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
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
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
receiueth all thinges in good part And whersoeuer anie fault shall be committed freendly to amend it with thy pen and especially for the pointing thereof And for the marginal notes and quotations also the like ouersights as before are coÌ„mitted wherfore good reader blame not the author without cause either for the one or for the other A greater volume thou maiest haue but a learneder treatise for the substance therof I perswade my selfe is hard to find Thus putting thee in mind of the old adage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is easier to find fault and to carpe than to imitate or amend I commit thee to God who blesse thee with the knowledge of his truth Thine in the Lord Phillippe Stubbesâ—… Faultes escaped in the printing  Page Line Faulte Correction C. 1â—… 〈◊〉 for first read first Adam F. 〈◊〉 〈◊〉 for worke of the law read works of the law F. 〈◊〉 〈◊〉 which make read which walke A TREATISE OF Faith and works GOD by his eternall wisdome in his secrete counsayle before the foundatioÌ„ of the worlde decreed the creation of the same world And in that his secret counsell determined to make mankinde and also appointed a number certeine howe manie hee wold create before the end of the world and that the world should not end before that number certein were accomplished euen to the last person God decreed so to make man in his first creation as that he should bee perfect good and shoulde haue free wil that if he would he might stand and abide in that perfect goodnesse and not fall from the same and so neuer to be dampned But God foresawe thatnotwithstanding he wold make man the purest creature aboue all that hee would make vnder the compasse of the heauens and woulde giue him free will power and strength to keepe himselfe from falling if hee would yet notwithstanding he would fall and breake the commaundement which God woulde giue him wherby both himselfe and his whole posteritie should fall into the state of damnation and so the iustice and wrath of God should take holde and bee powred vpon al mankind for his so transgressing the onely cause of all their corruption The mercy and loue of GOD foreseeing this fall of man and perpetuall death for the same by the iust iudgement of God preassed forward and as it were pleaded against the iustice and wrath of GOD That though by the fall of a first Adam sin entered and the whole posteritie of mankind shuld bee brought into the state of damnation for in Adam all do die Euen so by the death of a second Adam Christ Iesus mankinde is to bee recouered bought made righteous and redeemed froÌ„ the paine due by that fal Which loue and mercie in God being as high or higher in dignitie then his iustice is to haue as great or greater interest in man then his iustice And the power of mercie is as well to be showed on man as the power of iustice But iustice replied that death must fall vpon mankinde for transgressing For the reward of sin is death and therfore iustice otherwise could not be answered but by death The mercie and loue of God to make a full agrement for mankinde and by iustice to satisfie the iustice of God ordeining That we shuld be made the righteousnesse of GOD in Christ. Graunted that death by death should be redeemed and that by innocent death euen the death of the verie sonne of God VVho onelie should take on him our infirmitie and beare our paines by whose stripes we should be healed And he shoulde bee the redeemer in iustice by death to satisfie the iustice appease the wrath of God Wherevpon the iustice and wrath of God being therewith aunswered and the elect freed from the same iustice and wrath of God The Lorde in mercie and loue decreed in the same his secrete counsell to giue vnto the redeemer those whome before they were he had bought and made sure to himselfe by a price which hee woulde giue in the appointed time before set downe in the secret counsell of God And those whome before they were he had bought chosen were vnto him certeinelie knowne the number certeine and euerie particular person hee knewe before they were For God was not ignorant thereof neither can there be ignorance in God neither would he redeeme those whome he knew not In the fulnes of time the word being the secoÌ„d person and verie God of verie God tooke flesh made of the substance of the virgin Marie in which flesh liuing here vpoÌ„ the earth he fulfilled the whole law to the vttermost Who did not sin neither was their guile found in his mouth TheÌ„ to satisfie the iustice of God for that number which were before they were created elected and chosen to be saued The same flesh being man ioyned to the Godhead and so one Christ laide vpon himselfe and bare all the whole burthen of sin in his bodie on the tree done from the first to the last end of the world by all his elect Thus bearing all our sinnes hee being yet an innocent lambe was slaine and hanged vpon the crosse suffering before diuers tormentes and passions And when the vttermost peny for mans ransome was paid Christ hanging vpon the crosse a little before his death saide It is finished That is to say all the prophesies which were prophesied of me by all the Prophetes from the first to the last are fulfilled And with all I haue finished the woorke which was giuen me to doe of my Father I haue satisfied the iustice and wrath of my heauenly father against the sinnes of mine elect I haue paid their full ransome I haue redeemed all from eternall death haue for euer destroied death and hell for them Death is swallowed vp in victory So that now there is no more to be laide against them nor to bee done for the redeeming of them from their sinnes all is finished The elect of God being thus redeemed And elected before the foundation of the world before they were or had done either good or euill And that of a certeintie infallible without alteration of purpose and without repentance by God in any respect in his secret counsell For in God there is no repentance nor alteration of any thing decreed in his secret counsell but his purpose standeth firme and stable for euer This election being thus in certeintie determined the number persons certeinlie knowne to God by name set downe writteÌ„ in the booke of life by the finger of God not one of them to be lost For Christ said those whome thou gauest me haue I kept none of them be lost but the lost child that the scriptures may be fulfilled Nor anie one to be added therevnto but the decreed number to stand full without alteration of the same or any person therof because that God is altogither perfect wisedome
to say with punishmentes according to his deedes that as the deedes be euill and wicked so the punishment to be accordingly And where Saint Paule saieth in the next verse following To them vvhich continuing in wel doing seeke for glorie honor immortality and eternall life Some bookes haue it translated thus that is to say praise honor and immortalitie to thē which continue in good doing and seeke eternall life A sophisticall head may cauill vpon these words of Saint Paule in not taking them as he meaneth but will peruerslye expound them contrary to his meaning inferring that workes by these words should deserue and merite eternall life which Saint Paule meaneth nothing les For if he should in this place mean so then should he not agree with himselfe and also cause contrarietie in the holie Ghost whose penne S. Paul was which were greate blasphemie to mainteyne Saint Paule vseth these wordes not to mainteine that workes as they are done since the fal of Adam are so meritorious as they shoulde deserue theyr rewarde But he rather writeth in this sort to prouoke and stirre vp by the power of the holie Ghost the hearts of Gods children to a godly life that theyr faith thereby may the more appeare to the good example of others God of his free mercie yeelded his trauel to ouerthrow that pernitious sect of the Iewes of iustifying by the works of the law because it was euident to him that if that sect should continue and take place the glory of Christ Ie sus his passion and death should be cleane ouershaddowed and darckned thereby and so made altogether insufficient which is only alone sufficient to merit and purchase saluation for vs. And the ho ly Ghost foreseing that as mischieuous a generation should rise vp whose head should be Antichrist who in like sorte would maintein iustificatiō by the works of the law a deuise of Sathā to put Christ from his glory stirred vp Saint Paule that most notable instrument of GOD who hath so employed his penne and wrote so large a discourse in his Epistles in at the least fiue and twenty chapiters of the saide Epistles mainteyning eyther in plaine wordes or by circumstāces faith to iustifie without the works of the law and that the righteousnesse of god cōmeth by faith not by the works of the law as the mouth of the aduersary cannot but be stopped tberby For proofe after he had said That by the works of the works of the law no flesh should be iustified in Gods sight meaning therby aswel the law written as the law vnwritten bicause wee are not able to perfourme the law which if vve could then vvolde he not haue vvrittē against them that boast of the performing of the lavve as he did but vvould no doubt haue as earnestlie mainteyned Iustification by dooing the Lavve as they As partly you may perceiue by his vvords in that he saith not the hearers of the Lavve but the doers of the lavve shalbe iustified meaning still if they be done in their full perfection so as God can finde no fault by their imperfection So in deede they iustifie els not he procedeth forvvard saith but now is the righteousnesse of God made manifest without the law c. To vvitte the righteousnes of god by the faith of Iesus Christ vnto all and vpon all that beleeue Here be saint Paules words very plaine that the righteousnesse of God is made manifest without the Law hee meaneth here all the whole parts of the law for proofe in this chapter he beginneth first with circumcision then to vnbeleef then to mans vnrighteousnes that proofe is made that Iew and gentil is vnder sin by our sinful actes deedes and then commeth to those verses before rehearsed so that it is plaine hee meaneth the whole lawe moral and ceremonial written and vnwritten And he geueth you to witte what righteousnes he meaneth euen the righteousnes of god by the faith of Iesus Christ which righteousnes consisteth in Gods promise which he performeth to all those that beleue in Christ Iesus And what is the promise It is saluation vnto all that beleue in Christ Iesus as in the actes of the Apostles it is said Be it knowen vnto you therfore men and brethren that through this man is preached vnto you the forgeuenes of sins and from all things from which you could not be in stified by the law of Moises by him euerie one that beleueth is iustified Here is the promise It is not said euery one that beleueth doth good workes but euery one that beleueth For the imperfectiō of mans works except Christes workes be such as that they are not once to bee named in the cause of iustificatiō thogh at sometime they be set down to iustifie to maintaine the excellēcy of the law in the perfection therof when it is fulfilled according to the precise wil of God which I say againe neuer man was able to do but only Christ who iustifieth all beleeuers from all thinges which the lawe of Moyses could not And thus you see the law of Moses cleane cut off frō iustifiing And S. Paul saith For that that was im possible to the law in asmuch as it vvas vveak because of the flesh God sending his own sonn in similitude of sinful flesh for sin condemned sin in the flesh that the righteousnes of the law might be ful filled in vs which make not after the flesh but after the spirit Here is laide before vs the weaknesse of the lawe not that it is weake in it selfe for the lawe is of greate force both to cōdemn to iustifie for as many as offend the law it condemneth to the pit of hel if mercy in Christ go not be twixt And it is of great force to iustify if it be not in any point broken which if it be then is it weake impossible to iusti fie and because the case stode so that man could not be iustified by the lawe being weak in man therfore God in mercy sent down his son in similitude of sinful flesh to do that for mankinde which was impossible for man by the law to do Again that you may vnderstand that saint Paule meaneth not only the ceremoniall lawe when he saith the works of the lawe iustifie not but the moral law also not only the scriptures afore alleadged doth proue it but these that follow doe also manifest the same In the 9. chap. he saith For ere the children were borne when they had neither done good nor euil that the purpose of God might remaine according to election not by reason of workes but by him that calleth c. Here is Gods election before birth before the childrē had done either good or euil But you will say that God did elect Iacob because hee saw before that Iacob woulde be good The Pelagian in deed is of your minde whose opinion Saint Augustine did con