The Old Faith an Evident Probation out of the Holy Scripture, Tract · Part 5
The lawe of Moſes. ¶ The lawe of God geuen by Moſes, leadeth vntounto Chriſt, and maketh mention of all hys doynges.
THe Iſraelites after the death of Joſeph vntyll their departyng & delyuerannce out of Egipte, were in the lande .c. xl. yeares. And lyke as afore in the tyme of Noe the dwellynge among the wicked became occaſion of fallynge vn to the righteous, Euen ſo now dyd the Iſraelites lerne ydolatrye and all vnhappyneſſe of the Egiptians. For the whiche cauſe alſo they were ſore oppreſt a longe ſeaſon, howbeit there remayned yet many excellent men, whiche kepte ſtyll the olde faith and hated the abhominations of the Egiptians. For of Moſes (which was born .c. vi. yeare after the death of Joſeph) ſa…th Paul: Moſes thorow ſaith whan he gr…w vp and was great, refuſed to be called the ſonne of Pharaos daughter: and choſe rather to ſuffre aduerſite with the people of God, then to en…oye the pleaſures of ſynne for a ſeaſon, and eſtemed the rebuke of CriſteThe faith of Moſes greater ryches, then the treaſures of Egypte, for he had reſpecte to the rewarde, Hebre xi. Now can no man deſyre to ſuffre with Chriſte, except he hauehave know lege of Chriſtes ſufferynge. Therfore Moſes in the myddes of all perſecution had know lege of Chriſte, & the fayth in Chriſte. So is there no doute, but moo vertuous people had thys true fayth, whiche were all oppreſſed and vexed in Egypte, lyke as afterwarde the right faithfwll beleuers were ſomwhat more perſecuted: as amōg the Heythen in the tymeof the Judges and kynges of Juda and Iſrael: vnderunder kynge Antiochus: vnderunder the Emperous. Nero: Traianus / Domitianus / Maximianꝰ / Julianus and other. As for the vnbeleuers / they in ſuche myſerable tymeys receaued the reward of theyr vnthankfulneſſe, diſobedience, ydolatrie, and blaſphemye.
But whan the appoynted tyme came whych god had forſene and opened vntounto Abraham. Gene. xv. he brought the people of Iſraell by Moſes out of Egypt, wyth and thorowe great wonders and tokens. By the whych he fyrſt declared hys power then hys louyng kyndneſſe and mercy towarde hys owne, and hys terrible iuſtice and vengeaunce agaynſte hys enemyes: Wherby all the worlde myghte knowe, that there was none other iuſt & true god ſaue the God of Iſraell, in whoſe hande onelyonly conſiſte all thynges, whyche alſo of hys mere mercy preſerueth hys owne, and wyth ryght indgement rewardeth hys enemyes. Specially thys is mooſte wonderfull, that in thys great buſyneſſe & worke he hath ſo myghtely ſet forth the redemption perfourmed by oure Lorde Jeſus Chryſte, yea and expreſſed it to be a very myghty redemption. For the ſame nyght (whan they ſhulde departe awaye and beThe Eaſter lambe dyſpatched in the mornyng) the Lord commaunded them to kyll a lambe, and wyth the bloud therof to ſprinkle the dores and poſtes of the houſe. So whan the aungell that in the ſame night ſlew the fyrſt borne of the Egyptians, ſawe the bloude, he ſhuld do no harme, and ſley no man therin. Exo, xii. Now te ſtifyeth Paul .i. Cor. v that Chriſt Jeſus is our Eſter lambe and paſſeouer▪ So ſayeth S. Johā. Beholde, the lambe of God, whyche taketh awaye the ſynne of the worlde. Therefore were not the Iſraelytes ſpared becauſe of the bloud of beaſtes, but for the bloudes ſake of the bleſſed ſede that was promyſed for to come. And thus the whole delyueraūce out of Egypt was a figure of the true redemption, by the whych we are delyuered from the power of the deuell & from euerlaſtynge death thorow Jeſus Chriſte, and brought into the lande of promes, euen to eternall ioye and ſaluation, whyche God promyſed vntounto our fathers Adā, Noe, Abraham, Iſaac, and Jacob.
Now whan the Lorde had caried hys people out of Egipt, and brought thē thorow the reed ſee drye ſhode, and had drowned Pharao wyth all hys people, he commaunded hys folke to prepare and clenſe thē ſelues at moūt Sina. For he wold binde hymſelfe vntounto them, receaue them as hys owne people, and gaue them hys lawThe genynge of the lawe. and ordynaūce. Which thing he alſo dyd and appoynted hys law himſelfe, ſpake it wyth hys owne mouth, and wrote it with hys owne fyngers in two tables of ſtone. In the one & fyrſt table he ordeyned foure commaundementes, concernynge the wor ſhippe and louelove of God: Namely, that weThe fyrſt table. ſhulde take hym onelyonly for the true & right God, and none els beſyde or excepte hym: That we ſhuld worſhip and honoure hym onelyonly, and in no wyſe to hauehave anye other God, cōforte nor hope. Item that we ſhuld in no wyſe make any ymage or picture of any thinges, and nether to worſhippe them nor ſerue them. Morouer, that we ſhulde not take the name of god in vayne, or lightly. And that we ſhuld halow the Sabbath daye. In the other table ordeyned he ſixe commaundementes concerninge man. And lyke as the ſoure firſt are comprehended in theſe wordes: Thou ſhalt louelove the Lord thy God with all thy hert. &c. Euen ſo are the ſixe conteyned in theſe wo…des folowynge: Thou ſhalt louelove thy neyghboureMat. xxii. as thy ſelfe. The commaundementes are theſe: Thou ſhalt honoure father & mother Thou ſhalt not kyll. Thou ſhalt not breawedloke.The ſecō de table. Thou ſhalt not …eale. Thou ſhalt beare no falſe witneſſe. Thou ſhalt not luſt In all theſe commaundementes is comprehended all that ſerueth for a godly lyfe, and that any where is written of God of true ſeruynge of God, and of right vertue towarde thys worlde.
Who ſo now doth well pondre theſe ten chapters or commaundementes, & comparethThe lawe written in ſtone is no newe thyng. them to the doynges and workes of the holy Patriarkes and olde fathers whiche had no lawe in writtynge, He ſhall fynde, that the Lorde now with thys hys written law beganne no new thing, nether oughte that was not afore in the worlde, but rather renewed the olde: and the lawe that he hytherto had wryttē in the hartes of holy men, now whā the people had gotten them ſtony hartes, he wrote the ſame in tables of ſtone. For that we oughte to worſhyppe and ſerue God onelyonly, and hauehave none other goddes, the ſame dyd the holy fathers ſo beleue & kepe, that all theyr cōuerſacion & doyng beareth recorde therof. Cōternyng ymages or ydols, it is euydēt, that Jacob buryed the ydols of Meſopotamia vnderunder an Oke beſyde Sichem Geneſis .xxxv. We may perceyue alſo by the dothes of Abrahā, Jſaac and Jacob, how the name of god was had in reuerence among thē of olde, & not takē in vayne. The Sabboth dyd not the Lorde ordeyne here firſt, but on the ſeuēth day of the creatiō. Gen. i. The ſame dyd the fathers kepe a ryght no doute. John̄. vii. Where as Cham had not hys father Noe in reuerē ce he was curſed for it. Gene. i…. Aduoutry dyd the Heythē rulers forbyd vnderunder paine of death, as we may ſe. Gen. xxvi. Wherby it is caſye to vnderſtande, how the bleſſed frendes of God kepte holy wedlock. Howe contrary the holy men were vntounto theft and dyſceate, it apeareth in the parting of Abraham and Loth, Gen. xiii. And in Jacobs faithfulneſſe & handlyng wyth Laban hys father in law. Gene. xxix. xxx. xxxi Lyenge & falſe dealynge was ſo farre from the holy Fathers, that for kepynge theyr credence and trueth, they opteyned very great commendacion. Notwithſtondynge they were tempted with euell as all men be, but they reſiſted the wicked luſtes. For manifeſt is the chaiſt acte of Joſeph, which wolde not touch hys maiſtersThe lawe written in ſtone was fylled afore. wyfe, nor deſyre her. Wherfore in theſe commaundementes is nothynge written or requyred, that was not alſo requyred of the fathers afore the lawe, & perfourmed thorow true fayth in Chriſte. The Lorde therfore beganne no new thyng with his people, whan he delyuered them the tables of the law: OnelyOnly he wolde brynge in to a ſhorte ſumme and ſet in wrytynge, all the lawe that the feathers had (but not together ner comprehended in a ſumme) to the intent that they ſhuld the leſſe be forgotten of the people, which thorow their dwellynge in Egipte amonge ydolaters & falſe beleuers, were brought in to ſore offence and ſlaunder. Thys muſt now be rectified agayne after thys maner. As for all the lawes and ordinances, whiche afterward were added vntounto theſe two tables, they were not ioyned ther vntounto as principall lawes, but as by lawes, for the declaracion and better vnderſtondynge of the ten chapters or commaundementes. For the perfecte ſumme of all lawes, the very righte rule of godlyneſſe, of god ſeruyce, of righteouſneſſe, of good and euell conuerſacion, is comprehended already in the two tables.
But here might ſome men make obieccionObiectiō. and ſaye: Yf all trueth be conteyned in theſe ten commaundementes, how happeneth it that by no token there is menciō made of the bleſſed ſede promiſed vn to the fathers? Hitherto is it declared and promyſed vntounto the holy fathers, that they ſhal be ſaued thorow the bleſſed ſede out of the very grace of God, and for none of their owne deſeruinges: but now are written lawes which commaunde and forbyd vsus, as though we thorow oure owne workes and deſeruinge (as namely yf we kepe theſe commaundementes) ſhulde be ſaued and accepte vntounto God. Where is nowe Chriſt Where is the faith of the Patriarkes? Here is nothinge heard of faith, but moche, yee onelyonly of workes?
Anſwere. This obiection hath diſceauedAnſwere, many, that they hauehave had no right opinion and faith of the grace of God & oure righteous making. Therfore wyl we now geue no anſwere out of our ſelues, but ſet forth holy Paul, & let hym anſwere, that the anſwere maye be the more ſure, & the better eſtemed. Paul in the .iii. chapter to the Galathians wryteth after this maner Deare brethren, I will ſpeake after the maner of men, whan a mans teſtament is confirmed, no man doth lightely regarde or deſpyſe it, ner addeth oughte therto. Now were the promiſes made vntounto Abraham and to hys ſede, He ſayeth not: In the ſedes, as in many, but as in one: And in thy ſede, which is Chriſt. All theſe are Pauls wordes, and the meanyng of them is: For aſmoche as the teſtamentes or wor kes of men, are of ſuche reputacion in the worlde, that whan they are made, ordeyned and confyrmed, no man darre adde oughte to them, or mynyſhe any thyng frō them, but eueryevery man muſte let them be as they are of them ſelues: It is muche more reaſon that gods Teſtamēt or bequeſt remayneGods Teſtament. ſtyll, and that nothyng be added to it, or taken from it. Now dyd God make a teſtament or bequeſt wyth Abrahā and promiſed hym therin, that he woulde geue hym a ſede, in whom he & hys childrē ſhuld be ſaued. And the ſame ſaluatiō dyd he expreſly appoynte in one, and not in many. Wherfore we muſt adde nothynge vntounto gods bequeſt, ſeyng he hath promyſed vsus ſaluation in Chriſt only, and not in many (that is to ſaye, in no creature, not in our owne power and workes of the law) nether muſt we thinke, that the law was afterwarde added to the intent as thoughe Chryſte were not able to ſaue vsus, or as though we myghte opteyne ſaluation by oure owne workes oute of the lawe. For thus foloweth it in Paull word to word: Thys teſtamēt, I ſaye) whych afore was confyrmed to Chriſtward, is not dyſanulled or made of none effecte by the Lawe (whyche was geuen beyonde foure hundreth yeares ther after). For yf the enheritaunce be gotten by the Lawe, then is it not geuen by the promes. But God gaue it frely vntounto Abraham by promes. Theſe are Pauls wordes, out of the which eueryevery man maye vnderſtande, that to the generacion of man, ſaluacyon is geuen onelyonlySaluatiō o… the grace of God thorowe the promes, and thorow no deſeruyng at all. And that the law of the promes (that is to ſaye, the bequeſt and Teſtamēt of god) is nothing mynyſhed, but that the ſumme remayneth wythout blemiſhe, namely, that ſaluacion is geuen vsus frely.
But here myght one aſke: Seyng thatObiectiō. the ſaluation is clearly ynough expreſſed afore the law, and is aſcribed onelyonly vntounto the grace of God, why woulde God then adde the lawe? why was he not contente wyth the Teſtament alone? Therfore folowethAnſwere, it nowe in Paull. Why then ſerueth the lawe? It was added bycauſe of tranſgreſſion, tyll the ſede came that was promiſed. Theſe are Pauls wordes whyche are thus to be vnderſtande. The lawe was not geuen becauſe of the promes to make it of none effecte, and to teache that men are ſaued by workes, and not thorow the grace and free lyberalyte of God: but it was geuen becauſe of tranſgreſſion that is to ſaye, becauſe that the people of God in Egypte hadde tranſgreſſed thewhy the lawe was geuen. waye and truethe of theyr Fathers, and knewe nomore what was ſynne, ryghte or vnryghte, wherein ſtode ſaluacion or dampnation: for they were corrupte thorowe the longe dwellynge amonge the Ydolaters of Egypte. Therfore dyd God ordeyne them the Lawe, oute of the whyche they myghte lerne the wyll of God, what Synne, ryghte or vnryghte is, and to know them ſelues, to go in to them ſelues, and to conſydre, how that the holy workes wyche God requyreth, are not in theyr owne power, for the whych cauſe all the worlde hauehave greate nede of a mediatoure. And thus the lawe was geuen to furthur the promes, namely that we thorowe the lawe myghte be led onelyonly vntounto Chryſte. For thus folowethe it in Pauls wordes. And it was geuen of Aungels by the hande of the mediatoure. A mediatour is not a Mediatour of one onelyonly, but god is one. Is the lawe then agaynſte the promyſes of God? God forbyd. Howbeit yf there had bene geuen a law whych coulde hauehave geuen lyfe, then no doute ryghteouſnes ſhulde come of the law. But the ſcripture hath ſhutte vp all vnderunder ſynne, that the promiſe ſhoulde come by the faythe on Jeſus Chryſte, geuen vntounto them that beleue. Before fayth came (that is to ſay, Jeſus Chriſt in whome we beloue) we were kepte and ſhutte vp vnderunder the lawe, vntounto the fayth whyche ſhulde afterwarde be declared. Thus was the lawe oure ſcolemaſter vntounto Chryſt, that we myght be made ryghteous by fayth. &c. By theſe wordes of Paul may eueryevery man vnderſtande now for what cauſe the lawe was geuen, and howe it is not contrary to the promes of the foreſayd ſede, but rather bryngeth vsus from oure ſelues and from all creatures only vntounto Jeſus Chriſt. The law therfore confyrmeth the fyrſte promes concernyng, the bleſſed ſede, & teacheth that we opteyne all ſaluacion in hym onelyonly. Howbeit it isThe lawe is the rule to lyue by alſo a rule of oure lyfe, enfourmynge vsus what we ought to do, and what we ought to leaue vndone. Yet on oure ſyde is all vnfruteful, where faith is not. But where faith is, it ceaſſeth not thorowe louelove to worke good accordynge to the law: all honoure, and prayſe beynge referred vntounto God, to men nothyng but vnperfectneſſe.
God alſo amonge hys people wrought many thynges, wherby he ſet the cauſe of Jeſus Chriſte clearly a fore the eyes of the people, as it is expreſſed afore by the lande of the Paſſeouer. Lykewyſe is it where as Moſes hanged vp as ſerpent in the wilderneſſe, that al they whiche were ſtonge and poyſoned of ſerpentes, ſhuld beholde the braſen ſerpent hangynge, & not dye, but be ſaued alyue. Where as doutleſſe the outward beholdynge of the braſen ſerpent, ſaued not them that were poyſoned: but it was God, whiche wolde ſo declare, that hys ſonne ſhulde be hanged vponupon a croſſe, to the intent that eueryevery one whiche were poyſoned and defyled by the olde ſerpente and ſynne, ſhulde beleue in the ſonne of god, and lyue in hym. For ſo is it written, Sapien. xvi. They had a token of healthThe braſen ſerpēt accordinge to the commaundemente. For who ſo conuerted, was not made whole by the outwarde thynge whiche he ſawe, but (by the) whiche art the reſtorer of health & Sauiour of all. And yet ſaieth Chriſt more clearly. Joh. iii. And lyke as Moſes ſet vp the ſerpent in the wilderneſſe euē ſo muſt the ſonne of man belifte vp, that whoſoeuer beleueth in hym, ſhulde not periſhe, but hauehave eternall lyfe.
And as touchyng thys, the holy Apoſtle Paul bringeth in another ſentence .i. Cor. x. and ſayeth: Brethren, I wolde not hauehave you ignoraunt of thys, that oure fathers were all vnderunder the cloude, and all paſſed thorow the ſee, and were all baptiſed vnderunderChriſte is the rock. Moſes in the cloude and in the ſee, and dyd all eate one ſpirituall meate, & dronke of one ſpirituall drynke. But they dranke all of the ſpirituall rocke, that folowed thē which rocke was Chriſt.
Beſydes thys, yf we conſidre the declaratiō of the lawes of the firſt table (which teacheth how we ſhall behaue oure ſelues right towarde God, to louelove, worſhyppe & honoure hym, to ſerue hym and to cleue onelyonly vntounto hym) we ſhall fynde in the ſame fyrſt table, the whole cauſe of Chriſt. For all that afterward was ordeyned and appoynted concernynge the tabernacle, the preſthode and the oblations, parteyneth to the ſumme of the firſt table, for aſmocheQueſtion as the ſcripture and the mouthe of God calleth it hys lawe, precepte, commaundement, vſe and ſtatute, ordinaunce and ſeruyce, And yf thou aſke: howe can god whiche is a ſprete, be ſerued without, warde▪ viſible, and fleſhly thynges, as the foreſayde ceremonyes of the Jewes are? I anſwere: Suche outwarde rytes of the peopleAnſwere. of God were ſacramentes and tokens of heauenly inuiſible good thynges, andwere not the heauenly ryches them ſelues. Wherfore, they nether ſerued ner pleaſed God, that vſed and dyd ſoche ſeruyce without fayth and lyftinge vp of the mynde. But they that put their truſt in God cleuynge onelyonly vntounto hym, and lyftinge vp their hertes hygher, and remayned not in the vyſible thynge, thoſe pleaſed god. WhereOne altar what it ſignified. as they had but one altare and one place appoynted where they ſhuld do ſacrifice It ſignified the croſſe of oure Lorde Jeſus Chriſte, and that he ſhulde be offred vp but ones (and that in one place) for the ſyn ne of the worlde. Therfore where as the hye preſt alſo eueryevery yeare wente in to the inwarde tabernacle with bloude, It ſignified, that oure Lorde Jeſus ſhulde come in to thys worlde, and ſhed hys bloud ones for all, to forgeue and clenſe our ſynnes▪ and ſo to aſcende vntounto heauen, Yee all obletions and all ſheddinges of bloud in the ſacrifices of the olde fathers, ſignified the death of oure Lorde Jeſus Chriſte. NoNote this well thynge was clenſed amonge them with out bloud, whiche ſignifieth, that all the pourgynge of oure vnclenneſſe is done by the bloude of Jeſus Chriſte. And all the yreſthode whiche was ordeyned for to teache, to praye and make interceſſion, to offre and do ſacrifice, repreſented the office of oure Lorde Chriſte: Whiche came in to thys worlde, to teach vsus the trueth & righteouſnes: Then to offre hymſelfe to the father for our ſynnes, and after the ſacrifice done, to ryſe vp agayn frōdeath, to aſcēde vntounto heauē there to ſeyt at the ryght hāde of god, and euē there as a true hye biſſhoppe, to appeare alwaye in the preſence of god and to praye for vsus. Thys is the ſumme of the rytes and ceremonies of the olde fathers, the vnderſtondynge of the figures, and the ſprete of the lettre: wher of holy Paull hath written moche in the mooſt excellent epiſtle to the Hebrues.
Out of all thys is it eaſye to vnderſtōd,Why the ceremonies of the law were geuen. howe that theſe rytes & ceremonies of the fathers, were ſacramentes, and geuen to the people of god, Not that they with the lettre and outwarde viſyble, and corporall thynge ſhulde ſufficiently ſerue God whiche is a ſprete, but that they ſhuld lift vp their myndes aboue the ſame to the ſpirituall thynges, pondrynge the mercy of God: out of the whiche he beynge moued, is become gracious vntounto vsus. And whan he might hauehave damned vsus for oure ſynnes and myſdedes, he ſpared vsus for hys ſonnes ſake, whome he gaue vntounto death, and hys innocent death hath he accepted for our ſynnes. Soche a faithfull conſideration (whiche is the true beleue) pleaſeth god, and with ſoche a fayth is god ſerued, and ſoche a fayth wolde the Lorde hauehave taught andplanted in, wyth the …oreſayde rytes and Ceremonies Therfore all they that pleaſed god among the olde fathers, pleaſed hym not for the letters ſake, but by reaſon of the ſprete.
Wha… the ſacrifice alſo and ceremonye was executed after the ordinaunce of god in the congregation, the beloued frendes of God had not onelyonly reſpecte vntounto the outewarde thynge, but muche rather behelde they Chryſt with the eyes of fayth &The godly conſideracion of fathers. thought thus. Beholde, the wyll of God hathe ordeyned to do ſacrifice for ſynne, now are we all ſynners and detters vntounto god, in ſo much that he hath power & right ouer vsus, that lyke as the beeſte whyche is now ſlayne and offred, dyeth, & hath hys bloud ſhed. Euen ſo myght God now alſo kyll vsus all, and coudemne vsus for euer, Neuertheleſſe he hath takē vsus to his mercy and promyſed vsus a ſede, whiche ſhulde thus dye on the croſſe, and clenſe vsus wyth hys bloud, & wyth hys deth reſtore vsus vntounto lyfe. Whyche thynge no doute ſhall as ſurely come to paſſe, as thys beeſt is ſlayne & offred now a ore our eyes. And lyke as the bloude is ſprenkled ouer the people for the bodely clēſyng. So ſhall the bloud of Chriſt be ſprenkled vponupon oure ſoules, &c. And out of ſuche thoughte and faythfull conſyderacion of the ſacrifices, grewe repentaunce and ſorow for theyr ſynnes, a gladneſſe, prayſe, comforte and thankes geuynge vntounto God the mercyfull father. And to thys do ſerue certayne Pſalmes, whyche were made concernynge the ſacrifices. To thys alſo ſerue all the rebukynges of the holy Prophetes, and the refuſinges of the oblations. For the exteriour pompe and ſhewe of the offrynges, wythout fayth in God and the bleſſed ſede, is nothyng worth, yea it is rather abhominacion vntounto god, as thou ſeyſt in the firſtQueſtion. chapter of Eſaye. Thou w…t aſke: Might not god hauehave taught and ſhewed his people the cauſe of Jeſu Chriſt and of true beleue, none other waye, then thorowe and wyth ſuche coſt pompe and glory of ſacrifices & other gorgiouſneſſe of the churche? I anſwere. Yf the people had not fallē toAnſwere. more wyckedneſſe in Egypt thorow their dwellynge amonge the ydolaters, but had conſtantly and ſtedfaſtly remained, as dyd theyr fathers Abraham Iſaac and Jacob then myghte they well hauehave contynued by the olde ſhorte ſymple fourme as it was amonge the holy fathers. But nowe had they ſene in Egypte an outwarde coſtlye gods ſeruice, wyth temples, altures, ſacrifices, pre…hode, holy daves, ornamētes. &c. Lykewyſe the ydolatrye increaced dayly in all the worlde, ſo that nowe there was vtterly no people, whyche had not theyr owne outwarde ceremonies▪ wherewyth they ſerued God. To the intente then that God myghte re…ne hys people wythin the compaſſe of fayth in one God, and in the bleſſed ſede promyſed afore: to the intente alſo that they ſhoulde ſhewe no outward▪ ſeruyce to any other goddes, or take vponupon them to ſerue God after the manerWhy god ordeyned ſuch a lōg ſeruice among the Jewes. of the Egipciās or after other Heithē, he appoynted an outwarde gods ſeruice, and cōmaunded to do the ſame vntounto hym, and els to none, and in the ſame pleaſed it hym to ſet forth all the cauſe of the forſayde ſede, tyll he came and perfourmed all thynges indede, that they hadde fygurally in theyr ſacrifices Morouer, god (accordyng … hys wyſdome (of hys ſpeciall mercy and good herte, that he hath vntounto mans generation wolde wyth theſe outwarde tokēs tender oure weakneſſe: whiche of ſpirituall heauenly thynges hathe better vnderſtandynge, whan they are ſhewed vntounto it by corporall vyſible thynges. God therfore thorow ſuche corporallGod rendreth oure weaknes. repreſentations, laboured to ſhewe vntounto that groſſe and fleſhly people, the heuenly cauſe of hys ſonne. Neuer…theles the corporall viſible thynges were geuen for no longer, but vntyll the tyme of the fulfyllynge. But now that C…r…ſt hath appeared and fulfylled and perfourmed all that was wrytē and figured of hym in the law and the prophetes, the figure ceaſſeth▪ and the outewarde Sacramentes of Moſes lawe▪ are of no more value, to be exerciſed and vſed. Thus muche …ſayde of the ceremonyes.
Where as beſyde the ceremonies thereLawes iudiciall. is muche wryten alſo in the lawe concernynge cyuyle policye, ordynaunce, iudgement, to lyue peaceable and well in cytye and lande. Of biyng and ſellyng, of warre and peace, of enherytaunce and propertyes, of lawes matrimonyall: of punyſhement of the wycked: of the iudgement and connſaill: of leadynge and borowynge. &c. It is no newes at all, and ſerueth altogether for the declaratiō of the fyre …ōmaundementes of the ſeconde table and is comprehended in the wordes of Paul, Roma xiii. LoueLove thy neyghboure as thy ſelfe▪ And in the wordes of Chriſte. That thou woldeſt not hauehave done vntounto the, doo not thou to another. Math. vii. Suche lawes and rules to lyue in peace, in a cyuyle ordre and vertue, hauehave alſo the good holy fathers had frō the begynnyng of the world wrytten in theyr hartes by God hym ſelſe. Nowe hathe God alſo cauſed all to be comprehended in wryttynge by Moſes to the intente that the World myghte hauehave all more clearlye and perfectly, and that no man myghte excuſe hym ſelfe of ignoraunce.