cause ye are not vnder the law, but vnder grace. Rom. 6: Addyng this lesson withall, (as it foloweth in the same place) not that sinners should sinne more therefore, because they are vnder grace, but onely that weake infirmitie might be releued, broken consciences comforted, & repentyng sinners holpen from desperation, to the prayse of Gods glory. For as God forgiueth not sinnes because they should sinne: MarginaliaMans infirmitie impayreth not the grace of Christ, but augmenteth it.so neither doth infirmitie of fallyng diminish the grace of Christ, but rather doth illustrate the same, as it is written: My strength is made perfect in infirmitie. 2. Cor. 12. Marginalia2. Cor. 12.and agayne: Where sinne aboundeth, there superaboundeth also grace. Rom. 5. MarginaliaRom. 5.&c.

MarginaliaFoure thynges concurre in remission of sinnes.In remission of sinnes therfore these foure thynges must concurre together the cause that worketh (which is the sacrifice of Christes body) 2. the promise that offereth, 3. fayth that apprehendeth. 4. the repentyng sinner that receaueth. And although sinnes dayly do grow, which dayly prouoke vs to craue remission: yet as touchyng the cause that worketh remission of our dayly sinnes, and the meanes which apprehendeth and applyeth the sayd cause vnto vs, they remaine alwayes one and perpetuall: besides which no other cause nor meanes is to be sought of man. So that to them that be repētyng sinners and be in Christ Iesu, there is no law to condemne them, though they haue deserued cōdemnation: but they are vnder a perpetuall kyngdome, and a heauen full of grace and remission, to couer their sinnes, and not to impute their iniquities, through the promise of God in Christ Iesu our Lord.

MarginaliaThe Popes errours touchyng Remission of sinnes detected.And therfore wicked and impious is the doctrine of them, first whiche seeke any other cause of remission, then onely the bloud of our Sauiour. Secondly, whiche assigne any other meanes to apply the bloudshedyng of Christ vnto vs, besides onely fayth. Thirdly and especially, which so limite and restraine the eternall priuilege of Christes Passion, as though it serued but onely for sinnes done without and before fayth: and that the rest after Baptisme committed must be done away by confession, pardons, and satisfactory deedes. And all this riseth, because the true nature of the law, and of the Gospell is not knowen, nor the differēce rightly considered betwene the tymes of the one, and of the other. Neither againe do they make any distinction betwene the malediction of the law, and vse of the law. MarginaliaWhat inconuenience ryseth for lacke of distinction betwene the law & Gospell.And therefore when so euer they heare vs speake of the law (meanyng the malediction of the law) to be abolished, therupon they maliciously sclaunder vs, as though we speake agaynst the good exercises of the law, and giue libertie of flesh to carnall men to liue as they lyst. Whereof more shalbe sayd (by the Lordes grace) as place and tyme shall hereafter require.

COncernyng free will, as it may peraduenture in some case be admitted that men without the grace may do some outward functions of the law, and keepe some outward obseruaunces or traditions: so as touchyng thynges spirituall and perteinyng to saluation, the strength of man, beyng not regenerate by grace, is so infirme and impotent, that he can performe nothyng, neither in doyng well nor willyng well. Who after he be regenerate by grace may worke and do well, but yet in such sort, that still remaineth notwithstandyng a great imperfection of flesh, and a perpetuall repugnance betwene the flesh and spirite. And thus was the originall Churche of the auncient Romanes first instructed. MarginaliaErroneous doctrine of the Papistes cōcernyng free will.From whom see now how farre this later Church of Rome hath degenerated, which holdeth and affirmeth, that men without grace may performe the obedience of the law, and prepare them selues to receaue grace by workyng, so that those workes may be meritorious, and of congrue obteine grace. MarginaliaMeritum de congruo.Whiche grace once obteined, thē men may (say they) perfectly performe the full obedience of the law, and accomplishe those spirituall actions and workes which God requireth, and so those workes, of condigne, deserue euerlastyng lyfe. MarginaliaMeritum de incondigruo.As for the infirmitie whiche still remaineth in nature, that they nothyng regard nor once speake of.

MarginaliaFalse doctrine concernyng inuocation.OVer and besides these vncatholicke and almost vnchristian absurdities and defections from the Apostolicall fayth aboue specified, let vs consider the maner of their Inuocation, not to God alone, as they should, but to dead men, saying: MarginaliaMediator of intercession.that Saintes are to be called vpon tanquā mediatores intercessionis: as Mediatours of intercession: Christum vero tanquam mediatorem Salutis, MarginaliaMediator of saluation.and Christ as the Mediator of Saluatiō: And affirme moreouer, that Christ was a Mediator onely in time of his Passion. MarginaliaChrist a continuall Mediator, by the doctrine of S. Paule.Which is repugnaunt to the wordes of S. Paule writyng to the old Romanes. chap. 8.MarginaliaRom. 8. where he speakyng of the intercession of Christ: Which is (sayth he) on the right hand of God, who also maketh interceßion for vs. &c.MarginaliaChrist onely beyng our Mediator of saluation, what nedeth any other Mediation of Saintes? And if Christ be a Mediator of saluation, what needeth then any other intercessiō of the Saintes for other sutes? for saluatiō being once had, what can we require more? or what lacketh he more to be obteined of the Saints, which is sure to be saued onely by Christ? MarginaliaSaluation falsely attributed to the blessed virgine.And yet in their Catholicke deuotions why do they teach vs thus to pray to the blessed virgine: Salua omnes qui re glorificant. i. Saue all them, that glorifie thee. &c. if saluation onely belong to Christ? vnles they study of purpose to seeme contrary to them selues.

MarginaliaIdolatrous adoration of Reliques, & Sacramentes.Hetherto also perteineth the worshyppyng of reliques, and the false adoration of Sacramētes, that is, the outward signes for the thynges signified, contrary to the 7. principle before. page. 24. MarginaliaProphanacion of the Lordes Supper.Adde to this also the prophanation of the Lordes Supper, contrary to the vse for whiche it was ordeined, in reseruyng it after the Communion ministred, in settyng it to sale for money, and falsely persuadyng both thē selues and other, MarginaliaFalse merityng by Masses.that the Priest doth merite both to hym selfe that sayth, and to hym that heareth, Ex opere operato, sine bono motu vtentis. &c. that is, Onely by the mere doyng of the worke, though the partie that vseth the same, hath no good motion in hym. &c.

MarginaliaFalse doctrine touchyng Sacramentes.AS touchyng Sacramentes, their doctrine likewise is corrupt and erroneous.

1. First, they erre falsely in the number. For where the institution of Christ ordeineth but two, they (contrary to the fourth principle aboue prefixed) haue added to the prescription of the Lordes word, fiue other Sacramentes.

2. Secondly, in the cause finall they erre. For where the word hath ordained those Sacramentes to excite our faith, and to giue vs admonitions of spirituall thynges: they contrarywise do teach that the Sacramēts do not onely stirre vp fayth, but also that they auayle and are effectuall without fayth, Ex opere operato, sine bono moto vtentis &c. as is to be found in Thom. Aquine, Scotus, Catharinus, and other moe.MarginaliaThe operatiō

MarginaliaThe nūber, Cause finall.
The operatiō3. Thirdly, in the operation and effect of the Sacramētes they fayle: where they contrary to the mynd of the Scriptures, do say, that they giue grace, and not onely do signifie, but also conteine and exhibite that which they signifie, to wytte, grace and saluation.

MarginaliaThe application of Sacramentes.4. Fourthly, they erre also in Application, applying their Sacramētes both to the quicke & the dead, to them also that be absent, to remission of sinnes, & releasing of payne. &c.

MarginaliaErrours & abuses in Baptisme.In the Sacrament of Baptisme they are to be reproued, not onely for addyng to the simple wordes of Christes institution diuers other newfound rites and phantasies of men: but also where the vse of the old Churche of Rome was onely to Baptise men, MarginaliaBaptising of Belles.they Baptise also Belles, and apply the wordes of Baptisme to water, fire, candels, stockes, and stones. &c.

MarginaliaFalse doctrine of the popes churche concernyng the Lordes Supper.But especially in the Supper of the Lorde their doctrine most filthely swarueth from the right mynde of the Scripture, all order, reason, and fashion, most worthy to be exployded out of all Christen Churches. Touchyng the which Sacrament, MarginaliaIdolatry cōmitted to the Sacrament.their first errour is their idolatrous abuse by worshyppyng, adoryng, sensing, knockyng & kneelyng vnto it, in reseruyng also and cariyng the same about in pompe and procession in townes and fieldes. Secondly also in the substance therof their teaching is monstruous, leauyng there no substaunce of bread and wyne to remaine, but onely the reall body and bloud of Christ, puttyng no difference betwene callyng, and makyng. Because Christ called bread, his body, therfore, say they, he made it his body, MarginaliaThe Sacrament turned to an Idole.and so of a wholesome Sacrament, make a perilous Idole, and that which the old Church of Rome did euer take to be a mystery, MarginaliaChaungyng, Worshippyng, Offeryng, Eatyng, Bruning the body of Christ in the Sacrament of the alter.they turne into a blynd myste of mere accidences to bleare the peoples eyes, makyng them beleue they see that they see not: and not to see that which they see: and to worshyp a thyng made, for their maker, a creature for the creator: and that was threshed out of a wheaten sheffe they set vp in the Churche, and worshyp for a Sauiour: and when they haue worshypped him, then they offer him to his father: and when they haue offered hym, then they eate hym vp, or els close him fast in a pyxe. Where if he corrupt & putrifie before he be eaten, then they burne hym to pouder and ashes. And notwithstandyng they know well by the Scrip