The olde fayth an euident probacion out of the holy scripture, that the christen fayth (whiche is the right, true, old and vndoubted fayth) hath endured sens the beginnyng of the worlde. Herein hast thou also a short summe of the whole Byble, and a probacion, that al vertuous men haue pleased God, and wer saued through the Christen fayth. 1547. Myles Couerdale.

The lawe of Moses. ¶ The lawe of God geuen by Moses, leadeth vnto Christ, and maketh mention of all hys doynges.

THe Israelites after the death of Jo¦seph vntyll their departyng & dely∣uerannce 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 Is∣raelites lerne ydolatrye and all vnhappy∣nesse of the Egiptians. For the whiche cau¦se also they were sore opprest a longe sea∣son, howbeit there remayned yet many ex∣cellent men, whiche kepte styll the olde faith and hated the abhominations of the Egip¦tians. 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 ra¦ther to suffre aduersite with the people of God, then to en••oye the pleasures of synne for a season, and estemed the rebuke of Cri∣ste* 1.1 greater ryches, then the treasures of E∣gypte, for he had respecte to the rewarde, Hebre xi. Now can no man desyre to suf∣fre with Christe, except he haue 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 peo∣ple 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: vnder kynge Antiochus: vnder the Emperous. Nero: Traianus / Domitianus / Maximian{us} / Ju¦lianus and other. As for the vnbeleuers / they in suche myserable tymeys receaued the reward of theyr vnthankfulnesse, dis∣obedience, ydolatrie, and blasphemye.

But whan the appoynted tyme came whych god had forsene and opened vnto 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 to∣warde 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 onely consiste all thynges, whyche also of hys mere mercy preserueth hys owne, and wyth ryght indgement rewardeth hys ene¦myes. Specially thys is mooste wonder∣full, that in thys great busynesse & worke he hath so myghtely set forth the redemp∣tion 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 be* 1.2 dyspatched in the mornyng) the Lord com∣maunded 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 ther∣in. 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 re∣demption, by the whych we are delyuered from the power of the deuell & from euer∣lastynge death thorow Jesus Christe, and brought into the lande of promes, euen to eternall ioye and saluation, whyche God promysed vnto our fathers Adā, Noe, A∣braham, Isaac, and Jacob.

Now whan the Lorde had caried hys people out of Egipt, and brought thē tho∣row the reed see drye shode, and had drow¦ned Pharao wyth all hys people, he com∣maunded hys folke to prepare and clense thē selues at moūt Sina. For he wold bin¦de hymselfe vnto them, receaue them as hys owne people, and gaue them hys law* 1.3 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 loue of God: Namely, that we* 1.4 shulde take hym onely for the true & right God, and none els besyde or excepte hym: That we shuld worship and honoure hym onely, and in no wyse to haue 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 light¦ly. 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 loue the Lord thy God with all thy hert. &c. Euen so are the sixe conteyned in these wo••des folo∣wynge: Thou shalt loue thy neyghboure* 1.5 as thy selfe. The commaundementes are these: Thou shalt honoure father & mother Thou shalt not kyll. Thou shalt not brea∣wedloke.* 1.6 Thou shalt not ••••eale. Thou shalt beare no false witnesse. Thou shalt not lust In all these commaundementes is compre∣hended all that serueth for a godly lyfe, and that any where is written of God of true seruynge of God, and of right vertue to∣warde thys worlde.

Who so now doth well pondre these ten chapters or commaundementes, & com¦pareth* 1.7 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 got¦ten them stony hartes, he wrote the same in tables of stone. For that we oughte to worshyppe and serue God onely, and ha∣ue none other goddes, the same dyd the ho¦ly fathers so beleue & kepe, that all theyr cōuersacion & doyng beareth recorde ther∣of. Cōternyng ymages or ydols, it is euy∣dēt, that Jacob buryed the ydols of Me∣sopotamia vnder 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 reueren∣ce among thē of olde, & not takē in vayne. The Sabboth dyd not the Lorde ordeyne here first, but on the seuēth day of the cre∣atiō. Gen. i. The same dyd the fathers ke∣pe 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 vnder paine of death, as we may se. Gen. xxvi. Wher∣by it is casye to vnderstande, how the bles¦sed frendes of God kepte holy wedlock. Howe contrary the holy men were vnto theft and dysceate, it apeareth in the par∣ting 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. Notwithston∣dynge they were tempted with euell as all men be, but they resisted the wicked lu∣stes. For manifest is the chaist acte of Jo∣seph, which wolde not touch hys maisters* 1.8 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: Onely he wolde brynge in to a shorte summe and set in wrytynge, all the lawe that the feathers had (but not to∣gether ner comprehended in a summe) to the intent that they shuld the lesse be for∣gotten of the people, which thorow their dwellynge in Egipte amonge ydolaters & false beleuers, were brought in to sore of∣fence and slaunder. Thys must now be rec¦tified agayne after thys maner. As for all the lawes and ordinances, whiche after∣ward were added vnto these two tables, they were not ioyned ther vnto as princi∣pall lawes, but as by lawes, for the decla∣racion 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 con∣uersacion, is comprehended already in the two tables.

But here might some men make obiec∣cion* 1.9 and saye: Yf all trueth be conteyned

in these ten commaundementes, how hap∣peneth it that by no token there is menciō made of the blessed sede promised vn to the fathers? Hitherto is it declared and pro∣mysed vnto 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 vs, as though we thorow oure owne workes and deseruinge (as namely yf we kepe the∣se commaundementes) shulde be saued and accepte vnto God. Where is nowe Christ Where is the faith of the Patriarkes? He¦re is nothinge heard of faith, but moche, yee onely of workes?

Answere. This obiection hath discea¦ued* 1.10 many, that they haue had no right opi¦nion 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 ma¦ner of men, whan a mans testament is con¦firmed, no man doth lightely regarde or despyse it, ner addeth oughte therto. Now were the promises made vnto Abraham and to hys sede, He sayeth not: In the se∣des, 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, ordey∣ned and confyrmed, no man darre adde oughte to them, or mynyshe any thyng frō them, but euery man muste let them be as they are of them selues: It is muche more reason that gods Testamēt or bequest re∣mayne* 1.11 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 ex∣presly appoynte in one, and not in many. Wherfore we must adde nothynge vnto gods bequest, seyng he hath promysed vs 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) ne∣ther must we thinke, that the law was af∣terwarde added to the intent as thoughe Chryste were not able to saue vs, 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 dysanul∣led or made of none effecte by the Lawe (whyche was geuen beyonde foure hun∣dreth yeares ther after). For yf the enheri∣taunce be gotten by the Lawe, then is it not geuen by the promes. But God gaue it frely vnto Abraham by promes. These are Pauls wordes, out of the which euery man maye vnderstande, that to the gene∣racion

of man, saluacyon is geuen onely* 1.12 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 vs frely.

But here myght one aske: Seyng that* 1.13 the saluation is clearly ynough expressed afore the law, and is ascribed onely vnto the grace of God, why woulde God then adde the lawe? why was he not contente wyth the Testament alone? Therfore fo∣loweth* 1.14 it nowe in Paull. Why then ser∣ueth the lawe? It was added bycause of transgression, tyll the sede came that was promised. These are Pauls wordes why∣che 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 tho∣row 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 the* 1.15 waye and truethe of theyr Fathers, and knewe nomore what was synne, ryghte or vnryghte, wherein stode saluacion or dampnation: for they were corrupte tho∣rowe the longe dwellynge amonge the Ydolaters of Egypte. Therfore dyd God ordeyne them the Lawe, oute of the why∣che 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 haue greate nede of a media∣toure. And thus the lawe was geuen to furthur the promes, namely that we tho∣rowe the lawe myghte be led onely vnto 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 onely, but god is one. Is the lawe then agaynste the pro∣myses of God? God forbyd. Howbeit yf there had bene geuen a law whych coulde haue geuen lyfe, then no doute ryghteous∣nes shulde come of the law. But the scrip∣ture hath shutte vp all vnder synne, that the promise shoulde come by the faythe on Jesus Chryste, geuen vnto them that be∣leue. Before fayth came (that is to say, Je¦sus Christ in whome we beloue) we were kepte and shutte vp vnder the lawe, vnto the fayth whyche shulde afterwarde be de∣clared. Thus was the lawe oure scolema∣ster vnto Chryst, that we myght be made ryghteous by fayth. &c. By these wordes of Paul may euery 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 vs from oure selues and from all creatures only vnto Jesus Christ. The law therfore confyrmeth the fyrste promes concernyng, the blessed sede, & teacheth that we opteyne

all saluacion in hym onely. Howbeit it is* 1.16 also a rule of oure lyfe, enfourmynge vs 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 loue to wor¦ke good accordynge to the law: all honou∣re, and prayse beynge referred vnto 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 wil∣dernesse, 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 out¦ward beholdynge of the brasen serpent, sa∣ued not them that were poysoned: but it was God, whiche wolde so declare, that hys sonne shulde be hanged vpon a crosse, to the intent that euery 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 health* 1.17 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 mo∣re clearly. Joh. iii. And lyke as Moses set vp the serpent in the wildernesse euē so must

the sonne of man belifte vp, that whosoe∣uer beleueth in hym, shulde not perishe, but haue eternall lyfe.

And as touchyng thys, the holy Apostle Paul bringeth in another sentence .i. Cor. x. and sayeth: Brethren, I wolde not haue you ignoraunt of thys, that oure fathers were all vnder the cloude, and all passed thorow the see, and were all baptised vn∣der* 1.18 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 decla∣ratiō of the lawes of the first table (which teacheth how we shall behaue oure selues right towarde God, to loue, worshyppe & honoure hym, to serue hym and to cleue onely vnto hym) we shall fynde in the same fyrst table, the whole cause of Christ. For all that afterward was ordeyned and ap∣poynted concernynge the tabernacle, the presthode and the oblations, parteyneth to the summe of the first table, for asmoche* 1.19 as the scripture and the mouthe of God calleth it hys lawe, precepte, commaunde∣ment, vse and statute, ordinaunce and ser∣uyce, And yf thou aske: howe can god whi∣che is a sprete, be serued without, warde▪ visible, and fleshly thynges, as the foresay∣de ceremonyes of the Jewes are? I an∣swere: Suche outwarde rytes of the peo∣ple* 1.20 of God were sacramentes and tokens of heauenly inuisible good thynges, and∣were

not the heauenly ryches them selues. Wherfore, they nether serued ner plea∣sed God, that vsed and dyd soche seruyce without fayth and lyftinge vp of the myn¦de. But they that put their trust in God cleuynge onely vnto hym, and lyftinge vp their hertes hygher, and remayned not in the vysible thynge, those pleased god. Whe¦re* 1.21 as they had but one altare and one pla∣ce 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 euery yeare wente in to the inwarde tabernacle with bloude, It sig∣nified, 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 vnto heauen, Yee all obletions and all sheddinges of bloud in the sacrifices of the olde fathers, signified the death of oure Lorde Jesus Christe. No* 1.22 thynge was clensed amonge them with out bloud, whiche signifieth, that all the pour∣gynge of oure vnclennesse is done by the bloude of Jesus Christe. And all the yrest∣hode 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 vs the trueth & righ∣teousnes: Then to offre hymselfe to the fa∣ther for our synnes, and after the sacrifice done, to ryse vp agayn frōdeath, to ascēde

vnto heauē there to seyt at the ryght hāde of god, and euē there as a true hye bisshop¦pe, to appeare alwaye in the presence of god and to praye for vs. Thys is the summe of the rytes and ceremonies of the olde fa∣thers, the vnderstondynge of the figures, and the sprete of the lettre: wher of holy Paull hath written moche in the moost ex∣cellent epistle to the Hebrues.

Out of all thys is it easye to vnderstōd,* 1.23 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 vnto vs. And whan he might ha∣ue damned vs for oure synnes and mysde∣des, he spared vs for hys sonnes sake, who¦me he gaue vnto death, and hys innocent death hath he accepted for our synnes. So∣che a faithfull consideration (whiche is the true beleue) pleaseth god, and with soche a fayth is god serued, and soche a fayth wol¦de the Lorde haue 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 onely respecte vnto the outewarde thynge, but muche rather be∣helde they Chryst with the eyes of fayth &* 1.24 thought thus. Beholde, the wyll of God hathe ordeyned to do sacrifice for synne, now are we all synners and detters vnto god, in so much that he hath power & right ouer vs, that lyke as the beeste whyche is now slayne and offred, dyeth, & hath hys bloud shed. Euen so myght God now al∣so kyll vs all, and coudemne vs for euer, Neuerthelesse he hath takē vs to his mer∣cy and promysed vs a sede, whiche shulde thus dye on the crosse, and clense vs wyth hys bloud, & wyth hys deth restore vs vn∣to lyfe. Whyche thynge no doute shall as surely come to passe, as thys beest is slay∣ne & 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 vpon oure soules, &c. And out of suche thoughte and fayth∣full consyderacion of the sacrifices, grewe repentaunce and sorow for theyr synnes, a gladnesse, prayse, comforte and thankes geuynge vnto God the mercyfull father. And to thys do serue certayne Psalmes, whyche were made concernynge the sacri∣fices. To thys also serue all the rebukyn∣ges of the holy Prophetes, and the refu∣singes of the oblations. For the exteriour pompe and shewe of the offrynges, wyth∣out fayth in God and the blessed sede, is nothyng worth, yea it is rather abhomi∣nacion

vnto god, as thou seyst in the first* 1.25 chapter of Esaye. Thou w••••t aske: Might not god haue taught and shewed his peo∣ple the cause of Jesu Christ and of true be¦leue, none other waye, then thorowe and wyth suche cost pompe and glory of sacri¦fices & other gorgiousnesse of the churche? I answere. Yf the people had not fallē to* 1.26 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 haue 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, sacri∣fices, 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 in∣tente also that they shoulde shewe no out∣ward▪ seruyce to any other goddes, or ta∣ke vpon them to serue God after the ma∣ner* 1.27 of the Egipciās or after other Heithē, he appoynted an outwarde gods seruice, and cōmaunded to do the same vnto hym, and els to none, and in the same pleased it hym to set forth all the cause of the for∣sayde sede, tyll he came and perfourmed

all thynges indede, that they hadde fygu∣rally in theyr sacrifices Morouer, god (ac¦cordyng •••• hys wysdome (of hys speciall mercy and good herte, that he hath vnto mans generation wolde wyth these out∣warde tokēs tender oure weaknesse: whi∣che of spirituall heauenly thynges hathe better vnderstandynge, whan they are shewed vnto it by corporall vysible thyn∣ges. God therfore thorow suche corporall* 1.28 representations, laboured to shewe vnto that grosse and fleshly people, the heuenly cause of hys sonne. Neuer••theles the cor∣porall visible thynges were geuen for no longer, but vntyll the tyme of the fulfyl∣lynge. But now that C••r••st hath appea∣red 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 cere¦monyes.

Where as besyde the ceremonies there* 1.29 is muche wryten also in the lawe concer∣nynge cyuyle policye, ordynaunce, iudge∣ment, to lyue peaceable and well in cytye and lande. Of biyng and sellyng, of warre and peace, of enherytaunce and proper∣tyes, of lawes matrimonyall: of punyshe∣ment of the wycked: of the iudgement and connsaill: of leadynge and borowynge. &c. It is no newes at all, and serueth altoge∣ther for the declaratiō of the fyre ••ōmaun¦dementes of the seconde table and is com∣prehended

in the wordes of Paul, Roma xiii. Loue thy neyghboure as thy selfe▪ And in the wordes of Christe. That thou woldest not haue done vnto the, doo not thou to another. Math. vii. Suche lawes and rules to lyue in peace, in a cyuyle or∣dre and vertue, haue also the good holy fa¦thers had frō the begynnyng of the world wrytten in theyr hartes by God hym sel∣se. Nowe hathe God also caused all to be comprehended in wryttynge by Moses to the intente that the World myghte ha∣ue all more clearlye and perfectly, and that no man myghte excuse hym selfe of ignoraunce.

Notes

• * 1.1

  The faith of Moses
• * 1.2

  The Ea∣ster lambe
• * 1.3

  The ge∣nynge of the lawe.
• * 1.4

  The fyrst table.
• * 1.5

  Mat. xxii.
• * 1.6

  The secō∣de table.
• * 1.7

  The lawe written in stone is no newe thyng.
• * 1.8

  The lawe written in stone was fylled a∣fore.
• * 1.9

  Obiectiō.
• * 1.10

  Answere,
• * 1.11

  Gods Te¦stament.
• * 1.12

  Saluatiō
• * 1.13

  Obiectiō.
• * 1.14

  Answere,
• * 1.15

  why the lawe was geuen.
• * 1.16

  The lawe is the rule to lyue by
• * 1.17

  The bra∣sen serpēt
• * 1.18

  Christe is the rock.
• * 1.19

  Question
• * 1.20

  Answere.
• * 1.21

  One al∣tar what it signi∣fied.
• * 1.22

  Note this well
• * 1.23

  Why the ceremoni∣es of the law were geuen.
• * 1.24

  The god∣ly conside¦racion of fathers.
• * 1.25

  Question.
• * 1.26

  Answere.
• * 1.27

  Why god ordeyned such a lōg seruice a∣mong the Jewes.
• * 1.28

  God ren∣dreth oure weaknes.
• * 1.29

  Lawes iu∣diciall.