing water ſtoode, the depthes were gathered together in the middes of the ſea.

9 The enimie ſaid: I wil purſew and ouertake, I wil diuide the ſpoiles, my ſoule ſhal haue his fil: I wil draw forth my ſword, my hand ſhal kil them.

10 The ſpirit blewe and the ſea ouerwhelmed them: they ſanke as lead in the vehement waters.

11 Who is like to thee, among the ſtrong ô Lord? who is like to thee, magnifical in ſanctitie, terrible and laudable, doing meruailes?

12 Thou didſt ſtretch forth thy hand, and the earth deuoured them.

13 Thou haſt in thy mercie bene a guide to the people which thou haſt redemed: and in thy ſtrength thou haſt caried them vnto thy holie habitation.

14 Nations roſe vp, and were angrie: ſorowes poſſeſſed the inhabiters of Philiſthijm.

15 Then were the princes of Edom trubled, trembling ceazed on the ſturdie of Moab: al the inhabiters of Chanaan were ſtarke.

16 Let feare and dread fal vpon them, in the greatnes of thy arme: let them become vnmoueable as a ſtone, vntil thy people ô Lord ſhal paſſe, vntil thy people ſhal paſſe, this which thou haſt poſſeſſed.

17 Thou ſhalt bring them in, and plant them in the mountaine of thy inheritance, in thy moſt firme habitation, which thou haſt wrought ô Lord: thy ſanctuarie Lord, which thy handes haue confirmed.

18 Our Lord ſhal reigne for euer and euermore.

19 For Pharao on horſebake entred in with his chariottes and horſemen into the ſea: and our Lord brought backe vpon them the waters of the ſea: but the children of Iſrael walked on drie ground in the middes therof.

20 Marie therfore the propheteſſe, Aarons ſiſter, tooke [::] a tymbrel in her hand: and al the wemen went forth after her with tymbrels and daunces,

21 to whom ſhe beganne the ſong, ſaying: Let vs ſing to our Lord, for he is gloriouſly magnified, the horſe and his rider he hath caſt into the ſea.

22 And Moyſes remoued Iſrael from [::] the red ſea, and they went forth into the deſert Sur: and they walked three dayes through the wilderneſſe, and found not water.

23 And they came into Mara, neither could they drinke the waters of Mara, becauſe they were bitter: wherupon he gaue a name alſo agreable to the place, calling it Mara, that is, bitterneſſe.

24 And the people murmured againſt Moyſes, ſaying: What ſhal we drinke?

25 But he cried to our Lord. who did ſhew him [::] a peece of woode: which when he had caſt into the waters, they were turned into ſweteneſſe. There he appointed him precepts, and iudgements, and there he proued him,

26 ſaying: If thou wilt heare the voice of the Lord thy God, and doe that is right before him, and obey his commandementes, and keepe al his preceptes, none of the maladies, that I layd vpon Aegypt, wil I bring vpon thee: for I am the Lord God thy curer.

27 And the children of Iſrael came into Elim, where there were twelue fountaines of water, & ſeuentie palme trees: and they camped byſide the waters.

Marginal notes to Chapter 15

• 1 [::] The firſt of al Canticles, ſacred or prophane. Origen. ho. 6. in Exod.
• 4 [::] God only ſuffered them to goe into the ſea. For they went of their owne accord ſuppoſing they might folowe where the Iſraelites went before. S. Aug. ſer. 89. de temp.
• 20 [::] Muſical inſtrumēts vſed before the law of Moyſes in the ſeruice of God.
• 22 [::] Theſe things chanced to them in figure 1. Cor. 10.
• 25 [::] The wholſome wood of the Croſſe made the bitter ſea of gentiles, ſwete. Theodoret. q. 26. in Exod.

The end of the third age.

THE CONTIN VANCE OF THE CHVRCH AND RELIGION IN THE THIRD AGE, from Abrahams going forth of Chaldea, to the parting of Iſrael out of Aegypt. The ſpace of 430. yeares.

ONE and the ſame Church and Religion begunne in the firſt age of the [Margin: The ſame Church & Religion in this age as in the former.] world, and continued in the ſecond, became more and more conſpicuous in the third. For in this age not only the ſame principal and particular pointes of faith, were beleued and profeſſed, but alſo the number of profeſsors encreaſed and partly by ſeperation of place and abode, and ſpecially by diuerſitie of maners, outward rites, and conuerſation were more diſtinct from infidels then before: as vve shal now shew by the ſacred hiſtorie of that time. VVhich beginneth with Abrahams going forth of his countrey of Chaldea, about 2024. yeares from the beginning of the vvorld, in the 75. yeare of his age.

From which time forward God often appeared to him, and after him to [Margin: Beleefe in one God.] Iſaac and Iacob, in the title of EL SADDAI, that is, God Almightie: Creator of al things, Lord, God, moſt high, Poſſeſſor of heauen and earth (Gen. 14.) To Moyſes more familiarly (Exod. 3.) in his moſt proper name, HE WHICH IS. In the name of foure letters, which the Iewescount ineffable. And in diuers other names, al shewing One, Eternal, Omnipotent, infinite Maieſtie, Of whom al other things depend, and haue their being, himſelfe independent of any other thing.

This one diuine nature, and indiuiſible ſubſtance is (aboue al reach of reaſon) three in Perſons: repreſented to Abraham (Gen. 18) by three [Margin: Three diuine Perſons.] Angels, in forme of men, vvhom, by ſpecial inſtinct of God, he adored as one: and first ſpake vnto them as to one: Lord if I haue found grace in thy ſight, goe not paſt thy ſeruant; and by and by as to manie: VVash yee your feete. In like maner Moyſes ſometimes ſpeaketh plurally as of manie; There appeared to him three men, they ſaied: VVhere is Sara? ſometimes ſingularly; He ſaid: I wil come. So Lot (Gen. 19.) ſpake to two Angels repreſenting the Sonne of God, and the Holie Ghoſt, one God with the Father, firſt as to manie, I beſech you my Lordes, turne into the houſe of your ſeruant; after as to one: I beſech thee my Lord, becauſe thy ſeruant hath found grace before thee. VVho likewiſe anſwered as one only: I haue heard thy prayer. Againe Moyſes sheweth diſtinction of Perſons in God, ſaying (v. 24.) Our Lord rained from our Lord. Io⟨illegible⟩ alſo (who liued in this age) and his frendes profeſſed and ſerued the ſame one God, auouching him to be the onlie God and Lord, that geueth and taketh away (Chap. 1. 2.) He the maker and peculiar Keeper of men. He that taketh away ſinne, and iniquitie (c. 7.) He that doth great things, incomprehenſible, and meruelous, wherof there is no number, (c. 9.) And that with termes appropriated to the three diuine Perſons (c. 26.) In his ſtrength ſodainly the ſeas are [Margin: Strength (or power) the Father, vviſdome the Sonne, Spirite the Holie Ghoſt.] gathered togeather, and with his wiſedom he ſtroke the proud man. His Spirite hath adorned the heauens. The ſame Myſterie of pluralitie of Perſons in one God is more clere by the Hebrevv text chap. 30. v. 11. and 35. v. 10. where the ſame actions are aſcribed to God, as to one, and as to manie.

But moſt euident are the promiſes, figures, and prophecies of Chriſt our [Margin: Chriſt promiſed to Abraham.] Redemer. For beſides preſent abundance of riches, promiſe of great progenie, and that the ſame should poſseſſe the fruitful L⟨illegible⟩ad of Chanaan (three ſpecial bleſsings of the old Teſtament) God promiſed Abraham a farre greater thing (Gen. 12.) that in his ſeede al nations and kindreds of the earth ſhould be bleſſed. In confirmation whereof, God alſo changed his name Abram (high or noble father) into Abraham (Father of manie nations, Gen. 17. And ſo he was natural father of foure great Kingdomes, Iſmaelites, Madianites, Idumeans, and Iſraelites: but ſpiritual father of manie more, to wit, of al that beleue in Chriſt, Iewes and [Margin: Rom. 9.] Gentiles, from that time to the worlds end. The ſame promiſes of poſseſsing [Margin: To Iſaac. And to Iacob.] Chaanan and of Chriſt vvere renevved and confirmed to Iſaac. (Gen. 26.) in like ſorte to Iacob (28.) for they pertained not to Iſmael, nor to the other [Margin: Chriſt prefigured by Abraham.] ſonnes of Abraham, nor to Eſau. Moreouer Chriſt, our Redemer and deliuerer from ſinne, and captiuitie of the diuel, was prefigured by Abraham, at laſt deliuering thoſe from captiuitie, who otherwiſe endeuoring to shake of the yoke of Cordorlahomor, fel further into ſubiection and bondage (Gen. 14.) Alſo Melchiſedech, King and Priest, of vnknowen generation, extraordinarie [Margin: By Melchiſedech.] vocation, without predeceſsor, or ſucceſsor, prefigured Christ King and Priest for euer, who not by ſucceſsors, but by Prieſts his vicars, perpetually exerciſeth al Prieſtlie functions. Likewiſe Iſaac borne aboue the common courſe of nature [Margin: By Iſaac.] (Gen. 21) ſingularly beloued of his father, carying wood on his back for the ſacrificing of himſelfe (22.) Iacob flying his brother Eſau (27.) hardly [Margin: Iacob.] treated by Laban, (31.) yet alwayes inuincible againſt his aduerſaries, (32.) Ioſeph hated of his brethren, ſold and deliuered to Gentiles, (37.) By them [Margin: Ioſeph.] alſo perſecuted, (39.) but afterwardes aduanced, and called the Sauiour of the world, (41.) Iuſt Iob vehemently afflicted; Moyſes hidden for a [Margin: Iob. Moyſes.] while, then expoſed to danger, and thence deliuered: afterwards manifeſting him ſelfe to his brethren, by them reiected, bewrayed, and flying from Pharao (Exo. 2.) returning againe (Exod. 3. 4. &c.) and at laſt deliuering the Iſraelites from bondage of Aegypt (Exo 14) And manie other things, as [Margin: And manie other things.] the ramme ſacrificed in place of Iſaac (Gen. 22.) the ladder of Iacob (Gen 28.) Ioſephs ſcepter (47.) Aarons rodde (Exo. 7.) Paſchal lambe (12.) prefigured Chriſt, borne of a Virgin; the onlie Sonne of God; ſometimes hidden, other times conuerſant with men, hated, perſecuted, ſold, betraied; who caried his ovvne croſſe, was ſacrificed, vanquished al his enimies, aduanced, and acknowledged the true Sauiour of the world, Redemer and deliuerer of mankind, from ſeruitude, ſlauerie, thraldome, and bondage of ſinne, death, and the diuel. [Margin: Prophecie of Chriſt.] Againe Abraham prophecied that of his ſeede Chriſt our Sauiour should be borne, when he ſaied to his ſeruant (Gen. 24.) Put thy hand vnder my thigh, that I may adiure thee by our Lord God of heauen & earth, that is, by Chriſt, who should come of his loynes, as S. Hierom (Tradit Heb. in Gen. et explic. Pſal. 44.) S. Ambroſe (li. 1. c. 9. de Abraham) and S. Auguſtin (q. 62. in Gen. et li. 16. c. 33. ciuit.) expound it. More euidently Iacob (Gen. 49.) The ſcepter ſhal not be taken away from Iudas, and a duke of his thigh, til he do come that is to be ſent, and the ſame ſhal be the expectation of the Gentiles. Iob as planely: I know [Margin: Iob. 19.] that my redemer liueth. Moyſes foreknowing that Chriſt the true Redemer, and chiefe Lawgiuer should be ſent, praied God to haſten his miſsion, ſaying: I beſech thee Lord, ſend whom thou wilt ſend. (Exod. 4.) [Margin: Sacrifice. Altares. Churces, dedicated.]

External Sacrifice was frequent and ſolemne, as the ſoueraigne homage to God. And manie Altares erected by Abraham for that purpoſe (Gen. 12. 13. 15. 22.) Vnbloudie, in bread and wine by Melchiſdech (Gen. 14.) other liquide ſacrifices (Gen. 35. v. 14) offered by Iacob, with dedication of the place called Bethel: the houſe of God: which he alſo before hand promiſed by [Margin: Vowes.] vow (Gen 28.) Diuers other Sacrifices offered by Iſaac, and Iacob (Gen 26. 31. 33. 36.) By Iob and his frends (Iob. 1. & 42.) by Moyſes, Aaron, and other ancients of Iſrael. (Exod. 12.) Al which conſequently shew Prieſthood, [Margin: Prieſthood.] whoſe proper office is to offer Sacrifice, though amongſt al the aboue named, onlie Melchiſedech was called a Priest. And among the gentiles we finde that Putiphar (Gen. 41.) and Iethro (Ex. 3.) whoſe daughters Ioſeph and Moyſes [Margin: Priuilege of Prieſts.] maried) were called Prieſts, or as the word Cohenim doth alſo ſignifie, Princes, for they were great and eminent men in their countries. At leaſt thoſe that by ſpecial priuilege were exempted from ſelling their landes to Pharao, and had not withſtanding prouiſion of mantenance in time of dearth (Gen. 47.) were properly called Prieſts, for ſuch function as they had in ſeruing their idols. For where vvas true and right Sacrifice, there vvere alſo right [Margin: VVhere is no ſacrifice no prieſt is required.] Prieſts, and vvhere Idololatrical ſacrifice there were like Prieſts, and vvhere no external ſacrifice at al (as amongſt Proteſtants) there are no Prieſts, but miniſters only.

In this age alſo (long before Moyſes) the Sacrament of Circumciſion vvas [Margin: Circumciſion.] giuen to Abraham, for diſtinction of Gods ſelected and peculiar people, and for remedy of original ſinne, in the male ſexe of Abrahams ſeede, and others of his communitie. In the other ſexe, and other generations, former remedies of ſacrifice, or other profeſsion of faith were auailable. For other ſinnes, not only internal repentance was neceſsarie, which vvas euer principally required [Margin: Penance.] (& therfore Ioſeph dealt ſo ſeuerly vvith his brethren, til they had hartis ſorow [Margin: Gen. 44] and contrition for their ſinnes) but alſo certaine external purifications, as [Margin: Mariage.] vvashing and changing garments, vvere ordained, (Gen. 35.) Mariage though not then a Sacrament, yet was religiouſly regarded, with ſpecial care of faith and religion in the choiſe of perſons, (Gen. 24. 27, v. 46. c. 28. v. 1.) and of [Margin: Degrees of cōſanguinitie.] certaine degrees of conſanguinitie and affinitie. Adulterie was punishable by death (Gen. 38.) and in no wiſe counted lawful, no not among the heathen. (Gen. 12. 20. 24. 26. 29. 34. 39.) Pluralitie of vviues in ſome perſons and [Margin: Pluralitie of wiues lawful ſometimes, neuer of huſbands. Bleſſings.] caſes, lawful in the lavv of nature (Gen. 16. 25. 29.) as alſo afterwards in the lavv of Moyſes, not in the law of grace, nor euer pluralitie of husbands.

Spiritual bleſsing, a preeminence of greater perſons, ſo Melchiſedech bleſſed Abraham (Gen. 14.) Iſaac bleſsed Iacob (c. 27.) and Iacob his ſonnes (c. 49.) and the ſonnes of Ioſeph, with impoſition of handes, and framing the forme of a croſſe (48.) Other Ceremonies of oyle and wine (Gen. 28. 35.) [Margin: Signe of the Croſſe. Ceremonies. Muſical inſtruments.] ſprinkling the bloud of the Paſchal lambe, eating the lambe ſtanding with their loynes gyrded, ſhooes on their feete, ſtaues in their handes, and with ſpeede (Exo. 12). Muſical inſtruments in Diuine ſeruice. (Exod. 15.)

Chriſtes Baptiſme prefigured by Circumciſion, (Gen. 17.) for Chriſtians are [Margin: Baptiſme prefigured.] circūciſed (ſaith S. Paul) in the Circumciſion of Chriſt, buried with him in Baptiſme. Alſo by the cloude vvhich stoode betwene the Aegyptians and Iſraelites, lightning the night on the one ſide (tovvards Gods people) dark on the other (tovvards their enemies) and by the redde ſea, vvhich ſaued the children of Iſrael, and drovvned the Aegyptians (Exo. 14.) Al were baptiſed in the cloude, and in the ſea. So the bread and vvine [Margin: 1. Cor. 10.] offered by Melchiſedech, the Paſchal lambe, and vnleauened bread prefigured [Margin: The B. Sacrament.] the B. Sacrament, and Sacrifice of Chriſts bodie and bloud, in formes of bread and wine. Iacob alſo prophecied of this moſt excellent Myſterie (Gen. 49.) He ſhal waſh his ſtole in wine, and his cloke in the bloud of the grape. In like ſorte Melchiſedechs Prieſthood was a plaine figure of Chriſts [Margin: Prieſthood of the new Teſtament.] Prieſthood, who first by himſelf conſecrated and offered his ovvne bodie and bloud, and stil doth the ſame by his Prieſts handes of the new Teſtament.

Diuers other Rites were knovven and obſerued by Tradition. So Abraham [Margin: Traditions. Tythes.] paied Tythes to his ſpiritual Superior (Gen. 1⟨illegible⟩.) taught his children and familie to keepe the way of our Lord. and doe iudgement and iuſtice, (Gen. 18. v. 19.) Iſaac and Iacob kept and taught the Ordinances, Preceptes [Margin: Forme of iuſtice. Precepts. Raiſing ſeede to the brother Abſtinence.] and Ceremonies of their anceſters, vvithout Lavves or precepts vvritten (Gen. 26.) Iudas commanded his ſecond ſonne to take the widovv of his brother deceaſed without children (Gen. 38.) The children of Iſrael abſtained from eating the ſinevv of the thigh, in remembrance that the ſinew of Iacobs thigh was shrunke (Gen. 32.).

Freewil in men proued, by that Ioſephs brethren in ſelling him thought [Margin: Freewil.] euil, not moued nor inclined therto by God, who had no part in their euil thought, but turned it to good. (Gen. 50.) by Gods threatning Pharao (Exo. 8) If thou wilt not diſmiſſe Iſrael VVhich were vniuſt if Pharao could not doe otherwiſe. Likewiſe by that Pharao often changed his mind, ſometimes promiſing to diſmiſſe the Hebrewes, and againe refuſing to doe it, which sheweth (ſaieth Theodoret) freewil of the mind: and by Gods preuention of rentations, leading the Iſraelites not the neereſt way, but by the deſert, leſt perhaps it would repent them; and they would returne into Aegypt (Exod. 13) Mans conſent therfore is free notwithſtanding [Margin: Mans induſtry neceſſarie.] Gods wil, direction, and commaundement. And ſo his induſtry is required in his dailie affaires, and then to relie on Gods prouidence, otherwiſe only to expect Gods wil, operation, or protection, man himſelf endeuoring nothing is to tempt God. Therfore Abraham (Gen. 12.) Iſaac (c. 26.) Iacob (ca. 32.) and the parents of Moyſes (Exo. 2) being in feare and distreſse vſed al prudence to auoid imminent dangers, albeit they had ſpecial [Margin: God tempteth nor to euil.] reuelations of ſafetie and happie ſucceſse. Neither doth God euer tempt anie man to ſinne, but proueth his ſeruants and maketh them knowen to the world for example of others, and their owne merit. Gen. 22. Iob. 1. 2. &c.

Onlie faith doth not iuſtifie, nor workes without ſaith, but both together [Margin: Faith and good workes together iuſtifie, and are meritorious, but neither of them alone.] do iuſtifie, and are meritorious: ſo Abraham beleued God becauſe he is omnipotent and truth it ſelfe, and it was reputed to him vnto iuſtice (Gen. 15.) but this faith was not ſole, for it had hope, loue, obedience, and other vertues adioyned, and ſo his beleuing was an act of iustice. In like maner Abraham was iuſtified by workes, offering Iſaac his ſonne [Margin: Iet. 2.] vpon the Altar (Gen. 22.) but this worke preſuppoſed faith, that God [Margin: Heb. 11.] is able to raiſe euen from the dead. So by workes faith is conſummate. By hoſpitalitie Abraham and L⟨illegible⟩t vnawares receiued Angels [Margin: Heb. 1⟨illegible⟩.] [Margin: Perfection in this life. Foure principal merites of Abraham. 1. Prompt obedience. 2. Faith without ſtaggering. 3. Propagation of faith and religion.] to harbour. (Gen. 18. 19.) Abraham was perfect according to perfection of this life. (Gen. 17.) most highly commended for foure more notorious actes proceding of two ſpecial vertues faith and obedience. The firſt was his promot obedience, in leauing his countrie and kindred, going he knew not whither, nor how far⟨illegible⟩ ſimply and cherfully expecting Gods further direction, when to goe, and where to abide, (Gen. 12.) The ſecond was his excellent faith preſently beleeuing Gods promiſe (which by al humane reaſon ſemed vnpoſsible) that he should haue innumerable progenie (Gen. 15.) The third was, that he did not only moſt ſincerly and religiouſly ſerue God, but alſo taught his poſteritie ſo to do, as God himſelf testifieth of him, ſaying: I know that he wil command his children, and his houſe after him, that they kepe the way of the Lord, and do iudgement and iuſtice. [Margin: 4. Perfect obedience.] (Gen. 18.) The fourth was that moſt heroical act of obedience, admirable to al ages, being readie to kil, and ſacrifice his owne moſt dearly beloued ſonne Iſaac. For which God ſware by himſelf, that he would manie waies bleſſe him, becauſe (ſateth God) thou haſt obeyed my voice (Gen. 22.) He prayed for Sodom, and had preuailed, if tenne iuſt perſons [Margin: Other iuſt men.] had benne found in that citie (Gen. 18.) And Lot was deliuered from [Margin: Iſaac.] thence for Abrahams ſake (Gen. 19.) Iſaac was alſo of moſt ſincere mind, deuout to God, exerciſed himſelf in meditation or mental prayer (Gen. 24.) [Margin: Iacob.] obtained by prayer his deſire of iſsue. (Gen. 25.) Likewiſe Iacob is deſcribed in the holie text a plaine (or ſincere and innocent) man. (Gen. 25. v. 27.) patient and constant in tribulations. (Gen. 29. 31. 32. 33.) He lawfully purchaſed Eſaus conſent of the firſtbirthright. (Gen 25. v. 31.) He neither [Margin: He ſpake truth in myſtical ſenſe.] lied, nor otherwiſe ſinned, when he anſwered his father that he was Eſau his firſt begotten ſonne (Gen. 27.) but ſpake truth in myſtical ſenſe, agreable to Gods wil and ordinance, who ſo tranſpoſed Iſaacs bleſsing from Eſau to Iacob. VVhich Iſaac at length vnderſtanding, conformed him ſelf therto, and confirmed the ſame (v. 33. & ch. 28.) giuing Eſau ſuch contentment as he could of temporal bleſsings. Ioſeph is renowmed for al vertues, [Margin: Ioſeph. Iob.] euen from his youth to his death (Gen. 37. 39. 50.) Iob Was ſimple and right, fearing God and departing from euil, a iuſt and innocent man, both before and in his tribulations, not ſinning with his lippes: neither ſpake he anie fooliſh thing againſt God (ch. 1.) yea more afflicted retained innocencie (ch. 2.) and finally God receiued his prayer for others, and reſtored al his loſses duble. (ch. 42.) Moyſes a most ſpecial [Margin: Moyſes.] ſelected Prophet, the meekeſt man on the earth, of ſingular Zeale ſeuerly [Margin: Nu. 12.] punished ſinne, but withal most charitably prayed God to forgiue the people [Margin: Exo. 32.] and conſerue his Church.

God of his mere mercie electeth al thoſe, whom he wil iustifie and ſaue, [Margin: Election is of Gods mercie. Predeſtination excludeth not ordinary meanes.] offering al ſufficient grace, iuſtly leaueth ſome obſtinate ſinners in ſtate of damnation, (Gen. 25. Exo. 7.) His predeſtination, foreknowledge and promiſe, do not exclude but include the meanes, wherby his wil is done in the iust (Gen. 25. 37. 45 50.) Neither is Gods reprobation the cauſe of anie mans damnation, but mans owne ſinne the proper cauſe, both of reprobation & damnation. For example, Pharao & his people enuying, vainly fearing [Margin: Sinne is the cauſe of reprobation. Pharao and other Aegyptians hardned their owne harts.] and for their religion hating, and perſecuting the children of Iſrael, by oppreſsing them with vnſupportable laboures, by commanding ſecretly to kil their infants, and that not ſucceding, by a new decree to drowne them (Exo. 1.) were mercifully after long conniuence, admonished by Gods legates in his name quietly to permit his people to ſerue him; but they wilfully contemned this gentle admonition, Pharao proudly and inſolently anſwering: Who is the Lord, that I ſhould heare his voice, and diſmiſſe Iſrael? I know not the Lord, and Iſrael I wil not diſmiſſe. (Exo. 5.) So they hardned their owne hartes, and more greuouſly afflicted the faithful [Margin: God did only permitte them to obdurate themſelues.] God permitting the wicked to liue, and proſper for a time in this world, not punishing them ſo much as they deſerued, nor mollifying their hartes, not illuminating their vnderſtanding vnto effectual conuerſion, but iuſtly permitting them to perſist in obſtinacie (Ex. 7. 8. 9. 10. &c.). [Margin: Protection & Inuocation of Angels and Patriarches.]

Protection of Angels & inuocation is proued, (Gen. 24. 32. 48.) Patriarches names alſo inuocated (c. 48. v. 16.) Iſaac was bleſsed & proſpered for Abrahams ſak⟨illegible⟩, becauſe Abraham obeyed Gods voice, kept his precepts [Margin: S. Aug▪ li 16 c. 36. ⟨illegible⟩.] & cōmandements, obſerued his ceremonies & his lawes. (Gen. 26.) [Margin: Adoration of creatures.] Ioſephs rodde adored by Iacob. (Gen. 47.) Moyſes commanded to put of his shooes, becauſe the place was holie (Exod. 3.) Swearing by creatures [Margin: Swearing by creatures. Ominous ſpeach. Dreames. Images. Reliques. Deuotion to holie places. Figure of Chriſt croſſe.] lawful, and ſome times more conuenient, then immediatly by God him ſelfe (Gen. 42.) Likewiſe Ominous ſpeach. (Gen. 24.) and Dreames. (Gen 37. 40 41) are ſometimes lawfully obſerued, and are from God. Idols alwaies vnlawful, but not al Images (Gen. 31. 35.) Reliques to be reuerently vſed, as Ioſephs bodie conſerued in a coffin in Aegypt, (Gen vlt.) tranſlated by Moyſes (Exo. 13.) and ſo brought into Chanaan, and layed [Margin: Ioſue 24.] with other Patriarches in Sichem. Going bare foote to holie places an act of religious reuerence, and deuotion. (Ex. 3.) The ſigne of the croſse vſed by Iacob. (Gen 48.) a figure of Christs croſſe. The wood caſt by Moyſes into the bitter water, and making it ſweete (Exo. 15.) an other figure therof.

Funeral obſequies were obſerued by Abraham for his wife Sara [Margin: Funeral offices] (Gen. 23.) with mourning and weeping for her, according to the qualitie of ſo holie a perſon, who it is like needed not other ſatisfactorie workes as Saul and Ionathas, and others ſlaine in battel, for whom Dauid and his [Margin: 2. Reg. ⟨illegible⟩.] court did not only mourne and weepe, but alſo faſted til euen. He alſo bought [Margin: Place dedicated for burial] a field with a duble caue, where he buried her, dedicating it for this peculiar vſe, and both himſelf, and Iſaac, Iacob, Rebecca, and Lia were there buried. (Gen. 49. v. 31.) Ioſeph with al his brethren mourned for their father Iacob, [Margin: Mourning 40 dayes. Exequies of ſeuen dayes.] firſt fourtie dayes in Aegypt, then carying him into Chanaan, celebrated the exequies other ſeuen dayes (Gen. 50.) His particular digging of his owne graue (v. 5.) and both his and Ioſephs ſpecial charge to be buried amongſt their anceſters, and the tranſlation of al the twelue ſonnes of [Margin: Special place of burial rightely deſired. No ſoule before Chriſt entred into heauen Diuers places in hel.] [Margin: Act. 7. v. 16.] Iacob, into Sichem, confirme the deſire of burial in one place rather then in an other, to be agreable to nature, and holie Scriptures.

Touching the ſoules departed, euen the moſt perfect, went into the lower partes, generally called Hel. But ſome were in rest, others in paines, according to their deſertes, none in heauen before Chriſt. As S. Hierom (comment▪ in Oſee. 13. et Eccleſ. 3.) proueth by Iacobs vvordes (Gen. 37.) I wil deſcend vnto my ſonne into hel. by Iobs lamentation (ch. 7. et 17.) that al (good and bad) were retained in hel, ſaying! If I ſhal expect, hel is my houſe, and in darknes I haue made my bed. VVhich place or receptacle of ſuch Saintes, as Iacob and Iob, vvas doubtles farre diſtant from hel of the damned, for betvven Lazarus in Abrahams boſome and [Margin: Luc. 16.] the glutton intorments, is a great chaos (or large ſpace) and yet the highest of theſe places is called hel.

In reſpect of Reſurrection, the ſame Iacob called his life in this vvorld [Margin: Reſurrection] a pilgrimage (Gen. 47.) and Iob, (ch. 7.) a warfare vpon earth: profeſsing expreſsly (ch. 19.) In the laſt day I ſhal riſe out of the earth. And I ſhal be compaſſed againe with my skinne, and in my fleſh I ſhal ſee God. Our B. Sauiour alſo proueth the Reſurrection, becauſe the God of Abraham, Iſaac, and Iacob (Exo. 3.) is God of them, not [Margin: Mat. 22] as they are dead, but as they are liuing, and to returne againe to life in bodie and ſoule together. Of general Iudgement Iob ſaieth (ch. 31.) What ſhal [Margin: General Iudgement.] I doe when God ſhal riſe to iudge? and when he ſhal aske, what ſhal I anſwere him? And Eliu (ch. 34.) ſaieth: The omnipotent wil render a man his worke, and according to the waies of euerie one, he wil reeompence them. Sodom and Gomorra (Gen. 19.) were example [Margin: ⟨illegible⟩. Pet. 2. ⟨illegible⟩p. Iud.] [Margin: Eternal puniſhment of the wicked: and ioy of the bleſſed.] (ſaith S. Peter. and S. Iude) of eternal puniſhment in hel fire.

Of eternal life Iacob profeſſed his hope (Gen. 49.) ſaying: I wil expect thy ſaluation ô Lord. And Moyſes (as S. Paul teſtifieth) denied him ſelfe to be the ſonne of Pharaoes daughter, eſteming the reproch of Chriſt greater riches, then the treaſure of the Aegyptians. For [Margin: Heb. 11.] he looked vnto the reward. Thus much touching particular pointes of [Margin: Continuance of the Church notwithſtanding breathes from it.] Religion. It reſteth to ſee the viſible knowen members of the Church, with the heades and gouernors therof, ſucceding without interruption in the ſame age, notwithſtanding ſome brake and departed from them, and other innumerable Sectes of Infidels ſtil multiplied in the world.

To beginne therfore with Abraham, before the former age was ended, [Margin: Abraham neuer contaminate in Religion.] (at which time he was 75. yeares old) holie Scriptures stil ſpeake of him, as alwaies vndefiled, and a true ſeruant of God, though his father Thare and his brother Nachor ſometimes ſerued ſtrange goddes, (Ioſue. 24.) but were reclamed, and the whole familie, (as S. Auguſtin proueth, lib. 16. c. [Margin: Thare and Nachor reduced from idolatrie.] 13. de ciuit) was perſecuted by the Chaldees. VVherupon Thare leauing Chaldea brought Abraham, Lot, and Sarai, ſo farre as Haran in Meſopotamia (Gen. 11.) whither alſo Nachor repaired afterwards, and there made his habitation, as appeareth (Gen. 24.) But Abraham vvas ſooner, and more ſpecially perſecuted in Chaldea, as Ioſephus teſtifieth (li. 1. Antiq.) for his [Margin: Abraham publikly profeſſed his faith.] clere and publique profeſsion of one God, Creator of al things, and that by his only goodnes, and not by mens ovvne povver, happines is attained. Further Suidas (vocab. Abraham) vvriteth, that at the age of 14. yeares, he admonished his father, not for lucre ſake, to ſeduce men by vvorshipping images of falſe goddes, auouching that there is no other, but the celeſtical God, maker of the whole world. In vvhich ſincere profeſsion hovv he alvvaies perſeuered is often testified, and needles here to be repeted. Alſo Sem, Sale, and Heber [Margin: Sem. Sale. Heber.] his proper anceſters (the ninth, ſeuenth, and ſixth in right line before him) were al holie men, and liued al Abrahams time, much of Iſaachs, and part of Iacobs dayes. Likevviſe Melchiſedech King and Prieſt (a diſtinct perſon, of [Margin: Melchiſedech.] an other lineage, as vve ſuppoſe, from Sem) liued in the beginning of this age. Al which being renowmed men had great troupes, or rather countries, which [Margin: Manie profeſſors of true Religion.] with them ſerued the only true God. VVherof we haue example, in that Abraham (being but a ſtranger in Chanaan) vpon a ſuddaine exploite, (Gen. 14.) made readie of the ſeruants borne in his houſe, three hundreth and eighteene wel appointed, men of armes, al of the ſame religion; for shortly after they were al circumciſed (Gen. 17.) yet was king Melchiſedech of more power and authority then he. And the other here mentioned, except his elder brother Nachor, and his nephevv Lot, vvere his ovvne direct progenitors, and by likelihood more potent. Againe from Abraham the ſucceſsion held on right to Aaron and Moyſes, and the vvhole people of Iſrael, vvhich vvith them paſſed out of Aegypt through the redde ſea.

But in the meane time, diuers alſo of Abrahams kindred and ſeede, brake [Margin: Breaches from the Church.] of from this communitie: and fel to idolatrie. For albeit Lot, his brothers ſonne perſeuered in the true ſeruice of God, yet Lots ſonnes, Moab and Ammon, at least the Moabites and Ammonites, two nations that came of them [Margin: Moabites and Ammonites. Nachors progenie.] (Gen. 19.) were infidels and idolaters. Likewiſe though Nachor, and Bathuel (Nachors ſonne) continued henceforth in true faith and religion, yet Laban (the ſame Bathuels ſonne) had falſe goddes, vvhich Rachel tooke away (Gen 31) But true religion being not wholly extinguished in theſe families, both Iſaachs wife Rebecca, and Iacobs wiues Lia and Rachel, with their handmaides Bala and Zelpha, either beleued rightly, or were more eaſily brought [Margin: Iſmaelites.] to true beleefe, and ſeruice of God. Iſmael Abrahams first ſonne was in his youth euel diſpoſed (Gen. 21.) and for endeuoring to corrupt Iſaac (vvhich S. Paul calleth perſecution) was together with his mother Agar, [Margin: Gal. 4.] caſt out of Abrahams houſe, yet proſpered in the deſert; had twelue ſonnes dukes, ſometimes viſited his father, and together with Iſaac buried him (Gen. 25.) And at the age of 137. yeares died and was [Margin: 2. Paral. 12 16. &, 28.] put to his people, that is, to others like himſelf good or euil. Abraham alſo ſeparated his other ſonnes begotten of Cetura (v. 6.) from Iſaac, to whom only and not to any other, the promiſed land of Chanaan, and other [Margin: Madianites.] more ſpecial bleſsings pertained. Of theſe laſt ſonnes came the people of Madianites, who kept ſome reſemblance with the people of God in religion, and therin prefigured heretikes, that deſcend from Catholique race, but falling to ſchiſme & hereſie, doe not participate eternal enheritance, with the ſpiritual children of God as S. Auguſtin teaceth (q. 70. in Gen.) In like ſorte of the two ſonnes of Iſaac, onlie Iacob had the ſpiritual bleſſing, and [Margin: Idumeans.] enheritance therto belonging (Gen. 27.) Eſau though prophane in maners ſelling his birthright (Gen. 25. v. 32) which wa⟨illegible⟩ aſp⟨illegible⟩ritual turiſdiction [Margin: Heb. 12.] wherin he was a figure of the reprobate, yet it ſemeth he kept the true faith (Gen. 35. v. vlt.) But whether he did or no, ſure it is, Iob, (who is probably thought to be of his race (Gen. 36.) was a moſt holie man and a rare example of vertue. But the poſterities of them both, and al the progentes of Iſmael, and of Abrahams other ſonnes by Cetura, ſooner or later ⟨illegible⟩l to infidelitie [Margin: Idolatrie ſtil increaſing yet the Church continued, yea alſo increaſed.] and idolatrie. In other nations of the world, stil new goddes and goddeſes were multiplied vpon euerie occaſion, As S. Auguſtin (li. 18. de ciuit.) recounteth diuers. Al which notwithſtanding, the true Church and citie of God continued moſt viſible and notorious, yea with meruelous increaſe, eſpecially after they were more hated and afflicted in Aegypt (Exo. 1.) VVhither they were brought by the ſtrange and ſpecial prouidence of God, more ſtrangely preſerued, and most miraculouſly deliuered from thence.

Much more the Church of Chriſt (wherof this was a shadow, and [Margin: The Church of Chriſt in the new Teſtamēt alwayes viſible and great.] figure) hath benne and shalbe euer moſt viſible, from the firſt foundation therof to the worlds end For beſides the promiſes and predictions in the new Teſtament, al the Scriptures alſo of the old, which fortel Chriſt, do withal forshew his Church. Totum quod annunciatur de Chriſto (ſaieth S. Augustin de vnitate Eccleſ. c. 2.) caput & corpus eſt. Al that is [Margin: The ſame Scriptures forſhew Chriſt and his Church.] ſpoken of Chriſt is (of) the head and the bodie; The head is the onlie begotten Ieſus Chriſt, the Sonne of the liuing God: he the Sauiour of the bodie. His bodie the Church. Againe (c. 4.) Totus Chriſtus caput & corpus eſt. VVhole Chriſt is the head and the bodie. The head, the onlie begotten Sonne of God, and the bodie his Church: the bridgrome and bride, tvvo in one flesh. Yea for no other cauſe (ſaieth he li. de catech. rud. c. 3.) were al thoſe things written, before the coming of our Lord, which we read in holie Scriptures, but that his coming might be commended, and the future Church prefigured, that is, the people of God through out al nations, which is his bodie. The ſame doth S. Paul teach vs, not only ſaying (Gal. 3.) The law was our pedagogue (or conductor) to Chriſt, but alſo (1. Cor. 12.) that as the (natural) bodie is one and hath manie members, and al the members of the bodie, wheras they be manie, yet are one bodie; ſo alſo Chriſt. And (Coloſſ. 1.) that Chriſts bodie is the Church. As therfore the great bleſsing of [Margin: Multitude of progenie promiſed to Abraham pertaineth to the Church of Chriſt.] redemption and ſaluation was promiſed in Chriſt (Gen. 12. &c.) ſo it was withal expreſsed, that al nations, and kindreds of the earth should be [Margin: Gen. 13. ⟨illegible⟩. 17. &. 22.] partakers therof, yea ſo innumerable as the duſt of the earth, the ſtarres of heauen, and ſandes of the ſea. VVhich S. Paule ſaieth (Rom. 9.) is not ment of Abrahams natural children, but of the children of promiſe, ſuch as the Romane Chriſtians, and others, Ievves and Gentiles. So S. Iohn [Margin: Apoc. 7.] ſaw in a viſion as a certaine number of twelue thouſand ſigned of euerie tribe of Iſrael, but after theſe a great multitude which no man could number of al nations, tribes, peoples, and tongues. To ſay [Margin: Very abſurde to ſay, the Church of Chriſt was at anie time obſcure.] therfore, as ſome old and nevv heretikes doe, that the Church of Chriſt ſome times conſiſteth of fevv, or, inuiſible perſons, vvere to ſay God kept not promiſe vvith Abraham (Gen. 17.) and to make the bodie and thing figured, more obſcure then the shadovv and figure; ſeeing in the whole time of the Lavv of nature, that is in theſe three firſt ages of the vvorld, the Church being but a figure of that vvhich is novv, yet vvas alvvayes viſible and notorious, as hath benne declared. And that vvith perpetual ſucceſsion of ſupreme [Margin: Succeſſion of ſpiritual gouernets during the law of nature.] heades, rulers and gouerners. As is before noted in the firſt age from Adam [Margin: Iob. 19.] to Noe: in the ſecond from Noe to Abraham: ſo in this third, by the right line of Abraham, Iſaac, Iacob, Leui, Caath, and Amram, to Aaron and Moyſes, (Exo. 6.) the Holie Ghost not there reciting more genealogies being come to the origin of the Priſtlie Tribe, that is to theſe tvvo vvhom his diuine goodnes ſelected and ordained, as vvel to ſpeake to Pharao in behalf of the children of Iſrael, and to bring them out of the Land of Aegypt, as aftervvards by one of them to giue his people a vvritten Lavv, [Margin: Prieſthood Moyſes law eſtabliſhed in Aarons ſeede.] and in the other a perpetual prouiſion of ſpiritual paſtors. For in Aaron the [Margin: Ex. 28. Nu. ⟨illegible⟩.] elder brother God eſtablished an ordinarie ſucceſsion of Prieſthood, from that time to Chriſt, vvhich before pertained to the firſtborne in euerie familie: ⟨illegible⟩dioyning the reſt of Leuites tribe to aſsiſt them, in adminiſtration of ſacred things. But Moyſes the younger brother vvas extraordinarily called (which [Margin: Moyſes chiefe in ſpiritual and temporal gouernment.] God therfore shewed and confirmed by ſpecial miracles) not onlie to Prieſthood, but alſo to be as the God of Pharao, Superior of Aaron, chiefe mediator betwen God and his people, as wel in deliuering them from the ſeruitude of Aegypt, and in receiuing the Law, and deliuering it to them, as in al other ſupreme gouernment ſpiritual and temporal during his life.

Chapter 16

CHAP. XVI. The people murmuring for meate, and that they had left the flesh pottes of Aegypt, [Margin: The beginning of the fourth age.] 4 God geueth them quailes, and Manna. 16. VVherof they are commanded to gather for euerie day, 22. but the ſixt day duble for the Sabbaoth, [Margin: The ſecond parte of this booke How the Iſraelites were ſuſtained in the deſert, & prepared to receiue the Law.] 32. and to kepe a meaſure of it in the tabernacle for a memorie.

1 AND they ſette forward from Elim, and al the multitude of the children of Iſrael came into the deſert Sin, which is betwene Elim & Sinay: the fiftenth day of the ſecond moneth, after they came forth out of the Land of Aegypt.

2 And al the aſſemblie of the children of Iſrael murmured againſt Moyſes and Aaron in the wilderneſſe.

3 And the children of Iſrael ſaid to them: Would to God we had died by the hand of our Lord in the Land of Aegypt, when we ſate ouer the fleſh pottes, and did eate bread our fill: why haue you brought vs into this deſert, that you might kil al the multitude with famine?

4 And our Lord ſaid to Moyſes: Behold I wil raine you bread from heauen: let the people goe forth, and gather that ſufficeth for euerie day: [::] that I may proue them whether they wil walke in my law, or no.

5 But the ſixt day let them prouide for to bring in: and let it be duble to that they were wont to gather euerie daie.

6 And Moyſes and Aaron ſaid to al the children of Iſrael: At euen you ſhal know that our Lord hath brought you forth out of the land of Aegypt:

7 and in the morning you ſhal ſee the glorie of our Lord: for he hath heard your murmuring againſt our Lord: but as for vs, what are we, that you mutter againſt vs?

8 And Moyſes ſaid: At euen our Lord wil geue you flesh to eate, and in the morning bread your fill: for he hath heard your murmuringes, which you haue murmured againſt him, for what are we? neither is your murmuring againſt vs, but againſt our Lord.

9 Moyſes alſo ſaid to Aaron: Say to the whole aſſemblie of the children of Iſrael: Approch you before our Lord: for he hath heard your murmuring.

10 And when Aaron ſpake to al the aſſemblie of the children of Iſrael, they looked toward the wilderneſſe: and behold the glorie of our Lord appeared in a cloud.

11 And our Lord ſpake to Moyſes, ſaving:

12 I haue heard the murmuringes of the children of Iſrael, ſay to them: At euen you shal eate fleſh, and in the morning you ſhal haue your fil of bread: and you ſhal know that I am the Lord your God.

13 Therfore it came to paſſe at euen, and [::] the quaile roſe, and couered the campe: in the morning alſo a dew lay round about the campe.

14 And when it had couered the face of the earth, it appeared in the wilderneſſe ſmal, and as it were beaten with a peſtil like vnto the hoare froſt on the ground.

15 Which when the children of Iſrael had ſeene, they ſaid one to an other: ▪ Man-hu! which ſignifieth: What is this! for they knew not what it was. To whom Moyſes ſaid: This is the bread, which our Lord hath geuen you to eate.

16 This is the word, that our Lord hath commanded: Let euerie one gather of it ſo much as ſufficeth to eate: a gomor euerie man, according to the number of your ſoules that dwel in a tent ſo shal you take vp.

17 And the children of Iſrael did ſo: and they gathered, one more, an other leſſe.

18 And they meaſured by the meaſure of a gomor: neither he that gathered more, had aboue: nor he that prouided leſſe, found vnder: but euerie one gathered, according to that which they were able to eate.

19 And Moyſes ſaid to them: Let no man leaue therof til the morning.

20 Who heard him not, but certaine of them left vntil the morning, and it beganne to be ful of wormes, and it putrified. and Moyſes was angrie againſt them.

21 And euerie one of them gathered in the morning, ſo much as might ſuffice to eate: and after the ſunne waxed hotte, it melted.

22 But in the ſixt day they gathered duble portions, that is, two gomors euerie man: and al the princes of the multitude[::] came, and told Moyſes.

23 Who ſaid to them: This is it which our Lord hath ſpoken: The Sabbathes reſt is ſanctified vnto our Lord to morow. Whatſoeuer is to be wrought, doe it: and the meates that are to be made readie, make them readie: and whatſoeuer shal remaine, lay it vp vntil the morning.

24 And they did ſo as Moyſes had commanded, and it putrified not, neither⟨illegible⟩ was there worme found in it.

25 And Moyſes ſaid: Eate it to day, becauſe it is the Sabbath of our Lord: to day it shal not be found in the field.

26 Gather it ſix dayes: but in the ſeuenth day is the Sabbath of our Lord, therfore it shal not be found.

27 And the ſeuenth day came: and ſome of the people going forth to gather, found not.

28 And our Lord ſaid to Moyſes: How long wil you not keepe my commandementes, and my law?

29 See that our Lord hath geuen you a Sabbath, and for this cauſe on the ſixt day he geueth you duble portions: let each man tarie with himſelfe, and let none goe forth out of his place the ſeuenth day.

30 And the people kept the Sabbath on the ſeuenth day.

31 And the houſe of Iſrael called the name therof Manna: which was as it were coriander ſeede white, and the taiſt therof like to flowre with honie.

32 And Moyſes ſayd: This is the word, which our Lord hath commanded:[::] Fil a gomor of it, and let it be kept vnto the generations to come hereafter: that they may know the bread, wherwith I fed you in the wildernes, when you were brought forth out of the Land of Aehypt.

33 And Moyſes ſayd to Aaron: Take [::] one veſſel, and put Manna into it, ſo much as a gomor can hold: and lay it vp before our Lord to keepe vnto your generations:

34 as our Lord commanded Moyſes. And Aaron put it in the tabernacle to be reſerued.

35 And the children of Iſrael did ⟨illegible⟩a⟨illegible⟩e Manna fourtie yeares, til they came into the habitable land: with this meate were they fed, vntil they touched the borders of the land of Chanaan.

36 And a gomor is the tenth part of an ephi.

Marginal notes to Chapter 16

• 4 [::] God leaſt it in their wil to be content with ynough, or to couere more, yet ſuffered them not to haue more, when it came to meaſurin⟨illegible⟩g, v. 18. & 2. Cor. 8.
• 13 [::] Theſe birdes by Gods prouidence came from other places to the children of Iſrael Nu. 11. v. 31.
• 22 [::] By their wo⟨illegible⟩dering at the duble quātitie, it appeareth they intended not to gather ſo much.
• 32 [::] By anticipation Moyſes writeth here the commadment geuen when the Tabernacle and Arck were finiſhed. Exo. ⟨illegible⟩.
• 33 [::] This Relique was put in a golden veſſel▪ Heb 9. though it was infinitly inferior to Chriſts fleſh ⟨illegible⟩ 6 yea inferior to the fleſh⟨illegible⟩ anie glorified Sainct.

ANNOTATIONS. CHAP. XVI.

15. Man hu! vvhat is this! VVhen the people of Iſrael in the deſert had ſpent [Margin: Manna ſo called of Man-hu.] their prouiſion of meate brought from Aegypt, and according to Gods promiſe had receiued ſtore of quailes; going forth in the morning they ſawe a ſtrange thing lye vpon the ground like to hoare froſt, wherat merueling they ſaid one to an other: VVhat is this! in their language Man hu! VVherupon ſaith Theodoret (q. 30. in Exod) their demand vvas turned into the name, and it vvas called Manna. VVhich as the ſame and other ancient Doctors gather by the holie [Margin: It was a figure of the Euchariſt.] Scriptures, was a wonderful and miraculous meate, and withal a figure of a more excellent thing, long after promiſed, and geuen by our B. Sauiour, in the holie Sacrament of the Euchariſt. As witneſſe S. Gregorie Nyſ⟨illegible⟩en ( ⟨illegible⟩nar. vit⟨illegible⟩ Moyſi, ⟨illegible⟩ir⟨illegible⟩a m⟨illegible⟩dium) S. Ambroſe (li. de ijs qui Myst. in⟨illegible⟩ant cap. 8.) S. [Margin: li. 3. c 37. ⟨illegible⟩o 45 T⟨illegible⟩ ⟨illegible⟩26. Ioan. 6. v. 25. 41. 49. 51. 55.] Cyril Alexandrinus, S Chry⟨illegible⟩oſtom, S. Auguſtin, Theophilact and others, vpon the ſixt of S. Iohn. VVhere alſo the text of our Sauiours long diſcourſe with the Capharnaites, ſheweth euidently that he promiſed to geue a farre better meate then Manna, to thoſe that beleued in him Iam, ſaieth our Lord, the bread of life, vvhich deſended from heauen; your fathers did eate Manna in the deſert, and died The bread vvhich I vvil geue is my flesh, for the life of the vvorld. My flesh ⟨illegible⟩ meate in deede, and my bloud is drinck⟨illegible⟩ indeede &c. S. Paul likewiſe teacheth (1. Cor 10) that this Manna, and the vvater iſſuing out of the rocke, were figures of the ſame B Sacrament, as is noted in thoſe places.

Here only we commend to the Chriſtian readers remēbrance that the thing [Margin: Twelue miracles in Manna.] figured, doth euer excede the figure (according to S Pauls doctrin (Colloſ 2.) wiſhing him therfore to conſider, that in Manna were at leaſt twelue clere miracles. Fir⟨illegible⟩, it was made by Angels, wherof it is called, the bread of Angels. [Margin: Pſal 77. v 25 ⟨illegible⟩. li. 1. c 12 cont Occol⟨illegible⟩m⟨illegible⟩. ⟨illegible⟩. ⟨illegible⟩. li. ⟨illegible⟩ c 12 par⟨illegible⟩m.] [Margin: 1.] Secondly, it was not produced from the earth, nor water, as ordinarie meates [Margin: 2.] are▪ but came from the ayre. Thirdly, how faſt or ſlowly ſoeuer anie man did [Margin: 3.] gather it, in the end ech one had the ſame meaſure ful, called a gomor, and no more nor leſſe Fourthly, the ſixth▪ day (which was next before the Sabbath, [Margin: 4.] that which they gathered, was found to be duble portions to other dayes, that is, two gomors for euerie one Fiftly, there fel none at al on the Sabbath [Margin: 5. 6.] day Sixtly, if in the reſt of the weke anie part was left al night, it putrified▪ and was corrupt in the morning, but the night before the Sabbath day, it remained ſound and good. Seuently, notwithſtanding diuerſitie of ſtomakes, [Margin: 7.] in ſo great a multitude, the ſame meaſure was ſufficient and no more, to euerie one young and old, and of middle age Eightly the heate of the ſunne melted [Margin: 8.] and conſumed that which remained in the field, though otherwiſe it indu⟨illegible⟩ed heate of the fire, ſeething in water, grinding in milles, and beating in motters. [Margin: 9. 10.] Ninthly, it taſted to euerie one, what they deſired. Tenthly, it ſeemed neuertheleſſe to the euil minded, loathſome and light meate, but pleaſant to the [Margin: 11. 12.] good. Eleuently, part of it was kept in the Arke by Gods commandment, and was not corrupted in manie hundreth peares. Twelftly, this ſtrange and extraordinarie prouiſion, continued fourtie yeares, that is, til the children of Iſrael came to the promiſed land and then ceaſed.

You ſee then ſo miraculous a figure farre excelled Zuinglius, or Caluins [Margin: No miracle in Proteſtants Communion.] communion bread, which containeth no miracle at al, only ſignifying Chriſts bodie. But, as our Sauiours owne wordes importe, and ancient fathers teach vs, by Manna was prefigured Chriſts verie bodie and bloud, with his ſoule and Diuinitie vnder the forme of bread.

For this indeede infinitly excelleth Manna, containing al the foreſaid, or rather [Margin: Al the ſaid miracles are more eminent in the B. Sacrament.] much more eminent miracles For (firſt) it was conſecrated by the maruelous power of Chriſts word, and euer ſince the ſame is done, by the like power communicated to Prieſts, (2) in his Church militant, (3) one and the verie ſame, and not manie, in innumerable places, and in euerie leſ⟨illegible⟩e or greater forme, yea in the leaſt particle of the accidents that may be, Chriſt is whole [Margin: 1. 2. 3.] and entire (4). It geueth abundance of grace in this life, ſignified by the day [Margin: 4.] before the Sabbath, for the glorie of the next li⟨illegible⟩e in eternal ⟨illegible⟩eſt. (5) where is [Margin: 5.] no more vſe of Sacraments, but euerlaſting fruition of glorie (6) VVhoſo [Margin: 6.] euer therfore would make temporal commoditie of this heauenlie foode, as it were reſeruing Manna for other dayes of the weke, it periſheth to him, and turneth to his ignominie, but being reſerued in the faithful ſoule, for the life to come, which is the true Sabbath, it remaineth an heauenlie treaſure. (7) [Margin: 7.] And ſo it auaileth to euerie one, as their ſoule, which is the ſpiritual ſtomake of ſupernatural meate, is leſſe or more diſpoſed. (8) Though heate of perſecution, [Margin: 8.] and other aduerſe power take away this Sacrament and Sacrifice, abrode in the field of this world, yet no power extinguiſheth it within the Church, [Margin: 9.] where it is in due maner prepared and miniſtred to the children of God. (9). where it yeldeth al comfort, ſtrength and contentment to good ſpiritual deſires, (10) but to the incredulous Capharnaitesſemeth vnpoſſible, and to carnal [Margin: 10. 11.] conceipts loathſome (11) Being worthely receiued into our mortal bodies, our arke or temporal tabernacle, it remaineth in incorruptible effect, wherby the bodie ſhalbe raiſed againe from death, and together with the ſoule be eternally glorified. (12) In the meane time of this pilagrimage of mankind, [Margin: 12.] it is our way-faring ſpecial prouiſion, dailie and ſuperſubſtantial bread, til we ſhal poſſeſſe the promiſed land, the kingdome of heauen in eternal bliſſe.

Chapter 17

CHAP. XVII. The people murmuring againe in Raphidim for want of drinck, our Lord giueth them water out of arock. 8. Amalech fighteth with them And Moyſeslifting vp his hand in prayer, Iſrael ouercometh, otherwiſe Amalech pr⟨illegible⟩a⟨illegible⟩leth.

1 THERFORE al the multitude of the children of Iſrael ſetting forward from the deſert Sin, by their manſions, according to the word of our Lord, camped in Raphidim, where there was no water for the people to drinke.

2 Who chiding againſt Moyſes, ſaid: Geue vs water, that we may drinke To whom Moyſes anſwered: Why chide you againſt me? Wherfore doe you tempt our Lord?

3 The people therfore was thirſtie there for lacke of water, and murmured againſt Moyſes, ſaying: Why didſt thou make vs goe forth out of Aegypt, to kil vs, and our children, and our beaſtes with thirſt.

4 And Moyſes cried to our Lord, ſaying: What ſhal I doe to this people? Yet a litle while, and they wil ſtone me.

5 And our Lord ſaid to Moyſes: Goe before the people, and take with thee of the ancients of Iſrael: and the rodde wherwith thou didſt ſtrike the riuer, take in thy hand, and goe.

6 Behold I wil ſtand there before thee, vpon the rocke Horeb: and thou ſhalt ſtrike the rocke, and water ſhal goe out therof, that the people may drinke. Moyſes did ſo before the ancientes of Iſrael:

7 and he called the name of that place, Temptation, becauſe of the chiding of the children of Iſrael, and for that they tempted our Lord, ſaying: Is the Lord amongſt vs or not?

8 And Amalec came, and fought againſt Iſrael in Raphidim.

9 And Moyſes ſayd to Ioſue: Chooſe out men: and goe forth and fight againſt Amalec: to morow I wil ſtand in the toppe of the hil, hauing the rodde of God in my hand.

10 Ioſue did as Moyſes had ſpoken, and he fought againſt Amalec: but Moyſes and Aaron and Hur went vp vpon the toppe of the hil.

11 And when Moyſes lifted vp his hands, Iſrael ouercame: but[::] if he did lette them downe a little, Amalec ouercame.

12 And the handes of Moyſes were heauie: therfore they tooke a ſtone, and putte vnder him, wherupon he ſate: and Aaron and Hur ſtaied vp his handes on both ſides. And it came to paſſe that his handes were not wearie vntil ſunne ſette.

13 And Ioſue put Amalec to flight, & his people by the edge of the ſword.

14 And our Lord ſaid to Moyſes: Write this for a monument in a booke, & deliuer it to the eares of Ioſue: for I wil deſtroy the memorie of Amalec from vnder heauen.

15 And Moyſes builded an Altar: and called the name therof, Our Lord my exaltation, ſaying:

16 Becauſe the hand of our Lords throne, and the warre of our Lord ſhal be againſt Amalec, from generation vnto generation.

Marginal notes to Chapter 17

• 11 [::] If this ceremonie of holding vp his handes was of ſuch importance in the law of nature, why do Heretikes deride the ſame, and the like in the Catholique Church? VVheras alſo our Sauiour lifting vp his hands bleſſed his diſciples. Luc. 24 S Damaſcen alſo teacheth (li 4. c. 12 Oxthox.) that this exten⟨illegible⟩ion of his handes prefigured the Croſſe of Chriſt. And now it repreſenteth the ſame.

Chapter 18

CHAP. XVIII. Iethro Moyſes father in law bringeth to him his wiſe and childrens, 8. And hearing the great workes of God. 12. offereth Sacrifice. 13 and Wiſely aduiſed Moyſes to appoint ſubordinate officers to iudge leſse cauſes, reſeruing the greater to him ſelfe.

1 AND when Iethro the [::] prieſt of Madian, the allied of Moyſes, had heard al the thinges, that God had done to Moyſes, and to Iſrael his people, and that our Lord had brought forth Iſrael out of Aegypt:

2 he tooke Sephora the wife of Moyſes whom he had ſent backe:

3 and her two ſonnes, of which one was called Gerſam, his father ſaying: I haue bene a ſtranger in a forren countrie.

4 And the other Eliezer: for the God of my father, quoth he, is my helper, and hath deliuered me from Pharaoes ſword.

5 Iethro therfore the allied of Moyſes came and his ſonnes, and his wife to Moyſes into the deſert, where he was camped beſide the mountayne of God

6 And he ſent word to Moyſes, ſaying: I Iethro thy allied come to thee, and thy wife, and thy two children with her.

7 Who going forth to mere his allied, adored, and kiſſed him: and they ſaluted on an other with wordes of peace. And when he was entred into the tent,

8 Moyſes told his allied al thinges that our Lord had done to Pharao, and the Aegyptians for Iſrael: and the whole trauaile which had chanced to them in the iourney, and that our Lord had deliuered them.

9 And Iethro reioyced for al the good thinges, that our Lord had done to Iſrael, becauſe he had deliuered them out of the handes of the Aegyptians,

10 and he ſaid: Bleſſed is the Lord, that hath deliuered you out of the hand of the Aegyptians, and out of the hand of Pharao, that hath deliuered his people out of the hand of Aegypt.

11 Now doe I know, that the Lord is great aboue al goddes: for becauſe they dealt proudely againſt them.

12 Iethro therfore the allied of Moyſes offered holocauſtes and hoſtes to God: and Aaron and al the ancientes of Iſrael came, to eate bread with him before God.

13 And the next day Moyſes ſate to iudge the people, who ſtoode by Moyſes from morning vntil night.

14 Which thing when his allied had ſeene, to witte, al thinges that he did in the people, he ſaid: What is this that thou doeſt in the people? Why ſitteſt thou alone, and al the people attendeth from morning vntil night?

15 To whom Moyſes anſwered: The people cometh to me ſeeking the ſentence of God.

16 And when anie controuerſie chanceth among them, they come vnto me to iudge betwene them, and to ſhew the preceptes of God, and his lawes.

17 But he ſaid: Thou doeſt not wel:

18 thou art t⟨illegible⟩red with fooliſh labour, both thou, and this people that is with thee, the buſines is aboue thy ſtrength, thou alone canſt not ſuſteyne it.

19 But [::] heare my wordes and counſeils, and God ſhal be with thee. Be thou to the people in thoſe thinges that pertaine to God, to report their wordes vnto him:

20 and to ſhew to the people the ceremonies and rite of wor⟨illegible⟩hipping, and the way wherin they ought to walke, and the worke that they ought to doe.

21 And prouide out of al the people men that are wiſe, and doe feare God, in whom there is truth, and that doe hate aua⟨illegible⟩ice, and appointe of them tribunes, and centurions, and quinquagenarians, and deanes,

22 which may iudge the people at al tymes: and what great matter ſoeuer ⟨illegible⟩a⟨illegible⟩ fal out, let them referre it to thee and let them iudge the leſſe matters only: and ſo it may be lighter for thee, the burden being imparted vnto others.

23 If thou doeſt this, thou ſhalt fulfil the commandment of God, and ſhal be able to beare his preceptes: and al this people ſhal returne to their places with p⟨illegible⟩eace.

24 Which thinges when Movſes heard [::] he did al thinges that he had ſuggeſted vnto him.

25 And chooſing ſubſtantial men out of al Iſrael, he appointed them princes of the people, tribunes, and centurions, and quinquagenarians, and deanes.

26 Who iudged the people at al time: and whatſoeuer was of greater difficultie they referred to him, themſelues iudging the eaſier caſes only.

27 And he diſmiſſed his allied: who returning went into his countrie.

Marginal notes to Chapter 18

• 1 [::] Cohen in Hebrew ſignifieth Pri⟨illegible⟩e o⟨illegible⟩ P⟨illegible⟩ſt which offices in the law of nature were often ioyned in one perſon.
• 19 [::] Manifold wiſdome, wherof Daniel prophecieth (c. 12. v. 4) in Chriſtian gentils, was here prefigured in Iethio a gentil
• 24 [::] To whom Moyſes willingly yelded. Origen. in hunc locum. Morally Superiors are admoniſhed by Moyſes example to lerne of a⟨illegible⟩e man, that which is good. 5. Chryſoſtom. ⟨illegible⟩o. de fer⟨illegible⟩nd⟨illegible⟩s reprehenſio⟨illegible⟩b⟨illegible⟩. ⟨illegible⟩.

Chapter 19

CHAP. XIX. Nere to mount sinai, with commemoration of their deliuerie from Aegypt⟨illegible⟩ the people are commanded to be ſanctified. ⟨illegible⟩6. and ſo our Lord coming in thunders and lightnings ſpeaketh with Movſes.

1 IN the third moneth of the depature of Iſrael out of the Land of Aegept,▪ this day they came into [::] the wilderneſle of Sinai,

2 For departing out of Raphidim, and coming to the deſert of Sinai, they camped in the ſame place, and there Iſrael pitched their tentes ouer againſt the mountaine.

3 And Moyſes went vp to God: and our Lord called him from the mountaine, and ſaid: [::] This ſhalt thou ſay to the houſe of Iacob, and ſhalt tel the children of Iſrael:

4 Your ſelues haue ſene what I haue done to the Aegyptians, how I haue carried you vpon the winges of eagles, and haue taken you vnto me.

5 If therfore you wil heare my voice, and keepe my couenant, you ſhal be [::] my peculiar of al peoples: for al the earth is myne.

6 And you ſhal be vnto me [::] a prieſtlie kingdome, and [::] a holie nation: theſe are the wordes that thou ſhalt ſpeake to the children of Iſrael.

7 Moyſes came: and calling together the nations of the people, he declared al the wordes which our Lord had commanded him.

8 And al the people anſwered together :: Al thinges that our Lord hath ſpoken, we wil doe. And when Moyſes had reported the peoples wordes to our Lord,

9 our Lord ſaid to him: Now preſently wil I come to thee in the darkeneſſe of a cloude, that the people may heare me ſpeaking to thee, and may beleue thee for euer. Moyſes therfore :: told the peoples wordes to our Lord

10 Who ſaid to him: Goe to the people, and ſanctifie them to day, and to morow, and let them waſh their garmentes.

11 And let them be readie againſt the third day: for in the third day the Lord wil deſcend in the ſight of al the people vpon the mount Sinai.

12 And thou ſhalt appoynt certaine limites to the people in circuite, and ſhalt ſay to them: Beware ye aſcend not into the mount, and that you touch not the endes therof: euerie one that toucheth the mount, dying shal dye.

13 Handes shal not touch him, but he shal be ſtoned to death, or shal be shot through with arrowes: whether it be beaſt, or man, it shal not liue. When the trumpet shal beginne to ſound, then let them aſcend into the mount.

14 And Moyſes came downe from the mount to the people, and ſanctified them. And when they had washed their garments,

15 he ſaid to them: Be readie againſt the third day, and come not neere your wiues.

16 And now the third day was come, and the morning appeared: and behold thunders deganne to be heard, and lightenings to flash, and a verie thicke cloude to couet the mount, and the noyſe of the trumpet ſounded exceedingly: and the people, that was in the campe, feared.

17 And when Moyſes had brought them forth to mete with God from the place of the campe, they ſtoode at the botome of the mount

18 And al the mount Sinai ſmoked: for becauſe our Lord was deſcended vpon it in fyre, and the ſmoke aroſe from it as out of a fornace: and al the mount was terrible.

19 And the ſound of the trumpet grew lowder by litle and litle, and was drawen out a length: Moyſes ſpake, and God anſwered him.

20 And our Lord deſcended vpon the mount Sinai in the very toppe of the mount, and he called Moyſes into the toppe therof Whither when he was aſcended,

21 he ſaid vnto him: Goe downe, and charge the people: leſt perhaps they wil paſſe their limittes to ſee the Lord, and a very great multitude of them perish.

22 The prieſtes alſo that come to the Lord▪ let them be ſanctified, leſt he ſtrike them.

23 And Moyſes ſaid to our Lord: The comon people can not aſcend into the mount Sinai: for thou didſt charge, and command, ſaying: Put limittes about the mount and ſanctifie it.

24 To whom our Lord ſaid: Goe, gette thee downe and thou shalt come vp, & Aaron with thee: but [::] the prieſts and the people let them not paſſe the limittes nor aſcend to the Lord, leſt perhappes he kil them.

25 And Moyſes went downe to the people, and told them al.

Marginal notes to Chapter 19

• 1 [::] To this place (which was their 12 manſion) they came the 47. day after they parted from Aegypt. And the third day folowīg which was the ⟨illegible⟩o, the law was geuen in mount Sinay S. Hierom. Epiſt 1. ad Fabiolam.
• 3 [::] God would haue their free conſent, els it were not a perfect couenant Theodoret. q 35 in Exod.
• 5 [::] In this couenant God promiſeth particular loue; Prieſtlie function, wherby they might better ſerue him; and effectual grace and ſanctitie.
• 6 [::] The people promiſe loyaltie to God; and to keepe his commandements.
• 6 [::] So Angels & Saincts offer our prayers & other good workes to God, though he know al things before hand.
• 24 [::] The people and al inferior clergie alſo, are to kepe their limites and to lerne Gods wil of their ſuperiors

ANNOTATIONS. CHAP. XIX.

1. This day.] The firſt day of the third moneth the children of Iſrael came into the deſert of Sinai so counting 16 dayes remaining of the firſt moneth when they parted from Aegypt, al the ſecond moneth of ⟨illegible⟩ dayes, this firſt day of the third moneth, and three dayes more, in which they were ſanctified [Margin: Agreement of old and new myſteries.] by waſhing and other ceremonies (v. 10.) the Law was geuen the fifteth day, in figure of the Law of Chriſt, promulgated on whitſunday, the fifteth day after our Redemption. VVherby we ſee meruelous correſpondence of diuine Myſteries, in the old and new Teſtament. S. Auguſtin Epiſt. 119 c. 16. [Margin: The third part of this booke: ⟨illegible⟩ Diuine Lawes: M⟨illegible⟩l: and Iudicial.]

Chapter 20

CHAP. XX. Moyſes receiueth the D cologue or tenne commandments of God, for al the people. 23. with rep⟨illegible⟩tion that they ⟨illegible⟩al not make ⟨illegible⟩a⟨illegible⟩ goddes, nor make Altares but of earth, or vnbe⟨illegible⟩ved ſtone, and without ſlippes.

1 AND our Lord ſpake al theſe wordes:

2 I am the Lord thy God, which brought thee forth out of the Land of Aegypt, out of the houſe of ſeruitude.

3 Thou shalt not haue▪ ſtrange goddes before me.

4 Thou shalt not make to thee▪ a[::] grauen thing, no⟨illegible⟩ any ſimilitude that is in heauen aboue, & that is in the earth beneth, neither of thoſe thinges that are in the waters vnder the earth.

5 Thou shalt not adore them, nor ſerue them: I am the Lord thy God mightie, ielous, :: viſiting the iniquitie of the fathers vpon the children, vpon the third and fourth generation of them that hate me:

6 and doing mercie vpon thouſandes to them that loue me, and keepe my preceptes

7 Thou shalt not take the name of the Lord thy God in vaine▪ for the Lord wil not hold him innocent that shal take the name of the Lord his God vainly.

8 Remember that thou ſa⟨illegible⟩ctif⟨illegible⟩ the ſabbath day.

9 Six dayes shalt thou worke, and ſhalt doe al thy workes.

10 But on the ſeuenth day is the ſabbath of the Lord thy God: thou shalt doe to worke in it, thou and thy ſonne, and thy daughter, thy man ſeruant, and thy woman ſeruant, thy beaſt, and the ſtranger that is with in thy gates.

11 For ſix dayes the Lord made heauen and earth, and the ſea, and al thinges that are in in them, and reſted in the ſeuenth day, therfore the Lord bleſſed the ſabbath day, and ſanctified it.

12 Honour thy father and thy mother, that thou mayſt be long liude vpon the earth which the Lord thy God wil geue thee.

13 Thou shalt not murder.

14 Thou shalt not committe aduo⟨illegible⟩rie.

15 Thou shalt not ſteale.

16 Thou shalt not ſpeake againſt thy neighbour ⟨illegible⟩lfe teſtimonie.

17 Thou shalt not couet thy neigbours houſe: neither shalt thou deſire his wife, nor ſeruant, nor handmaide, nor oxe, nor aſſe, nor any hing that is his.

18 And al the people ſaw the voices and the ⟨illegible⟩ames, and the ſound of the trumper, and the mount ſmoking: and being ⟨illegible⟩ighted and ſtroken with feare they ſtoode a farre of,

19 ſaying to Moyſes: Speake thou to vs, and we wil heare: let not our Lord ſpeake to vs, leſt perhappes we die.

20 And Moyſes ſaid to the people. Feare not: for God came to proue you, and that his t⟨illegible⟩rrour might be in you, and you should not ſinne.

21 And the people ſtoode a fa⟨illegible⟩re of But Moyſes went ⟨illegible⟩nto the darke cloud wherein God was.

22 Our Lord ſaid moreouer to Moyſes: This ſhalt thou ſay to the children of Iſrael: You haue ſeene that from heauen I haue ſpoken to you.

23 You ſhal not make goddes of ſiluer, nor goddes of gold ſhal you make to you.

24 An Altar[::] of earth you ſhal make to me, and you ſhal offer vpon it vour holocaſtes and pacifiques, your ſheepe and oxen in euerie place where the memorie of my name ſhal be: I wil come to thee, and wil bleſſe thee.

25 And if thou make an Altar of ſtone vnto me, thou ſhalt not build it of hewed ſtones: for if thou lift vp thy knife ouer it, it shal be polluted.

26 Thou shalt not goe vp by grieſes vnto myne Altar, leſt thy turpitude be diſcouered.

Marginal notes to Chapter 20

• 4 [::] In Hebrew ⟨illegible⟩ in Greke ⟨illegible⟩, in ⟨illegible⟩, in Engliſh a ⟨illegible⟩ ⟨illegible⟩ This com⟨illegible⟩ and ⟨illegible⟩e one of the nine folowing Catech. Ro. p 3 q. 9.
• 12 The Epiſtle on weneſday in the third weeke of Lent
• 24 [::] This and other ceremonial precepts are determinate lawes, for obſeruing the cōmandments of the firſt table pertaining to God.

ANNOTATIONS. CHAP. XX.

3. Strange goddes] Proteſtants pretend here to proue, that al Catholiques are [Margin: Proteſtants charge al Catholiques to be Idolaters.] Idolaters, for honoring Sainctes, and their Reliques and Images. And they haue ſo defamed Catholique Religion in this behalfe, that the vulgar ſorte of deceiued people, otherwiſe knowing Catholiques to be ordinarily of moderate conuerſation in life, of iuſt dealing towardes their neighboures, addicted to prayer, faſting, almes, and manie good woorkes, more wanting [Margin: They abuſe their folowers] among them ſelues: yet ſuppoſing them, notwitſtanding theſe laudable qualities, to be Idolaters, are therby auerted from Catholique Religion. And ſurely it were a iuſt cauſe, if it were true. As wel therfore to purge our ſelues of ſo haynous an imputed crime, as to remoue this dangerous block of erronious conceipt, we ſhal here note ſome of the Proteſtants egregious lies, againſt the whole Church militant, and blaſphemous reproches againſt the the glorious Sainctes: then briefly declare the true and ſincere doctrine, and [Margin: They belie the Church militant.] practiſe of the Catholike Church in this point. Luther in his poſul vpon the Goſpel of our Lordes Incarnation, ſayth: Papiſt⟨illegible⟩ Virginem Mariam Deum conſtituunt: Omnipotentiam ⟨illegible⟩i in caelo, & in terra tribuunt. The Papiſts (ſaith he) make the Virgin Marie God: they attribute to her omnipotencie in heauen and in earth. In Papiſtrie al expected more fauour and grace from her, then from Chriſt himſelf. His ſcholar Melancton (in locis comm⟨illegible⟩ ) poſtilling the firſt Precept, ſaith: Papiſtes inuocate Sainctes, and worſhip Images in heathniſh maner. Caluin (li. de neceſſ. refor Eccleſ.) ſaith: thoſe of the Emperours religion (meaning al Catholiques) ſo diuide Gods offices among Sainctes, that they ioyne them to the Soueraigne God, as collegues; in which multitude God lieth hidden. Againſt the moſt glorious virgin mother the ſame Luther (ſer. de natali virg. Mar.) feared not to ſay, that he eſtemed no more of the [Margin: Blaſpheme the triumphant.] prayer of S▪ Marie, then of anie one of the people And his reaſon is worſe then his wicked aſſertion, for that, ſaith he, al that beleue in Chriſt are as iuſt, and as holie as the virgin Mar⟨illegible⟩e, or anie other Sainct how great ſoeuer. The Magdeburgian Centuriators (li. 1. Cent. 1.) affirme that the virgin Marie ſinned greuouſly, yea compare her imagined faultes with the ſinne of Eue in paradiſe. (li. 2.) They charge S. Peter and S▪ Paul (alſo after their conuerſions) with diuers great crimes. Caluin (li. 3. Inſt. c▪ 2. parag. 31.) condemneth Sara and Rebecca of great ſinnes (c. 4.) reprehendeth Iudas Machabeus for ſuperſtitious, and prepoſterous zeale, in cauſing Sacrifice to be offered for the dead. In his commentarie (in 32. Exodi) he accuſeth moſt holie and meke Moyſes of arrogancie and pride And (li. 3 Inſtit. c. 20. pa. 27.) he ſcuruely ſcoffeth at al Sainctes in general, ſaying; If they heare mortal mens prayers, they muſt haue eares ſo long, as from heauen to earth. And calleth them not only homines mortuos, dead men, (which S. Hierom reproued in Vigilantius) but alſo [Margin: Al modeſt mē wil condemne theſe blaſphemies. Catholique doctrine and practiſe conuince their lies. The true Catholique doctrin Honour due to excellencie] vmbras, laruas, colluuiem: shadovves, night goblins, ſtincking ſilth. yet more, (li. de vera refor. Eccleſ. rat.) he calleth them Monſtra, carnifices, bestias, monſters, hangmen, beaſtes. Theſe and like blaſphemies modeſt men can not but abhore and deteſt. Their lies alſo are conuinced by S. Hierom, handling this matter of purpoſe againſt Vigilantius, by S. Auguſtin touching it by occaſion (li. 20. c. 21.) againſt Fauſtus the Manachey, Thomas VValdenſis (To. 3. tit. 13 de Sacramentalibus) againſt wiclif. by al Catechiſmes and Chriſtian Inſtructions, teaching nothing like, but quite contrarie to theſe mens reportes. In ſumme they al teach, that Sainctes are to be honored with religious honour, which is greater then ciuil, but infinitly inferiour to diuine, as the excellencie of God ſurmounteth al excellencie created.

For better declaration wherof, it is to be conſidered, that ſeing by the law of God and nature, honour is due to excellencie, there muſt be ſo manie diſtinct kindes of honour, as there be general kindes of excellencie, which are three. The firſt of God, infinite, and incomparably aboue al: the ſecond is ſupernatural [Margin: Three kindes of excellencie] but created, as of grace and glorie: the third is humane or natural, conſiſting in natural giftes, or worldlie powre and dignitie, al three as diſtinct as God, heauen, and earth. To theſe three general kindes of excellencie perteine [Margin: Therfore three kindes of honour.] therfore other three as diſtinct kindes of honour; to wit, Diuine due to God only, called by vſe and appropriation of a greeke world Latria: the ſecond Dulia, belonging to Sainctes, and other holie things, eleuated by God aboue the courſe of nature, in diuers degrees, but within the ranck of creatures: the third is ciuil honour, due to humane and worldlie excellencie, according to diuers ſtates and qualities of men. The firſt of theſe which is diuine, may in no caſe be geuen to anie creature, how excellent ſoeuer. The third which is ciuil, as both Catholiques and Proteſtants hold for certaine, is not competent nor agreable to Sainctes, but to mortal worldlie men in reſpect of temporal excellencie. Al the controuerſie therfore is about the ſecond. VVhich Caluin [Margin: Proteſtants denie anie honour to be due to Saincts. Their obiection. Firſt anſwer.] (li. 1. Inſtit. c 11. & 12.) and al proteſtant writers denie & reiect, and ſo would haue no honour at al geuen to Sainctes. Obiecting as old heretikes did, that Catholiques do al the ſame external actes, as ſtanding bare head, bowing, kneeling, praying, and the like to Sainctes, as to God himſelf. VVe anſwer, that the diſtinctiō of honour cōſiſteth not alwayes in the external action, but in the intention of the mind. For when we do ſuch external actes of honour to God, we intend therby to honour the Creator and Lord of al, and ſo it is diuine honour, but doing the ſame external actes to a Saint, we conceiue of him, as a glorious ſeruant of God, and ſo we honour him as a ſanctified and glorified [Margin: Example of this neceſſary diſtinction.] creature, Gods ſubiect and ſeruant. VVithout this diuerſitie of intentions in your mind, you can not ſhew difference, betwen the honour you do to God, and that you do to the King, by bowing, kneeling, and the like. For it is the ſame external action: yet no Chriſtian doubteth but he honoreth God with [Margin: Second anſwer.] diuine honour, & the King with ciuil. Againe we anſwer, that we do not al the external actions of honour to Sainctes, which we doe to God. For Sacrifice is donne only to God, and to no Sainct; and becauſe Altares perteine to Sacrifice, they are erected to God only, though oftentimes in memorie of Saincts.

Both which anſwers S. Auguſtin gaue long ſince, to Fauſtus the Manachie, [Margin: S Auguſtin declareth this doctrin: and geueth both the former anſwers.] arguing that Catholiques by doing the ſame external actes, worſhipped Martyrs with diuine honour, and ſo turned them into Idols, as that heretike inferred. VVherupon S. Auguſtin declareth, that Chriſtian people celebrate [Margin: li. 20. c. 21.] together the memories of Martyrs with Religious ſolemnitie, to ſtyr vp imitation, to be partakers of their merites, and to be holpen by their prayers. Yet ſo that we erect not Altares (becauſe they are for Sacrifice) to anie Martyr, though in [Margin: Three cauſes of celebrating Saincts memories.] memorie of Martyrs, but to God of Martyrs. For who euer ſtanding at the Altar, in places of Sainctes bodies, ſaide: VVe offer to thee Peter, or Paul, or Cyprian, but that which is offered, is offered to God, who crowned the Martyrs, at their memories, whom he crowned, that by commonition of the very places, greater affection may ariſe, to inkindle charitie, both towards them, whom we may imitate, and towards him, by whoſe helpe we may VVe honour Martyrs with that worſhip of loue and ſocietie, wherwith holie men are worſhipped in this life. VVhoſe hart we perceiue is prepared to like ſufferance for the Euangelical veritie: but Martyrs more deuoutly, by how much more ſecurly, after al vncertainties are ouercome, and with how much more confident praiſe, we preach them now victours in a more happie life, then others yet fighting in this But with that worſhippe, which in greke is called Latria, [Margin: Latria is honour proper to God. Sacrifice only to God.] a eru⟨illegible⟩e property due to God, which in Latin can not be expreſſed by one word, we neither worſhip, nor teach to be worſhipped but one God. And for ſo much as offering of Sacrifice perteineth to this worſhippe (wherof they are called Idolaters, that offer ſacrifice to anie Idols) we by no meanes offer anie ſuch thing, nor te⟨illegible⟩ch to be offered, either to anie Martyr, or bleſſed ſoule, or holie Angel. Thus farre S. Auguſtin The ſame teacheth Theodoret (li. 8. ad Grecos) Our Lord hath depriued falſe goddes of the honour, they had in Temples, and in place of them cauſed his Martyrs to be honored: yet not in the ſame maner, for we neither bring hoſtes, nor libaments to Martyrs, but honour them, as holie men, and moſt deare freinds of God. It would be to long to cite manie ancient Fathers, teſtifying and teaching that Saincts are to be honored.

More compendiouſly we wil take our aduerſaries confeſſion, the Magdeburgian [Margin: Proteſtants confeſſe that the ancient Fathers honored Saincts, and their Reliques.] Centuriators. VVho (Prof Cent. 6.) holding that the Church was only pure from idolatrie the firſt hundred yeares of Chriſt, and that it begane to faile in the ſecond and third age, more in the fourth and fifth, and was vtterly periſhed in the ſixth, impute the cauſe of her ruine, that the very chiefe men taught and practiſed the honour of Saincts Firſt of al (ſay they) theſe horrible and pernicious darknes, as certaine black cloudes couering the whole firmament. roſe vp in the ver⟨illegible⟩e aſſemblie of teachers. For that partly the very Doctors of the Church, partly other ſuperſticious men, augmented ceremonies and humane worſhippes in the Temples. For ſacred houſes began to be [Margin: :: Manna was put in a golden veſſel. Heb. 9.] built in al places, with great coſte, altogether in heathniſh maner: not principally to the end, Gods word might there be taught, but that ſome honour might be exhibited to the Reliques of Saincts, and that fooliſh people might there worſhip dead men. And how pleaſant eloquent is that Gregorie, called [Margin: How ſaucie are heretikes to ſcoffe at ſo renowmed a Doctor!] the great, how feruent, when, as from his three footed ſtoole, he preached the maner of conſecrating theſe houſes? And a litle after By this occaſion dead creatures, and bloudles half wormeaten bones began to be honored, inuocated, and worſhipped with diuine honour. Al which The Doctors o⟨illegible⟩ the Church not only wincked at, but alſo ſet forvvard. Thus the reader ſeeth, notwithſtanding ſtanding their lies, ſcoffes, and blaſphemies, Proteſtants do confeſſe, that the Church and her chiefe pillers, ſtraight after the firſt hundred yeares of Chriſt, fiue hundred next folowing, honored Saincts and their Reliques. Neither wante there autentical examples of holie Scriptures, wherby the ſame is proued. As. Gen. 32 48. Exodi. 3. 32. Num. 22. Ioſue 5. 3. Reg. 18. 4. Reg. 2. Pſalm. 98. and els vvhere.

4. A grauen thing] Here the ſame falſi⟨illegible⟩iers of Chriſtian doctrin, do not [Margin: Proteſtants haue corrupted the text in al their Engliſh Bibles.] only peruert the ſenſe of holie Scripture, wreſting that againſt Images, which is ſpoken againſt Idols, but alſo ſhamfully corrupt the text, by tranſlating grauen image, neither folowing the Hebrew, Greke, nor Latin. For the Hebrew word. peſ⟨illegible⟩l, is the verie ſame that ſculp⟨illegible⟩i⟨illegible⟩e in Latin, that is a grauen or carued thing. The Greke hath ⟨non-Latin script⟩, an idol. So al Proteſtants Engliſh Bibles are falſe.

In the meane time til they correct their bookes, they may pleaſe to remember, that God ſhortly after this (Exod. 25.) commanded to make Images [Margin: God commanded to make Images.] of Angels, to wit Cherubins. Likewiſe a braſen ſerpent (Num. 21.) Alſo oxen and Lions (3. Reg. 6. & 7.) Neither are Puritanes ſo preciſe, but that they engraue, carue, print, paint, caſt, ſow, embrother, and otherwiſe make, and kepe Images, pu⟨illegible⟩tractes, and pictures of men, and other things. As for worſhipping of ſacred Images the ſecond concel of Nice (Act. 4.) The concel of Trent (ſeſſ. 25.) S. Gregorie the great (li. 7. ⟨illegible⟩p. 5. & 53.) S. Damaſcen in diuers [Margin: Chriſt, and Saincts are honored in their Images.] whole bookes, and manie others, and al Catholique Catechiſmes and Chriſtian Inſtructions teach, that the honour is not done to the Image for it ſelf, but at the preſence of the Image, to Chriſt, or Sainct, whoſe Image it is.

An other controuerſie Caluin here maketh, that from theſe wordes, Thou shalt not make, beginneth the ſecond precept, ſo counting foure precepts in the firſt table, and ſix in the ſecond. But being no matter of faith, how they [Margin: The firſt table containeth three precepts the ſecond ſeuen.] are diuided, ſo al the wordes, and the number of tenne commandemens be acknowledged (for holie Scripture calleth them tenne, Exo 34. v. 28. Deut. 4. v. 13. & 10. v. 4) we wil not contend: but only as more reaſonable we folow the common maner of diuiding the firſt table into three precepts, directing vs to God, the ſecond into ſeuen, belonging to our neighbour, approued for the better by S. Auguſtin (q 71 in Exodum) and generally receiued of al Catholiques; grounded vpon this reaſon, among others, becauſe to make or haue a [Margin: The firſt can not wel be diuided.] picture, or ſimilitude of anie creature, to the end to adore it as God, were in dede to haue a ſtrange God, which is forbid in the firſt wordes▪ and ſo al that foloweth to the comination and promiſe, forbiddeth falſe goddes, and appeareth to be but one precept in ſubſtance. But the deſire and internal conſent [Margin: The ninth and tenth are as diſtict, as the ſixth and ſeuenth.] to adultrie, and to theift, differ altogether as much, as the external actes of the ſame ſinnes; and therfore ſeing adultrie and theift are forbidden to be committed, by two diſtinct precepts, the prohibition of the internal deſire, with mental conſent to the ſame, doth alſo require two precepts.

Chapter 21

CHAP. XXI. Iudicial precepts concerning bondmen and bondvvemen. 12. Manſlaughter and ſtriking: killing and curſing of parents. 23. The lavv of like paine for a hurt, 28. of an oxe ſtriking vvith his horne.

1 THESE are the [::] iudgements which thou shalt propoſe to them.

2 If thou bye an Hebrew ſeruant, ſix yeares shal be ſerue thee: in the ſeuenth he shal goe out free gratis.[*]

3 With what rayment he entred in, with the like let him go out: if hauing a wiſe, his wife alſo shal goe out with him.

4 But if his lord geue him a wife, and she beare ſonnes & daughters: the woman and her children shal be her lordes: but himſelfe shal goe out with his rayment.

5 And if the ſeruant ſay: I loue my lord and wife & children, I wil not goe out free:

6 his lord shal preſent him to [::] the goddes, and he shal be ſette to the dore and the poſtes, and he shal bore his eare through with an awle: and he shal be his bondman for euer.

7 If any man ſel his daughter to be a ſeruant, she shal not goe out, as bondweman are wont to goe out.

8 If she miſlike the eyes of her maiſter to whom she was deliuered, he shal diſmiſſe her: but he shal not haue authoritie to ſel her vnto a ſtrange people, if he deſpiſe her.

9 But if he deſpouſe her to his ſonne, he shal doe to her after the maner of daughters.

10 And if he take an other wife for him, he shal prouide her a mariage, and rayment, and thē price of her chaſtitie he shal not denie.

11 If he doe not theſe three thinges, she shal goe out gratis without monie.

12 He that ſtriketh a man wilfully to kil him, dying let him die.

13 But he that did not lye in waite for him, but God deliuered him into his handes: I wil appoint thee a place whereunto he ought to flee.

14 If a man of ſette purpoſe kil his neighbour, and by lying in waite for him: thou shalt plucke him out from mine Altare, that he may die.

15 He that ſtriketh his father or mother, dying let him die.

16 He that shal ſteale a man, and ſel him, being conuicted of the treſpaſſe, dying let him die.

17 He that curſeth his father, or mother, dying let him die.

18 If men fal at wordes, and the one ſtrike his neighbour with a ſtone or with his fiſt, and he die not, but lye in his bedde:

19 if he riſe, and walke abrode vpon his ſtafe, he that did ſtrike shal be quitte, yet ſo that he make reſtitution for his worke, and for his expenſes vpon the phiſicians.

20 He that ſtriketh his man or mayde ſeruant with a rodde, and they die in his handes, he shal be guiltie of the crime.

21 But if the partie remayne aliue a day or two, he shal not be ſubiect to punishment, becauſe it is his money.

22 If certaine fal at wordes, and one ſtrike a woman with child, and she in deede aborte, but her ſelfe liue: he shal be ſubiect to ſo much damage as the womans huſband shal require, and as arbiters shal award.

23 But if her death doe enſue thereupon, he shal render life for life,

24 eye for eye, tooth for tooth, hand for hand, foote for foote,

25 aduſtion for aduſtion, wound for wound, ſtripe for ſtripe.

26 If any man ſtrike the eye of his manſeruant or maidſeruant, and leaue them but one eye, he shal make them free for the eye which he put out.

27 Alſo if he ſtrike out a tooth of his manſeruant or maydſeruant he shal in like maner make them free.

28 If an oxe with his horne ſtrike a man or a woman, and they die, he shal be ſtoned: and his flesh shal not be eaten, the owner alſo of the oxe shal be quitte.

29 But if the oxe were wont to ſtrike from yeſterday and the day before, and they warned his maiſter, neither did he shutte him vp, and he kil a man or a woman: both the oxe shal be ſtoned, and they shal put to death his owner alſo.

30 And if they ſette a price vpon him, he shal geue for his life whatſoeuer he is asked.

31 Alſo if with his horne he ſtrike a ſonne, or a daughter, he shal be ſubiect to the like ſentence.

32 If he inuade abondman or bondwoman, he shal geue thirtie ſicles of ſiluer to their maiſter, but the oxe shal be ſtoned.

33 If a man open a ceſterne, and digge one, and doe not couer it, an oxe or an aſſe fal into it,

34 the owner of the ceſterne shal pay the price of the beaſtes: and that which died, shal be his owne.

35 If one mans oxe gore an other mans oxe, and he die: they shal ſel the oxe that liueth, and shal diuide the price, and the carcaſſe of that which died they shal parte betwen them.

36 But if he knew that his oxe was wont to ſtrike from yeſterday and the day before, and his maiſter did not keepe him in: he shal render oxe for oxe, and shal take the carcaſſe whole.

Marginal notes to Chapter 21

• 1 [::] Iudicial lawes do inſtruct in particular, ⟨illegible⟩w to kepe the commandments of the ſecond table, pertaining to our neighboures.
• 2 [*] Paying nothing.
• 6 [::] The Iudges authorized by God.

Chapter 22

CHAP. XXII. The punishment of theift, 5. and other treſpaſses, 7. if a thing committed to custodie or lent doth perish, 16. of deflovvring a virgin, 18. of inchanting, beſtialitie, and idolatrie, 21. of hurting ſtrangers, vvidovves, and orphanes. 25. The lavv of lending vvithout vſurie, 26. of taking pleadge, 28. of reuerence to ſuperiors, and of paying tithes.

1 IF any man ſteale an oxe or a ſheepe, and kil or ſel it: he ſhal reſtore [::] fiue oxen for one oxe, and [::] foure sheepe for one ſheepe.

2 If the theefe be found breaking vp the houſe or vndermining it, and taking a wound die: the ſtriker shal not be guiltie of bloud.

3 But if he doe this when the ſunne is riſen, he hath cōmitted manſlaughter, and himſelf shal die. If he haue not wherwith to make reſtitution for the theft, himſelfe shal be ſold.

4 If that which he ſtole, be found with him, aliue, either oxe, or aſſe, or sheepe: he shal reſtore duble.

5 If anie man hurt a field or a vineyard, and let goe his beaſt to feede vpon that which is other mens: the beſt of whatſoeuer he hath in his owne field, or in his vineyard, he shal reſtore according to the eſtimation of the damage.

6 If fire breaking forth light vpon the thornes, and catch ſtackes of corne, or corne ſtanding in the fieldes, he shal render the damage that kindled the fire.

7 If a man committe money, or veſſel vnto his frend to keepe, and they be ſtolen away from him, that receaued them: if the theefe be found, he shal reſtore duble:

8 if the theefe be not knowen, the maiſter of the houſe shal be brought to :: the goddes, and shal ſweare that he did not extend his hand vpon his neighbours good,

9 to doe any fraud, as wel in oxe as in aſſe, and sheepe and rayment, and whatſoeuer may bring damage: the cauſe of both parties shal come to the goddes: and if they geue iudgement, he shal reſtore duble to his neighbour.

10 If a man committee aſſe, oxe, sheepe, or any beaſt, to his neigbours cuſtodie, and it die, or be hurt, or be taken of enemies, and no man ſaw:

11 there shal be an oath betwen them, that he did not put forth his hand to his neighbours good: and the owner shal admitte the oath, and he shal not be compelled to make reſtitution.

12 But if it were taken away by ſtelth, he shal reſtore the damage to the owner.

13 If it were eaten of a beaſt, let him bring vnto him that which was ſlaine, and he shal not make reſtitution.

14 He that asketh of his neighbour to borow any of theſe thinges, and it be hurt or dead the owner being not preſent, he shal be compelled to make reſtitution.

15 But if the owner be preſent, he shal not make reſtitution, eſpecially if it were hired and came for the hire of the ſame.

16 If a man ſeduce a virgin being not yet deſpouſed, and lie with her: he shal endowe her, and haue her to wife.

17 If the virgins father wil not geue her, he ſhal geue money according to the maner of the dowrie, which virgins are wont to receaue.

18 Inchanters thou ſhalt not ſuffer to liue.

19 He that lieth with a brute beaſt, dying let him die.

20 He that ſacrificeth to goddes, ſhal be put to death, but to the Lord only.

21 Thou shalt not moleſt a ſtranger, nor afflict him: [::] for your ſelues alſo were ſtrangers in the Land of Aegypt.

22 A widow and an orphane you shal not hurt.

23 If you hurt them, they wil crie out to me, and I wil heare their crie:

24 and my furie ſhal take indignation, and I wil ſtrike you with the ſword, and your wiues shal be widowes, and your children orphanes.

25 If thou lend money to my people being poore, that dwelleth with thee, thou shalt not vrge them as an exactour, nor oppreſſe them with vſuries.

26 If thou take of thy neighbour a garment in pledge, thou shalt geue it him againe before ſunne ſette.

27–28 For that ſame is the onlie thing, wherwith he is couered, the clothing of his bodie, neither hath he other to ſleepe in: if he [::] the goddes, and the prince of thy people thou shalt not curſe.

29 Thy tithes and thy firſt fruites thou shalt not ſlacke to pay, the firſtborne of thy ſonnes thou shalt geue me.

30 Of thy oxen alſo & sheepe thou shalt doe in like maner: ſeuen dayes let it be with the damme, the eight day thou shalt render it to me.

31 Holie men you shal be to me: the flesh that beaſtes haue taſted of before, you shal not eate, but shal caſt it to the dogges.

Marginal notes to Chapter 22

• 1 [::] VVhere great faults are cōmitted, puniſhment is inflicted according to the enormitie of the ſinne, aboue the proportion of the iniurie. Theodoret. q. 50. in Exod. Deut. 25. Myſtically, He that taketh from the Church a daylie laborer in Gods field, ſinneth more greuouſly and deſerueth more puniſhment, then he that taketh a priuate man of Chriſts flock, Rabanus.
• 1 [::] Iudges called goddes for their eminent authoritie. Exo. 7. v. 1.
• 21 [::] The law of nature requireth to do to others as we would they ſhould do to vs. For which cauſe (beſides others) God ſuffered his people to be ſtrangers in Aegypt, to moue them to compaſſion towards others in like caſe, Rabanus.
• 27–28 [::] Oppreſſion of the poore crieth to God for renenge.

Chapter 23

CHAP. XXIII. Lawes are appointed to Iudges, (the enemies oxe, or aſse to be ſaued) 8. namely not to take bribes. 10. The ſeuenth yeare, and day al must reſt. 14. Three principal feaſtes muſt be ſolemnized euerie yeare 20. Conduction and protection of an Agel is promiſed. 24. the people is agane commanded to deſtroy Idols. 29. VVhy their enemies shal be deſtroyed by litle and litle.

1 THOV shalt not admitte a lying voice: neither shalt thou ioyne thy hand to ſay falſe teſtimonie for a wicked perſon.

2 Thou shalt not folow the multitude to doe euil: neither shalt thou in iudgement, argree to the ſentence of the moſt part▪ to ſtray, from the truth.

3 The [::] poore man alſo thou ſhalt not pitie in iudgement.

4 If thou meete thy enemies oxe, or aſſe going aſtray, bring it backe to him.

5 If thou ſee the aſſe of him that hareth thee lye vnderneth his burden, thou ⟨illegible⟩halt not paſſe by, but shalt li⟨illegible⟩t him vp with the ſame.

6 Thou shalt not decline the poore mans iudgement.

7 A lye thou shalt auoide. The innocent and iuſt perſon thou shal not put to death: becauſe I abhorre the impious man.

8 Neither ſhalt thou take bribes, which doe blind alſo the wiſe, and peruert the wordes of the iuſt.

9 The ſtranger thou ſhalt not moleſt. for you know the hartes of ſtrangers: becauſe your ſelues alſo were ſtrangers in the Land of Aegypt.

10 Six yeares thou shalt ſow thy ground, and ſhalt gather the corne therof.

11 But the ſeuenth yeare thou shalt let it alone, and make it to reſt, that the poore of thy people may eate, and whatſoeuer shal be leift, let the beaſtes of the field eate it: ſo ſhalt thou doe in thy vineyard and thy oliuete.

12 Six dayes thou shalt worke: the ſeuenth day thou shalt ceaſe, that thy oxe may reſt and thine aſſe: and the ſonne of thy handmaide may be refreshed, and the ſtranger.

13 Kepe al thinges that I haue ſaid to you. And by the name of foren goddes you shal not ſweare, neither shal it be heard out of your mouth.

14 Three times euerie yeare you shal celebrate feaſtes to me.

15 Thou shalt keepe [::] the ſolemnitie of Azymes. Seuen dayes shalt thou ⟨illegible⟩a⟨illegible⟩e azymes, as I commanded thee, in the time of the moneth of new corne, when thou didſt come forth out of Aegypt: thou ſhalt not appeare in my ſight emprie.

16 And the ſolemnitie of the harueſt [::] of the firſt fruites of thy worke, whatſoeuer thou didſt ſow in the field. The ſolemnitie alſo in the end of the yeare, [::] when thou haſt gathered al thy corne out of the field.

17 Thriſe a yeare shal al thy male ſexe appeare before the Lord thy God

18 Thou shalt not ſacrifice the bloud of my victime vpon leu⟨illegible⟩n, neither shal the fatte of my ſolemnitie remaine vntil the morning.

19 The firſt fruites of the corne of thy ground thou shalt carrie into the houſe of the Lord thy God. Thou shalt not boyle a kidde in the milke of his damme.

20 Behold I wil ſend myne Angel, which shal goe before thee, and keepe thee in thy iourney, and bring thee into the place that I haue prepared.

21 Obſerue him, and heare his voice, neither doe thou thinke him one to be contemned: for he wil not forgeue when thou haſt ſinned, and my name is in him.

22 But i⟨illegible⟩ thou wilt heare his voice, and doe al that I ſpeake, I wil be enemie to thyne enemies, & wil afflict them that afflict thee.

23 And myne Angel ſhal goe before thee, and ſhal bring thee in vnto the Amorrheite, and Hetheite, and Pherezeite, and Chananeite, and Heueite, and ⟨illegible⟩ebuzeite, whom I wil deſtroy.

24 Thou ſhalt not adore their goddes, nor ſerue them. Thou shalt not doe their workes, but shalt deſtroy them, and breake their ſtatues.

25 And you shal ſetue the Lord your God, that I may bleſſe your bread & waters, and may take away infirmitie from the middes of thee.

26 There shal not be a fruitleſſe nor barren bodie in thy land: I wil fil the number of thy dayes.

27 I wil ſend my terrour to runne before thee, and wil kil al people, to whom thou shalt enter: and wil turne the backes of al thyne enemies before thee:

28 ſending forth hornets before, that shal chaſe away the Herueite, and Chananeite, and Hetheite, before thou enter.

29 I wil not caſt them out from thy face in one yeare: leſt the land be brought into a wilderneſſe, and beaſtes encreaſe againſt thee.

30 By litle and litle I wil expel them from thy ſight, til thou be increaſed, and doſt poſſeſſe the Land.

31 And I wil ſette thy boundes from the Redde ſea vnto the ſea of the Paleſtines, and from the deſert vnto the riuer: I wil deliuer the inhabitantes of the Land in your handes, and wil caſt them out from your ſight.

32 Thou shalt [::] not enter league with them, nor with their goddes.

33 Let them not dwel in thy land, leſt perhapes they make thee to ſinne againſt me, if thou ſerue their goddes: which vndoubtedly wil be a ſcandal to thee.

Marginal notes to Chapter 23

• 3 [::] Al vertues being ⟨illegible⟩ded in iuſtice, ceaſe to be true vertues, when iuſtice is not firſt obſerued. S. ⟨illegible⟩ierom in Pſal. 32. et in Prou. 31.
• 13 Three principal feaſtes beſides the Sabbath, & ſome others.
• 15 [::] Paſch in memorie of their deliuerie from Aegypt.
• 16 [::] Pentecoſt, when they receiued the Law.
• 16 [::] Tabernacles in memorie of Gods protection fourtie yeares in the deſert.
• 32 [::] Peace with infidels forbidden to Gods people.

Chapter 24

CHAP. XXIIII. Moyſes with others are commanded to aſcend, he to the Lord, the rest a farre of 4. They offer Sacrifice. 8. Moyſes ſprinckleth the bloud of the Teſtament vpon the people. 15. Then aſcending to the mountaine, God couereth it with a firie cloude.

1 TO Moyſes alſo he ſaid: Goe vp to the Lord, thou, and Aaron, Nadab and Abiu, and ſeuentie Ancientes of Iſrael, and you shal adore a farre of.

2 And Moyſes onlie shalaſcend to the Lord, and they shal not approach: neither shal the people aſcend with him.

3 Moyſes therfore came and told the people al the wordes of our Lord, and the iudgementes: and al the people anſwered with one voice: Al the wordes of our Lord, which he hath ſpoken we wil doe.

4 And Moyſes wrote al the wordes of our Lord: and riſing in the morning he [::] builded an Altar at the foote of the mount, & twelue titles according the twelue tribes of Iſrael.

5 And he ſent young men of the children of Iſrael, and they offered holocauſtes, and ſacrificed pacifique victimes to our Lord, calues.

6 Moyſes therfore tooke the halfe part of the bloud, and put it into bowles: and the reſidue he powred vpon the Altar.

7 And taking the volume of the couenant, he reade the people hearing it: Who ſaid: Al thinges that our Lord hath ſpoken, we wil doe, and we wil be obedient.

8 And he tooke the bloud, and [::] ſprinkled it vpon the people, and ſaid: ▪ This is the bloud of the Couenant which our Lord hath made with you vpon al theſe wordes.

9 And there went vp Moyſes and Aaron, Nadab and Abiu, and ſeuentie of the ancientes of Iſrael:

10 and they ſaw the God of Iſrael: and vnder his feete as it were a worke of ſapphirſtone, and as the heauen, when it is clere.

11 Neither did he ſet his hand vpon thoſe of the children of Iſrael, that retired farre of, and they ſaw God, and did eate, and drinke.

12 And our Lord ſaid to Moyſes: Come vp to me into the mount, and be there: and I wil geue thee tables of ſtone, and the law, and the commandementes which I haue written: that thou maiſt teach them.

13 Moyſes roſe vp, and his miniſter Ioſue: and Moyſes aſcending into the mount of God,

14 ſaid to the Ancientes: Expect here til we returne to you, you haue Aaron and Hur with you: If anie queſtion shal riſe, you shal referre it to them.

15 And when Moyſes was aſcended, a cloud couered the mount,

16 and the glorie of our Lord dwelt vpon Sinai, couering it with a cloud ſix dayes, and the ſeuenth day he called him out of the middes of the darkeneſſe.

17 And the forme of the glorie of our Lord, was as it were fire burning vpon the toppe of the mount, in the ſight of the children of Iſrael.

18 And Moyſes entring into the middes of the cloude, aſcended into the mount: and he was there fourtie dayes, and fourtie nightes.

Marginal notes to Chapter 24

• 4 [::] As when Moyſes had brought the Iſraentes from bondage, and receiued the law for them he built an Altar for Sacrifice: ſo Chriſt hauing redemed vs, and geuē vs a Law, for applicatiō of the fruict therof Altares are erected, & Sacrifice offered.
• 8 [::] This was donne corporally to the Iewes. In Chriſtians▪ Chriſts bloud applied by Sacrifice and Sacraments ſanctifieth their ſoules. Heb. 9.
• 13 The leſſon in Maſſe on Imber weneſday in Lent.

ANNOTATIONS. CHAP. XXIIII.

8. This is the bloud of the couenant.] Our Sauiour in the inſtitution of the [Margin: A figure of Chriſts bloud in the B. Sacrament.] Euchariſt, by vſing the ſame wordes, applying them to him ſelfe, This is my [Margin: Mat. 26.] bloud of the new Teſtament, ſignifieth that be fulfilled this figure at his laſt ſupper VVhich proueth both a Sacrifice of bloud then offered by him, as this bloud of the old Teſtament was already ſhed, when Moyſes pronounced thoſe wordes; and the real preſence of Chriſts bloud. For els, if it were but wine, it were not better in ſubſtance then the figure, which was real bloud. Iſychius. li. 1. c 4. in Leuit.

Chapter 25

CHAP. XXV. Oblations of firſt fruictes, and freegiftes for making the Tabernacle, and things perteyning th⟨illegible⟩r⟨illegible⟩o 10. The Arck. 17. The Propitiatorie, and Cherubims. 23. A table, and theron the Lo⟨illegible⟩ues ef propoſition. 31. A candleſtick, 37. and ſeuen lampes, with ſnuffers of gold.

1 AND our Lord ſpake to Moyſes, ſaying:

2 Speake to the children of Iſrael, that they take firſt fruites for me of euerie man that offereth of his owne accord, you shal take them.

3 And theſe are the thinges which you muſt take: [::] Gold, and ſiluer, and braſſe,

4 hyacinth and purple, and ſcarlet twiſe died, and ſilke, and the haire of goates,

5 and rammes skinnes died redde, and ianthin skinnes, and the wood ſetim:

6 oyle to make lightes: ſpices for oyntement, and for incenſe of good ſauour:

7 Onyx ſtones, and pretious ſtones to adorne the ephod, and rationale.

8 And they shal make me a ſanctuarie, and I wil dwel in the middes of them:

9 according to al the ſimilitude of the tabernacle which I wil ſhew thee, & of al the veſſel to the ſeruice therof: & thus you ſhal make it:

10 frame an arke of the wood ſetim, the length wherof ſhal haue two cubites & an halfe: the bredth, a cubite and an halfe: the height, likewiſe a cubite and an halfe.

11 And thou shalt plate it with moſt pure gold within and without: and ou⟨illegible⟩r it thou shalt make a golden crowne round about:

12 and foure golden ringes, which thou shalt put at the foure corners of the arke: let two ringes be on the one ſide, and two on the other.

13 Thou shalt make barres alſo of the wood ſetim, and shalt couer them with gold.

14 And thou shalt put them in through the ringes that are in the ſides of the arke, that it may be caried on them:

15 the which shal be alwayes in the ringes, neither shal they at anie time be drawen out of them.

16 And thou shalt put in the arke the teſtification which I wil geue thee.

17 Thou shalt make a Propitiatorie of moſt pure gold: the length therof shal hold two cubites and an halfe, and the bredth a cubite & an halfe.

18 Two [::] Cherubims alſo thou shalt make of beaten gold, on both ſides of the oracle.

19 Let one Cherub be on the one ſide, and the other on the other.

20 Let them couer both ſides of the Propitiatorie ſpreading their winges, and couering the oracle, and let them looke one towards the other, their faces turned vnto the Propitiatorie wherwith the arke is to be couered,

21 wherin thou shalt put the teſtimony that I wil geue thee.

22 Thence wil I command, and wil ſpeake to thee ouer the propitiatorie & ⟨illegible⟩o⟨illegible⟩ the middes of the two Cherubims which shal be vpon the arke of teſtimonie, al thinges which I wil command the children of Iſrael by thee.

23 Thou shalt make a table alſo of the wood ſetim, hauing two cubites in length, and in bredth a cubite, and in height a cubite and an halfe.

24 And thou shalt plate it with moſt pure gold▪ & thou shalt make to it a golden ledge round about,

25 and to the ledge it ſelf a crowne enterpolished, foure fingers high: and vpon the ſame, an other golden crowne.

26 Thou ſhalt prepare alſo foure golden ringes, and shalt put them in the foure corners of the ſame table at euerie foote.

27 Vnder the crowne shal the golden ringes be, that the barres may be put through them, and the table may be carried.

28 The barres alſo them ſelues thou shalt make of the wood ſetim, and shalt compaſſe them with gold to beare vp the table.

29 Thou shalt prepare alſo ſawcers, and phials, cenſers, and goblettes, wherein the libamentes are to be offered, of moſt pure gold.

30 And thou shalt ſette vpon the table [::] loaues of propoſition in my ſight alwaies.

31 Thou shalt make alſo a candleſticke beaten of moſt pure gold, the shaft therof, and branches, cuppes, and boules, and lilies proceding from the ſame.

32 Six branches shal goe forth of the ſides, three out of one ſide, and three out of the other.

33 Three cuppes as it were in maner of a nutte on euerie branch, and a boule withal, and a lilie: and three cuppes likewiſe of the fashion of a nutte in an other branch, and a boule withal, and a lilie. This shal be the worke of the ſix branches, that are to be drawen forth from the shaft:

34 and in the candleſticke it ſelfe shal be foure cuppes in maner of a nutte, and at euerie one boules and lilies.

35 Boules vnder two branches in three places, which together make ſix comnig forth out of one shaft.

36 Both the boules therfore and the branches shal be out of it, al the whole beaten of moſt pure gold.

37 Thou thalt make alſo ſeuen lampes, and shalt ſette them vpon the candleſticke, for to geue light ouer againſt.

38 The ſnuffers alſo and where the ſnuffinges shal be put out, let them be made of moſt pure gold.

39 The whole weight of the candleſticke with al the furniture therof shal haue a talent of moſt pure gold.

40 Looke, and make it according to the paterne, that was shewed thee in the mount.

Marginal notes to Chapter 25

• 3 [::] As the Iſraelites were prompt to offer theſe external things in the old law, ſo Chriſtians muſt offer the like for Gods ſeruice: but ſpecially al ſortes of vertues, Faith, hope, charitie, penance, deuotion, prayer almes, faſting. &c.
• 18 [::] If Images were vnlawful God would not haue commanded to make Cherubims. ⟨illegible⟩. ⟨illegible⟩. 2.
• 30 [::] For the perpetual v⟨illegible⟩e and ſanctitie of theſe loaues, which none might eate but ſuch as were pure (1. Reg. 21.) they prefigured ⟨illegible⟩he holie Euchariſt S. ⟨illegible⟩ur in T⟨illegible⟩. 1. S Damna ⟨illegible⟩n de oxtho. li. 4 c. 14. S. Cyril. ⟨illegible⟩the⟨illegible⟩ 4. And conſequently Chriſt is really preſent in the ⟨illegible⟩. Sacrament. For if there were bread in ſubſtance, it ſhould not excel the figure; which is required it, euerie thing prefigured. Colleſſ. 2.

Chapter 26

CHAP. XXVI. The forme of the Tabernacle, with the appertinances, and of vvhat matter number, and qualities al things shal be.

1 AND the tabernacle thou shalt make thus: Tenne curtines shalt thou make of twiſted ſilke, and hyacinth, and purple, and ſcarlet twiſe died, varied with imbrodered worke.

2 The length of one curtine shal haue twentie eight cubites: the bredth, shal be of foure cubites. Al the curtines shal be of one meaſure.

3 Fiue curtines shal be [::] ioyned one to an other, and the other fiue shal hang together with the connexion.

4 Loupes of hyacinth thou shalt make in the ſides and toppes of the certines, that they may be compled one to an other.

5 Fiftie loupes shal euerie curtine haue on both ſides, ſo ſet on, that one loupe may be againſt another loupe, and one may be ſitted to the other.

6 Thou shalt make alſo fiftie circles of gold wherwith the veiles of the curtines are to be ioyned, that it may be made one tabernacle.

7 Thou shalt make alſo eleuen curtines of haire, to couer the toppe of the tabernacle.

8 The length of one haire curtine shal haue thirtie cubites: and the bredth, foure: the meaſure of al the curtines shal be equal.

9 Of the which, fiue thou shalt ioyne apart, and the ſix thou shalt couple one to an other, ſo that the ſixt curtine in the front of the roofe thou shalt duble.

10 Thou shalt make alſo fiftie loupes in the edge of one curtine, that it may be ioyned with the other: and fiftie loupes in the edge of the other curtine, that it may be coupled with his felow.

11 Thou shalt make alſo fiftie buckles of braſſe, wherwith the loups may be ioyned, that of al there may be made one couering.

12 And that which shal remaine in the curtines, that are prepared for the roofe, to witte, one curtine that is ouerplus, with the halfe therof thou ſhalt couer the backeſide of the tabernacle.

13 And there ſhal hang downe a cubite on the one ſide, and an other on the other ſide, which is the ouerplus in the length of the curtines, fenſing both ſides of the tabernacle.

14 Thou shalt make alſo an other couer to the roofe of ramnes skinnes died redde: and ouer that againe an other couer of ianthine skinnes.

15 Thou shalt make alſo the bordes of the tabernacle ſtanding vpright of the wood ſetim,

16 of the which let euerie one haue ten cubites in length, and in bredth one and an halfe a peece.

17 In the ſides of the borde, shal be made two morteſes, wherby one borde may be ioyned to an other borde: and after this maner shal al the bordes be prepared.

18 Of the which twentie ſhal be in the ſouth ſide that tendeth Southward.

19 For the which thou shalt caſt fourtie feete of ſiluer, that there may two feete be put vnder euerie borde at the two corners.

20 In the ſecond ſide alſo of the tabernacle that looketh to the North, there shal be twentie bordes,

21 hauing fourtie feete of ſiluer, two feete shal be put vnder euerie borde.

22 But on the weſt quarter of the tabernacle thou ſhalt make ſix bordes,

23 and againe other two which ſhal be erected in the corners at the backe of the tabernacle.

24 And they ſhal be ioyned together from beneth vnto the toppe, and one ioynture shal hold them al. The like ioynture shal be kept for the two bordes alſo that are to be put in the corners.

25 And they shal be in al eight bordes, their ſiluer feete ſixtene, two feete accounted for euerie borde.

26 Thou shalt make alſo fiue barres of the wood ſetim, to hold together the bordes on the one ſide of the tabernacle,

27 and fiue others on the other ſide, and as manie at the weſt ſide:

28 which shal be put along by the middes of the bordes from one end to the other.

29 The bordes alſo them ſelues thou shalt plate with gold, and shalt caſtringes of gold to be ſette vpon them, through which the barres may hold together the bordeworke: the which thou ſhalt couer with plates of gold.

30 And thou ſhalt erect the tabernacle according to the paterne that was ſhewed thee in the Mount.

31 Thou ſhal⟨illegible⟩ make alſo a veile of hyacinth, and purple, and ſcarlet twiſe died, and twiſted ſilke, wrought with imbrodered worke and goodhe varietie:

32 which thou ſhalt hang before foure pillers of the wood ſetim, the which themſelues alſo ſhal be plated with gold, and ſhal haue foure heades of gold, but ⟨illegible⟩ete of ſiluer.

33 And the veile shal be hanged on with ringes, within the which thou ſhalt put the arke of teſtimonie, with the which alſo the Sanctuarie, and the ſanctuaries of the Sanctuarie, shal be diuided.

34 Thou shalt ſet alſo the Propitiatorie vpon the arke of teſtimonie in the [::] Sancta ſanctorum:

35 and the table without the veile: and ouer againſt the table the candleſticke in the ſouth ſide of the tabernacle: for the table shal ſtand in the north ſide.

36 Thou shalt make alſo a hanging in the entring of the tabernacle of hyacinth, and purple, and ſcarlet twiſe died▪ and twiſted ſilke, with imbrodered worke.

37 And fiue pillers of the wood ſetim thou shalt plate with gold, before the which the hanging shal be drawen: whoſe heades shal be of golde, and feete of braſſe.

Marginal notes to Chapter 26

• 3 [::] Chriſts members by their vnion & communitie aſſiſt ech other, and adorne his tabernacle, the Church.
• 34 [::] The chie⟨illegible⟩eſt part of the Tabernacle, called Sancta ſanctorum Holie of holies.

Chapter 27

CHAP. XXVII. An Altar muſt be made vvith things belonging therto. 9. Alſo the court of the tabernacle vvith hangings and pillers. 20. And prouiſion of oyle for lampes.

1 THOV shalt make alſo an Altar of the wood ſetim, which shal haue fiue cubites in length, and as manie in bredth, that is, foure ſquare, and three cubites in height.

2 And there shal be at the foure corners hornes of the ſame: and thou shalt couer it with braſſe.

3 And thou shalt make for the vſes therof pannes for to take the ashes, and tongues and fleshhookes, and fire pannes. al the veſſel thou shalt make of braſſe.

4 And a grate in maner of a nette of braſſe: at the foure corners wherof shal be foure ringes of braſſe,

5 which thou shalt put vnder the hearth of the Altar: and the grate shal be vnto the middes of the Altar.

6 Thou shalt make alſo two barres for the Altar of the wood ſetim, which thou shalt couer with plates of braſſe:

7 and thou shalt drawe them through ringes, and they shal be on both ſides of the Altar to carrie it.

8 Not maſſie, but emptie and hollow in the inſide ſhalt thou make it, as it was ſhewed thee in the Mount.

9 Thou ſhalt make alſo the court of the tabernacle, in the ſouth part wherof againſt the ſouth there shal be hanginges of twiſted ſilke: one ſide shal hold in length an hundred cubites.

10 And twentie pillers with as manie feete of braſſe, which shal haue heades with their engrauinges of ſiluer.

11 In like maner alſo on the north ſide there shal be in length hanginges of an hundred cubites, twentie pillers, and feete of braſſe as manie, and their heades with their engrauinges of ſiluer.

12 But in the bredth of the court, that looketh to the weſt, there shal be hanginges of fiftie cubites, and ten pillers, and as manie feete.

13 In that bredth alſo of the court, which looketh to the eaſt, there shal be fiftie cubites.

14 in the which there shal be deputed to one ſide hanginges of fiftene cubites, and three pillers and as manie feete:

15 and in the other ſide there shal be hanginges conteyning fiftene cubites, three pillers, and as manie feete.

16 And in the entring of the court there shal be made an hanging of twentie cubites of hyacinth and purple, and ſcarlet twiſe died, and twiſted ſilke, with embrodered worke: it shal haue foure pillers, with as manie feete.

17 Al the pillers of the court round about shal be garnished with plates of ſiluer, ſiluer heades, and feete of braſſe.

18 In length the court shal occupie an hundred cubites, in bredth fiftie, the height shal be of fiue cubites▪ and it shal be made of twiſted ſilke, and shal haue feete of braſſe.

19 Al the veſſel of the tabernacle for al vſes and ceremonies, the pinnes as wel of it as of the court, thou shalt make of braſſe.

20 Command the children of Iſrael that they bring thee oyle of the oliuetrees the pureſt, and beaten with a peſtil: that a lampe may burne [::] alwayes

21 in the tabernacle of the teſtimonie, without the veile that is drawen before the teſtimonie. And Aaron and his ſonnes shal place it, that it may geue light before the Lord vntil the morning.

22 It shal be a perpetual obſeruance through out their ſuccceſſions before the children of Iſrael.

Marginal notes to Chapter 27

• 20 [::] God would not haue darknes in his tabernacle by day nor night, ſignifying that his people ought alwayes to ſhine in good workes. S. Beda li. 3 c. 1. de tabernac.

Chapter 28

CHAP. XXVIII. God commandeth Moyſes to make diuers ſortes of veſtures for Aaron and his ſonnes, preſcribing the matter, maner, and ornaments therof.

1 TAKE vnto thee alſo Aaron thy brother with his ſonnes, from among the children of Iſrael, [::] that they may doe the function of prieſthoode vnto me: Aaron, Nadab, and Abiu, Eleazar, and Ithamar.

2 And thou ſhalt make an holie veſture to Aaron thy brother for glorie and bewtie.

3 And thou ſhalt ſpeake to al the wiſe of hart, whom I haue repleniſhed with the ſpirit of wiſdome, that they make Aarons veſtures, wherin he being ſanctified may miniſter to me.

4 And [::] theſe shal be the veſtments that they shal make: Rationale and an Ephod, a tunike and a ſtraite linnen garment, a mitre and a girdle. They shal make the holie veſtments for thy brother Aaron and his ſonnes, that they may doe the function of prieſthood vnto me.

5 And they shal take gold, and hyacinth, and purple, and ſcarlet twiſe died, and ſilke.

6 And they shal make the Ephod of gold and hyacinth and purple, and ſcarlet twiſe died, and twiſted ſilke, embrodered with diuers colours.

7 It shal ⟨illegible⟩u⟨illegible⟩ two edges ioyned in the toppe on both ſides, that they ⟨illegible⟩a⟨illegible⟩ be cloſed together

8 The verie Workemanship alſo and al the varietie of the worke shal be of gold and hyacinth, and purple, and ſcarlet twiſe died, and twiſted ſilke.

9 And thou shalt take two Onyx ſtones, and shalt graue in them the names of the children of Iſrael:

10 ſix names in one ſtone, and the other ſix in the other, according to the order of their natiuitie.

11 After the worke of a grauer and the grauing of a lapidarie, thou shalt graue them with the names of the children of Iſrael, ſette in gold and compaſſed about:

12 and thou shalt put them in both ſides of the Ephod, a memorial for the children of Iſrael. And Aaron shal beare their names before the Lord vpon both shoulders, for a remembrance.

13 Thou shalt make alſo hookes of gold,

14 and two litle cheynes of moſt pure gold linked one to an other, which thou shalt put into the hookes.

15 The Rationale of iudgement alſo thou shalt make with embrodered worke of diuers colours, according to the workmanship of the Ephod of gold, hyacinth, and purple, and ſcarlet twiſe died, and twiſted ſilke.

16 It shal be foure ſquare and duble: it shal haue the meaſure of a palme aſwel in length as in bredth.

17 And thou shalt ſet in it foure rewes of ſtones: In the firſt rew shal be the ſtone ſardius, and topazius, and the emeraud:

18 in the ſecond the carbuncle, the ſapphire, and the iaſper:

19 in the third a ligurius, an achates, an amethyſt:

20 in the fourth a chryſolith, an onyx, and beryllus. they shal be ſet in gold by their rewes.

21 And they shal haue the names of the children of Iſrael: with twelue names shal they be grauen, euerie ſtone with the names of euerie one according to the twelue tribes.

22 Thou shalt make in the Rationale cheynes linked one to an other of the pureſt gold:

23 and two ringes of gold, which thou shalt put in both the toppes of the Rationale:

24 and the golden cheynes thou shalt ioyne to the ringes, that are in the edges therof:

25 and the endes of the cheynes them ſelues thou shalt couple with two hookes on both ſides of the Ephod, which is toward the Rationale.

26 Thou shalt make alſo two ringes of gold which thou shalt put in the toppes of the Rationale, in the brimmes, that are ouer againſt the Ephod, & looke toward the backe partes therof.

27 Moreouer alſo other two ringes of gold, which are to be ſet on both ſides of the Ephod beneth, that looketh toward the nether ioyning, that the Rationale may be fitted with the Ephod,

28 and may be faſtened by the ringes therof vnto the ringes of the Ephod with a lace of hyacinth, that the ioyning artificially wrought may continew, and the Rationale and Ephod may not be ſeparated one from the other.

29 And Aaron shal beare the names of the children of Iſrael in the Rationale of iudgement vpon his breſt, when he shal enter into the Sanctuarie, a memorial before the Lord for euer.

30 And thou shalt put in the Rationale of iudgement [::] Doctrine, and Veritie, which shal be on Aarons breſt, when he shal goe in before the Lord: and he shal beare the iudgement of the children of Iſrael on his breſt, in the ſight of the Lord alwayes.

31 And thou shalt make the tunike of the Ephod al of hyacinth,

32 in the middes wherof aboue shal be a hole for the head, and a border round about it wo⟨illegible⟩en, as is wont to be made in the vtmoſt partes of garments, that it may not eaſely be broken.

33 And beneth at the feete of the ſame tunike, round about, thou shalt make as it were pomegranates, of hyacinth, and purple, and ſcarlet twiſe died, litle belles interpoſed betwen,

34 ſo that there be a bel of gold and a pomegranate: and againe an other bel of gold and a pomegranate.

35 And Aaron shal be veſted with it in the office of his miniſterie, that the ſound may be heard, when he goeth in and cometh out of the Sanctuarie, in the ſight of the Lord, and that he die not.

36 Thou ſhalt make alſo a plate of the pureſt gold: wherin thou shalt graue after the worke of a grauer, Holie to the Lord.

37 And thou ſhalt tie it with a lace of hyacinth, and it ſhal be vpon the mitre,

38 hanging ouer the forehead of the high Prieſt. And Aaron ſhal carie the iniquities of thoſe thinges, which the children of Iſrael haue offered and ſanctified, in al their giftes and donaries. And the plate shal be alwayes in his forehead, that the Lord may be wel pleaſed with them.

39 And thou shalt gird the tunike with ſilke, and thou ſhalt make a ſilken mitre, and a bawdrike of embrodered worke.

40 Moreouer for the ſonnes of Aaron thou shalt prepare linnen tunikes, and bawdrikes and mitres for glorie and bewtie:

41 And with al theſe thinges thou shalt veſt Aaron thy brother, and his ſonnes with him. And thou shalt conſecrate the handes of them al, and shalt ſanctifie them, that they may doe the function of prieſthood vnto me.

42 Thou shalt make alſo linnen breches, to couer the flesh of their turpitude from the reynes vnto the thighes:

43 and Aaron and his ſonnes ſhal vſe them when they shal enter into the tarberbernacle of teſtimonie, or when they approch to the Altar to miniſter in the Sanctuarie, leſt guiltie of iniquitie they die. It shal be a law for euer to Aaron, and to his ſeede after him.

Marginal notes to Chapter 28

• 1 [::] Vocation neceſſarie to ſpiritual function. Heb. 5.
• 4 [::] Theſe veſtments ſign fie that Biſhopes and Prieſtes muſt haue ſpecial vertues, diſcretion▪ puritie of life, ſincere intention, contemplatiō of God, ſupportation of the peoples infirmitie▪ ſolicitude of their good, exampla⟨illegible⟩ life, ſound doctrin, and band of vnion. S. Hiero. ad Fabi⟨illegible⟩l. de veſtitu Sacerdotum. to. 3.
• 30 [::] Knowledge of the cauſe, and ſincere proceding therin, are the two keyes of right iudgement.

Chapter 29

CHAP. XXIX. The maner of conſecrating Aaron and other Prieſts: vvith burnt offerings, 26. and pacifiques, wherof Aaron and his ſonnes shal participate. 38. The inſtitution of the daylie sacrifice of tvvo lambes, one in the morning, the other at euen.

1 BVT this alſo shalt thou doe, [::] that they may be conſecrated to me in prieſthood. Take a calfe from the heard, and two rammes without ſpotte,

2 and vnleuened bread, and a cake without leuen, tempered with oile, wafers alſo vnleauened anoynted with oile: of wheaten flowre thou shalt make al.

3 And being put in a basket thou shalt offer them: and the calfe and the two rammes.

4 And thou shalt bring Aaron and his ſonnes to the doore of the tabernacle of teſtimonie. And [::] when thou haſt washed the father with his ſonnes in water,

5 thou shalt veſt Aaron with his veſtments, that is, with the linnen garment and the tunicke, and the Ephod and the Rationale, which thou shalt gird with the baudrike.

6 And thou shalt put the mitre vpon his head, and the holie plate vpon the mitre,

7 and thou shalt powre the oile of vnction vpon his head: and by this rite shal he be conſecrated.

8 His ſonnes alſo thou shalt bring, and shalt inueſt them with the linnen tunickes, and gird them with a bawdrike,

9 to witte, Aaron and his children, and thou shalt put mitres vpon them: and they shal be prieſtes to me by a perpetual religion. After that thou shalt haue conſecrated their handes,

10 thou shalt preſent alſo the calfe before the tabernacle of teſtimonie. And Aaron and his ſonnes ſhal lay their handes vpon his head,

11 and thou shalt kil him in the ſight of the Lord, beſide the doore of the tabernacle of teſtimonie.

12 And that which thou takeſt of the bloud of the calfe, thou shalt put vpon the hornes of the Altar with thy finger, and the reit of the bloud thou shalt powre at the botome therof.

13 Thou shalt take alſo the whole fatte that couereth the entralles, and the caule of the liuer, and the two kidneys, and the fatte that is vpon them, and shalt offer a burnt ſacrifice vpon the Altar:

14 but the flesh of the cal⟨illegible⟩e and the hide and the dung, thou shalt burne abrode without the campe, becauſe it is for ſinne.

15 Thou shalt take alſo one ramme, vpon the head wherof Aaron & his ſonnes shal lay their handes.

16 Which when thou haſt killed, thou shalt take of the bloud therof, and powre round about the Altar.

17 And the ramme it ſelfe thou shalt cut into peeces, and his entralles and feete being waſhed, thou shalt put vpon the flesh cut in peeces, and vpon his head.

18 And thou shalt offer the whole ramme for a burnt ſacrifice vpon the Altar: it is an oblation to the Lord a moſt ſweete ſauoure of the victime of the Lord.

19 Thou shalt take alſo the other ⟨illegible⟩amme, vpon whoſe head Aaron and his ſonnes shal lay their handes.

20 Which when thou haſt immolated, thou shalt take of his bloud, and put vpon the tippe of the right eare of Aaron and of his ſonnes, and vpon the thumbes and great toes of their right hand and foote, and thou shalt powre the bloud vpon the Altar round about.

21 And when thou haſt taken of the bloud that is vpon the Altar, and of the oile of vnction, thou shalt ſprinkle Aaron and his veſture, his ſonnes & their veſtmentes. And after they and their veſtmentes are conſecrated,

22 thou shalt take the fatte of the ramme, and the tayle & the talow, that couereth the lunges, and the caule of the liuer, and the two kidneies, and the fatte, that is vpon them, and the right shoulder, becauſe it is the ramme of conſecration:

23 and a peece of one loafe, a cake tempered with oile, a wafer out of the basket of azymes, which is ſette in the ſight of the Lord:

24 and thou shalt put al vpon the handes of Aaron and of his ſonnes, and shalt ſanctifie them eleuating before the Lord.

25 And thou shalt take al from their handes: and shalt burne them vpon the Altar for an holocauſte, a moſt ſweete ſauour in the ſight of the Lord, becauſe it is his oblation.

26 Thou shalt take alſo the breſt of the ramme, wherwith Aaron was conſecrated, and eleuating it thou shalt ſanctifie it before the Lord, and it shal fal to thy patt.

27 And thou shalt ſanctifie both the conſecrated breſt, and the shoulder that thou didſt ſeparate of the ramme,

28 wherwith Aaron was conſecrated and his ſonnes, and they shal fal to Aarons part and his ſonnes by a perpetual right from the children of Iſrael: becauſe they are the primitiues and beginninges of their pacifique victimes which they offer to the Lord.

29 And the holie veſture, which Aaron shal vſe, his ſonnes shal haue after him, that they may be anoynted, and their handes conſecrated in it.

30 He of his ſonnes that shal be appoynted high prieſt in his ſteede, & that shal enter into the tabernacle of teſtimonie to miniſter in the Sanctuarie, shal weare it ſeuen dayes.

31 And thou shalt take the ramme of the conſecration, and shalt boyle the flesh therof in a holie place;

32 which Aaron shal eate and his ſonnes. The lo⟨illegible⟩ues alſo, that are in the basket, they shal eate in the entrie of the tabernacle of teſtimonie,

33 that it may be a placable ſacrifice, and the handes of the offerers may be ſanctified. A ſtranger shal not eate of them, becauſe they are holie.

34 And if there remaine of the conſecrated flesh, or of the bread til the morning, thou shalt burne the remaynes with fire: they shal not be eaten, becauſe they are ſanctified.

35 Al, that I haue commanded thee, thou shalt doe vpon Aaron and his ſonnes. Seuen dayes shalt thou conſecrate their handes:

36 and thou shalt offer a calfe for ſinne euerie day for expiation. And thou shalt cleanſe the Altar when thou haſt offered the hoſte of expiation, and shalt anoynt it vnto ſanctification.

37 Seuen dayes shalt thou expiate the altar & ſanctifie it, and it shal be moſt Holie. euerie one, that ſhal touch it, shal be ſanctified.

38 This is it which thou ſhalt doe vpon the Altar: Two lambes of a yeare old [::] euerie day continually,

39 one lambe in the morning, & an other at euen,

40 the tenth part of flowre tempered with oile beaten, which ſhal haue in meaſure the fourth part of an hin, and wine for libation of the ſame meaſure to one lambe.

41 And the other lambe thou ſhalt offer at euen, according to the rite of the morning oblation, and according to that which we haue ſaid, for a ſauour of ſweetneſſe:

42 it is a ſacrifice to the Lord, by perpetual oblation vnto your generations, at the doore of the tabernacle of teſtimonie before the Lord, where I wil appoint to ſpeake vnto thee.

43 And there wil I command the children of Iſrael, and the Altar shal be ſanctified in mv glorie.

44 I wil ſanctifie alſo the tabarnacle of teſtimonie with the Altar, and Aaron with his ſonnes, to doe the function of prieſthood vnto me.

45 And I wil dwel in the middes of the children of Iſrael, and wil be their God,

46 and they shal know that I am the Lord their God, that haue brought them out of the Land of Aegypt, that I might abide among them, I the Lord their God.

Marginal notes to Chapter 29

• 1 [::] Special preparation before Biſhops and Prieſts be conſecrated.
• 4 [::] The firſt preparation in the p⟨illegible⟩ to b⟨illegible⟩e ⟨illegible⟩a⟨illegible⟩d is cl⟨illegible⟩ng from ⟨illegible⟩ ▪ then to ⟨illegible⟩e adorned with the vertues aboue mentioned pag. 234.
• 38 [::] Diuers things were offered at diuers times, and al ſignified Chriſts Sacrifice in his Church s. Aug li. 1. c▪ 18. co⟨illegible⟩ aduerſ. leg. & prophet. yet none daylie but a lambe: more particularly ſignifiing the daylie offering of the lambe of God and perpetual effect therof. Origen. ⟨illegible⟩n. Ioan. 1.

Chapter 30

CHAP. XXX. How, and of what matter, the Altar of incenſe shal be made: 12. VVhat money shal be gathered for the vſe of the Tabernacle. 18. A braſen lauer is alſo to be made, 25. and holie oile of vnction.

1 THOV shalt make alſo an Altar to burne incenſe, of the wood ſetim,

2 hauing a cubite of length, and an other of bredth, that is, foure ſquare, and two cubites in height. The hornes shal procede out of the ſame.

3 And thou shalt plate it with the pureſt gold, as wel the grate therof, as the walles round about, and the hornes. And thou shalt make to it a crowne of gold round about,

4 and two golden ringes vnder the crowne on either ſide, that the barres may be put into them, and the Altar may be caried.

5 The barres alſo them ſelues thou ſhalt make of the wood ſetim, and shalt plate them with gold.

6 And thou shalt ſet the Altar againſt the veile, that hangeth before the arke of teſtimonie before the propitiatorie wherwith the teſtimonie is couered, where I wil ſpeake to thee.

7 And Aaron ſhal burne incenſe vpon it, ſwetely fragrant, in the morning. When he ſhal dreſſe the lampes, he ſhal burne it:

8 and when he ſhal place them at euen, he ſhal burne incenſe euerlaſting before the Lord through your generations.

9 You shal not offer vpon it incenſe of an other compoſition, nor oblation, and victime, neitheir ſhal you offer libamentes.

10 And Aaron shal pray vpon the hornes therof once a yeare, with the bloud of that which was offered for ſinne, and shal pacifie vpon it in your generations. It shal be moſt Holie to the Lord.

11 And our Lord ſpake to Moyſes, ſaying:

12 When thou shalt take the ſumme of the children of Iſrael according to their number, euerie one of them shal giue a price for their ſoules to the Lord, and there shal be no ſcourge among them, when they shal be reckened.

13 And this shal euerie one giue that paſſeth to the naming, [::] halfe a ſicle according to the meaſure of the temple. A ſicle hath twentee [::] aboles. The halfe part of a ſicle shal be offered to the Lord.

14 He that is accounted in the number, for twentie yeares and vpward, shal giue price.

15 The rich man shal not adde to halfe a ſicle, and the poore man ſhal diminiſh nothing.

16 And the money being receiued, which was contributed of the children of Iſrael, thou shalt deliuer vnto the vſes of the tabernacle of teſtimonie, that it may be a monument of them before the Lord, and he may be propitious to their ſoules.

17 And our Lord ſpake to Moyſes, ſaying:

18 Thou ſhalt make alſo a lauer with his foote of braſſe, to wash in: and thou shalt ſet it betwen the tabernacle of the teſtimonie and the Altar. And water being put into it,

19 Aaron and his ſonnes ſhal wash therin their handes and feete,

20 when they are going into the tabernacle of teſtimonie, and when they are to come vnto the Altar, to offer on it incenſe to the Lord,

21 leſt perhappes they die. it shal be an euerlaſting law to him, and to his ſeede by ſucceſſions.

22 And our Lord ſpake to Moyſes,

23 ſaying: Take ſpices, of principal and choſen myrrh fiue hundred ſicles, and of cinnamon halfe ſo much, that is, two hundred fiftie ſicles, of calamus in like maner two hundred fiftie,

24 and of caſia fiue hundred ſicles after the weight of the Sanctuarie, of oile of oliues the meaſure hin:

25 and thou shalt make the holie oile of vnction, an ointment compounded by the art of an vnguentarie,

26 and therof thou shalt anoynt the tabernacle of teſtimonie, and the arke of the teſtament,

27 and the table with the veſſel therof, the candleſticke, and the furniture therof, the Altars of incenſe,

28 and of holocauſte, and al the furniture that perteyneth to the ſeruice of them.

29 And thou shalt ſanctifie al, and they shal be moſt Holie: he that shal touch them, shal be ſanctified.

30 Thou shalt anoynt Aaron and his ſonnes, and shalt ſanctifie them, that they may doe the function of prieſthood vnto me.

31 To the children of Iſrael alſo thou shalt ſay: This oile of vnction shal be holie vnto me through your generations.

32 The flesh of man shal not be anoynted therewith, and you shal make none other after the compoſition of it, becauſe it is ſanctified, and shal be holie vnto you.

33 What man ſoeuer shal compound ſuch, and shal giue therof to a ſtranger, shal be abandoned out of his people.

34 And our Lord ſaid to Moyſes: Take vnto thee ſpices, ſtactee, and onycha, galbanum of ſwete ſauour, and the cleareſt frankincenſe, al shal be of equal weight:

35 and thou shalt make incenſe compounded by the worke of an vnguentarie, exactly tempered, and pure, and moſt worthie of ſanctification.

36 And when thou haſt beaten al into verie ſmal pouder, thou shalt ſet of it before the tabernacle of teſtimonie, in the place where I wil appeare to thee. Moſt Holie shal the incenſe be vnto you.

37 Such confection you shal not make vnto your owne vſes, becauſe it is holie to the Lord.

38 What man ſoeuer shal make the like, to enioy the ſmel therof, shal perish out of his people.

Marginal notes to Chapter 30

• 13 [::] That is, 7. d ob Engliſh. For a ſicle of the Sanctuarie is about 15. d
• 13 [::] Obolus, 3. farthings.

Chapter 31

CHAP. XXXI. Beſeleel and Ooliab are deputed by our Lord to make the Tabernacle, and the things belonging thereto. 12. The obſeruation of the ſabbath day is againe commanded. 18 And our Lord deliuereth to Moyſes tvvo tables vvritten with the ſinger of God.

1 AND our Lord ſpake to Moyſes, ſaying:

2 Behold, I haue called by name Beſeleel the ſonne of Vri the ſonne of Hur of the tribe of Iuda,

3 and I haue replenished him with the ſpirit of God, with wiſdome, & vnderſtanding, and knowledge in al worke,

4 to deuiſe whatſoeuer may be artificially made of gold, and ſiluer, and braſſe,

5 of marble, and precious ſtones, and diuerſitie of wood.

6 And I haue geuen him for his felow Ooliab the ſonne of Achiſamech of the tribe of Dan. And in the hart of euerie skilful man haue I put wiſdome: that they may make al things which I haue commanded thee,

7 the tabernacle of couenant, and the arke of teſtimonie, and the propitiatorie, that is ouer it, and al the veſſel of the tabernacle,

8 and the table and the veſſel therof, the candleſticke moſt pure with the veſſel therof, and the Altares of incenſe,

9 and of holocauſte, and al their veſſel, the lauer with his foote,

10 the holie veſtments in the miniſterie for Aaron the prieſt, and for his ſonnes, that they may execute their office, about the ſacred things:

11 the oile of vnction, and the incenſe of ſpices in the Sanctuarie, al thinges which I haue commanded thee, shal they make.

12 And our Lord ſpake to Moyſes, ſaying:

13 Speake to the children of Iſrael, and thou shalt ſay to them: See that you keepe my ſabbath: becauſe it is a ſigne betwen me and you in your generations: that you may know that I am the Lord, which ſanctifie you.

14 Keepe you my ſabbath: for it is holie vnto you: he that shal pollute it, dying shal die: he that shal doe worke in it, his ſoule shal perish out of the middes of his people.

15 Six dayes shal you doe worke: in the ſeuenth day is the ſabbath, the holie reſt to the Lord. Euerie one that shal doe any worke in this day, shal die.

16 Let the children of Iſrael keepe the Sabbath, and celebrate it in their generations. It is an euerlaſting couenant

17 betwen me and the children of Iſrael, and a ſigne perpetual. for in ſix dayes the Lord made heauen and earth, and in the ſeuenth he ceaſed from worke.

18 And our Lord, when he had ended ſuch ſpeaches in mount Sinai, gaue vnto Moyſes two ſtone tables of teſtimonie, written [::] with the finger of God.

Marginal notes to Chapter 31

• 18 [::] Not by Movſes, but by an Angel, at Gods appointment. Gal. 3. v. 19.

Chapter 32

CHAP. XXXII. The people (Aaron conſenting) make & adore the image of a calfe. 7. which God reue⟨illegible⟩ling to Moyſes, 11. be praieth our Lord, for Abraham, Iſaac, and Iacobs ſake to ſpare the people, and performe his promiſe. 14. VVherwith God is pacified. 15. Yet Moyſes coming from the Mount, and ſeeing the calfe, and idolatrie, throweth downe the tables and breaketh them. 20. destroyeth the idol, 21. blameth Aaron, 27. cauſeth manie Idolaters to be slaine, 31. and againe prayeth for the people.

1 AND the people ſeeing that Moyſes made tariance ere he came downe from the mount, being aſſembled againſt Aaron, they ſayd: Ariſe, make vs [::] goddes, that may goe before vs: for what hath chanced to this Moyſes the man that brought vs out of the Land of Aegypt, we know not.

2 And Aaron ſayd to them: Take the golden earlettes from the eares of your wiues, and ſonnes and daughters, & bring them to me.

3 And the people did that he had cōmanded, bringing the earlettes to Aaron.

4 Which when he had receiued, he formed them by founders worke, and made of them“ a molten calfe. And they ſayd: Theſe are thy goddes Iſrael, that haue brought thee out of the land of Aegypt.

5 Which when Aaron had ſenne, he builded an altar before it, and by a cryers voice proclaimed ſaying: Tomorow is the ſolemnitie of the Lord.

6 And ryſing in the morning, they offered holocauſtes, and pacifique hoſtes, and the people ſate downe to eate, and to drinke, and they role vp [::] to play.

7 And our Lord ſpake to Moyſes, ſaying: Goe, get thee downe: thy people, which thou haſt brought out of the Land of Aegypt, hath ſinned.

8 They haue quickly reuolted from the way, that thou didſt ſhew them: and they haue made to them ſelues a molten calfe, and haue adored, and immolating hoſtes vnto [::] it, haue ſayd: Theſe are thy goddes Iſrael, that haue brought thee out of the Land of Aegypt

9 And againe our Lord ſaid to Moyſes: I ſee that this people is ſtiffenecked:

10 [::] ſuffer me, that my furie may be angrie againſt them, and that I may deſtroy them, and I wil make thee into a great nation.

11 But“ Moyſes beſought the Lord his God, ſaying: Why Lord, is thy furie angrie againſt thy people, whom thou haſt brought forth of the Land of Aegypt, in great power, and in a ſtrong hand?

12 Let not the Aegyptians ſay I beſeech thee: He hath craftely brought them forth, that he might kil them in the mountaynes, and deſtroy them from the earth: let thyne anger ceaſe, and be pacified vpon the wickednes of thy people.

13 “ Remenber Abraham, Iſaac, and Iſrael [::] thy ſeruantes, to whom thou ſwareſt by thine owne ſelf, ſaying: I wil multiplie your ſeed as the ſtarres of heauen: and this whole land, wherof I haue ſpoken, I wil giue to your ſeed, and you ſhal poſſeſſe it alwayes.

14 And our Lord was pacified from doing the euil which he had ſpoken againſt his people.

15 And Moyſes returned from the mount, carying the two tables of teſtimonie in his hand, written on both ſides,

16 and made by the worke of God: the writing alſo of God was grauen in the tables.

17 And Ioſue hearing the tumult of the people crying out, ſaid to Moyſes: The noyſe of battaile is heard in the campe.

18 Who anſwered: It is not the crie of men encouraging of fight, nor the ſhoute of men compelling to flee: but I doe heare the voice of ſingers.

19 And when he approched to the campe, he ſaw the calfe, and the daunces: and being [::] very wrath, he threw the tables out of his hand, and brake them at the foote of the mount.

20 and catching the calfe which they had made, he burnt it, and bette it into powder, which he ſtrawed into water, and gaue thereof drinke to the children of Iſrael.

21 And he ſaid to Aaron: What hath this people done to thee, that thou ſhouldeſt bring vpon them an heinous ſinne?

22 To whom he anſwered: Let not my lord be offended: for thou knoweſt this people, that it is prone to euil:

23 they ſaid to me: Make vs goddes, that may goe before vs: for vnto this ſame Moyſes, that brought vs forth out of the Land of Aegypt, we know not what is chanced.

24 To whom I ſaid: Which of you hath gold? They tooke, and brought to me: and I caſt it into the fire, and [::] this calfe came forth.

25 Moyſes therfore ſeeing the people that they were made naked (for Aaron had ſpoiled them for the ignominie of filth, and had ſet them naked among their enemies)

26 and ſtanding in the gate of the campe, he ſaid: If any man be our Lords, let him ioyne to me. And there gathered vnto him al the ſonnes of Leui:

27 to whom he ſaid: This ſaith the Lord God of Iſrael: Put euerie man his ſword vpon his thigh: goe, & returne from gate to gate through the middes of the campe, and euerie man kil his brother, and frend, and neighbour.

28 And [::] the ſonnes of Leui did according to the ſaying of Moyſes, and there were ſlaine in that day about three thouſand men.

29 And Moyſes ſaid: You haue conſecrated your handes this day to our Lord, euerie man in his ſonne & in his brother, that bleſſing may be giuen to you

30 And when the next day was come, Moyſes ſpake to the people: You have ſinned a verie great ſinne: I wil goe vp to our Lord, if by anie meanes I may be able to intreate him for your ſinful fact.

31 And returning to our Lord▪ he ſaid: I beſeech thee: this people hath ſinned a heinous ſinne, and they haue made to them ſelues goddes of gold: either forgiue them this treſpaſſe,

32 or if thou doe not, [::] ſtrike me out of the booke that thou haſt written.

33 To whom our Lord anſwered: He that hath ſinned to me, him wil I ſtrike out of my booke:

34 but goe thou, and leade this people whither I haue told thee: myne Angel ſhal goe before thee. And I in the day of reuenge wil viſite this ſinne alſo of theirs.

35 Our Lord therfore ſmote the people for the fault concerning the calfe, which Aaron had made.

Marginal notes to Chapter 32

• 1 [::] Aaron knew what goddes they ment, to wit, ſuch as they had ſenne worſhipped in Aegypt, and therfore he made them a molten calfe. v. 4.
• 6 [::] Exceſſe in play called fooliſh mirth, is the daughter of gluttonie, and mother of Idolatrie. S. Greg. li. 31. c. 31. Moral.
• 8 [::] To the molten calfe, which they had made.
• 10 [::] God ſaying, suffer me, ſignifieth that he could be hindered S. Hierom. in Ion⟨illegible⟩. 1.
• 13 [::] Not only Gods promiſe. but alſo his ſeruants merites are here propoſed for procuring mercie to the people. See the Annotation.
• 19 [::] Moyſes the meekeſt manon earth. (Nu. 12.) in Gods cauſe was moſt zelous againſt ſinne. ⟨illegible⟩. Aug. q. 144. in Exod.
• 24 [::] Aaron confeſſed the fault briefly, not intending a friuolous excuſe: for he could not thinke, but Moyſes knew the truth. ⟨illegible⟩. Aug. q. 145 in Exod.
• 28 [::] Their zeale vſed with authoritie and order is here rewarded: which otherwiſe wanting, when Simeon and Leui ſlew the Sichemites, was blamed by Iacob. Gen. 34. & 49.
• 32 [::] Moyſes not content with his owne ſaluation, would rather periſh with the people, then they ſhould al be deſtroied: and therfore at his inſtance God pardoned them. S. Hicr⟨illegible⟩. E⟨illegible⟩. 12 ad Ga⟨illegible⟩d. & in Ione. 1. S. Aug q. 147. in Exod.

ANNOTATIONS. CHAP. XXXII.

4. A molten calfe] No other reaſon can be imagined, why the people [Margin: This people thought the calfe to be the true God.] falling to Idolatrie, required the image of a calfe, rather then of anie other thing, but for that they thought the blacke calfe with white ſpottes, called Apis, or Serapis, whom they ſawe the Aegyptians eſtemed moſt of al their [Margin: S. Aug. li. 18. c ⟨illegible⟩. ciuit.] goddes, to be the chiefe, or onlie God. And therfore to this famous Idol, they aſcribed the benefite of their deliuerie from bondage, ſaying: Theſe are thy goddes, o Iſrael, that haue brought thee out of the Land of Aegypt. So they ment not [Margin: They adored that which the image repreſented.] to worſhip our Lord, the true God, in that image, as Caluin would haue it, [Margin: li. 1. c. 11. para. 9. Inſtit.] but the very calfe whoſe image it was, for adoring immediatly the calues image, and immolating hoſtes to it (v. 8.) they proteſted that to be their God, which the image repreſented. This appeareth alſo, Deut. 32. v. 18. God that begat thee thou haſt forſaken: and haſt forgotten our Lord thy creatour. And Pſal. 105. v. 21. They forgat God, vvhich ſaued them.

11. Moyſes beſought.] Albeit Moyſes with moſt humble ſubmiſſion prayed [Margin: Caluin chargeth Moyſes with arrogancie. Moyſes charitie concurred with Gods prouidence.] for the people, which God ſo accepted, that he was therby pacified, (v. 14.) yet Caluin here condemneth him of arrogancie, and pride, as though he imperiouſly [Margin: In hunc locum.] preſcribed law to God, ſpoyling him of his iuſtice. Much otherwiſe S. Hierom (Epiſt. 12. ad Gaudent.) commending his feruent charitie, doubteth not to ſay. Dei potentiam ſerui preces impediebant. The ſeruantes prayers hindered Gods povver, becauſe God himſelf ſaying, ſuffer me, that my furie may be angrie againſt them, and that I may deſtroy them: ſhewed his diuine prouidence to be ſuch, as he might be ſtaied, from doing that vvhich be threatned.

13. Remember Abraham,] It much trubled Caluin, that for obtaining pardon [Margin: S. Aug. q. 149. in Exod. S. Chryſ▪ ho. 42. in Gen. The⟨illegible⟩d. q 67. in Exo.] [Margin: God ſheweth mercie for the merites of his ſeruants.] for the people, the Patriarches are mentioned, for whoſe ſake and merites, mercie, and protection was promiſed by God (Gen. 18. 22. 26.) ▪prophecied by Iacob, (Gen. 48.) performed here, and in manie other places. And it is a vaine euaſion to ſay; God ſhewed his mercie for his promiſe ſake only; for he promiſed the ſame for their merites; as appeareth in the places alleaged. [Margin: Grace goeth before merites.] Though al merites procede from Gods grace, firſt geuen without merite⟨illegible⟩. 1. Cor. 4. v. 7. S. Aug. degrat. & lib. arb. c. 6.

Chapter 33

CHAP. XXXIII. Gods wrath being mitigated by Moyſes, the people mourne for their ſinne, 7. Moyſes pitcheth the tabernacle vvithout the campe, and therin conuerſeth familiarly vvith God. 18. deſiring to ſee his glorie.

1 AND our Lord ſpake to Moyſes, ſaying: Goe, get thee vp from this place, thou and thy people which thou haſt brought out of the Land of Aegypt, into the land wherof I ſware to Abraham, Iſaac, and Iacob, ſaying: To thy ſeede I wil giue it:

2 and I wil ſend an Angel thy precuſor, that I may caſt out the Chananeite, and Amorrheite, and Hetheite, and Pherezeite, and Heueite, and Iebuſeite,

3 and thou maieſt enter into the land that floweth with milke and honey: for [::] I wil not goe vp with thee, becauſe thou art a ſtiffenecked people: leſt perhappes I deſtroie thee in the way.

4 And the people hearing this verie il ſaying, mourned: and no man put on his ornamentes after the cuſtome.

5 And our Lord ſayd to Moyſes: Speake to the children of Iſrael: Thou art a ſtiffenecked people, once I ſhal goe vp in the middes of thee, and ſhal deſtroy thee. Now preſently lay away thy ornamentes, that I may know what to doe vnto thee.

6 Therfore the children of Iſrael layd away their ornamentes from mount Horeb.

7 Moyſes alſo taking the tabernacle, pitched it without the campe a farre of, and called the name thereof, The Tabernacle of couenant. And al the people, that had anie queſtion, went forth to the Tabernacle of couenant, without the campe.

8 And when Moyſes went forth to the tabernacle, al the people roſe vp, and euerie one ſtoode in the dore of his pauilion, and they beheld the backe of Moyſes, til he entred into the tabernacle.

9 And when he was entred into the Tabernacle of couenant, the piller of the cloude came downe, and ſtoode at the doore, and he ſpake with Moyſes,

10 al they beholding that the piller of the cloud ſtoode at the doore of the Tabernacle. And they ſtoode, and adored at the doores of their tabernacles.

11 And our Lord ſpake vnto Moyſes face to face, as a man is wont to ſpeake to his frend. And when he returned into the campe, his miniſter Ioſue the sōne of Nun, a yong man, departed not from the Tabernacle.

12 And Moyſes ſaid to our Lord: Thou commandeſt me to leade forth this people: and doeſt not ſhew me whom thou wilt ſend with me, eſpecially wheras thou haſt ſaid: I know thee by name, and thou haſt found grace in my ſight.

13 If therfore I haue found grace in thy ſight, shew me thy face, that I may know thee, and may find grace before thine eyes, looke vpon thy people this nation.

14 And our Lord ſaid: My face ſhal goe before thee, and I wil giue thee reſt.

15 And Moyſes ſayd: If thy ſelfe doeſt not goe before, bring vs not out of this place.

16 For whereby shal we be able to know I and thy people, that we haue found grace in thy ſight, vnles thou walke with vs, that we may be glorified of al peoples, that dwel vpon the earth?

17 And our Lord ſaid to Moyſes: This word alſo, which thou haſt ſpoken, wil I doe: for thou haſt found grace before me, and thy ſelfe I haue knowen by name.

18 Who ſaid: Shew me thy glorie.

19 He anſwered: I wil shew thee [::] al good, and [::] wil cal in the name of the Lord before thee: and I wil haue mercie on whom I wil, and I wil be merciful to whom it shal pleaſe me.

20 And againe he ſayd: Thou canſt not ſee my face: [::] for man shal not ſee me, and liue.

21 And againe: Behold, quoth he, there is a place with me, and thou shalt ſtand vpon the rocke.

22 And when my glorie shal paſſe, I wil ſette thee in a hole of the rocke, and protect thee with my right hand, vntil I paſſe:

23 and I wil take away my hand, and thou shalt ſee [::] my backe-partes: but my face thou canſt not ſee.

Marginal notes to Chapter 33

• 3 [::] God w⟨illegible⟩uld not in this paſſage worke ſuch miracles, as he did, bringing them forth of Aegypt. So it is a comination becauſe they wereſt ubborne and ſtiffe necked.
• 19 [::] The viſion of God in gloric, is algo⟨illegible⟩d.
• 19 [::] God by his grace maketh his ſeruants to cal vpon his name. S. Aug. q 154. in Exod.
• 20 [::] None in this life can ſee God as Saincts do in glorie. 1. Ioan. 3.
• 22 Rom 9.
• 23 [::] Moyſes ſaw more glorious workes & effectes of God, then other Prophets, yet not his ſubſtance and diuine nature. Theodoret. q. 68. in Exod S Hier. de verb. Iſa. vidi. Dom. S. Chryſoſt. ho. 4. de in copie, Dei natura.

Chapter 34

CHAP. XXXIIII. Moyſes goeth againe into Mount Sinai, vvith new tables, praying for the people. 10. to whom God promiſeth to giue poſſeſsion of the Land. 12. Prohibiteth al aſsociation vvith the Gentiles, for feare of Idolatrie, 18. geueth precepts concerning the firſt borne, the Sabbath, and other feaſtes. 28. After fourtie dayes faſt, Moyſes returneth to the people with the commandements, and his face appearing horned, he couereth it, whenſoeuer he ſpeaketh to the people.

1 AND after this he ſaid: [::] Cut thee two tables of ſtone like vnto the former, and I wil write vpon them the wordes, which the tables had, which thou haſt broken.

2 Be readie in the morning, that thou maieſt forwith go vp into the mount Sinai, and thou ſhalt ſtand with me vpon the toppe of the mount.

3 Let no man go vp with thee, neither let anie man be ſene throughout the whole mount: the oxen alſo and the sheepe let them not feede ouer againſt.

4 He cut out therfore two tables of ſtone, ſuch as had bene before: and riſing very early he went vp into mount Sinai, as our Lord had commanded him, carying with him the tables.

5 And when our Lord was descended in a cloude, Moyſes ſtoode with him, calling vpon the name of our Lord.

6 Who paſſing before him, he ſaid: [*] Dominatour Lord God, merciful and clement, patient and of much compaſſion, and true,

7 Which keepeſt mercie vnto thouſandes: which takeſt away iniquitie, and wicked factes, and ſinnes, and no man of him ſelfe is innocent before thee. Which doeſt render the iniquitie of the fathers to the children, and to the nephewes vnto the third and fourth generation.

8 And Moyſes making haſt, bowed flatte vnto the earth, and adoring

9 he ſaid: If I haue found grace in thy ſight o Lord, I beſeech thee that thou wilt goe with vs (for it is a ſtiffe necked people) and take away our iniquities and ſinnes, and poſſeſſe vs.

10 Our Lord anſwered: [::] I wil make a couenant in the ſight of al, I wil do ſignes that were neuer ſene vpon the earth, nor in anie nations: that this people may ſee, in the middes of whom thou art, the terrible worke of the Lord which I wil doe.

11 Obſerue al thinges which this day I command thee: I my ſelf wil caſt out before thy face the Amorrheite, and Chananeite, and Hetheite, the Pherezeite alſo, and Heueite, and Iebuſeite.

12 Beware thou neuer ioyne amitie with the inhabitants of that land, which may be thy ruine:

13 but deſtroy their altars, breake their ſtatues, and cut downe their groues:

14 adore not a ſtrange God. The Lord his name is Ielouſe, God is an emulatour.

15 Enter no traffick with the men of thoſe regions: leſt, when they haue fornicated with their goddes, and haue adored their idols, ſome man cal thee to eate of the thinges immolated.

16 Neither ſhalt thou take a wife for thy ſonnes of their daughters: leſt after them ſelues haue fornicated, they make thy ſonnes alſo to fornicate with their goddes.

17 Molten goddes thou shalt not make to thee

18 Thou ſhalt keepe the ſolemnitie of the azymes. Seuen dayes ſhalt thou eate azymes, as I haue commanded thee, in the time of the moneth of new corne: for in the moneth of ſpring time thou didſt goe out of Aegypt.

19 Al of the male kind, that openeth the matrice, shal be mine. Of al beaſtes as wel oxen as of ſheepe, it ſhal be mine.

20 The firſtborne of an aſſe thou ſhalt redeeme with a sheepe: but if thou wilt not giue a price for it, it ſhal be ſlaine. The firſtborne of thy ſonnes thou shalt redeeme: neither shalt thou appeare emptie in my ſight.

21 Six dayes ſhalt thou worke, the ſeuenth day thou ſhalt ceaſe to eare, and reape.

22 The ſolemnitie of weekes thou shalt make to thee, in the firſt fruites of corne of thy wheate harueſt, and the ſolemnitie, when the time of the yeare returneth that al thinges are laid vp.

23 Three tymes of the yeare al thy male shal appeare in the ſight of the omnipotent Lord God of Iſrael.

24 For when I ſhal haue taken away the nations from thy face, and shal haue dilated thy borders, no man shal lie in wayte againſt thy land, when thou doeſt goe vp, and appeare in the ſight of the Lord thy God thriſe in a yeare.

25 Thou shalt not immolate the bloud of my hoſte vpon leauen: neither ſhal there remaine in the morning of the victime of the ſolemnitie of the Phaſe.

26 The firſt of the fruites of thy ground thou shalt offer in the houſe of the Lord thy God. Thou shalt not boile a kidde in the milke of his damme.

27 And our Lord ſaid to Moyſes: Write thee theſe wordes, in which I haue made a couenant both with thee and with Iſrael.

28 Therfore he was there with our Lord fourtie dayes and fourtie nightes: he did not eate bread, and he dronke no water, and [::] he wrote in the tables the wordes of the couenant, [::] tenne

29 And when Moyſes came downe from the mount Sinai, he held the two tables of teſtimonie, and he knew not that his face was [::] horned by the conuerſation of the talke of our Lord.

30 And Aaron and the children of Iſrael ſeing the face of Moyſes horned, they were afraid to come neere.

31 And being called of him, they returned as wel Aaron as the princes of the ſynagogue. And after that he ſpake to them,

32 al the children of Iſrael alſo came to him: whom he commanded al thinges that he had heard of our Lord in mount Sinai.

33 And hauing ended his talke, he put [::] a veile. vpon his face.

34 Which going in to our Lord, and ſpeaking with him, he toke away vntil he went forth, and then he ſpake to the children of Iſrael al thinges that had bene commanded him.

35 Who ſaw that the face of Moyſes coming forth was horned, but he couered his face againe, if at anie time he ſpake to them.

Marginal notes to Chapter 34

• 1 [::] The firſt tables being broken, yet others are made: ſo though the firſt grace geuen in Baptiſme be loſt, Yet there remaineth penance, as the ſecond table of ſaftie after ſhipwrake S. Hiero. Epiſ ad Demedriad.
• 6 [*] chief ruler.
• 10 [::] Notwithſtanding his former commination chap. 33. v 3 God here promiſeth new benefites.
• 28 [::] God by an angel not Moyſes. ſupra v 1. & Deut. 10. v. 2. & 4.
• 28 [::] How ſoeuer the commandments are diuided in both tables, here it is certaine, that there be no more nor fewer then tenne in al.
• 29 [::] So his face appeared to the beholders, by reaſon of the gliſtering beames of his countenance ſhining gloriouſly, after his conuerſation with God fourtie dayes: which ſignifieth that much more that which abideth (in al eternitie) is in glorie. 2. Cor. 3.
• 33 [::] The ſame veile (ſaieth S. Paul) remaneth vpon the hart of the Iewes, that they can not ſee Chriſt, til by his ſpecial grace they ſhal be illuminated: 2 Cor 3. The like is vpon the hart of Heretikes that can not ſee the Church. S. Aug. in Pſal. 30. con 2.

Chapter 35

CHAP. XXXV. The precept of the Sabbath is yet renewed. 4. Firſt fruites, and other giftes are required, and duly offered, for the making of the tabernacle and other thinges therto belonging, which are here recited. 30. Beſeleel and Oo. iab are appointed workmen for this purpoſe.

1 THERFORE [::] al the multitude of the children of Iſrael being gathered together, he ſaid to them: Theſe are the thinges which our Lord hath commanded to be done.

2 Six dayes you ſhal do worke: the ſeuenth day shal be holie vnto you, the ſabbath, and reſt of our Lord: he that shal do anie worke in it, shal be ſlaine.

3 You shal not kindle ſite in al your habitations on the ſabbath day.

4 And Moyſes ſaid to al the aſſemblie of the children of Iſrael: This is the word that our Lord hath commanded, ſaying:

5 Separate with you firſt fruites to the Lord. Let euerie one that is willing and hath a readie hart, offer them to the Lord: gold and ſiluer, and braſſe,

6 hyacinth and purple, and ſcarlet twiſe died, and ſilke, the haire of goates,

7 and rammes skinnes died redde, and ianthin skinnes, the wood ſetim,

8 and oile to maintaine lightes, and to make ointment, and moſt ſweete incenſe,

9 Onyx ſtones, and pretious ſtones, for the adorning of the Ephod and the Rationale.

10 Whoſoeuer of you is wiſe, let him come, and make that which our Lord hath commanded:

11 to wit, the Tabernacle, and the roofe therof, and the couer, the ringes, and the bordeworke with the barres, the pinnes and the feete:

12 the Arke and the ſtaues, the propitiatorie, and the veile, that is drawen before it:

13 the Table with the barres and the veſſel, and the loaues of propoſition:

14 the Candleſticke to beare vp the lightes, the veſſel therof and the lampes, and the oile to the nouriſhing of fires:

15 the Altar of incenſe, and the barres, and the oile of vnction and the incenſe of ſpices: the Hanging at the doore of the tabernacle:

16 the Altar of holocauſte, and his grate of braſſe, with the barres and veſſel therof: the Lauer and his feete:

17 the Curtines of the court with the pillers and the feete, the hanging in the doores of the entrie,

18 the pinnes of the tabernacle and of the court with their litle cordes:

19 the Veſtimentes, that are to be vſed in the miniſterie of the ſanctuarie, the veſture of Aaron the high Prieſt, and of his ſonnes, to do the function of Prieſthood vnto me.

20 And al the multitude of the children of Iſrael going forth from the ſight of Moyſes,

21 offered firſt fruites to our Lord with a moſt prompt and deuoute minde, to make the worke of the tabernacle of the teſtimonie. Whatſoeuer was neceſſarie to the ſeruice therof and to the holie veſtiments,

22 both men and wemen did giue, tablettes and earlettes, ringes and bracelettes: euerie veſſel of gold was ſeparated for the donaries of our Lord.

23 If anie man had hyacinth, and purple, and ſcarlet twiſe died redde, and ianthin skinnes,

24 metal of ſiluer and braſſe, they offered to our Lord, and the wood ſetim for diuers vſes.

25 But the skilful wemen alſo gaue ſuch thinges as they had ſponne, hyacinth, purple, and ſcarlet, and ſilke,

26 and goates haire, geuing al of their owne accord.

27 But the princes offered onyx ſtones, and pretious ſtones, for the Ephod and the Rationale,

28 and ſpices and oile to maintaine the lightes, and for the preparing of ointment, and to make the incenſe of moſt ſweete ſauour.

29 Al men and wemen with deuoute mind offered donaries, that the workes might be made which our Lord had comanded by the hand of Moyſes. Al the children of Iſrael did dedicate voluntarie thinges to our Lord.

30 And Moyſes ſaid to the children of Iſrael: Behold, our Lord hath [::] called by name Beſeleel the ſonne of Vri the ſonne of Hur of the tribe of Iuda.

31 And hath filled him with the ſpirit of God, with, wiſdome and intelligence, and ſcience and allearning

32 to deuiſe and to make worke in gold and ſiluer, and braſſe,

33 and in grauing ſtones, and in carpenters worke. Whatſoeuer can be deuiſed artificially,

34 he hath giuen in his hart: Ooliab alſo the ſonne of Achiſamech of the tribe of Dan:

35 both hath he inſtructed with wiſedome, to make the workes of a carpenter, a tapeſter, an embroderer of hyacinth and purple, and ſcarlet twiſe died, and ſilke, and to weaue al thinges, and to inuent al new things.

Marginal notes to Chapter 35

• 1 [::] After the fall of the people to Idolatrie, their punishment, and repentāce, their reconciliation to God and new tables of the commandments made and written, Moyſes repeteth the former precept, of keping the Sabbath, and prouideth al neceſſaries to the making of the Tabernacle, wherto the Princes and people moſt promptly and liberally contribute S. Aug. q. 172. in Exo.
• 30 [::] As matter alone is not ſufficient for a building without artificers, to whom God geueth ſpecial skil: ſo for expounding holie Scripture God geueth particular knowledge to Paſtors and Doctors, to the conſummation of Sainctes, to the worke of the miniſterie, to the edifying of the bodie of Chriſt. (the Church. Epheſ. 4.

Chapter 36

CHAP. XXXVI. More being geuen then was needeful. 6. Moyſes made to be proclamed that no more should be offered. 8. So the curtines, 13. ringes, 18. buckles, 19. the couer, 20. bordes, 21. barres, 35. a veile, 36. pillers, and a hanging are made readie.

1 BESEL⟨illegible⟩EL therfore, and Ooliab, and euerie wiſe man, to whom our Lord gaue wiſedome and vnderſtanding, to know how to worke artificially, made the thinges that are neceſſarie for the vſes of the Sanctuarie, and which our Lord did command.

2 And when Moyſes had called them, and euerie cunning man, to whom our Lord had geuen wiſedome, and ſuch as of their owne accord had offered themſelues to the making of the worke,

3 he deliuered al the donaries of the children of Iſrael vnto them. Who being earneſt about the worke, the people daily in the morning did offer their vowes.

4 Whereupon [::] the arſtificers being conſtrained to come,

5 ſaid to Moyſes: The people offereth more then is neceſſarie.

6 Moyſes therfore commanded proclamation to be made by the criers voice: Let neither man nor woman offer anie more in the worke of the Sanctuarie. And ſo they ceaſed from offering giftes,

7 becauſe the thinges that were offered did ſuffice and were ouer much.

8 And al the wiſe harted men, to accompliſh the worke of the tabernacle, made ten curtines of twiſted ſilke, and hyacinth, and purple, and ſcarlet twiſe died, with varied worke, and the art of embrodering:

9 of which one had in length twentie eight cubites, and in bredth foure: there was one meaſure of al the curtines.

10 And he ioyned fiue curtines, one to an other, and the other fiue be coupled to themſelues one with an other.

11 He made alſo loupes of hyacinth in the edge of one curtine on either ſide, and in the edge of the other curtine in like maner,

12 that the loupes might meete one againſt an other, and might be ioyned eech with other.

13 Whereupon alſo he did caſt fiftie ringes of gold, that might catch the loupes of the curtines, and might be made one tabernacle.

14 He made alſo eleuen curtines of goates haire to couer the roofe of the tabernacle:

15 one curtine in length had thirtie cubites, & in bredth foure cubites: al the curtines were of one meaſure:

16 of which fiue he ioyned apart, & the other ſix apart.

17 And he made fiftie loupes in the edge of one curtine, and fiftie in the edge of an other curtine, that they might be ioyned one to an orher.

18 And fiftie buckles of braſſe wherwith the roofe might be knitte together, that of al the curtines there might be made one couering.

19 He made alſo a couer for the tabernacle of rammes skinnes died redde: & an other couer ouer that of ianthin skinnes.

20 He made alſo the bordes of the tabernacle of the wood ſetim ſtanding.

21 The length of one borde was ten cubites: and the bredth contained one cubite and an halfe.

22 There were two morteſes throughout euerie borde, that one might be ioyned to the other. So made he in al the bordes of the tabernacle.

23 Of the which twentie were at the ſouth ſide againſt the South,

24 with fourtie feete of ſiluer. Two feete were put vnder one borde on either ſide of the corners, where the morteſes of the ſides end in the corners.

25 At that ſide alſo of the tabernacle, that looked toward the North, he made twentie bordes,

26 with fourty feete of ſiluer, two feete for euery borde.

27 But againſt the weſt, to witte, at that ſide of the tabernacle, which looketh to the ſea, he made ſix bordes,

28 and two other at ech corner of the tabernacle behind:

29 which were alſo ioyned from beneth vnto the toppe, & they grew together into one connexion. So he made on either ſide at the corners

30 that there were in al eight bordes, and had ſixteene feete of ſiluer, to witte, two feete vnder euerie borde

31 He made alſo barres of the wood ſetim, fiue to hold together the bordes of one ſide of the tabernacle,

32 and fiue other to ioyne together the bordes of the other ſide: and beſides theſe, fiue other barres at the weſt ſide of the tabernacle againſt the ſea.

33 He made alſo an other barre, that might come by the middes of the bordes from corner vnto corner.

34 And the bordeworke it ſelfe he plated with gold. And their ringes he made of gold, through which the barres might be drawen: the which alſo themſelues he couered with plates of gold.

35 He made alſo a veile of hiacinth, and purple, ſcarlette, and twiſted ſilke, with embrodered worke, varied and diſtinguiſhed:

36 and foure pillers of the wood ſetim, which with their heades he plated with gold, caſting their feete of ſiluer.

37 He made alſo a hanging in the entrie of the tabernacle of hyacinth, purple, ſcarlet, and twiſted ſilke, with the worke of an embroderer:

38 and fiue pillers with their heades, which he couered with gold, and their feete he did caſt of braſſe.

Marginal notes to Chapter 36

• 4 [::] As the people abounded in deuotion, ſo the workmen of modeſtie and religion would haue no more then neceſſarie ⟨illegible⟩. Auguſtin q. ⟨illegible⟩71. in Exod.

Chapter 37

CHAP. XXXVII. Beſeleel maketh the Arke. 6. the Propitiatorie, with Cherubimes, 10. the Table, vvith veſsel belonging therto, 17. the Candleſticke vvith bowles and branches 23. ſeuen lampes with ſnuffers, 25. the Altar of incenſe, 29. and compoundeth the incenſe.

1 AND Beſeleel made alſo the arke of the wood ſetim, hauing two cubites and an halfe in length, and a cubite and an halfe in bredth, the height alſo was of one cubite and an halfe: and he plated it with the pureſt gold within and without.

2 And he made to it a crowne of gold round about,

3 caſting foure ringes of gold at the foure corners thereof: two ringes in the one ſide, and two in the other.

4 Barres alſo he made of the wood ſetim, which he plated with gold,

5 and which he put into the ringes, that were at the ſides of the arke to carie it.

6 He made alſo the Propititorie, that is, the Oracle, of the pureſt gold, two cubites and an halfe in length, and a cubite and an halfe in bredth.

7 Two Cherubins alſo of beaten gold, which he ſette on either ſide of the Propitiatorie:

8 One Cherub in the toppe of one ſide, and the other Cherub in the toppe of the other ſide: two Cherubins in each toppe of the Propitirtorie,

9 ſpreading their winges, and [::] couering the Propitiatorie, and looking one toward the other and toward it.

10 He made alſo the table of the wood ſetim in length two cubites, and in bredth one cubite, which had in height a cubite & an halfe.

11 and he did compaſſe it with the fineſt gold, and he made to it a golden ledge round about,

12 and to the ledge it ſelfe a golden crowne enterpolished of foure fingers, and vpon the ſame an other golden crowne.

13 And he caſt foure ringes of gold, which he put in the foure corners at euerie foote of the table

14 againſt the crowne: and he put the barres into them, that the table might be caried.

15 The barres alſo them ſelues he made of the wood ſetim, and compaſſed them with gold.

16 And the veſſel for the diuers vſes of the table, ſawcers, phiales, and goblettes, and cenſars, of pure gold, wherein the libamentes are to be offered.

17 He made alſo the candleſticke beaten of the fineſt gold. From the shaft wherof the branches, cuppes, and boules and lilies did proceede:

18 ſix on both ſides, three branches on one ſide, and three on the other:

19 three cuppes in maner of a nutte on euerie branch, and boules withal and lilies: and three cuppes of the faſhion of a nutte in an other branch, and boules withal and lilies. The worke of the ſix branches, that proceded from the ſhaft of the candleſticke, equal

20 And in the shaft it ſelfe were foure cuppes after the maner of a nutte, and boules withal at euerie one and lilies:

21 and boules vnder two branches in three places, which together make ſix branches proceding from one ſhaft.

22 both the boules therfore, & the branches were out of it, al beaten of the pureſt gold.

23 He made alſo the ſeuen lampes with their ſnuffers, and the veſſel, where the ſnuffings ſhould be put out, of moſt pure gold.

24 The candleſticke withal the veſſel therof did weigh a talent of gold.

25 He made alſo the altar of incenſe of the wood ſetim, hauing a cubite euerie way foure ſquare, and in height two: from the corners wherof the hornes did procede.

26 And he plated it with the pureſt gold, with the grate and the walles and the hornes.

27 And he made to it a crowne of gold round about, and two golden ringes vnder the crowne at either ſide, that the barres may be put into them, and the altar may be caried.

28 And the barres them ſelues he made alſo of the wood ſetim, and couered them with plates of gold.

29 He compounded alſo oile for the ointment of ſanctification, and incenſe of the pureſt ſpices with the worke of a pigmentarie.

Marginal notes to Chapter 37

• 9 [::] The Cherubins couering al vpon and within the arke ſignifie (ſaith S Gregorie Nyſſen) that the Scriptures haue a hiegher ſenſe then the literal. de vita Moyſeos poſt medium.

Chapter 38

CHAP. XXXVIII. The ſame Beſeleel maketh the Altar of Holocauſte. 8. the braſen lauer. 9. the court with pillers and hanginges. 21. The giftes that were offered are recited.

1 HE MADE alſo the Altar of Holocauſte of the wood ſetim, fiue cubites foure ſquare, and three in height:

2 the hornes wherof did procede from the corners, and he couered it with plates of braſſe.

3 And for the vſes therof he prepared of braſſe diuers veſſels, cauldrons, tonges, fleſhhookes, pothookes, & firepannes.

4 And the grate therof in maner of nette he made of braſſe, and vnder it in the middes of the altar an hearth,

5 caſting foure ringes at as manie toppes of the nette, to put in barres to carie it:

6 the which themſelues alſo he made of the wood ſetim, and couered them with plates of braſſe:

7 and he drew them through the ringes, that ſtoode out in the ſides of the altar. And the altar it ſelfe was not maſſie, but holow of bordes, and within emptie.

8 He made alſo the lauer of braſſe, with the foote therof, of wemens glaſſes, [::] that watched in the doore of the tabernacle.

9 He made alſo the court, in the ſouth ſide wherof were hanginges of twiſted ſilke, of an hundred cubites,

10 twentie pillers of braſſe with their feete, the heades of the pillers, & the whole grauing of the worke, of ſiluer.

11 In like maner at the north ſide the hanginges, pillers, and feete and the heades of the pillers were of the ſame meaſure, and worke and metal.

12 But on that ſide that looketh to the Weſt, there were hanginges of fiftie cubites, ten braſen pillers with their feete, and the heades of the pillers, and al the grauing of the worke, of ſiluer.

13 Moreouer againſt the Eaſt he prepared haginges of fiftie cubites:

14 of the which, one ſide conteyned fiſtene cubites of three pillers, with their feete:

15 and on the other ſide (becauſe betwen both he made the entrie of the tabernacle) there were hanginges equally of fiftene cubites, and three pillers, and feete as manie.

16 Al the hanginges of the court were wouen of twiſted ſilke.

17 The feete of the pillers were of braſſe, and their heades with al their grauinges of ſiluer: but the pillers alſo of the court them ſelues he plated with ſiluer.

18 And in the entrie therof he made with embrodered worke a hanging of hyacinth, purple, ſcarlet, and twiſted ſilke, that had twentie cubites in length, but the height was fiue cubites according to the meaſure, which al the hanginges of the court had.

19 And the pillers in the entrie were foure with feete of braſſe, and their heades and grauinges of ſiluer.

20 The pinnes alſo of the tabernacle and of tpe court round about he made of braſſe.

21 Theſe are the iuſtrumentes of the taberbacle of teſtimonie, which were numbred according to the precept of Moyſes, in the ceremonies of the Leuites by the hand of Ithamar the ſonne of Aaron the prieſt:

22 which Beſeleel the ſonne of Vri, the ſonne of Hur, of the tribe of Iuda had accomplished, as our Lord commanded by Moyſes,

23 hauing ioyned to him ſelfe for his compagnion Ooliab the ſonne of Achiſamech of the tribe of Dan: who was himſelf alſo an egregious artificer in wood, and a tapiſter and embroderer of hyacinth, purple, ſcarlet, and ſilke.

24 Al the gold that was ſpent in the worke of the Sanctuarie, and that was offered in donaries, was nine and twentie talentes, and ſeuen hundred thirtie ſicles according to the meaſure of the Sanctuarie.

25 And it was offered of them that paſſed to the number, from twentie yeares and vpward, of ſix hundred three thouſand, and fiue hundred fiftie, able men to beare armes.

26 There were moreouer an hundred talentes of ſiluer, wherof were caſt the feete of the Sanctuarie, and of the entrie where the velle hangeth.

27 An hundred feete were made of an hundred talentes, one talent being accoūted for euerie foote.

28 And of the thouſand ſeuen hundred, and ſeuentie fiue he made the heades of the pillers, which them ſelues he alſo plated with ſiluer.

29 Of braſſe alſo there were offered ſeuentie two thouſand talentes, and foure hundred ſicles beſides,

30 of the which were caſt the feete in the entrie of the tabernacle of teſtimonie, and the altar of braſſe with the grate therof, and al the veſſel, that pertayne to the vſe therof,

31 and the feete of the court aſwel in the circuite as in the entire therof, and the pinnes of the tabernacle and of the court, round about.

Marginal notes to Chapter 38

• 8 [::] Theſe wemen watched there for deuotion, and it ſemeth the ſame cuſtome continued til Chriſts time. For Anna the widow obſerued this ſtate of life. Luc. ⟨illegible⟩

Chapter 39

CHAP. XXXIX. Al the ornamentes of Aaron and his ſonnes are made. 31. and the whole vvorke of the Tabernacle is perfited.

1 MOREOVER of hyacinth and purple, ſcarlet and ſilke he made the veſtures, that Aaron should weare when he miniſtred in the holie places, as our lord commanded Moyſes.

2 He made therfore an Ephod of gold, hyacinth, and purple, and ſcarlet twiſe died, and twiſted ſilke,

3 with embrodered worke, and he did cut thinne plates of gold, and drew them ſmal into threedes, that they might be twiſted with the woufe of the former colours,

4 and two edges coupled one to the other in the toppe on either ſide,

5 and a bawdrike of the ſame colours, as our Lord had commanded Moyſes.

6 He prepared alſo two Onyx ſtones, faſt ſette and cloſed in gold, and grauen by the art of a lapidarie, with the names of the children of Iſrael:

7 and he ſet them in the ſides of the Ephod for a moniment of the children of Iſrael, as our Lord had commanded Moyſes.

8 He made alſo a Rationale with embrodered worke according to the worke of the Ephod, of gold, hyacinth, purple, and ſcarlet twiſe died, and twiſted ſilke:

9 foure ſquare, duble, of the meaſure of a palme.

10 And he ſet foure rewes of precious ſtones. In the firſt rewe was ſardius, topazius, an emeraud.

11 In the ſecond, a carbuncle, a ſaphire, and a iaſper.

12 In the third, a ligurius, an achates, and an amethiſt.

13 In the fourth a chryſolith, an onyx, and beryllus, compaſſed and encloſed in gold by their rewes.

14 And the twelue ſtones them ſelues, were grauen with the names of the twelue tribes of Iſrael, euerie one with his ſeueral name.

15 They made alſo in the rationale litle cheynes linked one to an other of the pureſt gold,

16 and two hookes, and as manie ringes of gold. Moreouer the ringes they ſet on either ſide of the Rationale,

17 on the which the two golden cheynes should hang, which they put into the hookes, that ſtoode out in the corners of the Ephod.

18 Theſe both before and behind did ſo agree with them ſelues, that the Ephod and the Rationale might be knit one to the other,

19 tyed to the bawdrike and with ringes ſtrongly coupled, which a lace of hyacinth ioyned, leſt they should flagge looſely, and be moued one from the other, as our Lord commanded Moyſes.

20 They made alſo the tunike of the Ephod al of hyacinth,

21 and a hole for the head in the vpper part againſt the middes, and the border of the hole round about wouen:

22 and beneth at the feete pomegranates of hyacinth, purple, ſcarlet, and twiſted ſilke:

23 and litle belles of the pureſt gold, which they did put betwen the pomegranates in the vtmoſt part of the tunike round about:

24 to witte, a bel of gold, and a pomegranate, wherwith the high prieſt went adorned, when he executed his miniſterie, as our Lord had commanded Moyſes.

25 They made alſo ſilken tunikes with wouen worke for Aaron and his ſonnes:

26 and mitres with their litle crownes of ſilke:

27 linnen breeches alſo, of fine line:

28 and a girdle of twiſted ſilke, hyacinth, purple, & ſcarlet twiſe died, with the art of embrodering, as our Lord had commanded Moyſes.

29 They made alſo the plate of [::] ſacred veneration of moſt pure gold, and they wrote in it with the worke of a lapidarie: The Holie of our Lord:

30 and they tyed it to the mitre with a lace of hyacinth, as our Lord had commanded Moyſes.

31 Therfore al the worke of the tabernacle & of the roofe of teſtimonie was perfited: and the children of Iſrael did al thinges which our Lord had commanded Moyſes.

32 And they offered the tabernacle and the roofe and the whole furniture, ringes, bordes, barres, pillers and their feete,

33 the couer of rammes skinnes died redde, and the other couer of ianthin skinnes,

34 the veile, the arke, the barres, the propitiatorie,

35 the table with the veſſel therof and the loaues of propoſition:

36 the candleſticke, the lampes, and the furniture of them with the oyle:

37 the altar of gold, and the ointment, and the incenſe of ſpices:

38 and the hanging in the entrie of the tabernacle:

39 the altar of braſſe, the grate, the barres, and al the veſſel therof: the lauer with the foote therof: the hanginges of the court, and the pillers with their feete:

40 the hanging in the entrie of the court, and the litle cordes, and the pinnes therof. Nothing wanted of the veſſel, that was commanded to be made for the miniſterie of the tabernacle, and for the roofe of couenant.

41 The veſtimentes alſo, which the prieſtes vſe in the Sanctuarie, to witte, Aaron and his ſonnes,

42 the children of Iſrael offered, as our Lord had commanded.

43 Which thinges after that Moyſes ſaw al finiſhed, he bleſſed them.

Marginal notes to Chapter 39

• 29 [::] Alexander the great ſeeing Iaddus the hiegh Prieſt, bearing this venerable plate on his forehead, with great reuerence went vnto him, and adored the name of God written in the pla⟨illegible⟩e. Ioſephus. li. 11. c. 8. Antiq.

Chapter 40

CHAP. XL. According to Gods commandment Moyſes erecteth the Tabernacle, vvith al thinges appertayning, the firſt day of the ſecond yeare after their deliuerie from Aegypt. 32. God replenisheth the ſame vvith his Maieſtie, a cloude remayning ouer it by day, and a piller of fire by night, but vvhen they shal march, the ſame paſſeth before them.

1 AND our Lord ſpake to Moyſes, ſaying:

2 The [::] firſt moneth, the firſt day of the moneth, thou ſhalt erect the tabernacle of the teſtimonie,

3 and ſhalt put in it the arke, and ſhalt let downe before it the veile:

4 and bringing in the table, thou ſhalt ſet vpon it the thinges that are commanded after the rite. The candleſticke ſhal ſtand with the lampes therof,

5 and the altar of gold whereon the incenſe is burned, before the arke of teſtimonie. Thou ſhalt put the hangging in the entrie of the tabernacle,

6 and before it the altar of holocauſte:

7 the lauer betwen the altar and the tabernacle, which thou ſhalt fil with water.

8 And thou ſhalt compaſſe about the court with hanginges, and the entrie therof.

9 And taking the oile of vnction thou shalt anoynte the tabernacle with the veſſel therof, that they may be ſanctified:

10 the altar of holocauſte and al the veſſel therof:

11 the lauer with the foote therof; al ſhalt thou conſecrate with the oile of vnction, that they may be [::] moſt Holie.

12 And thou ſhalt bring Aaron and his ſonnes to the doore of the tabernacle of teſtimonie, and hauing waſhed them with water,

13 thou ſhalt reueſt them with the ſacred veſtimentes, that they may miniſter to me, and the vnction of them may proſper to an euerlaſting prieſthood.

14 And Moyſes did al thinges which our Lord had commanded.

15 Therfore the firſt moneth of the ſecond yeare, the firſt day of the moneth, the tabernacle was placed.

16 And Moyſes erected, it, and put the bordes and feete and barres, and reared the pillers,

17 and ſpred the roofe ouer the tabernacle, putting ouer it a couer, as our Lord had commanded.

18 He put alſo the teſtimonie in [::] the arke, thruſting barres vnderneth, and the oracle aboue.

19 And when he had brought the arke into the tabernacle, he drew before it the veile to fulfil the commandement of our Lord.

20 He ſette the table alſo in the tabernacle of teſtimonie at the north ſide without the veile,

21 ordering the bread of propoſition before it, as our Lord had commanded Moyſes.

22 He ſette the candleſticke alſo in the tabernacle of teſtimonie ouer againſt the table on the ſouth ſide,

23 placing the lampes in order, according to the precept of our Lord.

24 He ſet alſo the altar of gold vnder the roofe of teſtimonie againſt the veile,

25 and burned vpon it the incenſe of ſpices, as our Lord had commanded Moyſes.

26 He put alſo the hanging in the entrie of the tabernacle of teſtimonie,

27 and the altar of holocauſte in the entrie of the teſtimonie, offering on it the holocauſte, and the ſacrifices, as our Lord had commanded.

28 The lauer alſo he ſet betwen the tabernacle of teſtimonie and the altar, filling it with water.

29 And Moyſes and Aaron, and his ſonnes waſhed their handes and feete,

30 when they entred the roofe of couenant, and went to the altar, as our Lord had commanded Moyſes.

31 He erected alſo the court round about the tabernacle and the altar, drawing the hanging in the entrie therof. After al thinges were perfited,

32 the cloude couered the tabernacle of teſtimonie, and the glorie of our Lord filled it.

33 [::] Neither could Moyſes enter the roofe of couenant, the cloude couering al thinges, and the maieſtie of our Lord shining, becauſe the cloude had couered al thinges.

34 If at anie time the cloud did leaue the tabernacle, the children of Iſrael went forward by their troupes:

35 If it hong ouer, they remained in the ſame place.

36 For the cloude of our Lord honge ouer the tabernacle by day, and a ſire by night, in the ſight of al the children of Iſrael throughout al their manſions.

Marginal notes to Chapter 40

• 2 [::] The Tabernacle, prepared in the firſt yeare and erected the firſt day of the ſecond yeare, ſignifieth the Church of Chriſt prepared in the old Teſtament, & eſtabliſhed, exalted, and confirmed in the new.
• 11 [::] More holie then anie thīg without the Sanctuarie, but the Sancta Sanctorum it ſelfe was then moſt holie of al places in this world.
• 18 [::] A gomor of Manna was now put in the arke mentioned before. chap. 16.
• 33 [::] VVithout al doubt (ſ⟨illegible⟩th S. Auguſtin. q. 173. in Exod.) Moyſes prefigured other perſons when he entred into the cloud on mount Sinai, and others now when he could not enter into the tabernacle reple niſhed with the glorie of God. In Sinai he ſignified thoſe that penetrate the profound myſteries of Chriſt, here the Iewes who vnderſtād not the ſame.

Colophon

The holie Bible faithfully translated into English, out of the authentical Latin. Diligently conferred with the Hebrew, Greeke, and other editions in diuers languages. With arguments of the bookes, and chapters: annotations. tables: and other helpes. By the English College of Doway. The first tome (Genesis to Job), Doway: Laurence Kellam, 1609 (STC 2207). Copy: Henry E. Huntington Library, as reproduced in Early English Books Online (image set 2087).

Transcription: Early English Books Online Text Creation Partnership (EEBO-TCP), Phase I text A11777 (2007), released under the Creative Commons CC0 1.0 Universal public-domain dedication.

This is an archival transcription, not a Good Works Translation: the English is the Douay translators’ own, kept in the original spelling, with long s (ſ), u and v, i and j as printed. The Good Works Library converted the TCP text to this page, removing only markup, page breaks and line-end hyphens. In the print a cross (†) opens each verse and the verse number stands in the margin; here each verse is its own paragraph headed by that number. Marginal notes are gathered after each chapter under the number of the verse beside which they stand; where the print sets a reference mark in the text (a letter, four pricks ::, or a star *), the mark is kept at its place in square brackets. In prose sections the marginal notes stand at their places in square brackets. Marks that the transcription records in the text are kept as they stand: ▪ is the transcribers’ sign for a printed mark they could not set, which this edition’s key to its marks uses to point to an Annotation after the chapter, and “ is another such printed mark. Words the transcribers could not read are marked ⟨illegible⟩ (347 on this page); none has been filled in by conjecture. One word or phrase printed in Greek or other non-Latin letters, which the transcription did not key, is marked ⟨non-Latin script⟩ on this page; nothing has been supplied in its place.

In 2 places on this page the transcription has no verse cross between two numbered verses; there both numbers head a single paragraph (for example “12–13”) rather than cutting the text by guesswork.

🌲