number and cōdemned sort Faith therefore may bee without good workes and yet saluation to the beleeuer in Christ. The theefe that hanged on the Gibbet on the right hand of Christ at his death hee did no good workes yet he had Faith and that but at the instant before his death And Christ pronounced him his elect saying To day shalt thou bee with mee in Paradise But rarely may Faith be found without good workes though workes done in ciuill charitie may be without Faith For Turkes and Iewes do as many ciuil charitable workes as all the Christians doe and yet are they without faith in Christ and therfore remaine in the state of damnation and their ciuill workes of charitie auaileth them nothing neither can they be saued by them Therfore Faith which apprehendeth Christ doth onely iustifie but so doth not workes for Faith is aboue good workes and good works are but handmaidens to Faith to wait vpon hir but not to merit saluation because of imperfection For the best works that euer were wrought by man besides Christ if they be brought to Gods tutch-stone they shall be found to be drosse and no fine golde Therefore we are to take hold onely on Christ Iesu by Faith and so shall wee stande sure of our saluation without doubting which workes cannot assure vs of And why then should any man hang vpon good workes which cannot assure vs of our saluation or think his owne workes Friers workes Priests workes or workes of supererogation to merit for them whē as the good works of Christ which were most pure and vndefiled could not saue mankind and because they coulde not saue mankinde Christ therefore would die to purchase that which good workes could not Peraduenture some will aske wherefore Christ should worke all his good works which he wrought in the worlde Was it not to merit our saluation and to purchase heauen for his elect I say no. Neither was it the purpose of the eternitie to send downe from heauen into the world the second person in Trinitie to take our mortall flesh and by fulfilling of the law to merit heauen for his elect But the purpose and end of his comming downe to take flesh was to die for the saluation of his chosen children who could not bee saued nor enter into the kingdome of heauen but onely by the bloudie sacrifice and death of that vnspotted and innocent lambe of God Christ Iesus And so heauen which was lost by Adams fall was not merited by fulfilling of the lawe or by doing the good works of grace either by Christ himselfe or by his chosen children You will aske againe to what end then did Christ all that was commanded in the lawe and fulfilled the same most perfectly if thereby hee should not merit heauen for his elect It is to be answered for fiue causes The first cause is to shewe that Christ by fulfilling of the lawe was a iust person had therefore no cause of death in him and that also hee dying suffered his death most wrongfully For Christ liuing iustly in the world without sin and without spot or blemish of sin fulfilling the whole lawe in such sort as neither the iustice of God nor all the deuils in hel coulde laie anie thing to his charge or could finde any one sparke of sin wheron they might take holde thereby to put Christ iustly to death and shewing him selfe thus to be a iust and most righteous person so fulfilling the whole lawe to the vttermost that might be ought not to haue died but to liue in the same according to the word Doe this and liue And therefore he was most wrongfully put to death But most graciously for poore miserable man whose deliuerance from the wrath of God and fiery lake of hell was wrought by the same death who otherwise must haue liued in perpetuall torments Christ his good works in deed was a fulfilling of the lawe in his owne humaine person alone but not for any others neither could mankind thereby be saued And therefore Christ would suffer his passion and death because that neither by his owne nor by others good workes mankinde could be saued which as afore is said if saluation for mankinde might haue come thereby Christ should neuer haue needed to haue died And now ye childrē of God heare the Trump of Christ Iesu sounding in your eares a conquest a conquest victorie victorie A conquest Victorie By whome Ouer whome And for whome Euen by Christ Iesu the most innocent and vnspotted lambe of God sacrificed slain And he it is that triumpheth ouer death hell and all the power of hell and ouer the wrath and iustice of God the Father and ouer the lawe of God so that now the iustice and lawe of God hath vtterly lost their force and Satan with all the power of hell hath lost their interest which they had woon against the elect by Adams fall And that by the most wrongfull putting to death the most innocent and immaculate lambe of GOD Christ Iesu. And for the chosen children in Christ is this most royall and victorious conquest woon Christ hath suffered the paine and we haue reaped the gaine And this hath the death of the blessed sonne of God Christ Iesu done which all the good workes in the world coulde neuer doe The second cause was that all persons should knowe that God had not commanded that which was impossible to be done by man for Christ beeing man did in his owne person fulfill the whole lawe did worke all the good works that the lawe required to be done euen to the vttermost silable of the lawe all was performed by Christ. The third cause was for example that all persons should follow Christ in well doing to liue in the world as hee liued in the world to hate sin as he hated sin to loue vertue as hee loued vertue that thereby our conscience might stand assured of our election that the world might iudge vs by seeing the workes of Faith to proceed from vs to be the elect of God in Christ Iesu and those whome Christ died for The fourth cause was to shewe the difference betwixt the first Adam the second Adam Christ Iesu. The first Adam in his first creation was the perfect image of God For God saide Let vs make man in our image according to our owne likenesse And hee was good in the sight of God hauing free-will to keepe himselfe so if hee would but hee fell by breaking the commandement The second Adam was borne the verie perfect sonne of God hauing also freewil which held and kept himselfe in the obedience of his heauenly father all the daies of his life and kept all the commandements which God had commanded The first could be tempted with an apple or fruite of the tree The second Adam Christ Iesu coulde not be tempted vvith all the kingdomes of the worlde The first Adam was Of earth earthly and subiect
whole lawe as well the morall as the ceremoniall yea and rather the morall law then the ceremonial law Let vs consider of S. Paule in how many places where he of purpose writeth touching this matter of iustificatiō It is to be considered that S. Paule was the Apostle of the Gentiles amongst whome there was no part of the ceremoniall law vsed and then had S. Paule no cause to write in that sort of the ceremoniall law onely but of the morall lawe also Againe mark wherevpon S. Paule doth entreat before he come to those words By the vvorks of the lavve there shall no flesh bee iustified in Gods sight In the second Chapter to the Iewes he saith Beholde thou art called a Ievve and restest in the lavve and makest thy boasts of God or gloriest in God knovvest his vvill allovvest the thinges that are excellent in that thou art instructed by the lavv Then in the 21. 22. and 23. verse he saith Thou that preachest a man shoulde not steale Doest thou steale Thou that saist a man should not commit adultery doest thou commit adultery c. Thou that gloriest in the lavv breakest thou the lavv Is not this ment trowe you of the morall lawe And so proceeding to the 3. Chap. where he proueth that al are sinners both Iewes Gentils And that there is none righteous none that doth good Their threates an open sepulclre c. VVhose mouth is full of cursing bitternes c. Now when he had thus laide abroad the wicked estate of man and breach of the moral law and seeing a man not able to fulfill the law in that sort as he may bee iustified therby before God Therfore saith Saint Paul in the same chapter By the works of the law shal no flesh be iustified in Gods fight Forby the law commeth the knowledge of sin which lawe must needes bee the morall lawe the law of the x-commandements For that is it that bringeth the knoledge of sinne And moreouer the ceremonial law was cleane taken away by Christ and was no more a law among the christian Iewes after Christes death and ther fore there was no cause why Saint Paule writing against iustification by workes should write as meaning only of the ceremonial law but of the moral law also And therefore master Papist you must yeelde your selfe conuicted and ouerwen in mainteyning that S. Paule doth meane onely the ceremoniall Law and not the morall Lawe Againe to your iustification by the workes of the lawe which S. Iames and Saint Paul speak of this is to bee vnderstoode that Saint Iames doeth meane iustification before men and it must nedes be so taken or els he must be flat against S. Paul who hath a number of places for this one place of S. Iames as before is set down and hereafter shall be if God permitte And if it should bee so that the writer of that epistle that beareth the name of saint Iames shoulde meane as the Papists take it that in plaine meaning workes done by the children of men doe iustifie before god yet I must rather preferre Saint Paule writing in so many places to the contrarie before that one place of Saint Iames and the rather because none doubtes of S. Paules epistles but to be his owne but the learned haue doubted of this Epistle which beareth the name of S. Iames whe ther S. Iames were the author writer therof or not but let it be S. Iames epistle yet he doth not say Ye see then that of works a man is iustified before God He leaueth out before God so that the meaning is then to be takē that good works may iustifie before men but not before God because of imperfection For there is iustification before God iustificatiō before men And the iustification before men is that which S. Iames meaneth Again S. Iames saith was not Abrahā our father iustified through works when he offred his sonne vpon the altar This iusti fication must nedes be taken to be before men and not before god and that it must be so taken let vs see what S. Paul saith of the said Abrahā For if Abrahā saith he wer iustified by works thē hath he wherin to boast or to reioice but not before God For what saith the scripture Abrahā be leued god it was counted vnto him for righteousnesse To him that worketh is the reward not reckned of grace but of duetie To him that worketh not but beleeueth on him that iustifieth the vngodly his faith is coūted for righteousnes he saith if Abraham were iustified by workes he hath wherein to boast or to reioyce and so he hath if he were iustified by workes But yet with God good working Abraham could not boast in his good workes for though Abraham were one of the best among the children of men yet how he had beene able to haue stoode in tryall with God if his workes should haue beene wayed in the righteous ballance of Gods iustice without Christ no question but Abraham must haue fallen to the grounde And who will doubt but that Abraham in offering of his sonne whome hee so entirely loued to bee a sacrifice and to kill him who was begotten in their old age when they were past all hope to haue children and being his onely sonne and he to be the killer of him him selfe must needes haue inwarde conflictes passions combats and grieues in which sinne no doubt appeared before God inough to haue condemned him if God without mercy would narrowly haue looked vnto him And therefore to shew that Abraham was not iustified by workes Saint Paule saith if Abraham were iustified by workes which word if importeth a plaine negatiue in this place that Abraham was not iustified by his works and therfore that it might bee knowen that Abraham could not be iustified by his works before God but was to bee made righteous by faith he saith For what saith the scripture Abraham beleeued God and it was counted to him for righteousnesse But Saint Paul saith that God will rewarde euery man according to his works And therefore wil you say good works merite rewarde But Saint Paul vseth not these words here to teach that works doe merite rewarde And though God doth rewarde of his free mercy yet is it not of duetie or by desert when he rewardeth For he teacheth that Abraham could not be iustified by his works before God Then much les any man els which is not of his perfection The hipocriticall Iewes againste whō S. Paul wrote those words woulde take vpon them to iudge others of those vices which they themselues did cōmit which caused saint Paul to write against them those threatening words that God would rewarde them according to their deedes The like phrase praierwise thogh in the other place threatning wise hee vseth in his praier to the Lord against Alexander the Coppersmith and saieth The Lord rewarde him according to his deedes that is
an outcry and with a pittifull lamentation saith O wretched man that I am who shall deliuer me from the bodie of this death Where is now Saint Paules righteousnes wherein he is to repose as the Papist say his hope of merit by his righteous works He crieth out on it accounting and iudging all things as afore to bee but dung in respect of the excellent knovvledge of Christ. Thus you see S. Paul beholdeth nothing but Christ onely and laieth all his righteousnesse aside hauing no hope at all therby to merit heauen Then if S. Pauls righteousnes bee laide aside as not meritorious to purchase heauē vvhat shal become of al your popish righteousnes but euē be laid aside as S. Paule hath laid his nay rather cōmit it to the dunghill as not vvorthie to bee compared vvith S. Pauls righteousnesse But methinks I heare one demand a question the same that vvas demanded in the 3. to the Gala. vvhich is this VVherefore thē serueth the lawe if whē we haue done the works of the law we shall not merit by them nor be iustified by thē S. Paule maketh the answer It was added saith he because of the transgressions till the seede came vnto the which the promise was made c. Is the law thē against the promise of God God forbid for if there had ben a lawe giuen which could haue giuen life surely righteousnes shuld haue bin by the law But the scripture hath concluded al vnder sin that the promise by the faith of Iesus Christ should be giuen to all that beleeue but before Faith came wee were kept vnder the law and shut vp vnto the faith which should afterward bee reuealed wherfore the lawe was a schoolemaister to bring vs to Christ that wee might be made righteous by Faith Now heere you see wherfore the law serueth it is as a glasse for vs wherin to behold our sins for our sins were the cause that the lawe was added And the lawe shewing vs our sinnes we finding no helpe therby but damnation because no man can fulfil the law in such sort as it can giue life Therfore it teacheth vs like a good schoolmaster to whō we shall resort for life pointing vs as with a finger vnto Christ Iesu. For the scripture hath cōcluded all vnder sin man all his works no hope in our selues nor in our workes but to runne to Gods promise by Faith in Christ Iesus And this is our last refuge and the verie vpshot of our game wherby the kingdō of heauen saluation is woon for euer And to make an end of this little worke I will ioine 3. verses of Te Deum which the Papists sing daily in their Churches but in the lattin tongue so as neither the singers nor the hearers can vnderstād the same But blessed bee our God that hath planted amongst vs such teachers who hath giuen vnto vs which are vnlearned the same in our naturall tongue so as we may vnderstand the same to our comfort and find therin that you Papists do teach vs false doctrine when you teach vs that by the workes of grace saluation is merited wherby you make Christ no redeemer nor Sauiour but the meanes whereby we receiue grace and by which grace we doe good workes by which works saie you but falsly wee merit saluation But you shall heare vvhat Te deum teacheth you to say to Christ thus it teacheth VVhen thou tookest vpon thee to deliuer man thou diddest not abhor the virgins wombe when thou haddest ouercome the sharpnesse of death thou didst open the kingdome of heauen to all beleeuers we therfore praie thee helpe thy seruants whome thou hast redeemed with thy most precious bloud In the 1. verse of the three vvee say to Christ Whē thou tookest vpon thee to deliuer man c. So that Christ tooke vpon him to deliuer man from the iustice of God from death hell and damnation before he vvas cōceiued in the vvombe of the blessed virgine and before any of you Papists vvere created vvhich vvill bee iustified by your works And deliuered you from the pain of hell if any of you bee deliuered before you did anie good vvorkes And it is not to be saide that he vvoulde deliuer those vvhome he knevve not he knevv them vvhom he vvould deliuer that before the creation of the vvorld And vnto this I am sure you agree but the difference is in this as aforesaide that you Papistes will say that Christ tooke vpon him to deliuer man because hee knew before that they would doe good works to merite to bee deliuered from perpetuall death to eternall life But we by Saint Paul doe maintaine the contrarie as before is sufficiently proued But if it were as you say then should it haue bin said thus When thou with the helpe of our good workes tookest vpon thee to deliuer man c. But it is not so said but when thou tookest vpon thee to deliuer man c. And therfore Christ alone toke vpon him the deliuerance of man without mans works but if the workes of grace merite saluation thē no doubt but the works of grace doe set open the king dome of heauen to all good workers by grace and then what neede haue wee of Christ But because this is false therfore wee say to Christ in the seconde verse when thou hadst ouercome the sharpnes of death Thou not thou and the workes of grace but thou diddest set open the kingdome of heauen to whom I praye you to whom to all good workers by grace no but to all beleeuers that beleue in the passion and death of Christ Iesus In the third verse we pray our blessed sauiour to helpe his seruantes whō what that hath merited heauen by the workes of grace surely that is forgotten No no but those whom thou haste redeemed with thy precious bloud here is not with thy precious bloud and the workes of grace but with thy precious bloud alone without the workes of grace And to confirme all this most true and vnreprouable doctrine of iustification by faith onely in the passion and death of our sauiour Christ Iesus And to stop the mouthes of all the aduersaries of Gods truth from caueling any more against the same Let vs heare the words of the Lord Iesus himselfe which he spake vnto his Apostles saying VVho is yet also of you hauing a seruant plowing or feeding cattell would say vnto him by and by when he were come from the field goe and sit downe at the table and would not rather say to him dresse wherewith I may sup gird thy selfe and serue me til I haue eaten and dronken afterward eate thou drinke thou Doth he thanke that seruant because he did that which was commaunded vnto him I trow not So likewise ye when ye haue done all those things which are commaunded you say we are vnprofitable seruants we haue done that which was our duety to doe Note here the most
to falling The second Adam was Of heauen heauenly and could not fall The fift cause and end of all his good workes his godlie life and conuersation in this world was to set foorth the glorie of his heauenly father And he so glorified him thereby that his heauenly father from heauen said This is my welbeloued sonne in vvhom I am well pleased c. And that we also which are the elect of God Might haue our light so shine before men that they may see our good workes and glorifie our heauenly Father which is in heauen according to the example of our maister Christ. Now here you may perceiue to what end the godly life and good workes which Christ did in this worlde did tende too which was not to merit saluation for mankind neither was that the pointed price for the same neither could that obteine it But as it is saide the verie price of our saluation was onelie the passion and death of Christ Iesu and not the works of grace And in Gods election before the creation of the worlde the saluation of mankinde was made as sure for them and Christ as sure of his elect whiche hee bought before they were though the price for the same was not then paid but to be paid in the appointed time as a man is sure of a peece of lande that is voide of encombrance which hee buyeth to paie for the same at a daie appointed The bargaine of which lands being set downe vnder hande and seale and all thinges done that ought to be touching the sale sauing payment which is reserued to the appointed daie The land is now the buiers and no man can take it out of his hands and the seller hath no more to do with the landes though yet hee bee not paide for the same neither can the seller haue action against the lande but against the buier And so the lande doth remaine firmely to the buyer still euen from the first concluding of the bargaine Euen so standeth it with the iustice and lawe of God and the mercie and loue of God in Christ for mankinde elect They haue nowe no more action against the elect which were bought by Christ and in time paide for the same then the seller hath against the lande which hee solde and in time was paide for it The elect were Christes from before the beginning after hee had bought them and they could not be taken out of his hands after the bargaine was once set downe and written vnder hande and Seale that is to saie written in the booke of life and sealed with the promised passion and death of Christ Iesu and so remained surely his owne for euer And therefore it is plaine that good woorkes hath no part in the saluation of the chosen children in Christ seeing the same was made sure to them before they were created or had done either good or euill neither could Gods election rest vncerteine vpon woorkes to come as a cause of saluation which are but the fruits of Gods children and of Faith And although good woorkes proceeding from iustifying Faith haue no part in the merit of our saluation yet be they of great vertue and force and haue their crowne For a godlie and a vertuous life in the children of GOD and the good workes which they doe which are the children of God elect in Christ Iesu doe please God and doe staie the wrath of God that the plagues due for sin as war pestilence famine and such like fall not vpon vs as a iust rewarde for our wickednesse And therefore to staie the wrath of God that his heauie hande fall not vpon vs and that the fauour and loue of God may still be bent towardes vs. The children of God by the operation of the holy Ghost who worketh both the will and the worke in all the elect of God because of our selues we are not able to thinke a good thought do make their humble prayers vnto God doe all the good workes that they are able to doe to the glory of God and are made by the holy Spirite of God to hunger thirst after righteousnesse to detest and abhor sinne and thereby doe worke out their saluation That is to say they outwardlye shewe vnto the world by their good life and conuersation that they are the elect of God And they are assured in their owne consciences hauing a feeling of the holy Ghost working in them and by leading a godly Christian life that they are of that number which were chosen and appointed to saluation before the creation of the world And God blesseth that land that peple that obey and worke good in his sight by true faith in Christ geueth his peace plenty of al good thinges vnto them And thus the Lord doth crowne our good works rewardeth the same by these blessings the worldly blessings which god giueth vs are infinitely of greater value and more then al the best works that all the whole world is able to doe or deserue Therfore O miserable man what art thou that darest presume to lay thy defiled workes which euen the very best of them are most impure before the most high iust mighty pure god the iudge of righteousnes to merite thy saluation who setting aside his mercy cānot abide inperfection Augustine cryeth out woe be to the most vpright life of man if God examin the same setting his mercy aside Then when all the best workes that we are able to doe cannot deserue one of the least blessings which God hath daylie doth bestowe vpon vs what shouldest thou meane O miserable man to holde them meritorious to purchase saluation For thy best works thy best life is sin wilt thou haue sin to merit thy saluation what saith Gregory vpō the words of Iob in the 9. chapter whose words be these Man cannot be iustified being com pared to God The holy mā saith Gregorie doth perceiue that all the deseruing of our best works are faulty if they be weied in the righteous ballāce of the iust iudge And can that which is faulty deserue other then damnation if mercy in Christ Iesu go not betwixt therefore is Christ only the merite for vs and not our good works Wil you heare what Barnard saith who making a long discourse as out of a learned fathers booke I gathered of the vnrighteousnes of mans righteousnesse demaunding in the end of what value all our righteousnes may be in the sight of GOD. Shall it not be imputed filt hie like vnto a foule menstruous cloth according to the saying of the Prophet and if strickt narrowe examination be made thereof shall not all our righteousnesse befound vnrighteousness and nothing worth But there is yet another shifte in the Papistes storeboxe which I trowe will strike the matter dead And what is that trowe you Forsooth that by grace we be renouated which grace is geuen vs from
fute in his booke of Predestination of Saints where in his 18. chapter he allead geth saint Paul in the first to the Ephesians to confute them saying He chose vs that we should be holy Not for that wee would be holy But S. Paul in this place is very plain against you scā the words wel he tels you that before the childrē of God had done either good or euil that the pur pose of God might remain according to election Gods wil purpose then is the first chiefest cause of electio reproba tiō the wil purpose of god as touching saluation being once past stands firm for euer There is no shadovv of turning in God And election reprobation resteth not only vpon Iacob Esau but it stretcheth ouer the whol world man womā and childe S. Paul saith as he hath chosen vs in him before the foundations of the vvorld c. and vvho hath predestinated vs c. Here he includes al the elect not Iacob alone And as the good wil purpose of God is the first cause so the free mercie of Cod in Christ Iesus being also a first cause in the second person is the meane an inferior cause of our saluation bicause the wil purpose of god was first in God before election and to cut you off from your opinion that the works of grace to come and past which you say doe merit was and is the cause of election and saluation Saint Paules sword is redy at hād for he saith that the purpose of God might remaine in prede stinating he meaneth according to electi on not by works but by him that calleth And may it be doubted that the workes done by Iacob the elect vessell of God which Saint Paul speaketh of here were not wrought by grace Was elected Iacob without grace when hee did those good workes He was not for the Lord had chosen him and therefore hee could not be without grace And Iacob was elected but not by works saith he I praie you marke it well for hee saith not by workes Is the election not by workes Paule By whome then By him that calleth And who is he that calleth Euen God the Father through his mercie in Christ Iesus his sonne Then election wherein saluation is included resteth not in our workes and wil but in God who for Christ his sonnes sake by suffering passion and death for vs hath in his free mercie chosen called and appointed his elect to saluation And then resteth it not in our wil workes wrought by grace For Saint Paule in the same Chapter saith So then is it not in him that vvilleth nor in him that runneth but in God that sheweth mercie You shall further see how Saint Paule in this Chapter if you please to reade it proceedeth still to mainteine election and reprobation of which he maketh a further discourse frō the sixteenth verse to the one and thirtie and then he saith But Israel which followeth the lawe of righteousnesse coulde not atteine vnto the lawe of righteousnesse Wherefore Because they sought it not by Faith but as it were by the workes of the law c. You may see now that our workes can neither atteine righteousnesse nor iustification But Christ onely doeth iustifie vs by Faith without workes For it is written Beholde I put in Syon a stumbling stone and a rocke of offence and whosoeuer beleeueth in him shall not bee confounded Againe VVee which are Iewes by nature and not sinners of the Gentiles knowe that a man is not iustified by the woorkes of the law but by Faith in Iesus Christ. Euen vvee I saie haue beleeued in Iesus Christ that wee might bee iustified by the Faith of Christ and not by the woorkes of the lawe Because that by the workes of the lawe no flesh shall be iustified I doe not abrogate the grace of God For if righteousnesse be by the lawe then Christ died in vaine But Christ died not in vaine for our sins were the cause of his death therefore righteousnesse is not by the lawe Saint Paule himselfe hath so largelie and so plainlie laide abroad this matter of iustification by Faith without the works of grace that there needeth not any more to be saide of anie other for better vnderstanding of the matter then himselfe in plaine termes hath set downe But this is the malice of Satan in his impes to impungne the truth and by the deuils sophistrie to peruert whatsoeuer hath been set downe by the Saints of God to the glory of Christ Iesus But make what blind distinctions soeuer you wil vpon S. Paules wordes his wordes are plaine inough to ouerthrow your iustification by workes wrought by grace And Saint Paul speaketh plainlie to the whole world Iewe and Gentile of the whole lawe of Moses as well morall as ceremoniall that it iustifieth not before God And it doeth appeare that Bildad in the 25. Chapter of Iobe was of Saint Paules minde That a man cannot be iustified before God his wordes be these And how may a man be iustified vvith God Or hovv can he be cleane that is borne of a vvoman The meening of these wordes may thus be taken that if a man or the best life of man be compared with God it is so base so vile and so vncleane in the sight of God that it is impossible that he should be iustified before God And yet you Papistes will be so pure that by good workes you wil be iustified But will you heare what Saint Paule saith to the Iewes and so cōsequently to you Papists that will be iustified by the lawe hee saith whosoeuer are iustified by the lavv ye are fallen frō grace for vve through the spirit vvait for the hope of righteousnesse through Faith Though the circumcised were the cause that Saint Paule wrote these wordes and telleth them that they are bound to keepe the whole lawe that they were abolished from Christ. Then as in the former wordes plainely appeareth he telleth all iusticiaries That whosoeuer are iustified by the lawe or that will be iustified by the lawe they are fallen frō grace And in what state you stād that are fallen from grace I doubt not but you know euen frō saluatiō And I trust that in this place you will not saie but that Saint Paule speaketh as well of the morall lawe as of the ceremoniall lawe if you will not be too blinde or twoo wilfull And because you shall the better vnderstand that he speaketh here of the morall lawe he saith in the 14. verse of the same Chapter thus For all the lawe is fulfilled in one worde which is this Thou shalt loue thy neighbour as thy selfe And so going on still vpon the morall lawe telling them that if they bite or deuoure one another they shall be consumed one of another signifying vnto them that if they walke in the spirite they shall not fulfill the lustes of the