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
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
God the father whereby we fulfill the lawe And men by grace fulfilling the lawe doe merite their saluation But forasmuch as this grace cannot be geuen vs but by faith in the death merite of Christ Iesus therfore we say that by grace infused into vs by faith in Christ good works are wrought which are not now our works but the workes of grace and those workes merit saluation Who is able to ouerthrowe this Bulwarke buylded vpon so sure a rocke which being so profound is not possible for a man to vndermine the depth nor come neare the toppe thereof being so high But the God of heauen will with the breth of his mouth ouerthrow such wicked blasphemie whereupon by the helpe of whose power thus I aunswere that this is but a subtle cauill and vntruely spoken to say that they be not our works For although that by grace we receiue the holy Spirite of God who by his mighty power mightely stirreth vp our hearts replenished with faith in Christ Iesus to worke such charitable works as are prescribed in Gods booke though yet vnperfectly perfourmed on our parts yet can it not be saide but that they be our works euen as faith is saide to be our faith which wee receiue by grace As for example who will doubte of the woman which was diseased with an issue of bloud twelue yeares hauing a strong faith in Christ Iesus but that she had the same by grace And yet Christ saide vnto her thy Faith hath made thee whole here you see that Christ called it her faith though shee had the same by grace so of works they be our works though they be done by grace But let it be graunted for trueth that by the grace of God we being renouated receiue the holy spirite of God who worketh in vs all good things yea all the good workes that are wrought by man according to the saying of Saint Paul who saith It is God that worketh in you both the wil and the deede euen of his good pleasure And that wee could not haue obteyned grace from GOD the Father but by faith in the death and merite of Christ Iesus so that they are not now to bee called our workes but the workes of grace Let all this that is saide be graunted yet that by fulfilling of the law by the same grace we merite saluation that is vtterly false and repugnant to the word of God For Saint Iohn saith Beholde the Lambe of God which taketh awaie the sinnes of the world The sinnes of the worlde being taken away what followeth then The kingdome of heauen and saluation to them whose sinnes are taken away by the slaine Lambe Christ Iesus But it is not saide Beholde the good workes of grace which take away the sinnes of the worlde but Behold the Lambe of God which taketh away the sinnes of the worlde Then it is only Christ that meriteth heauen for vs by taking away our sinnes and not the workes of grace nor our fulfilling of the Law And why is hee called a Lambe because of his innocencie For Saint Peter saith He is a Lambe vndefiled and without spot And because hee was to be sacrificed and slaine as a sheepe to the slaughter He was innocent and as the Prophet saith He did neuer violence nor vnrighteousnes neither hath there beene any deceitfulnesse in his mouth He was without sin deserued not to die but he dyed therfore for something Trueth he died for our sins which were laid vpon him for Esay saith The Lord threw them al vpon him and so made him to be sinne for vs which knevve no sinne But by imputation were they made his sinnes And our sins being thus taken from vs and laide vpon him death had therby power ouer him which slewe him for our sinnes So that as by imputation Christ was made the only sinner for the elect and therfore dyed so are all the elect by imputatiō made as innocent Christ. And Christ clothing his elect with his innocencie God the Father beholdeth them no more as sinners to damnation but as Christ Iesus because Christ hath washéd cleane away in Gods iudgement all the filth of sinne from vs with his precious bloud which he hath shed vpon the crosse so as the filthy Chanelraker polluted with the filth of the Chanel durt is by the Barber washed cleane that no spot thereof is to bee seene so hath Christ out blessed Barber washed away all our filth the durt of sin in such sort as our heauenly father for his Christes sake beholdeth them no more And Christ once dying for the sinnes of his elect accordinge to the purpose of God in his secreate counsell before the creation of the world which purpose could not be altered but must stand still for euer hath thereby onely merited saluation for vs then is it great blasphemy to maintaine such an heresie which doth cut away the cause of our saluation by the only death and passion of Christ our Sauiour and attributeth the same to me rites and works by grace whereby they haue made the works of the lawe to put Christ cleane out of office in the merite of our saluation and only the workes of the lawe which are wrought by Faith and grace to be the meane to merite the same And Christ by his death and passion but only the cause of grace who in deede is the onely effectuall cause in the merit of our saluation so that the works of the Lawe and Grace haue no parte in the cause therof but only as effects do de clare vs to be the elect of God Saint Luke saith Feare not litle flock for it is your fathers plesure to giue you a king dome To giue you a kingdome see here is the kingdome of heauen giuen vs and that which is giuen cannot be said to bee bought or merited and if it were either bought or merited it cannot be said properly nor rightly to be geuen Then being geuē vs we by the works of the law and grace haue not merited it And so are we not iustified by them before God so the proposition that the workes of grace or the deedes of the law doe merit or iustifie before God is false though they be wrought through faith by the power of the holy Ghost and by grace because it is the proper office of Christ immediatly that is to say without any o ther mean or cause to purchase mans saluation and not the office of the holye Ghost by grace working in man for saluation coulde not bee purchased but by death and the holy Ghost coulde not die but Christ only by taking our flesh was lead as a sheepe to be slaine and made a sacrifice for sinne Therefore Christ is the onely purchaser of our saluation Neither doe the workes of the Law iustifie vs before God nor merite saluation for vs though they bee done after grace receiued But with what face can you O
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
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