sinnes, es opere operato deserueth remission, contrary to the 14. principle before, pag. 24. MarginaliaSatisfactiō.Satisfactions they call opera indebita, enioyned by the ghostly father. And this satisfaction (say they) taketh away, and chaungeth eternall punishment, into temporall paynes, whiche paynes also it doth mitigate. And agayne, these satisfactions may be taken away by the Popes indulgence &c.MarginaliaTrue doctrine of repētaūce by the Scripture.
Scripture.

This vnsauery and hethenish doctrine of penaunce farre differreth from the true teachyng of holy Scripture. By the whiche teachyng repentaunce properly contayneth these 3. partes: MarginaliaPartes of repentaūce.
1. Contritiō.contrition, fayth, and new lyfe. Contrition is called in Scripture the sorrow of hart, rising vpon the consideration of sinne committed, and of the anger of God prouoked: whiche sorrow driueth a man to Christ for succour: whereupon ryseth fayth. Marginalia2. Fayth.Fayth bryngeth afterward amendement or newnes of lyfe, which we call Marginalia3. New obedience.new obediēce, workyng fruites worthy of repentaunce.

MarginaliaThe blynde ignoraunce of the popes Churche in not distincting the law frō the Gospell.AS there is nothyng more necessary and confortable for troubled consciences, then to be well instructed in the difference betwene the law and the Gospell, so is the church of Rome much to blame in this behalfe, because it confoundeth together those ij. being in nature so diuers and contrary one frō the other: MarginaliaA Babylonicall confusion in the Popes doctrine.as threatnynges and promises, thinges temporall with thynges eternall: sorrowfull thynges with glad tydynges, death with lyfe, bondage with freedome &c. teachyng the people, that whatsoeuer the lawe sayth the Gospell confirmeth, and whatsoeuer the Gospell sayth, the same is agreable to the law, MarginaliaWhat difference the papistes put betwene Moses & Christ.and so make they no difference betwene Moses and Christ, saue onely that Moses (they say) was the giuer of the old law, Christ is giuer of the new and a more perfect law. MarginaliaPapistes make the Gospell a new law.And thus imagine they the Gospell to be nothyng els but a new law giuen by Christ, byndyng to the promises therof the condition of our doynges and deseruynges, no otherwise, then to the old law. MarginaliaPapistes diuide the law, to the law of nature, the law of Moses, and the law of Christ.And so deuide they the whole law after this distinction, into 3. partes, to wytte, the law of Nature, the law of Moses, and the law of Christ. And as for the Gospell (they say) it is reueled for no other cause, but to shew to the world more perfect preceptes and counsayles, then were in the old law: to the fulfillyng whereof they attribute iustification, and so leaue the poore consciences of men in perpetuall doubt, and induce other manifold errours: MarginaliaThe Popes church blind in the office of Christ.bryngyng the people into a false opinion of Christ, as though he were not a remedy agaynst the law, but came as an other Moses, to gyue a new law to the world.

MarginaliaThe tyme of the law, and tyme of the Gospell distincted.Furthermore as they make no difference betwene the nature of the law and nature of the Gospell, confoundyng Moses and Christ together: so neither do they distinct or discerne the tyme of the law, and tyme of the Gospell a sonder. For where S. Paul, bryngeth in the law to be a scholemaster and lymiteth hym his tyme vnto Christ: and sayth that Christ is the ende of the lawe, that is, whereas the law ceaseth, there Christ begynneth, and where Christ begynneth, there the law endeth, they contrary make the law to haue no end nor ceasing, but giue to it immortal lyfe and kyngdome equall with Christ, so that Christ and the law together do reigne ouer the soule & conscience of man. Which is vntrue. For either Christ must giue place, and the law stand: Or els the law (the condemnation and malediction of the law I meane) must ende, and Christ reigne. MarginaliaMalediction of the law ceaseth in Christ.
The vse of the law remaineth.
Christ & the law can not reigne together.For both these, Christ and the law, grace and malediction, can not reigne and gouerne together. But Christ the sonne of God which once dyed, can dye no more, but must reigne for euer. Wherfore the law with hys strength, stynge, and curse, must needes cease and haue an end. And this is it that S. Paule speakyng of the triumph of Christ, sayth: that hee ascendyng vp led away captiuitie captiue, MarginaliaEphes. 4.& hath set man at liberty: not at liberty to liue as flesh lysteth, neither hath freed him frō the vse & exercise of the law: MarginaliaThe power of the law is for a tyme: The power of Christ is eternall.but frō the dominiō & power of the law, so that there is now no condemnation to them that be in Christ Iesu, which walke not after the flesh. &c. Rom. 8. MarginaliaRom. 8.And in an other place S. Paule speakyng of the same power and dominion of the law, sayth, that Christ hath taken the obligation written against vs in Decrees, and hath nayled it vpon the Crosse, triumphyng ouer all. &c. MarginaliaColos. 2.so that as the kyngdome of Christ first began vpon the Crosse, euē so vpon the same Crosse, and at the same time the kyngdome of the law expired, MarginaliaThe maledictiō of the law giueth place to Christ.& the malediction of the law was so crucified vpon the Crosse, that it shall neuer rise agayne, to haue any power agaynst them that be in Christ Iesu. MarginaliaThe curse of the law is crucified, and shall neuer rise agayne.For lyke as if a woman be discharged from her first husband beyng dead, and hath maryed an other man, the first husband hath no more power ouer her: euē so we now beyng espoused vnto Christ our second husband, are discharged vtterly from our first husbād the law: and (as S. Paule, in an other place sayth) are no more vnder the Law, MarginaliaRom. 7.that is, vnder the dominion and maledictiō of the law, but vnder grace, MarginaliaRom. 6.that is, vnder perpetuall remission of all sinnes, committed not onely before our Baptisme, but as well also after Baptisme, & during all our lyfe long. MarginaliaTo be vnder the law, and vnder grace expounded.For therin properly consisteth the grace of God, in not imputyng sinne vnto vs, so often as the repentyng sinner rising vp by fayth flyeth vnto Christ, MarginaliaWhat is to be vnder grace.and apprehendeth Gods mercy and remission promised in hym, accordyng to the testimonie both of the Psalme: Blessed is the man to whom the Lord imputeth not sinne &c. MarginaliaPsal. 31.and also of all the Prophetes, whiche (as S. Peter sayth) giue recorde to hym, that through his name all that beleue in him shal receaue remißion of their sinnes. &c. Act. 10. MarginaliaAct. 10.
One remedy for remission of sinnes and no more.Whiche beyng so, as it can not be denyed, then what needeth these priuate and extraordinary remissions to be brought into the Churche by MarginaliaAuricular confession no remedy for remission of sins.eare confession, by meritorious deedes, and by the Popes pardons? for if there be no condemnation but by the law: and if this law it selfe be captiued, crucified, abolished, and departed, which was the first husband, what condemnation then can there be to them that be in Christ Iesu, or by whom should it come? If there be no condemnation, but a free and generall deliuerance for all men, once gotten by the victory of Christ, from the penalty of the law: what needeth then any particular remission of sinnes, at sondry tymes to be sought at the Priestes handes or the Popes pardons? He that hath a generall pardon, needeth no particular. MarginaliaRemission of sinnes standeth vpon a general cause, and not particular.If remedy for sinne be generall and perpetuall once gotten for euer to all them that be in Christ Iesu, what nedeth any other remedy by auricular confession? If it be not generall and perpetuall, how then is it true that S. Paule sayth: the law is crucified and condemnation abolished? or how standeth redemption perpetuall and generall, if remission be not generall? MarginaliaThe law crucified by Christ, what it meaneth.For what is redemption els, but remission of sinnes, or sinnes bought out? or what is els to kill the law, but to discharge vs from condemnatiō for euer? He that deliuereth his frend for a tyme out of his enemyes hand, doth hym a pleasure: but he that killeth the enemy once out of the way, giueth perpetuall safity. So if remission of sinnes by Christ were for some sinnes and not for all, the law then must needes lyue still. But now the killyng and crucifiyng of the law importeth full remission to be absolute, and our safity to be perpetuall. MarginaliaObiection.But here percase will be obiected of some: how standeth remission of sinnes certeine & perpetuall, seyng new offences beyng dayly committed, do dayly require new remission? MarginaliaAunswere.Hereto I aunswere: albeit sinnes do dayly grow, whereby we haue nede dayly to desire God to forgeue vs our trespasses &c. MarginaliaThe cause of remission euer one and perpetuall.yet notwithstandyng the cause of our remission standeth euer one and perpetuall, neither is the same to be repeted any more, nor any other cause to be sought besides that alone. This cause is the sacrificed body of Christ once vpon the Crosse for all sinnes that either haue or shalbe committed. Beside this cause there is no other, neither confession, nor mens pardons that remitteth sinnes.

MarginaliaThe promise of remission euer perpetuall.Furthermore, as the cause is one and euer perpetuall which worketh remission of sinnes vnto vs: so is the promise of God euer one, once made, and standeth perpetuall that offereth the same to the fayth of the repentyng sinner. And because the sayd promise of God is alwayes sure and can not fayle, which offereth remission to all them that beleue in Christ, beyng limited neither to time nor nūber, MarginaliaRemission of sinnes freely prouised without limitation of tyme or number.therfore we may boldly conclude, that what tyme soeuer a repētyng sinner beleueth, and by fayth applyeth to him the sacrifice of Christ, he hath by Gods own promise remissiō of his sinnes, whether they were done before, or after Baptisme.

MarginaliaThe meanes wherby remission is promised is onely faith.And moreouer, for somuch as the sayd promise of God offereth remission to the repentaunt sinner, by no other meanes nor condition, but onely one, that is, by fayth in Christ: therefore excludyng all other meanes and conditions of mans workyng, we say, that what repentyng sinner soeuer beleueth in Christ, hath already in him selfe (and nedeth not seeke to any Priest) perpetuall assuraunce of remission, not for this tyme or that tyme onely, but for euer and a day. MarginaliaThe wordes of promise free and absolute.For the promise sayth not, he that beleueth in Christ shalbe pardoned this tyme, so he sinne no more: neither doth it say, that the law is stayd, or the sentence repriued, but sayth playnly, that the law with her condemnation and sentence her selfe is condemned and hanged vp, and shall neuer ryse agayne to them that be in Christ Iesu: and promiseth indeterminatly, without limitatiō, remissiō of sinnes, to all that beleue in his name. Act. 10: MarginaliaAct. 10.and likewise in an other place the Scripture speakyng absolutely, sayth: MarginaliaRom. 6.Synne shall not preuayle ouer you: and addeth the reason why, saying: Be-