mediatly proceded health to the beholders. So the body of Christ beyng the obiect of our fayth, striketh righteousnes to our soules, not through working, but beleuyng onely.

Thus you see, how fayth beyng the onely eye of our soule standeth alone with her obiect, in case of iustifying: but yet neuerthelesse, in the body she standeth not alone: for besides the eye, there be also handes to worke, feete to walke, eares to heare, and other members moe, euery one conuenient for the seruice of the body, and yet is there none of them all that can see, but onely the eye. So in a christian mans lyfe, and in order of doctrine, there is the law, there is repentance, there is hope, charitie, and dedes of charitie: all which in lyfe, and in doctrine, are ioyned, and necessarily do concurre together and yet in the action of iustifying, there is nothyng els in man, that hath any part or place, but onely fayth apprehendyng the obiect which is the body of Christ Iesus for vs crucified, in whom consisteth all the worthines and fulnesse of our saluation, by faith, that is, by our apprehendyng and receauyng of hym, accordyng as it is written. Iohn. 1. Whosoeuer receyued hym, he gaue them power to be made the sonnes of God, euen all such as beleued in hys name. &c. Also Esay. 53. And this iust seruaunt of myne, in the knowledge of hym shall iustifie many, &c.

MarginaliaNow are we quitte and deliuered frō the the lawe, being dead to that wherein we were once holden.
Rom. 7. We are quit and deliuered from the law. Rom. 7.

Ergo, we are not quitte and deliuered by the law.

Forsomuch therfore as the truth of the Scripture in expresse wordes, hath thus included our saluation in fayth only, we are enforced necessarily to exclude all other causes & meanes in our Iustification, and to make this difference betwene the law and the Gospell, betwene fayth and workes, affirming with the Scripture and word of God, that the law condemneth vs, our workes do not auayle vs, and that fayth in Christ onely iustifieth vs. And this difference and distinction ought diligently to be learned and retayned of all christians, especially in conflict of conscience betwene the lawe and the gospell: fayth and workes: grace and merites: promise and condition: Gods free election, and mans freewyll: So that the light of the free grace of God, in our saluation may appeare to all consciences, to the immortall glory of Gods holy name, Amen.

The difference and repugnance of these foresayd places beyng well noted and expended, it shall giue no smal light to euery faythfull christiian, both to vnderstand the Scriptures, to iudge in cases of conscience, and to reconcile such places in the old and new Testament, as els may seme to repugne, according to the rule of Augustine, saying: Distingue tempora, & concilia bis Scripturas, &c. Make distinction of tymes, and thou shalt reconcile the Scriptures, &c. Contrariwise, where men be not perfectly in these places instructed, to discerne betweneMarginaliaThe law to be discerned from the Gospell. the law and the Gospel, betwene faith and workes. &c. so long they can neuer rightly estable their myndes in the free promises of Gods grace: but walke confusedly, wythout order in all matters of religion. Example wherof we haue to much inMarginaliaThe ignoraunce and blindnes of the popes church, in confounding these places. the Romish church, who confoundyng these places together without distinction, followyng no method, haue peruerted the true order of christian doctrine, and haue obscured the swete comfort and benefite of the Gospell of Christ, not knowyng what the true vse of the law, nor of the Gospell meaneth.

In the law therfore 3. thinges are to be considered: first what is the true vigour and strēgth of the law, which is, toMarginaliaThe strength of the law. require ful and perfect obedience of the whole man, not only to restrayne hys outward actions, but also hys inward motions, and inclinations of wyll and affection, from the appetite of sinne: And therfore sayth S. Paul: The law is spirituall, but I am carnall. &c. Rom. 7. Wherupon ryseth this proposition: That it is not in our nature and power to fulfill the law. Item, The lawe commaundeth that which is to vs vnpossible. &c.MarginaliaThe second thing to be noted in the lawe. 2. The second thyng to be noted in the doctrine of the law,MarginaliaThe due time & place of the law. is to cōsider the tyme and place of the law, what they be, and how farre they extend. For as the surgyng seas haue theyr bankes and barres to kepe them in: so the lawe hath his tymes and limites, which it ought not to passe. If Christ had not come and suffered, the tyme and dominion of the law had bene euerlastyng. But now seyng Christ hath come and hath dyed in his righteous flesh, the power of the law agaynst ourMarginaliaThe death of Christ is the death of the law, that is, of the condemnation of the lawe. sinfull flesh doth cease. For the ende of the law is Christ. Rom. 10. that is, the death of Christes body is the death of the law to all that beleue in hym: so that who so euer repenteth their sinnes, and flye to the death and passion of Christ, theMarginaliaThe tyme of the law, how long it lasteth. condemnation and tyme of the lawe to them is expired. Wherfore this is to be vnderstand as a perpetuall rule in the Scripture, that the law with all his sentences and iudgementes, wheresoeuer they are written, eyther in the old Testament or in the new, doe euer include a priuy exception of repentaunce and beliefe in Christ, to the which alwayes it geueth place, hauyng there his ende, and can procede no further, accordyng as S. Paul doth say: The law is our Scholemaister vntill Christ, that we might be iustified by fayth. Gal. 3.

Moreouer, as the law hath his time how long to reigne, so also it hath his proper place, where to reigne. By the reigne of the lawe here is ment the condemnation of the law: for as the tyme of the law ceaseth, then the fayth of Christ, in a true repentyng hart, begynneth: so hath the lawe no place in suche, as be good and faythfull, that is, in sinners repentyng and amendyng: but onely in them whiche bee euill and wicked. Euill men here I call all such, which walkyng in sinnefull fleshe, are not yet driuen by earnest repentaunce, to flye to Christ for succour. And therfore sayth S. Paule: To the iuste man there is no lawe set, but the vniust and disobedient, &c. 1 Timo. 1.MarginaliaIustis non est lex [illegible text] By the iust man here is ment, not he which neuer had disease, but he, who knowyng his disease, seketh out the Physitian, and beyng cured, kepeth him selfe in health as much as he may, from any mo surfetes: notwithstandyng, he shall neuer so kepe him selfe, but that his health (that is, hys new obedience) shall alwayes remayne frayle and vnperfect, and shallMarginaliaIn remission of sinnes, 3. things to be noted.
1. The disease.
2. The knowing of the disease.
3. The Phisition. continually nede the Physitian. Where, by the way, these iij. thinges are to be noted. 1. the sickenes it selfe. 2. the knowyng of the sickenes. 3. the Physitian. The sickenes is sinne. The knowyng of the sickenes, is repentaunce, which the lawe woorketh. The Physitian is Christ. And therfore, although in remission ofMarginaliaRepentaunce is ioyned with faith: yet is it no cause of saluatiō. our sinnes, repentaunce is ioyned with fayth: yet it is not the dignitie or worthynes of repentaunce, that causeth remission of sinnes, but onely the worthynes of Christ whom fayth onely apprehendeth: no more then the feelyng of the disease is the cause of health, but onely the Phisitiō. For els when a man is cast and condemned by the law, it is not repentaunce that can serue, or deserue life, but if his pardon come, then is it the grace of the prince, and not his repentance that saueth.

The third point to be considered in the doctrine of the law, is this: That we marke well the ende and purpose why the law is giuen, which is, not to bring vs to saluation, not to worke Gods fauoure, not to make vs good: but rather to declare and conuict our wickednesse, and to make vs feele the daunger therof to this ende and purpose, that we seing our condemnation, and being in our selues confounded may be driuen therby to haue our refuge to Christ the