The common places of the most famous and renowmed diuine Doctor Peter Martyr diuided into foure principall parts: with a large addition of manie theologicall and necessarie discourses, some neuer extant before. Translated and partlie gathered by Anthonie Marten, one of the sewers of hir Maiesties most honourable chamber.

Of the vse and abrogating of the lawe.

21 The mind of God must be reckoned the beginning of all lawes: * 1.1 for whatsoeuer is ac∣counted iust and honest in anie lawes, that hath generallie flowed from thence. So as we may saie, that all lawes are interpretations of the mind of God; whereby it commeth to passe, that the lawes, which be not iust, ought not to be ac∣counted lawes. The knowledge, which we haue by the lawe, as touching sinne, is of two sorts. One is altogither weake, and without effect: whereby our minds be not terrified, nor yet our consciences deiected. As when we sée droonkards otherwhile, which in the minds of their cups con∣demne the vice of droonkennesse. Also the Po∣ets, in their verses and miters, cunninglie de∣scribed vices; but yet they themselues did not re∣fraine from them anie whit more than others. And certeinlie, that knowledge of sinne, which terrifieth, dooth not alwaies bring saluation. If it be without hope of remedie, it is pernicious. As it came to passe in Iudas, Esau, and Caine; who hauing knowledge of their wickednesse, fell into despaire. But as touching the elect, there is a hope of obteining saluation by Christ; the which hope, like a perpetuall companion, is ioined with the knowledge of sinnes.

If we shall by particulars reckon vp the sinnes, which are knowne by the lawe; the first we account to be that, which is ingendred in vs by nature, which is called originall sinne; and it is the filth & corruption of all our whole nature. Of the which we be taught in the psalme; * 1.2 I was shapen in wickednesse, and in sinnes my mother hath conceiued me. Secondlie, from the same doo perpetuallie flow the motions and assaults, which the Graecians call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and they resist the lawe of God. Concerning the which, Paule saith; that He felt another lawe in his memb•…•…s, * 1.3 resisting the lawe of the mind, and leading him awaie captiue vnto the lawe of sin. Then third∣lie, commeth the consent of the will, and then sinne is made more gréeuous. And as touching this, we doo read; * 1.4 Let not sinne reigne in your mortall bodie. Moreouer, there also follow∣eth a custome, and by the bonds thereof wée are more strictlie held vnder the power of sinne: so as it is in a maner impossible to put a∣waie the vse, which hath now béene brought in, séeing Ieremie saith; * 1.5 An Aethiopian cannot change his skinne. Lastlie, the wicked are sometimes thrust downe so farre, as they sinne

against the holie Ghost: the forgiuenesse of which crime is vtterlie denied, * 1.6 as Christ in the Gospell hath taught; and it was commanded vnto Ieremie, that he should not praie anie longer for the people.

* 1.7 Also sinne might be distinguished, into those things, which be deuised, spoken, and doone a∣gainst the lawe of God. And of all these things the lawe hath instructed vs. But sinne in gene∣rall, is to straie from the ordinance of the lawe. Euen as archers, when they go from their marke, on which part so euer it happen; they swarue and doo amisse. * 1.8 Wherefore, séeing man is made according to the image of God, to the intent he should in life and manners expresse his nature and propertie; whatsoeuer swarue∣ing there be from this, it is sinne. But this bene∣fit, to be accused and warned as touching our faults, hath no absolute commoditie: séeing we be not able of our selues to shunne the things, whereof we be accused; or to performe those things, whereof we be warned. Therefore, we must be sure to haue an eie vnto Christ, vnto whom we are led by the lawe.

And it is to be marked, that these things are chéefelie written of the lawe by an antithesis, or contrarie position vnto faith; for being taken by it selfe, it is so farre from giuing righteous∣nesse and honour vnto vs, as it discloseth and maketh manifest what so euer we haue shame∣fullie committed. So as we drawe from thence nothing but confusion: which happeneth not through default of the lawe, but through the cor∣ruption of our owne mind; bicause the lawe lighteth vpon it being corrupt and bent vnto euill things. Insomuch as we be prone to doo all things, that be against the lawe of God. For the lawe commandeth vs to put our confidence in God; but we trust in our owne selues. The lawe commandeth vs to doo seruice vnto our neighbour; but we couet to haue all men serue vs. And séeing we run with a full swinge, into such like things as these be; therefore dooth the law of God set it selfe as a stop against a migh∣tie streame, which by méeting therewith, swel∣leth and rageth the more. For as the saieng is, We sticke to that we are forbidden, and desire that which we are denied. * 1.9 Notwithstanding which things, it is an excellent benefit of God, (that is giuen vnto vs by the lawe) not to be ignorant of our selues.

22 And it must not be thought, that we be now void of that benefit, bicause we are said in the scriptures, to be deliuered from the lawe by Christ: for that must not altogither be so taken. For there is two kinds of abrogating of the lawe. * 1.10 One, whereby we are not bound to per∣forme those things that be commanded: as we sée it come to passe as touching the iudiciall pre∣cepts and ceremonies. Which must not be vn∣derstood as concerning the morall lawes. Christ saith, that He came not to breake the lawe, * 1.11 but rather to fulfill the same. And Paule saith: What then? Doo we abolish the lawe by faith? * 1.12 God forbid. Naie rather, we establish the lawe. An o∣ther abrogating there is, whereby the lawe is hindred from accusing of vs to condemnation: and after that sort the morall lawe also is ment to be abolished. But if we shall speake more di∣rectlie, it is not the lawe that is abrogated, but the domination or power which followeth it: so that we may rather vnderstand, that the sting is plucked out, than that the lawe it selfe is ta∣ken awaie. True indéed it is, which is writ∣ten vnto Timothie, * 1.13 that The lawe is not made against the righteous. For (as Augustine writeth De spiritu & litera;) Who can im∣pose a lawe vpon him, that of his owne accord dooth, and willinglie executeth that which be∣longeth vnto righteousnesse? Wherefore he thinketh, that iust men doo vse a lawe towards others, whom they instruct; while they often re∣peate the same, and set it foorth diligentlie for to mooue them to repentance.

And whereas the apostle might séeme to haue spoken things repugnant one to an other (for on the one part he affirmeth, that the law is not set downe against the righteous man; and on the other part he saith, that the same is good, so a man vse it lawfullie; howbeit, none vseth it lawfullie, * 1.14 but he that is iust) Augustine reconci∣leth those things after this maner; namelie, that he may haue a good vse of the lawe, who is not yet iustified, but directeth himselfe to iustifi∣cation by the helpe thereof. And he indeuoureth to make the thing euident by two similitudes. It happeneth (saith he) that a man, setting for∣ward to anie place, is carried in a charriot; * 1.15 to which place he being come, forsaketh that where∣in he was carried. Againe, we appoint a schoole∣maister for children which be ignorant; but when they shalbe well instructed, we take them [from their teacher.] Euen so (saith he) while a man is called from his sinnes, and goeth forward vnto righteousnesse, the lawe is profitable vnto him: but after he hath obteined righteousnesse, he is loosed from the same.

Howbeit, we must not denie, but that they al∣so, which be conuerted vnto Christ, are continu∣allie more and more instructed by the lawe. Be∣sides this, much of the flesh remaineth, and a great deale of darkenesse is cast into our mind and senses, while we are héere in this life. Wher∣fore the vse of the lawe is not superfluous, no not as touching them that be iustified. And sée∣ing we be not wholie renewed, in that there re∣maineth some part of the old man, and offenses doo créepe vpon vs, both vnawares, and against

our wils: the lawe findeth matter as well to re∣prooue vs, as to accuse vs; although, through the benefit of Christ, it cannot procéed to condem∣nation. Which certeinlie it would doo, as much as therein lieth; vnlesse we were alreadie iusti∣fied by faith.

* 1.16 23 Therefore in verie good time dooth Paule, in the 3 chapter to the Romans, demand; Doo we therefore through faith make the lawe of none effect? God forbid. Yea rather we esta∣blish the lawe. Here he vseth the figure * 1.17 Occu∣patio. For a man might haue said; If the lawe bring not righteousnes, why then did God giue it? Why may we not then liue looselie, and follow our lusts? Not so vndoubtedlie (saith Paule;) sée∣ing the lawe is not abolished by faith, but rather confirmed. These men thought, that Paule had made void the lawe, séeing he abrogated the ce∣remonies. But in abrogating them, he vsed the libertie, which was granted him in the Gospell; and vnto the lawe he did no iniurie. For God in verie déed would not, * 1.18 that the old ceremonies should continue anie longer. And yet notwith∣standing, Paule lieth not, when he saith, that he in no case, by faith, maketh the lawe void. And they, which reason, that it is abolished, bicause ceremonies are made of none effect, doo make a false argument of the accident. * 1.19 For, though the accidents of anie thing be taken awaie, yet it followeth not, that the thing it selfe is straitway abolished. But that is counted an accident vnto the lawe, which hath not his force as tou∣ching all places, and all times, and all men.

And, that ceremonies are so, it is not to be doubted. For when the people were in captiui∣tie, the ceremonies were not obserued. Where∣fore the Israelites, being among the Chaldae∣ans, * 1.20 said; that They could not sing a song in a strange land. And Daniel complained, that in that captiuitie, * 1.21 the people wanted both capteine and sacrifice. Circumcision, all the while they were in the desert, * 1.22 was not obserued. And they fought on the sabboth daie, as we read in the booke of the Macchabeis; which books if a man reiect, * 1.23 we haue againe in the booke of Iosua, that GOD commanded the Israelites to go about the citie of Iericho, by the space of seuen daies: and to carrie the Arke about with them, and to sound with trumpets. Which works could not be doone [seuen daies togither] saue that the sabboth daie must néeds be one. But if a man demand; If these be accidents of the law, what was then the principall, firme, and perfect thing in these ceremonies, that should alwaies abide? To answer to euerie particular thing, would now require too long a time. * 1.24 Bréefelie, this I saie; GOD would, that men should not forget him: and therefore, by certeine outward signes he prouided, that he might alwaies be set before their eies, and come into their thoughts; that by such meanes they might continuallie both worship him, and call vpon him.

If they had looked vpon their bodies, * 1.25 circum∣cision was before their eies; if they beheld their garments, they had their frindges to consider; if they came to the table, then had they to consider of the choise of meats; if they entred into their houses, their thresholds and posts had the com∣mandements of God written on them; if they had brought foorth children, they were to remem∣ber that the first borne should be redéemed, and that the child-wife was long time vncleane; if they had turned themselues to their flocks or cattell, then were the first borne to be offered vnto God; if they had gone into the fields, the first fruits and tenths should be gathered and offered; if their fruits gathered should be laid vp, then had they to celebrate the feast of the ta∣bernacles. The reuolutions of euerie wéeke, of euerie moneth, of euerie yéere, or seuen yéeres, or fiftie yéeres, had certeine rites appointed vn∣to them. Wherefore, that which was the chéefest & principallest thing in the lawe, was confirmed by faith: & it is now also reteined of godlie men; namelie, in euerie thing to remember God, and to thinke vpon him. Which now ought to be ob∣serued, without outward signes, neither is that now abrogated, either by Paule or by faith.

24 But that God would no longer haue these outward ceremonies obserued, * 1.26 may thereby be gathered, in that he hath ouerthrowne the pub∣like-weale of the Iewes, & hath caused the citie of Ierusalem cleane to be defaced: so that now, there is neither temple nor tabernacle standing. Neither is the propitiatorie or mercie seate to be found, from whence the voice of God was woont to giue oracles. And the brestplate is lost, wherin were the pretious stones, out of which answer was giuen of things to come. The anointment also is cleane gone; wherby he sometimes chan∣ged men, when they were consecrated to exe∣cute anie functions. For Saule prophesied, * 1.27 when he was now annointed. Neither is fire now had from heauen, wherewith the sacrifices were consumed; and prophesies are now cleane out of vse. Which God would not haue permitted, if his will had béene, that the ceremonies of Mo∣ses should haue continued anie longer. And this chéefelie is a let to the continuing of them; that it was lawfull to exercise them no where, but onelie in the land promised to the fathers. And when the apostle affirmeth, * 1.28 that By faith he esta∣blished the lawe: this is chéefelie to be vnder∣stood, as concerning the morall parts of the lawe; for faith bringeth with it the obedience of the lawe. Wherefore this we ought to fix in our minds, that without faith, the lawe cannot be obserued. And contrariwise, that by faith, obe∣dience

begun, may be accomplished. Which also may by reasons be confirmed.

* 1.29 The lawe commandeth, that We should loue God, and that with all our hart, with all our soule, and with all our strength. But who is able to performe this, vnles he knowe God through∣lie, the which cannot be doone without faith? And if anie man should set GOD before him, as a lawe-giuer, as a most seuere iudge, and as a re∣uenger; he will rather abhor him, and flie from him of hatred, as a most cruell manslaier, than that his mind can thereby be induced to loue him. But who can without faith in Christ per∣suade himselfe, that God is vnto him as a fa∣ther, either mercifull, or louing? Further, the lawe commandeth, that we should call vpon him. Which without faith we can neuer per∣forme: * 1.30 for it is said; How shall they call vpon him, in whom they haue not beleeued? Moreo∣uer, * 1.31 we are commanded To loue our neighbors as our selues. Which, forsomuch as it is most dif∣ficult to be doone, we neuer accomplish the same: nay rather, we faile oftentimes therein. Where∣by then shall we haue forgiuenes of sinnes, that of Christs righteousnesse there may be imputed vnto vs, to supplie the want of our righteous∣nesse, vnlesse we vse the benefit of faith?

Augustine iudgeth, that the lawe is two ma∣ner of waies confirmed by faith. First, bicause we thereby obteine the holie Ghost, by meanes whereof is ministred vnto vs strength to obeie the lawe. Howbeit, perhaps a man may doubt how this can be, that by faith we haue the holie Ghost: * 1.32 when as of necessitie, he alwaies goeth before faith. For faith both is his gift, and also commeth from him vnto vs. But we answer, that betwéene the causes and the effects, séeme to be certeine circuits; as it is manifest by clouds and showers. * 1.33 From clouds descend raines; and out of waters, which are in the infe∣riour places, are taken vp vapours by the heate of the heauens, which are thickened into clouds; out of which againe descend showers vpon the earth. But in this circuit we must alwaies haue a recourse to the first, according to the order of nature; which is, when we affirme, that there is an humor, whereof clouds may increase: so like∣wise must we doo héere. We will grant, that faith, by the benefit of the holie Ghost, springeth in vs: * 1.34 by which faith is increased the abundance of the selfe-same spirit, whose increase the for∣mer faith hath preuented: and of a greater faith is still made a greater increase of the spirit. But yet neuerthelesse, we constantlie affirme, that there is but one thing chéeflie, from whence all these good things flowe; to wit, the holie Ghost.

Secondlie (saith Augustine) the lawe by the helpe of faith is otherwise confirmed: bicause by faith we praie; and calling vpon God with praiers, we doo not onelie obteine remission of sinnes, but also a great portion of the spirit and of grace, so that we haue strength to obeie the lawe. Doubtlesse, the lawe, * 1.35 if it be taken by it selfe, maketh vs both vncerteine of the good will of God, and after a sort bringeth desperation; vnles faith come and helpe: which both maketh vs assured, that God is pacified and mercifull towards vs, and also by grace obteineth the re∣newing of strength. And the apostles phrase, whereby he saith, that by faith he established the lawe, is to be noted. For thereby he signifieth, that the lawe, if it be left vnto it selfe, and with∣out faith, is weake: so that it cannot firmelie stand. And therefore, vnlesse it be holden vp by faith, it will easilie fall. And this is the point of a singular artificer, not onelie to repell from him that which is obiected; but also to declare, that the selfe-same maketh most of all for his pur∣pose. The lawe and faith helpe one another, * 1.36 and (as the common saieng is) giue hands each to other. For the lawe dooth (as a schoolemaister) bring men vnto the faith of Christ. And on the other side, faith bringeth this to passe; that it ma∣keth them, after a sort, able to accomplish the lawe. For, straitwaie, so soone as a man belée∣ueth in Christ, he obteineth iustification, and is liberallie indued with abundance of the spirit, & with grace. The intent and purpose of the lawe was, that man should both be made good, and al∣so saued. But this, it was not able to per∣forme. Then succéeded faith, and did helpe it: for through it a man is renewed; so that he is able to obeie God and his commandements. Chry∣sostome saith, that Paule prooueth héere thrée things; first, that a man may be iustified with∣out the lawe; secondlie, that the lawe cannot iustifie; thirdlie, that faith and the lawe are not repugnant one to the other.

25 Ambrose teacheth, that therefore by faith is the lawe stablished; bicause that those things, which by the lawe are commanded to be doone, are by faith declared to be doone. And we knowe that this righteousnesse, which Paule here com∣mendeth, hath testimonies both of the lawe and of the prophets. And if anie man obiect, that ther∣fore the lawe is made void by faith; bicause tho∣rough it ceremonies are abolished: he answe∣reth, that this therefore so happeneth, bicause the lawe it selfe would haue it so; and foreshewed, that it would so come to passe. In Daniel we read, that after the comming of Christ, * 1.37 and after the slaieng of him, the dailie sacrifices should be taken awaie, and so also should be the holie an∣nointing, & such like kind of ceremonies. Wher∣fore Christ did not without cause saie; * 1.38 The lawe & the prophets endured vnto the time of Iohn Baptist. Ieremie also manifestlie said, * 1.39 that ano∣ther couenant should be made, far differing frō

that which was made in old time. The epistle to the Hebrues thereby concludeth, * 1.40 that that, which was the old couenant, and so was called, should one daie be abolished. * 1.41 Zacharie the prophet, in his second chapter, saith; that The citie of Ieru∣salem should be inhabited without wals. Which signifieth, that the church of the beléeuers should be so spred abroad, and dispersed through the whole world, that it should not be closed in by any bounds and limits.

* 1.42 Which selfe-same thing Esaie séemeth to te∣stifie, when he saith; that Mount Sion, and the house of the Lord, should be on the top of the hils, so that the Gentils should come vnto it out of all places. And Malachie the prophet pronoun∣ceth, * 1.43 that The name of God should be called vpon from the rising of the Sunne, to the going downe of the same; so that to God euerie where should be offered Mincha, which manie haue transferred vnto the Eucharist; as though it were a sacrifice: when as yet the prophet there∣by vnderstandeth praiers, and the offering vp euen of our selues, as Tertullian testifieth in his booke against the Iewes; and also Ierom, when he interpreteth that place. Wherefore, when the prophets séeme to affirme, that ceremonies should be transferred vnto the Ethniks; they are so to be vnderstood, as though by the signes, they ment the things themselues. The Ethniks, being conuerted vnto Christ, receiued that which was represented by the ceremonies of the Hebrues. But they reiected the outward signes, and this was by faith to confirme the lawe. And forsomuch as the prophets foretold, that ceremo∣nies should be abolished; the same is to be ta∣ken, as if it had béene spoken of the lawe: sith that the prophets were interpretors of the lawe.

And that Christ, when he should come, should change the ceremonies, the Iewes themselues doubted not. Which is manifest, by the historie of Iohn Baptist, * 1.44 which we read in the Gospell. For when he would purge men, being conuer∣ted vnto God, he sent them not vnto sacrifices, and vnto the ceremonies of Moses, whereby sinnes were said to be purged; but baptised them into repentance, to the forgiuenesse of sinnes, adioining doctrine therevnto, wherein he made mention of the father, the sonne, and the holie Ghost. Which doctrine vndoubtedlie the high Priests, Scribes, & Pharisies could in no case abide, that he reiecting the ceremonies, which were receiued, should put in their stéed an other kind of waie. Wherefore, they sent a mes∣senger to him, to aske him, whether he were the Messias, or Elias, or the prophet: as it were con∣fessing, that vnder Messias, it wold come to pas, that the ceremonies of the lawe should be alte∣red, which should not be lawfull for others to doo.

26 And if thou demand why God gaue cere∣monies, which should be afterward abolished: Chrysostome hath thereof a proper similitude. If a man haue a wife prone to lasciuiousnesse, * 1.45 he shutteth hir vp in certeine places (I meane in chambers or parlours) so that she may not wander abroad at hir pleasure. He moreouer appointeth for hir, Eunuchs, waiting maids, and handmaids, to haue a most diligent eie to hir. So delt God with the Iewes, he tooke them to him at the beginning as a spouse: as it is said by the prophet; * 1.46 I haue wedded thee vnto me with mercie and with loue. And by this na∣tion, his will was to instruct the whole world, at the time appointed. Which was doon by the apo∣stles, when Christ was departed from the earth.

But that people was weake and féeble, and a∣boue measure giuen to adulterie and idolatrie. Wherefore God separated them from other na∣tions, and would haue them to dwell in the land of Chanaan apart by themselues; and to bée kept in on euerie side with ceremonies & rites, as it were by schoole-maisters, vntill this spouse was so strengthened and confirmed, that hir faith was no more had in suspicion. Which when husbands perceiue to be in their wiues, they suf∣fer them to go at their pleasure whither they will, and to be conuersant with men; neither doo they anie longer set kéepers to watch them: so God, when he had now by Christ giuen the ho∣lie Ghost vnto the church, he remoued from it the custodie of ceremonies, and sent foorth his faith∣full to preach ouer all the world. The selfe-same father prooueth in another place, that the cere∣monies and rites of the Iewes were not insti∣tuted by God of set purpose and counsell. For God would haue a people, that should worship him in spirit and in truth. But the Israelites, which had béene conuersant in Aegypt, and had defiled themselues with idolatrie, would néeds in anie wise haue sacrifices and ceremonies: so as if these things had not béene permitted them, they were readie to turne to idolatrie.

Wherefore God so dealt with them, * 1.47 as the maner is of a wise Physician to doo; who happe∣ning to come vnto one sicke of a burning fe∣uer, which for extreame heate requireth in anie wise to haue some cold water giuen him; and except it be giuen him, he is readie to run and hang himselfe, or by some other meanes to de∣stroie himselfe. In this ill case, the Physician compelled by necessitie, commandeth a viall of water to be brought, which he himselfe hath pre∣pared, and giueth the sicke man to drinke: but yet, with such a charge, that he drinke no drinke else, but out of that viall. So God granted vn∣to the Hebrues, sacrifices and ceremonies: but yet so, as they should not exercise them other∣wise than he himselfe had commanded them. And that this is true, he prooueth; insomuch as

God prescribed not ceremonies, * 1.48 vntill such time as he made manifest his wrath against the Israelites; when they, hurling in their brase∣lets, earings, and rings, caused a golden calfe to be made for themselues, which they wor∣shipped. And séeing it is so, we must grant this with Paule, when he saith, that the lawe is not by faith abolished, although those ceremonies be taken awaie. Vnto which doctrine Christ also agréeth, * 1.49 when he saith; that He came not to take a waie the lawe, but to fulfill it. The sense of which words may easilie be gathered out of those things, which we haue before spoken.

* 1.50 27 Moreouer, let vs consider, that in euerie ceremonie of the old lawe, there were thrée things; the first, a commendation of anie bene∣fit receiued; secondlie, a token and shadowe of Christ; and lastlie, a lesson of honestie, and of framing a godlie life. As touching the pas∣call solemnitie, these things are most manifest. First, therin was a memorie of the deliuerance out of Aegypt, a shadowe of Christ his death, whereby we, through grace, be deliuered from eternall damnation. Finallie, by the swéete bread, a purenesse of life was laid before our eies. And euen the verie like may be perceiued in the rite of the first fruits, therein was a gi∣uing of thanks for receiuing new fruits: and Christ was there signified to be the first fruits of the dead, and the first begotten among many brethren. And they were admonished, that the first fruits of their actions were so due vnto God, as for his sake they should order all their affaires. And in euerie solemnitie, through the death of the beast offered in sacrifice, by faith was apprehended the sacrifice of Christ: where∣by they, beléeuing in him, were iustified. There was also in them a celebration of diuine prai∣ses, an holie congregation, the administration of the word of God, the communion of the faith∣full, and the confession of sinnes. Such exerci∣ses as these, are required to be in the whole life of christians.

* 1.51 28 Therefore Christ is the end of the lawe vnto righteousnes, vnto euerie one that belee∣ueth. And Christ is said to be the end of the lawe, bicause he bringeth the perfection and absoluti∣on thereof. * 1.52 But we must note the propertie of this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for it signifieth two things; namelie, the extreame or vttermost part or li∣mit of things. And by this meanes death is said to be the end of liuing creatures: not bi∣cause we liue, to the end we should die; for that which is the woorsse, cannot be the cause of the better. Moreouer, it signifieth the perfection and absolution of anie thing, which is brought to the vttermost of his motion and bringing foorth. Now, although as touching the first signification, Christ by his comming made an end of the lawe (for he tooke awaie the ceremo∣nies and the cursse thereof:) yet in that place Paule meaneth not, that Christ is in such ma∣ner the end of the lawe. But he hath a respect vnto the other signification of this word; name∣lie, vnto perfection and absolution: forsomuch as Christ finished and perfected that, which the lawe could not performe. Which the better to vnderstand, the scope and end of lawes must be considered. Lawes are made to make men good and iust: * 1.53 for they set foorth things that be right and honest; for no other cause, but that they should be put in practise. But among other lawes, this that God made, chéeflie requireth of men righteousnesse and holinesse. But this it cannot bring to passe: certeinlie, not by de∣fault of it selfe, but by reason of our corruption.

Howbeit, that which it can doo, it dooth; namelie, it vrgeth vs, it accuseth vs, and it con∣demneth vs: that at the least, we being ouer∣charged with so great a burthen, may thinke vp∣on our deliuerer, and by that meanes be con∣uerted vnto Christ, by whom, as well we may be absolued from sinnes, as also by his spirit and grace be throughlie able (as much as the condition of this life will giue leaue) to obeie his lawe giuen vnto vs. Which two things Christ most liberallie giueth vnto them that be∣léeue in him. And so is he called the end, that is, the consummation and perfection of the lawe. This did Paule in plaine words expresse, when he said; That which was vnpossible vnto the lawe, * 1.54 in as much as it was made weake through the flesh, God sending his owne sonne in the si∣militude of the flesh of sinne, by sinne condem∣ned sinne, that the righteousnes of the lawe might be fulfilled in vs.

Herevnto also had Ambrose a respect, who thus interpreteth this place: that Christ is cal∣led the end of the lawe, bicause GOD by him bringeth things to passe, which he had promised, and commanded. These words of the apostle teach, that the principall office of the lawe is, to direct vs vnto Christ: and therefore vnto the Galathians it is called a schoole-maister. * 1.55 So then, they are worthilie to be reprooued, which of a schoole-maister make it a father; séeking for righteousnesse at the lawe, which ought onelie to be looked for at the hands of Christ. Let vs therefore learne héereby, to consider two things in euerie precept of the lawe; namelie, our sins, and Christ our redéemer, whom all the com∣mandements doo set foorth: for otherwise we shall vnprofitablie consider of the lawe. And the Iewes, for that they excluded Christ, boasted of the law in vaine: as they which had not the law, but a shadowe of the same.

29 But now let vs sée what testimonies there be out of the lawe and the prophets, * 1.56 of this

righteousnes, which Paule affirmeth was made manifest in Christ. * 1.57 And although Christ hath spoken generallie, that Moses had written of him, * 1.58 and that it is shewed by Luke, that in the habit of a stranger, while he was by the waie, he talked with two disciples, beginning to teach them at Moses, and after, by the prophets and psalmes: yet is there no certeine place brought foorth, in the which is expresse mention of Messias. Neuerthelesse, if we shall speake particularlie of Christ, we read in Genesis, that The seed of the woman should bruse in sunder the serpents head. * 1.59 And to Abraham it is said; In thy seed shall all nations be blessed. * 1.60 And of the same man it is written; Abraham belee∣ued, and that was imputed vnto him vnto righ∣teousnes. Héerevnto is added that, which Paule saith; * 1.61 Saie not in thy hart, Who ascendeth into heauen, or who shall descend into the depth? The word is neere, euen in thy mouth, and in thy heart. * 1.62 Paule addeth; And this is the word of faith, which we preach; if thou wilt beleeue with thy heart, and confesse with thy mouth. Againe, * 1.63 The scepter shall not be taken awaie from the tribe of Iuda, neither a captaine out of his loins, till he be come, which shalbe sent, and he shall be the expectation of the Gen∣tils.

* 1.64 Ieremie writeth of Christ, He shalbe called God our righteousnes. And in the same prophet we read, * 1.65 that God appointed to giue a new te∣stament: not according to that, which he made with the fathers; but by writing his lawe in their hearts, and in their bowels. Abacuk saith; The iust man shall liue by faith. * 1.66 Esaie saith; I am found of them that sought me not. Also, God hath laid vpon him all our iniquities. * 1.67 Dauid al∣so saith; Blessed are they, whose iniquities are forgiuen, * 1.68 and whose sinnes are couered. Blessed is the man, vnto whom the Lord hath not im∣puted sinne. * 1.69 Also, an other kind of testimonies is had out of the acts of the old fathers; which were certeine foreshewings, that Christ should come to redéeme mankind. For, as he is said to liue in vs; for we be members of him: so also he both liued, and was in the old fathers: wherefore they were no lesse his members, than we are. But how the head suffereth, and is recreated in his members, it is most manifestlie decla∣red in Paule, * 1.70 when it was said; Saule, Saule, whie persecute thou me? And in the last iudge∣ment, Christ will pronounce, * 1.71 that whatsoeuer hath béene giuen vnto the least of his, is giuen vnto him.

Wherefore, so often as we read, that the an∣cient fathers were ouercome, brought into cap∣tiuitie, and oppressed with calamities; we must vnderstand, that Christ in them suffred the selfe-same things. And againe, when we héere that they gat the victorie, and were restored and de∣liuered; let vs thinke, that Christ also was in like sort affected in them. And in the one we haue a shew of his death begoonne; and in the other, a shadowe and beginning of his resur∣rection. And that this is so, we are taught by that which Christ said; * 1.72 that He should be in the heart of the earth three daies, and three nights, like as Ionas the prophet. He also likened him∣selfe vnto the brasen serpent, which Moses set vp, * 1.73 wherevpon whosoeuer looked, obteined health, being otherwise in danger to die of the vene∣mous stinging. And in the prophet Ose we read; * 1.74 Out of Aegypt haue I called my sonne. Which Oracle the Hebrues labour to wrest vnto Pha∣rao, which was destroied; and vnto the people of Israel deliuered from his tyrannie. Which if we should in the meane time grant, then yet would I aske of them; of whence that nation had the preeminence, to be called by the name of the children of God?

That vndoubtedlie could not be proued to come by anie other meanes, than by Christ, which is the sonne of God, being the first begot∣ten among manie brethren. By whom others also, as manie as are numbred to be the chil∣dren of God, haue aspired to such a diuine adop∣tion. So as the apostle saith, that Christ was the first fruits: and pronounced, * 1.75 that he hath the principalitie ouer all things. Wherefore, not without cause hath our Euangelist cited this place of the prophet, touching the Lord; forso∣much as he also was by the admonishment of the angell called backe out of Aegypt. Lastlie, the sacrifices, oblations, and ceremonies of the fathers, beare witnesse of this kind of righteous∣nesse: séeing in those beasts, which were slaine, the death of Christ was manifest to the faith of the old fathers. For, euen as the thing sacrificed, which otherwise had not offended at all, was slaine for the sinne of another, which escaped frée: so was thereby shewed, that Christ should be slaine for vs, which were guiltie of death; that by pacifieng of the heauenlie father, we might escape the punishments, which we had deser∣ued.

30 But some man will demand, * 1.76 by what reason it may appéere vnto vs, that the death of Christ was shadowed in the sacrifices of the forefathers? I answer, that first God saith, that he granted bloud vnto the Iewes, to the intent they should vse the same at the altar for pur∣gings by sacrifice; but not to eate the same: and he added a reason; namelie, bicause bloud is the life. So he would signifie by the rite, * 1.77 that sinne might not be purged by sacrifice, vnlesse it were by death. Séeing therefore that death was due to sinne, as Paule dooth verie well declare, * 1.78 sai∣eng; The reward of sinne is death: and that

God in Genesis warned Adam, saieng; In what daie soeuer ye shall eate of that tree, * 1.79 ye shall die the death. And they that offred sacrifices would not die themselues, wherefore, in stéed of them selues, they put to be slaine a bullocke, or a gote, laieng their hand vpon the heads of those beasts; as if they had declared, that they them∣selues indéed were sinners, but that they would laie their sinnes vpon the sacrifice: so that it should be punished for them. But this was no iust mends making, bicause the life of man is of much greater value, than is the life of a beast.

Wherefore, by this ceremonie the people was taught, that they should wait for that sacrifice, which of all other was most perfect; namelie, IESVS CHRIST our sauiour, of whom Iohn in plaine words testified; * 1.80 Behold the lambe of God, which taketh awaie the sins of the world. And Esaie prophesied of him, that he should be led as a shéepe to the slaughter. * 1.81 After this ma∣ner therefore was Christ figured in the old sacri∣fices. But thou wilt demand moreouer, whether the old church vnderstood this? Truelie I doubt not, but that the same was knowne in those daies; I meane of godlie men, and such as were studious in the lawe of God, but not of idle per∣sons and contemners. For they might consi∣der, * 1.82 that God first said that he would be pleased with the bloud of sacrificed beasts: and yet, that he afterward in the Psalmes, and in the Pro∣phets testifieth, that he is not delited with those sacrifices. These two places, séeming in out∣ward shew to be repugnant, must so be reconci∣led, as the people, by meanes of the latter sen∣tence should be taught, that those sacrifices, of their owne strength and nature were not suffi∣cient to please God, who onelie (for Christ his sake) sheweth himselfe to be gratious and mer∣cifull: and in those sacrifices setteth foorth the Messias to be beholden, who was looked for.

But thou wilt saie, that all did not behold him. Concerning those, which were idle and negli∣gent, I grant no lesse; when as notwithstan∣ding, this was beaten euen into their memorie by the prophets, séeing by them was often re∣peated the promise made before time vnto A∣braham, touching Messias. As manie therefore of them, as did earnestlie applie their minds vn∣to that doctrine, might easilie behold Christ in those sacrifices. But it is yet obiected; Why did they neuer expresselie call vpon Christ? Why did they not praie for forgiuenesse of sinnes for Messias sake? I answer, that they performed those things abundantlie, when as they said; Remember Lord the couenant that thou hast made with Abraham, * 1.83 Isaac, and Iacob, and also with Dauid. For euen to those fathers was pro∣mise made of the séed, wherin all nations should be blessed; that is to saie, of Christ: as Paule to the Galathians dooth expresse. Wherefore, * 1.84 so of∣ten as the old fathers called these things to re∣membrance, they no lesse included Christ in their praiers, than we at this daie doo; when we praie for anie thing to be granted vnto vs, in the name of Iesus Christ.

Notes

• * 1.1

  In Rom. 3, 20. The mind of God is the origi∣nall of all lawes.
• * 1.2

  Psal. 51, 7.
• * 1.3

  Rom. 7, 23.
• * 1.4

  Rom. 6, 12.
• * 1.5

  Iere. 13, 23.
• * 1.6

  Matt. 12, 31 &, 32, Ierem. 7. 16, &, 11. 14, &, 14. 11,
• * 1.7

  What sinne is.
• * 1.8

  To swarue from the image of God is sin.
• * 1.9

  What be∣nefit we haue by the lawe.
• * 1.10

  Two kinds of abroga∣ting of the lawe.
• * 1.11

  Matth. 5, 17.
• * 1.12

  Rom. 3, 31.
• * 1.13

  1. Tim. 1, 9.
• * 1.14

  A recon∣cilement of places.
• * 1.15

  A simili∣tude.
• * 1.16

  In Rom. 3, verse. 31.
• * 1.17

  Or a pre∣uenting.
• * 1.18

  God him selfe, not Paule, abo∣lished the ceremonies.
• * 1.19

  A false ar∣gument of the acci∣dent.
• * 1.20

  Psal. 137, 4. In Can. 38.
• * 1.21

  Iosua. 5, 5.
• * 1.22

  1 Mach. 2, 41
• * 1.23

  Ios. 6, 5, &, 6
• * 1.24

  Some thing in the cere∣monies was firme that beho∣ued alwaies to abide.
• * 1.25

  God is in all things to be ac∣knowled∣ged.
• * 1.26

  Whereby it is knowne that God would not haue his ceremonies anie longer obserued.
• * 1.27

  1. Sam. 10, 10.
• * 1.28

  Rom. 3, 31.
• * 1.29

  Deut. 6, 5.
• * 1.30

  Rom. 10, 14
• * 1.31

  Leuit. 19, 18
• * 1.32

  The holie Ghost is in vs before faith.
• * 1.33

  A simili∣tude.
• * 1.34

  The holie Ghost as well goeth before as after faith.
• * 1.35

  The lawe maketh vs vncerteine of the will of God.
• * 1.36

  The lawe and faith helpe one another.
• * 1.37

  Dani. 9, 27.
• * 1.38

  Matt. 11, 13
• * 1.39

  Ier. 31, 33.
• * 1.40

  Heb. 10, 16.
• * 1.41

  Zach. 2, 4,
• * 1.42

  Esaie. 2, ••.
• * 1.43

  Malac. 1, 11.
• * 1.44

  Mat. 3, 2. & 6. Iohn Bap∣tist shewed that the ce∣remonies should be a∣brogated.
• * 1.45

  A simili∣tude.
• * 1.46

  Ose. 2, 19.
• * 1.47

  A simili∣tude.
• * 1.48

  nies vntill such time as the Isra∣elits made the golden calfe.
• * 1.49

  Matth. 5, 17
• * 1.50

  In 1. Cor. verse. 8.
• * 1.51

  In Rom. 10 verse. 4.
• * 1.52

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath two significati∣ons.
• * 1.53

  The scope and end of lawes.
• * 1.54

  Rom. 8, 3.
• * 1.55

  Gal. 3, 24.
• * 1.56

  In Rom. 3. verse. 21.
• * 1.57

  Iohn. 5, 39.
• * 1.58

  Luke 24, 27
• * 1.59

  Gen. 3, 15.
• * 1.60

  Gen. 22, 18. Gen. 15, 6.
• * 1.61

  Deu 30, 12,
• * 1.62

  Rom. 10, 6.
• * 1.63

  Gen. 49, 10.
• * 1.64

  Ier. 23, 6.
• * 1.65

  Iere. 31, 33.
• * 1.66

  Abac. 2, 4.
• * 1.67

  Esai. 65, 5. and 53, 6.
• * 1.68

  Psal. 32, 1.
• * 1.69

  Another kind of te∣stimonies are the acts of the fa∣thers.
• * 1.70

  Acts. 9, 4.
• * 1.71

  Matt. 23, 35
• * 1.72

  Matt. 12, 14
• * 1.73

  Iohn. 3, 14.
• * 1.74

  Os••, 11, 1.
• * 1.75

  1. Co. 15, ••0 and 23, Col. 1, 18.
• * 1.76

  In .1. Sam. 3. verse. 14.
• * 1.77

  Gen. 9, 4,
• * 1.78

  Rom. 6, 23.
• * 1.79

  Gen. 2, 17.
• * 1.80

  Iohn. 1, 29.
• * 1.81

  Esai. 57, 3.
• * 1.82

  Leuit. 1, 4, and in ma∣nie places more. Psalme. 50, verse. 8, &c. Esaie. 1, 11. Ierem. 6, 20 and 7, 22. Amos. 5, 22.
• * 1.83

  Song of the three chil∣dren, 35. Psal. 132, 2.
• * 1.84

  Gal. 3, 16.