Look from Adam and Behold the Protestants Faith Proved, Chapter 6
CHAP. VI. The law of God given by Moſes, leadeth unto Chriſt, and maketh mention of all his doings.
THe Iſraelites after the death of Ioſeph untill their departing and deliverance out of Aegypt, were in the land 140. yeeres. And like as before in the time of Noe the dwelling among the wicked became occaſion of falling unto the righteous: Even ſo now did the Iſraelites learne idolatry and all unhappineſſe of the Aegyptians. For the which cauſe alſo they were ſore oppreſſed a long ſeaſon, howbeit there remained yet many excellent men which kept ſtill the old faith, and hated the abhominations of the Aegyptians. For of Moſes (which was borne 60. yeeres after the death of Ioſeph) ſaith Paul: Heb 11▪ 24.Moſes through faith when he grew up and was great, refuſed to bee called the ſonne of Pharaos daughter: and choſe rather to ſuffer adverſity with the people of God, than to enioy the pleaſures of ſinne for a ſeaſon, and eſteemed the rebuke of Chriſt greater riches than the treaſures of Aegypt, The faith of Moſes.for he had reſpect to the reward, Heb. 11. Now can no man deſire to ſuffer with Chriſt, except hee have knowledge of Chriſts ſuffering. Therefore Moſes in the midds of all perſecution had knowledge of Chriſt, and the faith in Chriſt. So is there no doubt, but more vertuous people had this true faith, which were all oppreſſed and vexed in Aegypt, like as afterward the right faithfull beleevers were ſomewhat more perſecuted: as among the heathen in the time of the Iudges and Kings of Iuda and Iſrael: under king Antiochus: under the Emperors Nero, Tra…n…s, Domitianus, Maximianus, Iulianus and other. As for the unbeleevers, they in ſuch miſerable times received the reward of their unthankfulneſſe, diſobedience, idolatry, and blaſphemie.
But when the appointed time came which God had foreſeene & opened unto Abraham, Gen. 15.Gen. 15.13. he brought the people of Iſrael by Moſes out of Aegypt, with and through great wonders and tokens. By the which he firſt declared his power, then his loving kindneſſe, and mercy toward his owne, and his terrible juſtice and vengeance againſt his enemies: whereby all the world might know, that there was none other juſt and true God ſave the God of Iſrael, in whoſe hand only conſiſteth all things, which alſo of his meere merciemercy preſerveth his owne, and with right judgement rewardeth his enemies. Specially this is moſt wonderfull, that in this great buſineſſe and worke hee hath ſo mightily ſet forth the redemption performed by our Lord Ieſus Chriſt, yea and expreſſed it to be a very mighty redemption. For the ſame night (when they ſhould depart away and be diſpatched in the morning) the Lord commanded them to kill a lambe,The Eaſter lambe. and with the bloud thereof to ſprinkle the doores and poſts of the houſe: So when the Angell that in the ſame night ſlew the firſt borne of the Aegyptians ſaw the bloud, hee ſhould doe no harme, and ſlay no man therein, Exod. 12.3. Now teſtifieth Paul, 1 Cor. 5.7. that Chriſt Ieſus is our Eaſter Lambe and Paſſeover. So ſaith Saint Iohn, Iohn 1.29.Behold the Lambe of God, which taketh away the ſinnes of the world. Therefore were not the Iſraelites ſpared, becauſe of the bloud of beaſts,The del…verance out of Aegypt a figu… of our redemption by Chriſt. but for the blouds ſake of the bleſſed ſeed that was promiſed for to come. And thus the whole deliverance out of Aegypt was a figure of the true redemption, by the which we are delivered from the power of the devill and from everlaſting death through Ieſus Chriſt, and brought into the land of promiſe, even to eternall joy and ſalvation, which God promiſed unto our fathers Adam, Noe, Abraham, Iſaac, and Iacob.
Now when the Lord had caried his people out of Aegypt, and brought them thorow the red ſea drie ſhod, and had drowned Pharao with all his people, he commanded his folke to prepare and cleanſe themſelues at mount Sina. For he would binde himſelfe unto them, receive them as his owne people, and give them his law and ordinance.The gi…ing of the law. Which thing he alſo did, and appointed his law himſelfe, ſpake it with his owne mouth, and wrote it with his owne fingers in two tables of ſtone. In the one and firſt table hee ordained foure commandements, concerning the worſhip and love of God;The firſt table. namely, that wee ſhould take him only for the true and right God, and none elſe beſide or except him: That wee ſhould worſhip and honour him only, and in no wiſe to have any other God, comfort, or hope. Item, that we ſhould in no wiſe make any image or picture of any things, and neither to worſhip them nor ſerve them. Moreover, that wee ſhould not take the name of God in vaine, or lightly. And that wee ſhould hallow the Sabboth day. In the other table ordained he ſix commandements concerning man. And like as the foure firſt are comprehended in theſe words:Matth. 22.37.39 Thou ſhalt love the Lord thy God with all thy heart, &c. Euen ſo are the ſix contained in theſe words following:The ſecond Table. Thou ſhalt love thy neighbour as thy ſelfe. The commandements are theſe: Thou ſhalt honour father and mother. Thou ſhalt not kill. Thou ſhalt not breake wedlocke. Thou ſhalt not ſteale. Thou ſhalt beare no falſe witneſſe. Thou ſhalt not l…ſt. In all theſe commandements is comprehended all that ſerveth for a godly life, and that any where is written of God, of true ſerving of God, and of right vertue towards this world.
Who ſo now doth well ponder theſe ten chapters or commandements,The law written in ſtone … no n…w thing. and compareth them to the doings and workes of the holy Patriarks and old Fathers which had no law in writing, he ſhall finde, that the Lord now with this his written law began no new thing, neither ought that was not afore in the world, but rather renewed the old: and the law that he hitherto had written in the hearts of holy men, now when the people had gotten them ſtony hearts, he wrote the ſame in tables of ſtone.The firſt Commandement. For that wee ought to worſhip and ſerve God onelyonly, and to have none other Gods, the ſame did the holy fathers ſo beleeve and keepe, that all their converſation and doing beareth record 2.thereof. Concerning images or idols, it is evident, that Iacob buried the Idols of Meſopotamia 3.under an Oke beſide Sichem, Gen. 35.4. We may perceive alſo by the oathes of Abraham, Iſaac, and Iacob, how the name of God was had in reverence 4.among them of old, and not taken in vaine. The Sabbath did not the Lord ordaine here firſt, but on the ſeventh day of the Creation, Gen. 2.3. The ſame did the fathers keepe aright no doubt, Iohn 5.7.22. Whereas Cham had not his father Noe in reverence, 6.he was curſed for it, Gen. 9.25. Advoutry did the heathen rulers forbid under paine of death, 7.as we may ſee, Gen. 26.10, 11. Whereby it is eaſie to underſtand, how the bleſſed friends of God kept holy wedlocke.
8.How contrary the holy men were unto theft and deceit, it appeareth in the parting of Abraham and Loth, Gen. 13.6, 8, 9. And in Iacobs faithfulneſſe and handling with Laban his father in law, Gen 29.37, 30, 33, 31.6. Lying and falſe dealing was ſo farre from the holy fathers, that for keeping their credit and truth, they obtained very great commendation. Notwithſtanding they were tempted with evill as all men be, but they reſiſted the wicked luſts. For manifeſt is the chaſte act of Ioſeph, Gen. 39.8.which would not touch his maſters wife, nor deſire her.The law written in ſtone was fulfilled afore. Wherefore in theſe commandements is nothing written or required, that was not alſo required of the fathers afore the law, and performed through true faith in Chriſt. The Lord therefore began no new thing with his people, when hee delivered them the tables of the law: Only he would bring into a ſhort ſumme and ſet in writing all the law that the Fathers had (but not together, nor comprehended in a ſumme) to the intent that they ſhould the leſſe be forgotten of the people, which through their dwelling in Aegypt among Idolaters and falſe beleevers, were brought into ſore offence and ſlander. This muſt now be rectified againe after this manner.The Lawes given after the ten Commandements were by-Lawes. As for all the lawes and ordinances which afterward were added unto theſe two tables, they were not joyned thereunto as principall lawes, but as by-lawes, for the declaration and better underſtanding of the ten Chapters or Commandements. For the perfect ſumme of all lawes, the very right rule of godlineſſe, of Gods ſervice, of righteouſneſſe, of good and evill converſation, is comprehended alreadie in the two tables.
But here might ſome men make objection and ſay:Objection. If all truth be contained in theſe ten Commandements, how happeneth it, that by no token there is mention made of the bleſſed ſeed promiſed unto the Fathers? Hitherto is it declared and promiſed unto the holy Fathers, that they ſhall be ſaved through the bleſſed ſeed out of the very grace of God, and for none of their owne deſervings: but now are written lawes which command and forbid us, as though we through our owne workes and deſerving (as namely if we keepe theſe Commandements) ſhould be ſaved and acceptable unto God. Where is now Chriſt? Where is the faith of the Patriarkes? Here is nothing heard of faith, but much, yea only of workes?
Anſwer.Anſwer. This objection hath deceived many, that they have had no right opinion and faith of the grace of God and our righteous making. Therefore will we now give no anſwer out of our ſelves, but ſet forth holy Paul, and let him anſwer, that the anſwer may be the more ſure, and the better eſteemed. Paul in the third chapter to the Galathians writeth after this manner:Galath 3▪15 Deare brethren, I will ſpeake after the manner of men; When a mans Teſtament is confirmed, no man doth lightly regard or deſpiſe it, nor addeth ought thereto.
Now were the promiſes made unto Abraham and to his ſeed. He ſaith not, In the ſeeds, as in many, but as in one: And in thy ſeed, which is Chriſt. All theſe are Pauls words, and the meaning of them is; For as much as the Teſtaments or workes of men are of ſuch reputation in the world, that when they are made, ordained and confirmed, no man dare adde ought to them, or miniſh any thing from them, but every man muſt let them be as they are of themſelves:Gods Teſtament. It is much more reaſon that Gods Teſtament or bequeſt remaine ſtill, and that nothing be added to it, or taken from it. Now did God make a Teſtament or bequeſt with Abraham, and promiſed him therein, that he would give him a ſeed, in whom he and his children ſhould be ſaved. And the ſame ſalvation did he expreſly appoint in one, and not in many. Wherefore wee muſt adde nothing unto Gods bequeſt, ſeeing he hath promiſed vsus ſalvation in Chriſt only, and not in many (that is to ſay, in no creature, not in our owne power and workes of the Law) neither muſt wee thinke, that the Law was afterward added to the intent as though Chriſt were not able to ſave us, or as though we might obtaine ſalvation by our owne workes out of the Law. For thus followeth it in Paul word to word:Galath. 3.17. This Teſtament (I ſay) which afore was confirmed to Chriſtward, is not diſanulled or made of none effect by the Law (which was given beyond foure hundred yeeres thereafter.) For if the inheritance begotten by the Law, then is it not given by the promiſe. But God gave it freely unto Abraham by promiſe. Theſe are Pauls words, out of the which every man may underſtand, that to the generation of man,Salvation by grace, not by deſert or workes. ſalvation is given only of the grace of God through the promiſe, and through no deſerving at all: and that the law of the promiſe (that is to ſay, the bequeſt and Teſtament of God) is nothing miniſhed, but that the ſumme remaineth without blemiſh, namely, that ſalvation is given us freely.
But here might one aske;Objection. Seeing that the ſalvation is clearely enough expreſſed afore the Law, and is aſcribed only unto the grace of God, why would God then adde the Law? why was he not content with the Teſtament alone?Anſwer. Therefore followeth it now in Paul: Why then ſerveth the Law? Galath. 3.19.It was added becauſe of tranſgreſsions, till the ſeed came that was promiſed. Theſe are Pauls words, which are thus to be underſtood: The Law was not given becauſe of the promiſe, to make it of none effect, and to teach that men are ſaved by workes, and not through the grace and free liberty of God:Why the Law was given. but it was given becauſe of tranſgreſſion, that is to ſay, becauſe that the people of God in Aegypt had tranſgreſſed the way and truth of their Fathers, and knew no more what was ſinne, right or unright, wherein ſtood ſalvation or damnation: for they were corrupt through the long dwelling among the Idolaters of Aegypt. Therefore did God ordaine them the Law, out of the which they might learne the will of God, what ſinne, right or unright is, and to know themſelves, to goe into themſelves, and to conſider how that the holy workes which God requireth, are not in their owne power; for the which cauſe all the world have great need of a Mediator.The Law was given to further the promiſe. And thus the Law was given to further the promiſe, namely, that wee through the Law might be led only unto Chriſt. For thus followeth it in Pauls words:Gal. 3.19, 20, 21, 22, 23, 24. And it was given of Angels by the hand of a Mediator. A Mediatour is not a Mediatour of one only: but God is one. Is the Law then againſt the promiſes of God? God forbid. Howbeit, if there had beene given a law, which could have given life, then no doubt righteouſneſſe ſhould come of the Law. But the Scripture hath ſhut up all under ſinne, that the promiſe ſhould come by the faith on Ieſus Chriſt, given unto them that beleeve. Before faith came (that is to ſay, Ieſus Chriſt in whom we beleeve) we were kept and ſhut up under the Law, unto the faith which ſhould afterward be declared. Thus was the Law our Schoole-maſter unto Chriſt, that we might be made righteous by faith, &c. By theſe words of Paul may every man underſtand now for what cauſe the Law was given, and how it is not contrary to the promiſe of the foreſaid ſeed, but rather bringeth us from our ſelves, and from all creatures, only unto Ieſus Chriſt. The Law therefore confirmeth the firſt promiſe concerning the bleſſed ſeed, and teacheth that wee obtaine all ſalvation in him only.The Law is the rule to live by. Howbeit it is alſo a rule of our life, informing us what wee ought to doe, and what we ought to leave undone. Yet on our ſide is all unfruitfull, where faith is not. But where faith is, it ceaſeth not through love to worke good according to the Law: all honour and praiſe being referred unto God, to men nothing but unperfectneſſe.
God alſo among his people wrought many things, whereby hee ſet the cauſe of Ieſus Chriſt clearely afore the eies of the people, as it is expreſſed afore by the Lambe of the Paſſeover. Likewiſe is it where as Moſes hanged up a Serpent in the wilderneſſe, that all they which were ſtung and poiſoned of ſerpents, ſhould behold the braſen ſerpent hanging, and not die, but be ſaved alive. Wheras doubtleſſe the outward beholding of the braſen ſerpent, ſaved not them that were poiſoned: but it was God, which would ſo declare, that his Sonne ſhould be hanged upon a croſſe, to the intent that every one which were poiſoned and defiled by the old ſerpent and ſinne, ſhould beleeve in the Sonne of God, and live in him. For ſo is it written, Sap. Wiſdom. 16.6, 7. The braſen Serpent a figure of Chriſt.16. They had a token of health according to the commandement. For who ſo converted, was not made whole by the outward thing which he ſaw, but by thee which art the reſtorer of health, and Saviour of all. And yet ſaith Chriſt more clearely, Ioh. 3.Iohn 3.14, 15. And like as Moſes ſet up the ſerpent in the wilderneſſe, even ſo muſt the Sonne of man be lift up, that whoſoever beleeveth in him, ſhould not periſh, but have eternall life.
And as touching this, the holy Apoſtle Paul bringeth in another ſentence,1 Cor. 10.1, 2. 1 Cor. 10. and ſaith: Brethren, I would not hauehave you ignorant of this, that our Fathers were all under the cloud, and all paſſed thorow the ſea, Chriſt is the rocke.and were all baptiſed under Moſes in the cloud and in the ſea, and did all eat one ſpirituall meat, and drinke of one ſpirituall drinke. But they dranke all of the ſpirituall rocke that followed them, which rocke was Chriſt.
Beſides this, if we conſider the declaration of the lawes of the firſt Table (which teacheth how we ſhall behave our ſelves right toward God, to love, worſhip and honour him, to ſerve him and to cleave only unto him) we ſhall finde in the ſame firſt Table, the whole cauſe of Chriſt. For all that afterward was ordained and appointed concerning the Tabernacle, the Prieſthood, and the Oblations, pertaineth to the ſumme of the firſt Table, for as much as the Scripture and the mouth of God calleth it his law, precept, commandement, uſe and ſtatute, ordinance and ſervice.
Queſtion.And if thou aske, How can God which is a ſpirit, be ſerved with outward, viſible, and fleſhly things, as the foreſaid ceremonies of the Iewes are?
Anſwer.I anſwer; Such outward rites of the people of God were ſacraments and tokens of heavenly inviſible good things, and were not the heavenly riches themſelves. Wherefore they neither ſerved nor pleaſed God, that uſed and did ſuch ſervice without faith and lifting up of the minde. But they that put their truſt in God, cleaving only unto him, and lifting up their hearts higher, and remained not in the viſible thing, thoſe pleaſed God. Whereas they had but one Altar and one place appointed where they ſhould doe ſacrifice;One altar w…at i… ſignified. it ſignified the croſſe of our Lord Ieſus Chriſt, and that he ſhould be offered up but once, (and that in one place) for the ſinne of the world. Therefore whereas the high Prieſt alſo every yeere went into the inward Tabernacle with bloud; it ſignified, that our Lord Ieſus ſhould come into this world, and ſhed his bloud once for all, to forgive and cleanſe our ſinnes, and ſo to aſcend unto heaven. Yea all oblations and all ſheddings of bloud in the ſacrifices of the old fathers, ſignified the death of our Lord Ieſus Chriſt. Nothing was cleanſed among them without bloud; which ſignifieth,Note this well. that all the purging of our uncleanneſſe is done by the bloud of Ieſus Chriſt. And all the Prieſthood which was ordained for to teach, to pray, and make interceſſion, to offer and doe ſacrifice, repreſented the office of our Lord Chriſt, which came into this world, to teach us the truth and righteouſneſſe: then to offer himſelfe to the Father for our ſinnes, and after the ſacrifice done, to riſe up againe from death, to aſcend unto heaven, there to ſit at the right hand of God, and even there as a true high Biſhop to appeare alway in the preſence of God, and to pray for us. This is the ſumme of the rites and ceremonies of the old fathers, the underſtanding of the figures, and the ſpirit of the letter: whereof holy Paul hath written much in the moſt excellent epiſtle to the Hebrewes.
Why the ceremonies of the Law were given.Out of all this is it eaſie to underſtand, how that theſe rites and ceremonies of the fathers were ſacraments, and given to the people of God. Not that they with the letter and outward viſible and corporal thing ſhould ſufficiently ſerve God which is a ſpirit, but that they ſhould lift up their mindes above the ſame to the ſpirituall things, pondering the mercy of God; out of the which hee being moved, is become gracious unto us. And when he might have damned us for our ſins and miſdeeds, he ſpared us for his Sons ſake, whom he gave unto death, and his innocent death hath he accepted for our ſinnes. Such a faithfull conſideration (which is the true beleefe) pleaſeth God, and with ſuch a faith is God ſerved, and ſuch a faith would the Lord have taught and planted in us, with the foreſaid rites and ceremonies. Therefore all they that pleaſed God among the old fathers, pleaſed him not for the letters ſake, but by reaſon of the ſpirit.
When the ſacrifice alſo and ceremonie was executed after the ordinance of God in the congregation, the beloved friends of God had not only reſpect unto the outward thing, but much rather beheld they Chriſt with the eyes of faith, and thought thus:The godly conſideration of the fathers. Behold the will of God hath ordained to do ſacrifice for ſinne: now are we all ſinners and debtors unto God, in ſo much that he hath power and right over us, that like as the beaſt which is now ſlaine and offred, dieth, and hath his bloud ſhed: Even ſo might God now alſo kill us all, and condemne us for ever. Nevertheleſſe he hath taken us to his mercy, and promiſed us a ſeed, which ſhould thus die on the Croſſe, and cleanſe us with his bloud, and with his death reſtore us unto life: which thing no doubt ſhall as ſurely come to paſſe, as this beaſt is ſlaine and offered now afore our eyes. And like as the bloud is ſprinkled over the people, for the bodily cleanſing: ſo ſhall the bloud of Chriſt be ſprinkled upon our ſoules, &c. And out of ſuch a thought and faithfull conſideration of the ſacrifices, grew repentance and ſorrow for their ſinnes, a gladneſſe, praiſe, comfort and thanks-giving unto God the mercifull Father. And to this doe ſerve certaine Pſalmes, which were made concerning the ſacrifices. To this alſo ſerve all the rebukings of the holy Prophets, and the refuſing of the oblations. For the externall pompe and ſhew of the offerings, without faith in God and the bleſſed ſeed, is nothing worth; yea it is rather abominable unto God, as thou ſeeſt in the firſt chapter of Eſay.
Thou wilt aske:Queſtion. Might not God have taught and ſhewed his people the cauſe of Ieſus Chriſt & of true beleefe, none other way than through and with ſuch coſt, pompe and glory of ſacrifices and other gorgeouſneſſe of the Church?
I anſwer:Anſwer. If the people had not fallen to more wickedneſſe in Egypt through their dwelling among the Idolaters, but had conſtantly and ſtedfaſtly remained, as did their fathers Abraham, Iſaac, and Iacob, then might they well have continued by the old ſhort ſimple forme, as it was among the holy fathers. But now had they ſeene in Egypt an outward coſtly Gods ſervice, with temples, altars, ſacrifices, prieſthood, holy daies, ornaments, &c. Likewiſe the idolatry increaſed daily in all the world, ſo that now there was utterly no people, which had not their owne outward ceremonies, wherewith they ſerved God.
To the intent then that God might retaine his people within the compaſſe of faith in one God, and in the bleſſed ſeed promiſed afore: to the intent alſo that they ſhould ſhew no outward ſervice to any other gods,W…y G… … among the …. or take upon them to ſerve God after the manner of the Egyptians or of other heathen, he appointed an outward Gods ſervice, and commanded to doe the ſame unto him, and elſe to none, and in the ſame pleaſed it him to ſet forth all the cauſe of the foreſaid ſeed, till he came and performed all things in deed, that they had figuratively in their ſacrifices.
Moreover, God (according to his wiſdome) of his ſpeciall mercy and good heart that he hath unto mans generation, would with theſe outward tokens tender our weakneſſe, which of ſpirituall heavenly things hath better underſtanding, when they are ſhewed unto it by corporall viſible things. God therefore through ſuch corporall repreſentations,God tendreth our weakneſſe. laboured to ſhew unto that groſſe and fleſhly people, the heavenly cauſe of his Sonne. Nevertheleſſe the corporall viſible things were given for no longer, but untill the time of the fulfilling. But now that Chriſt hath appeared, and fulfilled and performed all that was written and figured of him in the Law and the Prophets, the figure ceaſeth, and the outward ſacraments of Moſes law are of no more value to be exerciſed and uſed. Thus much be ſaid of the ceremonies.
Whereas beſide the ceremonies,Lawes iudiciall. there is much written alſo in the Law concerning civill policie, ordinance, judgement, to live peaceably and well in citie and land: of buying and ſelling, of warre and peace, of inheritance and proprieties, of lawes matrimoniall, of puniſhment of the wicked, of the judgement and counſell, of lending and borrowing, &c. It is no newes at all, and ſerveth altogether for the declaration of the ſix commandements of the ſecond Table, and is comprehended in the words of Paul, Rom. 13. Love thy neighbour as thy ſelfe: And in the words of Chriſt,Rom. 13.9. Matth. 7.12. That thou wouldeſt not have done unto thee, doe not thou to another, Matth. 7. Such lawes and rules to live in peace, in a civill order and in vertue, have alſo the good holy fathers had from the beginning of the world, written in their hearts by God himſelfe. Now hath God alſo cauſed all to be comprehended in writing by Moſes, to the intent that the world might have all more clearely and perfectly, and that no man might excuſe himſelfe of ignorance.