that the word of the Lord came vnto Abraham in a vision saying Feare not Abraham I am thine exceeding great reward And Abraham said Oh Lorde God what wilt thou giue me seeing I goe childlesse Beholde to me thou hast giuen no seede wherefore a seruaunt of myne house shall be myne heire Then the worde of the Lorde came vnto him saying One that shall come out of thine owne bowells hee shall be thine heire Moreouer he brought him foorth and sayde Looke vp nowe vnto heauen and tell the starres So shall thy seede be And Abraham beleeued the Lord and he accounted that to him for righteousnesse By this testimonie we see that Abraham was accoūted righteous not in part righteous or half righteous but with out any addition it was sayde of him that he was righteous before he had any sonne and therefore before he could offer vp his sonne in sacrifice euen then when he made complaint vnto God for that he had no sonne and therefore a seruaunt must bee his heire beleuing the promise that thē was made vnto him for a seede and posteritie that shoulde come out of his owne loynes that fayth was reckoned vnto him for righteousnesse and hee him selfe accepted of as righteous before the Lorde Iames sayth that hee was iustified when his owne sonne Isaac was offered vppon the altar and that this deede of his in not refusing to kill his onely sonne for a sacrifice at the commaundement of God did so please the Lorde that he was iustified for it In the other place alledged the holy Ghost affirmeth that hee was iustified before his sonne Isaac was borne euen at that time when the promise was giuen forth that he should haue a sonne and that the beleeuing of this good will of God towardes him herein did so please the Lorde that he accounted of him as righteous for it Howe then Doth the holy Ghost differ from him selfe God forbid But the Apostle Sainte Iames attributeth that to the effect for being ioyned with his cause which the holy ghost in that other place giueth vnto the true and originall cause alone As if one man wold iustifie a workman and commend him aboue others for workes that hee hath seene him do and an other would in like manner iustifie the same but for the inward skill knowledge and conceiuing that he hath of the rules and principles of that trade or occupation what so euer which skill he may discerne by his speache albeit he neuer sawe him worke And albeit a man may say that he is a good workman bicause his worke is good yet if a man wil speake properly he must say he is a good workeman bycause his skill is good For his good skill in that trade is the cause of his good workmanshippe and the goodnesse thereof commeth from thence as from the proper founteine and cause Nowe euerie man knoweth that when any man is commended for his worke it is bycause of the skill and knowledge that appeareth therein and is ioyned therewith as the onely cause and occasion thereof Euen so bycause our fayth appeareth in our good woorkes as our skilfull knowledge dothe in our skilfull workmanship that is giuen to good woorkes which is peculiar vnto fayth as the proper cause thereof and a man shall bee called a skilfull woorkman for his skilfull workmanship when notwithstanding it is most assured that his skilfull knowledge is before his skilfull woorke as also the cause thereof and hee iustly may be called skilfull for it notwithstanding he should bee kept from vttering that his skill in worke many yeres after the perfect knowledge thereof The holie Ghost therefore in Genesis iustifieth Abraham as skilfull for his skill alone and in that epistle of Iames he iustifieth him as skilful of that worke wherein so much skil appeared For it may be lawfull vnto me for the better vnderstanding hereof to resemble fayth by skill and good deedes by skilfull workmanshippe bycause as good workmanship hath all the commendation for the good skill that appeareth in it so haue good woorkes all their praise from the fayth that hath begotten them and is necessarily ioyned with them This is also to be added that bycause there is not in our workes that perfection that is required we are constreyned to stand to the mercie of God and to seeke refuge there by a true fayth and this is the cause why we magnifie faith which otherwise is imperfect as be all things that are in vs bicause it applieth the mercy of God vnto vs wherby our sinnes are pardoned and the want that is in our worke not imputed And for proofe that the Apostle Sainte Iames giueth not that title vnto woorkes to iustifie but bycause of the fayth whiche hath begotte those workes and which is ioyned with them and couereth the imperfections that is in them in the same place where he ascribeth righteousnesse vnto Abraham for offering vp his sonne hee sayth that this scripture was fulfilled Abraham beleeued and it was reckoned vnto him for righteousnesse and he was called the friende of God So that all the commendation of this woorke is included in faith and giuen vnto it for the fayth of the doer For other wise hee should haue sayde Abraham wrought and that was receiued bycause it was righteous seeing hee had stoode vppon the commendation of his workes so muche immediately before and was euē yet in the same matter But he sayth Abraham beleeued and that was reckoned vnto him for righteousnesse They would match workes with faith in iustification and the Apostle when hee speaketh most of works doth shrowd them vnder fayth saying after mention of his best woorke that this Scripture was fulfilled in it Abraham beleeued and that was imputed to him for righteousnesse and not receiued in the righteousnesse and deseruing of it selfe and he was called the friend of God. And in the eleuenth Chapter to the Hebrues all the woorkes of the godly fathers are ascribed vnto fayth and by name in the seuenteenth verse of that Chapter this deede of Abraham is fathered vpon his faith For workes are so farre from iustifying vs that the cause why they them selues are iustified is in fayth For without fayth it is impossible to please God. And in this chiefe worke of Abraham that nowe wee haue heard of that Scripture of imputing righteousnesse vnto him was fulfilled Therefore the worke did not stande in any account for the worthinesse thereof but onely bycause the Lorde did impute it vnto him for righteousnesse which thing also it did not attaine vnto of it selfe but bycause of fayth whiche was ioyned with it It is to be noted that the Apostle Sainte Iames speaketh here but of one woorke as the offering vp of his sonne and that woorke also not done but onely purposed to be done If therefore his meaning had beene to debate the worthinesse of woorkes and what place they haue in the purchase of our saluation hee would haue taken woorkes
to the defence of that holde whiche being taken by the enimies he is assured to receiue continuall shame and dishonour The Lord will be honored by hauing his word obeyed if we doe not conspire to mainteine his honour that way we are guiltie of treason against his glorie when we suffer sathan to batter downe obedience in vs to God and man we are as well accessarie to the betraying of his glorie as those souldiers that are quiet within the castle while their enimies sacke the same without Let vs therfore goe carefully aboute these matters of his honour let our care and sounde dealing be a recorde vnto our hartes that we are not conspired with his enimies There can be no better argument that men do willingly consent with sathan then to see them carelesse of his assaultes then neuer to see them stande vpon their watche especially dealing with the enimie who hath professed that hee will neuer be at truce with them And because the Lord giueth so glorious a title to christianitie as to call it his glorie making so neere a bonde betweene our saluation his honour let vs not sleepe in so earnest matters neither bring a slender and bare affection where there is the assured hope of a double commoditie Nowe let vs pray vnto our heauenly Father that we may more be humbled that wee haue so long liued to so litle honour of his name not only that we may thereby truly acknowledge the mercy of Iesus Christe that hathe put vppe so great dishonour at our handes washing it away no otherwise than with his bloud but also that in the remembraunce of so long time wherein we haue dishonoured him we may bee whetted to bestirre vs this time that we haue to liue bothe to pull downe our affections that would dishonour him in the plaine contempte or carelesse regard of obedience also to bring forth that fruite of newe life that may open the mouthes of many to speake of his praise for it whose workmanship it is The fourth Lecture vpon the eighth verse 8 Remember the Sabbaoth day to keepe it holie 9 Sixe dayes shalt thou labour and doe all thy worke 10 But the seuenth day is the Sabbaoth of the Lord thy God in it thou shalt not doe any worke thou nor thy sonne nor thy daughter thy man seruaunt nor thy maide nor thy beast nor thy straunger that is within thy gates 11 For in sixe dayes the Lord made the heauen and the earthe the sea and al that in them is and rested the seuenth day therefore the Lord blessed the Sabbaoth day and halowed it THe rest from bodily laboures that was commaunded vpon the Sabbaoth day had in it this signification that Christianitie did consist in ceassing from sinne So doe the Prophets who are the true expositors of the law interpret it For thus we do read in the Prophet Esay Blessed is the man that doeth this and the Sonne of man that taketh holde on it he that keepeth the Sabbaoth and polluteth it not and keepeth his hand from dooeing any euill The Prophete doeth declare what it is to keepe the Sabbaoth by these wordes following And keepeth his hand from doeing any euil The euill that by this sabbaoth we are commaunded to rest and ceasse from is not a matter straunge and disagreeing from our disposition but rooted in our nature as nowe we haue it from Adam And therefore the same Prophet that here affirmeth the keeping of the Sabbaoth to consist in ceassing and resting from euill in an other place affirmeth it to be the ceassing from our owne wayes and workes declaring thereby this euill and iniquitie that we are commaunded to ceasse from to be no forrener or straunger but to keepe his house and home in our owne nature In that the Scripture termeth euil to be our own wayes and works according as it is written by the Prophete Isaie If thou consecrate the Sabbaoth as glorious vnto the Lorde and shalt honour him not doing thine owne wayes nor seeking thine owne will c. expounding the Not doing our owne ways nor seeking our owne will to be the consecrating of a glorious Sabbaoth vnto the lord The Sabbaoth then consisteth in keeping vs from doing euil so that necessarily we must conclude this euil to be in our owne wills and wayes This inwarde corruption wherewith bothe our wit and wil is poysoned was very fitly resembled in the outward obseruing of the Sabbaoth For vppon the Sabbaoth day the people were called from all their accustomed workes that they had beene occupied in the sixe dayes before So that a man comparing their doinges that day with those they were exercised in the other sixe dayes must of necessitie say they were cleane altered and chaunged in their doinges from that that vsually before they had beene and so diuerse as if they had not beene the same but other men A resemblance verie fitte and sitting to our spirituall Sabbaoth whiche consisteth in becomming newe men concerning our dooinges from that wee haue beene before wee knewe the Gospell The outward rest from bodily laboures whiche did shadowe out our true rest from sinne whiche is our accustomed way and worke was so strictely obserued among the Iewes that the neglect thereof in the least thinges as gathering sticks vpon the Sabbaoth day was punished with death as we do reade in the 15. of Numbers to declare some signification of greater thinges in it according as the Prophetes haue interpreted it The Sabbaoth then doth verie well point out the corruption that we haue receiued of Adam which ruleth and reigneth in the ways and wils of al them that are not borne againe and chaunged bothe in will and deede by the power of that his grace which only he bestoweth vppon his elect For thus it is written to the Ephesians Among whome speaking of the children of disobedience We also had our conuersation in time past in the lustes of our flesh in fulfilling the will of the fleshe and of the minde and were by nature the children of wrath as wel as others We haue to marke here that speaking of his sinne he describeth it to haue beene done by following the wil of the minde whiche is the reasonable part as well as in following the will of the flesh which is the affection vnreasonable part And lest we shuld ascribe this only to his custome in sinne as if hee had not beene borne with this disease nor by nature inclined therevnto he putteth himselfe and others vnder the wrathe of God by nature saying We are by nature the children of wrath as well as others making it the common case of all men as naturally to be inclined to euill as they are to eate and drinke in their hunger or thirst It is worth the noting that he putteth himselfe in the number for he saith of him selfe to the Philippians that his life was not outwardly to be reproued no not before his calling
in deede they nourish monsters at home and can well inough awaye with them yea whiche more is play and dallie with them It were good in such causes to practise firste vpon a man him selfe before he take libertie to go abroade first to vse some sharpe dealing with his owne affections to see how that wil work before he shall minister so bitter medicines vnto others For it is an intollerable thinge that greate euils should liue quietly at home when little ones are so sharpely reuenged abroade It is straunge that any manne shoulde play with some that is growne to bee a monster and not to bee able to looke vpon it in the childhoode thereof when it is nothing so deformed nor euill fauoured Suche quarelling with euils not halfe formed in others especially when there is quietnesse with many that be alreadie perfectly shapen at home can not proceede of any sound meaning or hatred against sinne We must remember the end why the Lord hath giuen vs a toung which is that wee should mainteine loue and friendlinesse in communicating the good things that lie hid in our harts affections by our speach and talke one with an other Wherefore wee must carefully consider that we vtter no poyson nor venome that lurketh in our corrupt nature ▪ and is deepely rooted therein by our toung and talke one with an other The holy ghost being priuie to our great infirmitie this way hath in many wordes forewarned vs of the slipperinesse of the toung that wee should haue it vnder sure and safe custodie telling vs in playne wordes that hee who shall let his lippes goe at libertie without restraint shall surely come to destruction according as we are taught in the Prouerbs He that keepeth his mouth keepeth his life but he that letteth loose his lippes destruction shal be vnto him And further the good man is described to be musing and meditating what to speake and the folish and euil mā without any moderation of that mēber to be babbling out whatsoeuer first commeth into his head The heart of the righteous studieth to answere but the wicked mans mouth babbleth euill things In this place we see that the holy Ghost ascribeth only a mouth vnto the foolish man and not a hart to ponder and consider his wordes before which hart he giueth vnto the wise man occupying it self in musing and considering how to speake In the same chapter there is yet a clearer and playner difference betwene the wicked and the godly drawn from their vsage in speach that the good man hauing wisdome and therfore good matter to vtter doth notwithstanding beautifie adorne it in entering the cōsideration how to make it good get grace fauour vnto it by obseruing the circumstances of fit time place and manner of vttering whiche most may commend it whereas the wicked and foolish man hath neither care of the matter whiche he is to vtter neyther yet of the maner how to vtter it This vse and end of the toung to communicate the good thinges of our heart one with an other to the increase of loue and friendship among men doth reproue those who are wont to presse vpon others with wordes of wrath and contempt It shall not excuse him that hath layde reproch or contempt vpon his neighbour in his speach to say that his wordes were no wordes of malice but of pleasure and myrth for euen that pleasant speache that nippeth and taunteth oure neighbour and bringeth reproch contempt or griefe of heart vnto him can neuer be so cloaked with the outward shewe of iesting speache but that the Lorde shall clearely see the bitter griefe of contempt or disdaine that lyeth close within it and howe farre that toung is from the maintenaunce of that loue and amitie which increaseth the estimation and credite of his neighbour Moreouer if the vse of the toung bee to communicate the good thinges of the heart not onely these infamous speaches shall be brought to iudgement but also fruitlesse and vnsauourie words that haue not the fruite and profite of wholsome instruction in them As we are taught by the apostle Ephesians that we should let no vnsauourie communication proceede out of our mouth but that which may bring grace vnto the hearers For as we haue heard the tong serueth to communicate together the good things of our heart not the wickednesse or vanitie that lurketh therin and wherof there is so great daunger that we are counselled in the scripture to separate our selues from foolish men when wee perceiue not in them the lippes of knowledge It is apparant by this that hath beene spoken what are the dueties and good works of this commaundement euen the contrarie of these aforenamed It shall be therefore sufficient in a worde to touch them here bycause they are clearely perceyued in their contraries whiche nowe wee haue heard reproued and forbidden in this commandement The general charge of this cōmandemēt is by loue to mainteine and vpholde the credite estimation and good name of our brother For our loue must be declared as well by louing and entire deling with his credit honor good report as by louing behauiour towardes his goods and person It behooueth therefore that the loue which wee beare towarde our brethren should bee fruitfull in the good workes of this commandement bicause this way the inward affection of the hart hath her outgoing and is conuict either of loue or hatred no lesse than in his person and goods As false witnesse standing against the life and bloud of our neighbour was the thing whiche in the first place as we haue heard was forbidden so the good worke contrarie to this is to vse the credite of our testimonie for the defence of him The goodnesse of such a worke is declared in the Prouerbes in these wordes A faithfull witnesse deliuereth soules What worke can be of greater account then to come iustly into this commendation to haue deliuered the liues of men The good workes of them that by their sentence execute iustice is according as it is declared in the person of Iob to deliuer the poore that cryeth the fatherlesse and him that hath none to helpe diligently to seeke out the trueth and goodnesse of their cause to plucke the praye out of the vnrighteous mans teeth This bringeth the blessing of him that was readie to perish vpon them It was forbidden as a sinne againste this commaundement to blaze abroade the infirmities of our brethren The good worke that answereth it is to admonishe one an other and so to hide sinne and iniquitie as it is written 1. Thessalonians Wee desire you Brethren admonishe them that are vnruly comfort the feeble mynded beare with the weake be patient toward all men It was forbidden vs to expound things that might bee well taken into the worse parte and for some little blemishe to deface the whole It is commaunded vs to shewe foorth our zeale against
this age hathe moste neede of it and is farthest from acquaintance with it This is also a note of loue to discerne it by that it is not Enuious Loue saith the Apostle enuieth not This tender affection of loue that knitteth the hart of one vnto another is so farre from enuying the graces or giftes of God whatsoeuer in any other whome he loueth that he wisheth from his heart that they were more and better then they are For tryall of the trueth herein let vs consider of the affection of parents towards their children where wee are sure that nature hathe planted loue and therefore this note of not enuying which alwayes accompanieth it cannot be wanting there What parentes were euer found except it were some one rare monster in nature that did enuie their children because there were suche plentie or store of giftes in them Nay we see the plaine contrarie that they are greatly delighted to heare them praised of others for their giftes and muche giuen to speake of their praise themselues sometime thinking and affirming those giftes which they haue to be more and greater then in deede they are nay sometime imagining that to be in them in great measure whereof in deede they neuer had any portion no not the least parte so farre are they from any enuying of them for by loue they are so as it were made one that the praises of their children they take to be a part of their owne commendation whiche willingly they would not loose This loue doeth so ioyne together and vnite them that there can nothing be taken from the one but the other taketh him selfe to be maymed thereby as if he had lost some limme or ioynt of his owne For this affection maketh them to growe both into one and who hathe euer enuied the good or benefite that he receiued by some member of his owne bodie The Scripture teacheth vs that we are all members of one bodie and that wee haue our parte of the profit that commeth by the giftes of others through the meruelous working of god What maddenesse therefore were it to enuie our owne commoditie There can be no greater token of an hatefull man then is enuie neither any playner profe that we are diuers from the bodie of Christ then to enuie the giftes of the members thereof There is great diuersitie betweene loue and enuie for he that loueth taketh himselfe to be benefited in the benefite of him whome he loueth him selfe to be praised in the praises of that man whome he liketh The enuious man on the contrarie parte thinketh that another man is not praised but in the self same he is dispraised that another cannot be profited but that in the same he is hindered therfore stormeth when any thing is attributed to another as if in that deede somthing had bene taken frō himself Thus in all thinges the enuious man dealeth as if he were a stranger from the other the louing man as if he were not diuerse but one with the other a verie part and member of the same Let vs therefore keepe our selues farre from this enuie the truest token that can be of the absence of charitie all true feare of God or fellowship with his members For the driuing away of enuie we haue first to deale with our heartes to persuade them as the trueth is in deede that we haue our benefite and profite in their giftes no lesse then the eye hathe benefite from the foote or the foote from the eye which is brought to passe by the secrete and wonderfull working of God. Secondarily that we are of one bodie and that therfore we are intituled after a maner to the prayses commodities or benefits that doe redound vnto them Thirdly that the Lorde is the authour of this diuersitie in giftes and that therefore the enuying of others for their giftes giuen vnto them is in deede to picke a quarell with the Lorde who hath giuen it them and to vtter our mislyking of his distribution and disposing of matters among men And howe daungerous a thing it is to controll the lord I leaue to them to consider of at their leysure Last of al to feede our affection herein is to bring a continuall torment vpon vs For when wil there ceasse to be diuersitie of giftes in men And if we be grieued when others haue that which we haue not when shal we ceasse to be vexed Shall there not be this diuersitie vnto the ende Shal there be any time when all the bodie shal be but one member Let vs not imagine that when we shal giue our harts leaue to enuie some one that this affection will die when he is taken away or when we shal haue preuailed against him nay it is made by that meanes so much the more stronger and as for the occasion it neuer dieth For there shal be alwayes some that shall deserue and iustly haue true prayse and estimation for some thing whiche we haue not and therefore cannot come to haue the praise of it for our selues In deede the nexte way to haue the glorie of it is by loue to be one as one with the true owner thereof To incourage vs to this loue that driueth away enuie let vs remember that in driuing it away we ioyne with the Lord who hathe thus appointed it We approue his doinges as good we acknowledge by thankefulnesse the commoditie that we haue of them we ridde our selues of an infinite and endelesse torment To conclude this propertie of loue it is requisite that we often consider howe vnworthie we are of those benefites that we doe inioy to learne bothe to be contented with them and to be thankfull to God for them and to keepe vs in suche thankefull remembraunce thereof as may make vs studious to walke worthie of them to so great goodnesse of God towardes vs therein as may keepe vs occupied in care how by dueties we may aunswere them alwayes taking heede least we should become vnthankfull euen for the good whiche God did meane towardes vs in those giftes the possession wherof he hath giuen vnto others As loue is voide of enuie so is it reported here by the holy Ghoste that it is voide of dealing insolently frowardly or stubbernely for so soundeth the worde and that it is not puffed vp with pride againste him whome he loueth Moreouer that it doeth no vncomely thing againste him without hauing due regarde of the dignitie of the man his degree estate or condition whatsoeuer These thinges are expressed in three wordes in the text and may be expressed in these three wordes thus that loue dealeth not frowardly proudly nor vncomely These thinges doe I ioyne together in speaking of them because they are of such affinitie one with another Where true loue is there the man who loueth is so persuaded of the excellencie of the other whome he loueth and so rauished with the admiration of some one or other thing in him that in his iudgemente
vnrighteous or not sincere dealing of him whome he loueth not in the vnrighteous or not sincere dealing of others towardes him For the loue which hee beareth towardes him forceth him to mislike of all annoyance and wrong that happeneth vnto him And bycause of this hee can not but with griefe heare of any wrong or hard measure offered vnto him so farre is hee him selfe from dealing euill or hardly with him Loue reioyceth not in iniquitie but it reioyceth or ioyeth together with him at the truth or sinceritie and vprightnesse of his dealing bycause that wil turne to his good and haue approbation and allowance euen from men Loue so laceth it selfe in the commendable doings of him whome it loueth and the man that loueth taketh pleasure in the well doing of him whome hee loueth Therefore if there bee true loue in vs wee must not onely not enuie the good doings of our brethren but wee must acquainte our heartes to ioy with them in their good doing and good report for the same It is a good degree of profiting to haue driuen away enuie but wee must proceede further to ioye with him in his well doing and deserued commendation for the same For men deale well with him when they shall iustifie his sinceritie by their talke and speach which if our heart repyne at nay if it doe not ioy at it that plainly bewrayeth want of loue to be in vs towards them When wee shall come once to this to ioy in heart at their vprighte dealing that their good dealing shall bee the comforte of our hearte wee shall not be able to denie them any helpe that is in vs of counsel or admonition that may eyther encourage them to good or withdrawe thē from that which is euill nay we shall bee readie to offer it vnasked for especially when wee shall perceiue some neede thereof These things which are in the last place attributed vnto loue as that it suffereth all things it beleeueth all things hopeth all things endureth all things do declare that a louing man is of a verie patient spirite towarde his brother euen in his infirmities and that he layeth his handes softly vpon the soares of him whome hee loueth and desireth to haue them healed hauing a great burthen of griefe vpon him self for thē which notwithstanding loue teacheth him to goe vnder and to abide and not deintily or impatiently and roughly with speede to cast it off Likewise it is declared heere that loue is of a good and easie disposition to beleue and hope wel of him whome he loueth Wee may not thinke when it is sayde that loue beleeueth all thinges and endureth all things that loue wanteth all iudgement to discerne but the meaning of the holy Ghoste is by that vniuersall note to declare how much they are inclined that way and easily induced therevnto when there is any good matter to moue them therein As for that lightnesse in beleeuing that commeth for want of wit and iudgement it is easily discerned from that which proceedeth of charitie and loue When we shal haue tryed truely our dealings towarde God our dealings toward our neighbours and our dealings in our seuerall callings by these affections which are reported by the holy Ghoste to be in loue it will appeare that to be a Christian is a rare matter a mightie rare and especial worke of god Nowe let vs pray c. The xiij Lecture vpon the third Chapter to the Galathians and third verse For as many as are of the workes of the lawe are vnder the cursse for it is written Curssed is euerie man that continueth not in all things which are written in the booke of the lawe to doe them HAuing learned what thinges are to bee done of vs and in what maner they are to be done it remayneth to consider whether any man can doe all these good deedes that are commanded by the lawe of God in that fourme and maner that he hath commaunded that is from the ground of a louing heart which must be discerned to haue that tender affection of loue in it by these properties which neuer are wāting where loue is to be foūd according as of late it was proued vnto vs The Scripture is playne in this matter that no man can fulfill the lawe In the Epistle to the Galathians the Apostle affirmeth all those to bee curssed that clayme righteousnesse for the workes of the lawe which they haue done and hee vseth this reason to proue that all such are vnder the cursse For it is written sayth he Curssed is euerie man that continueth not in all things which are written in the booke of the lawe to doe them taking it for an vndoubted truth that no man continueth in doing all those things This reason is no reason if the Churche of Rome may be beleeued It is no reason with them to say euerie man is curssed that hopeth for saluation from the woorkes of the lawe doone by him bycause the lawe cursseth him that continueth not in all duties of the lawe to doe them For they say that a man may continue in all thinges that are commaunded him in the lawe to doe them in that they say a man maye fulfill the lawe And if a man maye continue in doing all thinges that are commaunded then is hee free from the cursse of the lawe bycause the lawe curseth none but suche as continue not in the fulfilling of all thinges in it But the holie Ghoste taketh that as graunted of all men that there is no man that continueth in all thinges that are written in the booke of the lawe to doe them and therefore thinketh that hee hath sufficiently proued that which hee affirmed that all men who lay clayme to righteousnesse by the woorkes of the lawe are accurssed The Apostle affirmeth euerie man to bee accurssed that seeketh for righteousnesse from the lawe bycause the lawe dealeth so strictly and hardly with man that it cursseth euerie man who continueth not in doing all the thinges commaunded in it whiche the Apostle taketh to bee impossible and therevppon is bolde to affirme all men to lye vnder the cursse of the lawe for not hauing continued in all the dueties thereof But the Churche of Rome acquiteth them of that cursse affirming plainely that a man maye keepe the lawe and continue in all the dueties thereof for want whereof and for no other cause the Apostle did lay the cursse vppon euerie man It may not bee omitted that there is suche contrarietie of iudgement betweene the doctrine of the Apostle and the doctrine of the Churche of Rome that the Apostle should take this as graunted that no man can continue in all things commaunded in the lawe and therefore all men to bee accurssed and they of the Churche to holde it as a receyued doctrine and approued of them all that a man may continue in all the woorkes of the lawe and fulfill and keepe the lawe in so muche as they are not ashamed to